On Saynt Andrewes day the Gospels with brief sermo[n]s vpon them for al the holy dayes in y[e] yere.

THE GOSpels with brief sermons vpon them for al the holy dayes in the yere . ¶ On saynt Andrewes day . The Gospel . Mat. iiij .

IEsus walkinge by the See syde of Galilee , saw two brethren Simon named Peter and Andrewe his brother , castinge a nette into the See ( for they were fyshers ) & saith vnto them . folow me , and I shal make you fishers of men . And they forthwyth left theire nettes , and folowed him . And when he was gone forth from thens , he saw other two brethren , Iames the sonue of Zebedee and Ihon his brother in the shyppe wyth Zebedee their father , mendinge their nettes , & he called them . And they forthwith left the shyppe and their father , and folowed him .

The sermon vpon this Gospel .

THe Gospell of this daye ( deare frendes ) declareth that our sauiour Christ whan he was here conuersant amonges vs for our redemption sake , before he wold do or speake any notable thing ( as the holy Chrysostom . doctour Chrysostom sayth ) called & chase vnto him , his Apostles , to th intent nothing might be hid from them of Chrystes wordes and dedes , but that they might afterward boldely affirme & say . We can not but speake the thinges whych we haue sene & hard . As Christ therfor walked by the see side , he saw two brethren germanes , the name of the one was Simon whiche also was called Peter , the name of the other was Andrew , whose memorie we do this day solemnize . But what were these two , whom our Sauiour Christe chase to be his apostles ? Were they greate worldly Clerkes , were they philosophers , were they pharisees or scribes , were they great rich persones , or men of high power and authoritie ? no verily , they were none of al these , they were but pore & vnlerned fishermen . And why did he chose these ? Uerily ( saith saynt Austine ) if Christ had chosen great lerned men S. Austine . or men of estimation , they might peraduenture haue sayd that they had deserued to be chosen bycause of their lerning or wisdom . But our lord Iesus Christ going about to breake the neckꝭ of the prowd , ●hase men of no lerning ne reputation , which he dyd also Erasmus in paraphrasi . for this purpose , that the glorie of the gospel might not be diminished nor shadowed with worldely succours and helpes . So here Christe doth manifestly declare vnto vs in what kinde of people he most delyteth , euen in the humble and contempte persones of the world and in such as be simple and as it were babes in worldly wisdom , as in an other place he al so testifieth , sayng . I confesse and giue thankes vnto the o father , lord of heuen & of erth , bicause thou Mat. xi . hast hyd these thinges from the wise & prudent persones , and haste diselo●ed them vnto babes . A●d ye shal marke , that Christ calleth babes here them which laying a syde al worldly wisdom , receiue gods word without al deliberation , and which preferre not their owne iugement afore gods word but submitte themselues vnto it in all thinges . He called therfore two simple fyshers , and when did he calle them ? Uerely euen when they were in the myddes of theyr worke , Chrysostom . meaning herby ( as Chrysostom saith ) that we ought to preferre the folowyng of Christ afore al other occupations in the world . For they were casting their nettes into the See , and this fishing was a shadow of the newe fishynge , whereby they shulde not take wyth material nettes fishes for the fode of the bely , but wherby they shulde with the nette of godis word catche men ( whiche be browned wyth earthly cares ) vnto the desyre of the heuenly life . Wherfore where as they were busyed and toyling about their bodyly lyuing ( which neuertheles was then their vocation or callinge according to gods commaundement Gen. ii● whyche byddeth vs that in the sweate of oure face we shulde eate our bread ) from this general calling I saye he plucked them to a special calling whyche was to preach his holy gospel . And verely his word of callynge had in it a wonderfull vertue , for it so wrought in theire hartes , that they forthwyth lefte altogither , & folowed him . A●d here we haue a notable exemple of obedience in these apostles for vs to fo lowe . Chryste had not so sone called them , but anou they folowed . For he that loueth father , or mother , wife or children more then he loueth the Sauioure Mat. ●● Iesu Christ , is no mete man for Christ , that is to say , he maye wel cal himselfe a Christen man , but Christ wol surely refuse hym for one of his men and disciples when the terrible daye of Dome shall comme , what tyme he shall descende in Maiestie to iudge both the lyuynge and the deade .

Christe than called these two brethern Peter and Andrew and also the other two Ihon & Iames , to what purpose ? to folow him only by the heles whether so euer he shulde goe ydelly ? No truly . But to teache & instructe them in such wyse as they might in tyme commyng be made hys apostles , hys legates , hys Oratours , hys preachers . He chase them beyng yonge , rude , simple , vnlerned , & nothing but playne fishermen , and therfore they were the more apte and mete to receiue his heauenly , swete , and pure doctrine , bycause they were not as yet infected with the sower leuen of the pharisees . But ere they departed from hym , he replenished them wyth such wonderfull wysdom and wyth such diuine doctrine , that they were hable to confounde the great and witty clerkes of the world . Of fishe catchers and bodily fyshers he made them men fyshers and catchers of sowles . So God long Iere. 16. before promysed by hys prophete Hieremye , saynge I wyll sende you fyshers and they shall fyshe you . Such a worthy fysher of men sowles was thys noble Apostle saint Andrew . He spared for no persecution of tyrantes to execute and fulfyll hys maysters commission whiche was to preache the Gospell and glad tydynges of mans redemption by Christe . He preached it purely and syncerely euen accordinge to hys commission . Yea for the feithfull executynge and witnessing herof he shranke not to suffre a very cruel death . Let vs therfore folow him in feith that we maye also folowe hym to euerlastynge blesse by Christ oure Lorde , who be praysed worlde wythout ende .

Amen .

¶ On the conception day of our Lady . The Gospel . Mat. i.

THe boke of the generation of Iesus Christ the sonne of Dauid , the sonne of Abraham . Abraham begatte Isaac . Isaac begat Iacob . Iacob begat Iudas and his brethren . Iudas begat Phares and Zaram of Thamar . Phares begat Esrom . Esrom begat Aram. Aram begat Aminadab . Aminadab begat Naasson . Naasson begat Salmon . Salmon begat Boos of Rahab . Boos begat Obed of Ruth . Obed begat Iesse . Iesse begatte Dauid the king . Dauid the kinge begat Salomon of her that was the wife of Urie . Salomon begat Roboam . Roboam begat Abia. Abia begat Asa. Asa begat Iosaphat . Iosaphat begat Ioram . Ioram begat Osias . Osias begat Ioatham . Ioatham begat Achas . Achas begat Ezechias . Ezechias begatte Manasses . Manasses begat Amon. Amon begat Iosias . Iosias begat Ieconias and his brethren in the transmigration of Babylon . And after the transmigration of Babylon Ieconias begat Salathiel . Salathiel begat Zorobabel . Zorobabel begat Abiud . Abiud begat Eliachun . Eliachim begat Azor. Azor begatte Sadoc . Sadoc begat Achin . Achin begatte Eliud . Eliud begatte Eleazar . Eleazar begatte Matthan . Matthan begat Iacob . Iacob begatte Ioseph the husbande of Mary , of whom was borne Iesus which is called Christe .

The sermon vpon this Gospel .

IN this gospel ( good people ) many thinges are to be considered . First , how that our sauiour Christ the sonne of god wold for the greate loue he bare to mankinde be borne the sonne of Dauid , that is , wold take mans nature vpon hym to succour and help vs The cause of Christes incarnation . which were in flesh condemned & to pourge our spotted and synful byrth . And verily this is the final intent of Christis incarnation , as it is wel declared in the epistle to the Hebrues , where it is writen , that forasmoch Hebr. 2. as the sonne of god vouchsaued to call godly persones his brethren , sayng by the prophet Dauid I will declare thy name to my brethren , and otherwhiles psal. 2● . also he calleth them the children , as in Esay . Lo here am I & the children , whom god hath giuen Esai . 8. me : and bicause these children and these his brethren be men made of fleshe and bloude : it pleased hym to be parttaker of the same wyth them , that by his death he might wipe out him whiche had lordshippe ouer death that is to say the deuyl , and deliuer them which through feare of death were al their life time subdued vnto bondage . For he toke not vpon him angels but the sede of Abraham . Wherfore in al thinges it becam hym to be made like to hys brethren , that he might be merciful & a feithful high prest in thinges towchinge God to th intent to pourge the synnes of the people . Now wheras Christ is called here the sonne of Dauid : ye must vnderstand it that he descendeth lineally from Dauid according to the flesh , as saint Paul declareth in the beginning of his epistle Rom. i. to the Romaines , lest we runne into the errours of certaine heretikis which say that Christe was nothynge elles but a man & not the son of God , but merely the sonne of Dauid . Which errour Christ himself discussed , Mat. 22. where he propowned this question to the pharisees . What thynke ye of Christe , whose sonne is he ▪ And when they answered , the sonne of Dauid , he asked them , why than did Dauid in spirite cal him lord psal. no. sayng , the lord said to my lord , syt on my right hande Meaning hereby , that Christe was aboue Dauid & not only a man but also god . So that ye muste vnderstand him to be the sonne or issue of Dauid according to the flesh , and not accordinge to his godhed . And ye shal also marke , that he is called the sonne of Dauid after the maner of speaking of the Hebrues , bycause he cam of the ryght line of Dauyd . For the Two lignagies in scripture . Hebrues do calle al lineal nephues & nieces ( be they neuer so long of ) sonnes and daughters . Uerely the hole petigrue of Christe , is here so drawen and conueyed from his auncestours , that they only be put which were ꝑttakers of the promise which was made of Christ . Ye must therfore marke two maner lines of men , whiche beinge well marked doth discerne of whom Christ wold be borne and was borne . For albeit the promise of Chryste was made to Adam : yet from Cain his sonne the petigrue of Christ is not conueyed . So that one line there is whyche deriueth Christis petigree from the membres of the true church , that is to wite , from the holy fathers which were parttakers of the promise . And an other line there is which conteyneth the children that grew out of kinde not folowing their fathers steppes & therfor no ꝑttakers of the promise , which two lines if ye diligently marke through out the old testament ye shal se that Christ proceded of the feithful stocke , & not of that whiche grew out of kinde , as Cain Esau and their ofspring were . And verily it becam Christ the hed of the church to come of the membres of the true churche .

Seconde , ye shall vnderstande that oure Sauiour Christ wolde be borne accordinge to the fleshe of the royal bloude of kinges , to declare that he shuld be a kynge , no worldly kynge , but a spirituall kynge for the rulyng and guyding of mens consciencies . And forasmuch as kinges were also annointed after the maner of prestes : therfore Christ also wold be borne of kinges to shew himselfe an annoynted king , that is to say , both a king and a prest , a king to rule and defende , a prest to make intercession and prayer for vs accordyng as saynt Paule sayth of him . Which Rom 8. also maketh intercession for vs . And the prophet ●ieremie sayth . He shall do the office of a kinge and capitayne . Hiere . 11 But for the eschuing of errours , ye muste know , that Dauid whose sonne Christ is according to the fleshe , administred here hys kyngdome in the erth : and therfore it is not to be thought that after that Christ is nowe ascended vp to heuen , he exerciseth nomore hys kyngly officies but that he sytteth ydelly in heuen leauyng behind him , hys deputie or vicare in erth the bishop of Rome . Uerily Christes kingdom is perpetuall , and so is his presthode , according to the sayng of the prophet . Tu es sacerdo● Psal. 109 inaeternum secundum ordinem Melchisedec . Thou art an euerlastinge prest , accordynge to the order of Melchisedec . Thirdly , ye shall vnderstande that albeit Christe and also our Ladye hys mother ( whose memory we solemnize this day ) & Ioseph her husband , cam of the right & blessed line or stocke , and not of the croked & cursed lyne , as I haue aforedeclared : yet many of the persons aswel men as wom● of this blessed stocke were synners and therfore here in their genealogie is mencion made also of synfull personnes . For who were so wicked as kynge Manasses and his sonne Amon , whiche be here rekened in Christes petigree . Iudas also committed fornication with Thamar . Salmon maryed Raab an harlot . What shall I speake of Bethsabea , wyth whom king Dauid committed greuouse aduowtrie . And yet of this Bethsabea whiche was the wyfe of Urie dyd king Dauid begette Salomon . So that if a man wol throughly consider the thinge , he shall fynde almost more euell men then good amonges the auncestours of Christ , and all the women whiche be here named be none of the holy women , as saynt Hierom sayth , S. Hierom. but suche as the scripture disproueth . What other thinge meaneth thys , but that the holy ghost wolde signifie , that like as Christ cam of synners : so he also cam into this world for sinners . He wold be borne Hierom ( sayeth thys noble clerc saynt Hierom ) of synners , that he myght wipe awey the synnes of all . Yea Christ Mat. ● . hymselfe sayeth , that he cam not to calle the rightuouse , but synners to repentaunce . If then he cam for synners , why shuldest thou o man despaire for cause of thy synnes ? Nay rather take harte vnto the and repent . For then shal the grace and fauour of Christ be powred more plentifully vpon the , in that thou hast the more offended according to the sentence of saint Paule . Furthermore we may lerne also here Exemple of modestic . a moderation of mynd and demurenes , that we hitte noman in the teeth of his auncestours or kynsfolke . For yf our Sauiour Christ had amonges his auncestours very tyrantes , harlottes & wicked personnes , who is he that hath not amonges hys auncestours and kinsfolke both good and badde ? Fourthly , ye shall marke that saynt Mattheu here doth calle Ioseph the husband of Marie , so that it is certaine , that betwene Ioseph and Marye was a iust & lawfull matrimonie , vnder which , not without a singuler cause , Christ wold be borne , to shewe that matrimonie is the state whiche pleaseth God , and on the other side , to liue in aduowtrye and fornication is a kynoe of life abominable afore God and man . Of a virgine verily Christ wolde be borne , but yet vnder lawfull wedlocke . A virgine to hys mother becam hym that was God , but in that she was maryed , is setforth vnto vs the commendation of wedlocke . Uirginitie I say becam her which by secrete inspiration of the holy ghost being herselfe pure and vndefiled , conceiued and brought forth him which was moost pure & cleane , but yet Ioseph was oure blessed Ladies husbande . Doth not thys thynge then setforth vnto vs the honour of matrimonie , and condemne these wicked heretiques which say that matrimonie ● . Tim. 4 is a thynge fylthy & vnpure , of whom saynt Paule speaketh , callynge them spirites of errours , and deuelish teachers . For if Christ had wolde , he myght haue been borne before Marye his mother was betrowthed to Ioseph . If matrimonie also were a fowle thing and discommended of god , as some heretikes haue said , why went our Sauiour Christ to a wedding & wrought there the first miracle that euer he did , by turnyng water into wyne ? So the thoughe ●●● . ● . virginitie be a highe thyng & mete for such as be of high perfection : yet matrimonie is an honest state . Last of all thys Gospell doth condemne those heretikes which denye that Christ toke fleshe of the blessed virgine & say either that he brought a spiritual flesh with him from heuen , or that the word so was made fleshe , that Christ is only of one nature & not of two natures . For thys heresie hathe been longe sithens condemned of Christes churche . And euen with one text in this gospel it is ouerthrowne where it is said , that Iacob begatte Ioseph the husband of Marie , of whom was borne Iesus , whiche is called Christ . If of Marye Christe was borne : then it must nedes folow that he toke flesh of her . The Gospel of Luke Luc. ● . also proueth the same , where the angel sayth to Ma rye . Thou shalt conceiue in thy wombe , and beare a childe .. And Elizabeth saith to our Lady . Blessed is the frute of thy wombe . But howe can she conceyue Luc. ● . Christ or howe can Christe be called the frute of her wombe , yf he toke no parte of her ? Finally Paule is Rom. ● . playne in this mater which sayeth that Christe was borne of the sede of Dauid concernynge the fleshe . What can be spoken more plainly ? So ye se according also to the flesh the great nobilitie of Christes bloud For he wold be not only according to the spirite but also according to the flesh the noblest of al men . According The nobilitie of Christ both spiritually and carnally to the spirite he descended from god hys father with out begynning , so that he is the eternal sonne of the eternal god . What is higher than this nobilitie ? And as to the fleshe he is descended of most holy patriarches , moost myghty Kinges , and Dukes . In al the worlde was neuer founde lignage , kynred , ne house of more nobilitie then this lignage was wherof our Sauiour Christ descended accordinge to the fleshe . But his spirituall lignage is without comparison .

This haue I therfor set out , that Christen men shuld The nobilitie of christen men . knowe their owne nobilitie . For they that beleue in Christe , be made by feith the brethren & ioyntheires with Christe , accordinge to the text before rehersed , where Christ sayth . I wil shew thy name to my brethren . psal. 23. And in an other place he sayth . These be my brethren which heare the word of god & do it . Saint Paul also sayth . The spirite witnesseth togither with our spirite that we be the sonnes of god , if sonnes , ergo heires , heires of God , and felawe heires wyth Christ . Nowe also with Christ we be made by feyth one bodye , that we maye be his membres . What is lefte then , but that also we be made parttakers of Christes nobilitie ? And therfor we be called Christians why we be called christians . which by interpretation signifie kingly , that is to say , of a kinges house and nobilitie by Christ our king . But wherfore is this so greate nobilitie to be taken of vs ? for vayn glorye & to despice our neighbour ? No truely . For as Christe the nobler he was both in spirite and also in flesh , the humbler and ●owlyer he made himselfe : So let vs also folow Christis exemple , and the more noble we be made by Christ , so moch let vs beare our selfes the more lowly . Nowbeit otherwhiles it is not only lawfull but also necessarie , to loke alofte and beare our selfes hyghe of our nobilitie , not against men , but agaynst Satan . For it is a great villany and shame for a noble personage , to subiect himself to vile seruices . For what be more vile or fylthy occupations , then the workes of the deuyl , which be synnes . Here then let vs loke on high in Christ , and be ashamed for our nobilitie sake , to humble our selfes to the fylth of synnes . Now ye haue the lignage of Christ according to the fleshe and the nobilitie of him and of al Christians . It remayneth therfore , that we also shulde knowlege Christ by feith and garnishe our nobilitie wyth good workes by Iesus Christ our lorde , which togither wyth the father & holy ghost be praised foreuer .

Amen .

¶ On saynt Thomas day the Apostle . The Gospell Ihon. xx .

THomas one of the twelue called Didymus was Didimus in greke betokeneth in English a twynlynge . not with them when Iesus cam . The other disciples therfore sayde vnto hym . We haue seen the lord . But he said vnto them . Except I se in his handes the printe of the nayles , and put my fynger into the prynte of the nayles , and thurst my handes into hys syde , I wyl not beleue . And after . viij . dayes , againe his disciples were within , and Thomas with them , Iesus commeth , the doores beyng shutte , and stode in the middes , & said . Peace be with you . After that said he to Thomas . Bringe thy fynger hither , and beholde my handes , and reach hither thy hand , and thurst it into my side , and be not vnfeithful , but feithful . Thomas answered and said vnto him . My lorde and my god . Iesus saith vnto him . Thomas , bycause thou hast seen me : thou hast beleued , blessed are they which haue not seen , and yet haue beleued .

The sermon vpon this Gospell .

THis Gospell ( deare frendes ) declareth vnto vs the historie of saynt Thomas , howe he wolde not beleue Christes resurrection til he had seen him , and felt him with his handes . For as the historie telleth , Christe had appeared to the rest of hys felawes Luc. 24. Iohn . 20 when he was awey , and when they shewed him of it with one hole voice and consent : yet he said he wold not beleue it , tyl he had sene the prynte of the nayles in Christes handes , and felte his woundes . Uerely S. Gregorie . ( as saint Gregory saith ) this was not done by casualtie , the saynt Thomas the chosen disciple of Christ , was not then present . For the high clemencie of god wrought this thinge , the the doubtyng disciple whyle in his maister he gropeth the woundes of the fleshe , ☞ might heale in vs the woundes of infidelitie . For the infidelitie of saynte Thomas profyted more to the Christen feith , then did the feith of the beleuing disciples . For while he by gropyng , is brought againe to the feith : our mynde is ( all doubt set apart ) stablished in the feith . Thre thynges then are here to be considered in thys historie . First the hardnes of belefe in saynt Thomas , whiche albeit he was one of the electe disciples of Christe and longe conuersant wyth hym , and continually instructed of his risyng againe , yet he doubteth . Seconde , the goodnes and tendre mercie of Christ , which wolde not thus leaue him . Thyrdly , the constancie of thys blessed Apostle in the feith ouer after euen til his lifes ende . It was doubtles a very grosse infidelitie and hardnes of be leue in saint Thomas , that after so longe companing with our Sauiour Christ and hearynge him oftentimes afore his passion say he shuld rise agayne yet he wolde not beleue his resurrection , n● not when his felawes so constantly had shewed hym how they saw him wyth their eyen & what he said vnto them . Hys felawes verily were grosse til they had receyued the holy ghost , for they wold skant beleue his resurrection Chryso stom . til they had seen him . But saynt Thomas was grosser than they all . For he said he wold not beleue the resurrection , tyl he had seen the prynt of the nayles in Christes handes , & yet this was not ynough to make ☜ him beleue , but he wolde also fele hys woundes with his owne handes . And here we haue a lyuely image of the nature & disposition of the fleshe . For the flesh can not be brought to beleue but by sensible signes & tokens . Neither was thys carnalitie in Thomas only , but it is in al men , for we be made of one mowld Rom. 3. and god hath concluded all men vnder infidelitie that he might haue mercie of all . Consider therfore the Chryso stom . tender mercie of our lorde , howe for one of his disciples sake he shewed himselfe hauing woundes , & he dyd it not forthwyth , but after . viii . daies , to the intent he being amonges his felawes & certified of them , might be kyndled vnto a greater desire , and that he might be made the more feithfull in tyme commyng . Our Sauiour Christe therfore eight daies after he had appeared to his felawes , can where as they were gathered togither , & Thomas with them . He entred in vnto them , the dores being shutte , & wyth hys accustomed salutation greteth them , sayng . Peace be amonges you . And forthwyth turnyng hymselfe to Thomas , whose infidelitie could not be hidde from him , whiche bicause he perceiued proceded not of malice but of weaknes : he vouch saued to heale . He had him behold his handes , and grope his side . Thomas according as Christ had bidde him , beheld the print of the nailes , and thurst his hand into his side . And forthwyth wyth an exclamation cryed , my lorde my God . Thus from a grosse and stubburne infidelitie was he brought to a fast and constant feith .

So Paule at the beginning was a very fierce persecutour Act. 9. of the church , but afterward he becam a right feithful Apostle and teacher of the people . For these wonderful iugementes of god be for this cause described forth vnto vs , that we shuld lerne to knowe the exceding goodnes of god which turneth euil into good . My lord and my god sayth saint Thomas Uerily he that confesseth god to be his god , hath renounced al the be his , & possessed those the be gods . The erth psal. 23. is the lordis , & al that is therin . We be the lordes & the lord is ours . Wherfor al the goodes of god be ours through feyth in oure sauioure Iesu Christe . This high confession of saint Thomas truly our sauiour commended , but yet he sumwhat towched him for his hardnes of beleue saing . Thomas bicause thou hast seen me thou hast beleued , blessed are they that haue not seen and yet haue beleued . Saint Thomas saw one thing & beleued an other , he saw man & confessed god He saw Christ in flesh , he felt him after his resurrection , which was a great furtherance to his feith . But blessed be they that neuer saw Christ in flesh , & yet haue beleued on him . Certainly this kynd of people be we Gentils as many of vs as reteyne Christ in mynde whom we haue not seen in flesh , as writeth saint Gregorie , if so be yet that we folow & prosecute our feith Gregorie . with good workes . For that persone doth truly & vnfeynedly beleue which practizeth in working the thing that he beleueth . Such a true & ernest beleuer was this blessed man saynt Thomas . Let vs then take exemple of him , that we may haue the rewarde that he hath , euerlastinge ioy , by Christe oure lorde , who be praysed for euer .

Amen .

¶ On candelmas day otherwise called the purification of our Lady . Gospell . Luc. ii .

WHen the dayes of purification were come according the lawe of moyses they brought Iesus to Hierusalem to present him to the lord ( accordinge as it is wrytten in the lordes lawe , that euery male opening matrice shal be called holy to the lord ) Exod. xiii . and xxii . Num. viii . & to giue in sacrifice according to that is said in the lordes law a payre of turtyl doues or two yong pygions . And behold , there was a man in Hierusalem named Simeon , and this man was iust & deuout , awayting for the comfort of Israell , & the holy goste was vpon him . And he had receyued an answere of the holy ghoste , that he shuld not se death before he Christe , that is to saye , annoynted saw the lordes Christ . And he cam by the holy gost into the temple . And while the father & mother were bringing in the childe Iesus , that they shuld do accordinge to the vse of the lawe for him : he also toke him in his armes , & blessed god and said . Lord , now lettest thou thy seruant depart according to thy word Nunc d● mittis . in peace . For myne eyen haue seen the sauiour sente from the , whom thou haste prepared before the face of al peoples , a light for the reuelation of the Gentils and a glory of thy people Israel .

A sermon vpon this Gospell .

WHen the purification daye was comme ( good people ) that is to wite the. xlij . daye from the birth of our sauiour Christ , at which day the old law of Moses commaunded , that if it were a man chyld that was born , it shuld be presented to the lorde , & for the purifieng of the childwife and also of the childe sumwhat shuld be offered : the most pure virgine Mary wold fulfylle the lawe also in this poynt though in her child byrth she knew was nothing after the maner of other womens byrthes contaminate or spotted , but al was ful of heuenly puritie and holynes . For what spotte of vnclennes could she haue which by the worke of the holy ghoste conceyued wythout mans knowlege only by imbracement of the heuenly power ? She goeth therfore with Ioseph , who as yet was thought to haue bene father to Iesus , vnto Hierusalem , bearing the childe with them that they might present him in the temple in the sight A figure of the olde lawe . of the lord to whom he was consecrate , not but that al be the lordes , but that we shuld be taught by this mystical figure , that those mindes be most acceptable to God , whiche with a manly strength of spirite haue conquered the lustes of the fleshe & so do auaunce to thinges heuenly and euerlasting . Moses law intending Omne masculi num. this , had commaunded the Iues that euery male so sone as by the openinge of the mothers wombe it was brought to lyght , shulde be taken as holy to the lord , whether it were of mankynde or of brute beastes , that herby also the first frutes might go to the prestes , so yet that the first begotten of the mankinde shuld be redemed out of the prestes handes , onles the childe were of the Leuitical tribe . Now surely the selfe law openly deliuereth our Lady from the bonde of it , where it sayth in the leuiticall boke : Mulier si suscep to semine pepe ●erit ma sculum . The wife whiche receiuing sede shal bringe forth a manchild . For the blessed virgine our Lady was neither mulier , that is to say such woman as haue lyen with man , neither receiued she mans sede . And as towching the opening of the matrice , surely this heauenly child did in no maner violate the chastitie of of the virgins wombe but rather preserued & halowed it from al spot of vnclennes during her life . He then was presented in the temple as subiect to the law , which was lord of al thingꝭ both heuenly & erthly . He was redemed with a smal price , which cam to redeme the hole world with the price of his bloude . For the law had appointed the Iues to redeme their first begotten son with a lambe of one yeare olde , which was giuen in sacrifice . And than shuld be added a doue or a turtyll for the purifienge of al spot or vnclennes which might happen to be committed in the begetting of the child , or after , to th intent y● that whiche shuld be offered to the lord might be throughly pure . Howbeit if they were not of abilitie to giue a lambe , the law suffred them to giue in stede therof a turtil doue or a pigeon for the redemption of the child . The other bird was offered for the purging of the sinne . Our Lady therfore and Ioseph offered the pore mens oblation , and it is not to be doubted , but they wold haue made a richer gift if theire pouertie hadde not letted them . Allbeit theyre minde was rich in godlynes , and to giue vs an exemple , the profession of pouertie was more profitable . But lo , there was at this self time in Hierusalem one Simeon a iuste man & such one as stode in awe of god , & surelye he might wel be called a iust man , for he Ambrose . sought not his own but the peoples weale , he awaited for him that shuld redeme out of bondage not him only , but al mankind And bicause he was endowed with this iustice & godlines , the holy ghost was in him & had inspired him that he shulde not dye , till he had sene with his fleshely eyen him that he longe before had espyed wyth the eyen of feyth .

As Mary therfore and Ioseph were bringinge the child into the temple , this Simeon also cam by the guiding of the holy gost into the temple & toke Iesus Origen . in his armes . And here sayth Origene an auncient doctour of the church , if thou Christen person in like wise hold Iesus and imbrace him in thy handis , thou must with al labour attempt that thou maist haue the holy ghost to thy guide and so come to the temple of god , as this holy Simeon did . Thou must be a iust person , a fearer of god , religiouse , deuout & godly , as he was . But what did Simeon hauing this most blessed child in his armes ? He blessed and praysed god , sayeng . Now , o lorde , thou dost licence thy seruant to depart in peace out of this world according to thy worde . For myne eyen haue nowe salutare tuum . seen him , by whom it hath plesed the , to saue mankind , whom I say thou hast prepared and ordeined in the face of al peoples to be , vnto the hethen persons & Panyms ( which hitherunto for defalt of true knowlege haue worshiped false godis ) a light for to lighten them & to disclose thy trouth vnto them , & againe to thyn own people the Israelites a cause of most high glorie This in effect spake Symeon in his maner .

Let vs therfore ( good people ) for our parte also blesse & praise god , that wheras we the inhabitantes of this Realme were before the comming of Christ wicked Panims & ydolaters we now by the disclosing of his gospel ●ee his people . Let vs labour to be iust and holy persons pore in spirite & rich in godlines . Let vs desire to be led with the holy spirite of God . So shall we at last depart this world in true peace , by Christ our lorde . To whom be prayse for euer .

Amen .

¶ Saynt Mathias day the Apostle The Gospell . Math. xi .

IN that tyme Iesus sayd . I confesse vnto the O father lorde of heauen and of earth , bicause thou haste hyd these thinges from wise and prudent persons , and hast disclosed them to yonglinges . Uerily father , for so semed it good before the. Al thinges be deliuered vp vnto me of my father , & noman knoweth the sonne but the father , neyther knoweth any man the father but the sonne & he to whom the son wyll disclose . Come to me all ye that laboure and be burthened and I shall quiet you . Take my yoke vpon you , and lerne of me , for I am meke and lowly in harte , and ye shall fynde quiet to youre soules . For my yoke is pleasant and my burthen is lyght .

The sermon vpon this Gospel . The occasion of christes wordes after Chrysostom .

Bycause our sauiour Christ ( good people ) what tyme he was conuersant here in earth amonge the Iues , hadde vpbrayded them for theire misbeleue , declaring vnto them that the Hethen persones were redyer to receyue hym then they , at which wordes some were offended : therfore he aunswereth to theire thoughtes in thys wyse . I confesse ( that is ) I do thanke & prayse the O father , bycause thou hast Confessio inqt . August . non est solius peccatoris sed aliquando etiam laudatorio , kept close this heauenly doctrine from the wise and prudent men in their owne opinions , such as be the scribes and pharisees , and haste opened the same to fooles and babes after the iugement of the worlde , euen to rude vnformed and rusticall persones . And here ( sayth Chrysostomus ) we be taught vtterly to pluck down our high stomakꝭ , & to folow humilitie . And truly ( sayth he ) these wordes whiche our Lorde spake to his disciples , occasioned them to be moche more diligent and lowly in hert . For bycause it was likely that they stode moch in their owne conceytes for that they did cast out deuiles , therfore with these wordes he abateth their courage & represseth them . For the thing that was done vnto them was a reue lation , that is to say a disclosing and opening from god , and not their owne propre studie and laboure . And therefore the scribes and pharisees estemynge themselfes to be wise & prudent fell from the knowlege of godes mysteries bycause of theire pryde and swelling myndes . Wherfore if the secrete mysteries of god were hyd from them bycause of thys : se then that we be vnder feare and awe , & let vs continewe as babes , for this surely made the apostles of christ to enioy this secrete knowledge . For lyke as wha● Paule saith , tradidit illos deus in reprobum sensum , Rom. i. that is , god gaue them vp into a disalowed mynde , he speaketh not this , inducing god as doyng thys , ☞ but them whiche gaue the cause : so we must vnderstande in like wise this text where Christ sayth , that hys father hath hyd this knowlegde from the wyse scribes and pharisees . And why were they hid from them ? Herken what Paule sayth , bycause goyng about to stably she theire owne iustice , they were not subiecte to the iustice of god .

Al be deliuered vnto me ( sayth Christe ) from my father . This he spake , les any thing shuld be thought to be les in hym than that whiche is in god . For as S. Aug. contra Maximum . saynt Austin sayth , if our sauiour Iesus Christ the sonne of god hath any thing les in poure then hath god the father , then surely all be not his that the father hath , for by begettinge did the father gyue the power to hys sonne , lyke as all that he hath in hys substance did he by begettynge ▪ gyue to him whom he begatte of his substance .

Furthermore in the interchaungeable or mutuall Hilarius . knowledge of the father and sonne , it is done vs to wyte , that none other thinge was in god the sonne , then was in God the father . For it foloweth in the text , and no man knoweth the sonne but the father , nor noman knoweth the father but the sonne . For Chrysostom . surely by this that he onely knoweth the father , he doth vs to vnderstande that he is of the selfe same substance that the father is of . As if he shulde saye vnto vs . What meruayle ▪ I praye you is it , if I be very Lord of all , sith there is yet a greater thing in me , euen the knowlege of the father of heuen , & that I am of the same substance that he is of ? Thus by these wordis Christ our sauiour declareth himself to be not man only but also god & egal in powre with his father . And where he sayeth that none knoweth the father but the son : he meaneth not that al men be vtterly ignorant of him , but this he meaneth , that by that knowledge that he knoweth his heauenly father , noman ells knoweth him . In so moche that that knowlege that men haue either of the father or of the son they haue it by the sons disclosing . So the the son discloseth not only his father but also himself vnto vs . For as the holy doctour saint Austin saith . The word doth not only open the thing that is declared by the word , Austin● but also it declareth it self . But how doth the son disclose his fathers wil & pleasure vnto vs ? Surely by his most confortable word which is called his gospel . Come therfore , sayth Christ , vnto me al ye that trauayle and I shall set you at rest . He sayth not come he and he , but come to me all ye that be in cares , in Chrysostom . heuynes and in synnes , not that I myght take punishement of you but that I myght losen your sinnes . Come , not that I nede to be glorified of you , but that I desyre your helth and saluation . Come , he sayth , not wyth fete , but wyth maners , not wyth body , but wyth feyth . For this is the spirituall comming wherby one approcheth to god . And if ye thus come , I shal set you at rest , he sayth not I shal saue you , but that more is I shal set you in al quyet and reste . Take my yoke vpon you . What is Christes Theophilactus yoke ? Surely his Gospel which as Theophilactus saith , sheweth vs glad newes , forgiuenes of sinnes , iustification , commynge to heauen , and that we be made the children of god . O how swete , how pleasant and easy is this yoke ? Only let vs put from vs pryde of hert and the care of worldely vanities & learne of Christe to be meke & lowly , lyke as the holy Apostle Mathias folowynge hys maisters steppes ( whose memory we celebrate this day ) left vs exemple . So shall we inioye that heauenly rest voyde of all greuance and replenyshed wyth all solace whyche here is promysed vnto vs . By Christ our lorde . To whom be all glorie .

Amen .

¶ The Annunciacion of oure Lady , commonly called our Ladies daye in Lente . The gospell Luc. i.

IN the sixt moneth was sent the angel Gabriel of God into a citie of Galilee named Nazareth to a virgine spoused to a man whose name was Ioseph of Dauids house and the virgines name was Mary . And the angel being entred vnto her said . Hayle full of grace , the Lorde is with the , blessed arte thou amonges women . When she sawe hym , she was troubled vpon hys worde and deuised what maner greting this shulde be . And the angel said to her . Feare not Mary ▪ For thou haste founde grace with God . Lo thou shalte conceyue in thy wombe , and brynge forth a son , and thou shalt call his name Iesus . He shal be greate & shal be called the son of the hyghest , and the Lorde God shall gyue hym the seate of hys father Dauid , and he shall reigne ouer the house of Iacob for euer , and of his reigne shal be no ende . Mary said vnto the aungell . Howe shal this be , for I knowe not man . And the aungell answered and said vnto her . The holy goost shall come vpon the , and the vertue of the highest shall ouershadow the , and therfore the thing that shal be born holy , shal be called the sonne of God . And lo Elizabeth thy cousin , she also hath conceiued a sonne in her olde age , and this is the sixt moneth to her which was called baren ▪ for no word shal be impossible with God . Mary said . Beholde the handmayde of the Lorde , be it doon to me accordynge to thy worde .

The sermon vpon this gospell .

IF a Gospell ( deare people ) signifieth a gladde tydynges , what Gospel can be compared with this gospell which sheweth to the blessed virgine Mary yea & vnto vs all , the gladdest tydinges that coulde come to mankynd , that is that she shulde beare the moost blessed kyng of kinges and Sauiour of mankynde . Let vs then procede to the declaracion of this so ioyful gospel . In the sixt moneth was sent to the blessed virgine Mary no common angel but Gabriel the Archangel . For to this so highe and solempne a message it was mete that an highe angell shulde be sent which shulde bringe tydynges of him that was highest of all . Whiche aungel ( as Origen sayth ) is Origen . therfore expressed by hys propre name to th intent it might be signified by the same what he is in operation . For Gabriell he sayth betokeneth the strength of God . Wherfore by hym that was the strength of God it was conuenient that he shulde be vttered and proclaimed whiche being the Lorde of powers and mighty in batell came to conquere & vanquishe the wicked powers of the ayer . And what saith this Archangell Gabriel vnto her ? Haile ful of grace . Truly , Hieron . in sermo . de assump . saith saynt Hierom , she is wel called ful of grace . For to other grace is giuen by partes , but vpon the virgine Mary dyd the fulnes of grace altogether infunde it selfe . She mighte well be cleped full of grace by whome euery creature is with a large showre of the holy ghost ouersprede . Yea already was he with the virgine whiche sent the angell to the virgine , I say our Lorde went before his messanger . And therfore it foloweth . The Lorde is with the. He is in thy harte , he is nowe also in thy wombe , he replenisheth thy mynde , he replenisheth also thy body . And here Ambro se. ( saith Ambrose ) lerne a virgine of her shamefastnes for she was abashed . It is the propertie of true virgines to tremble , & at al approchinges of man vnto them to blushe , & with a reuerent feare to eschue familiar talkyng with man .

Lerne thou virgine than to eschue al wantonnes of wordes . The virgine Mary feared euen the greting of the angell . Yea she wondered at this strange maner of gretinge , wherof the lyke was neuer herde before in any place , this was reserued only for the virgine For ( as Origen noteth ) if she had wyst that the like salutation Origen had euer been made to any other in al the bible ( for she had the knowlege of the lawe ) thys gretynge shulde neuer haue troubled ne dismayed her . But albeit she was troubled & abashed at the sodennes of this so strange a thing : yet seyng she had Chryso stom . deserued such grace with God , she had no cause to feare . And therfore the angel saith vnto her . Feare not O Mary , for thou hast founde fauour & grace with god . But how found she this grace ? Surely ( saith the holy doctoure Chrysostomus ) through her humilitie . And so must al we fynde it . For as holy writ sayeth , God giueth grace to the humble persons , And lo ▪ sayth the angel , thou shalt conceiue in thy wombe & be deliuered of a son whom thou shalt name Iesus . Iesus by interpretation betokeneth a Sauiour . And in dede our lorde is a right Sauiour to so many as cleaue vnto hym by feith . Yea ther is none other Sauiour but he . He is that only great one & is cleped the son of the highest . For albeit it was spoken by Ihon Baptist the he shuld be Ambro se. great , yet , as S. Ambrose saith , he was called great as a greate man wheras Christe is as greate God . Thys Christ therfore shall reigne in the house of Iacob for euermore . He called the house of Iacob not on ly the outward Israelitis but the hole church of Christ be they Iues or Gentils which beleue vpon him . For as saynt Paule sayth . Not al they whiche be of Israell be Israelites , but suche as be the chyldern of Rom. ix . the promise , be counted the sede . For , sayeth he , they that be the chyldren of the fleshe , be not the chyldren of God . Now Mary to th intent she wold be yet fur ther instructed of thys mystery , asketh howe thys shulde come to pas , she doubted not of the aungels wordes . Only she desireth to know by what meane it shulde be brought about that she shulde be a mother that neuer lay with man . The angel answereth The holy goost shall come vpon the , as who shulde say . Seke not a natural ordre where the thyng passeth Chrxsostom . nature . Thou askest how this shal be , thou not knowyng man . Nay thys thynge happeth vnto the euen bicause thou hast not assayed wedloke . For yf thou haddest , thou shuldest not haue been thoughte worthy to this mystery , not the wedlok is a prophane ☞ thing , but bycause virginitie is better . For it becam the common Lorde of all , both to be pertaker with vs in byrth and also to varye from vs in it . In that he shulde be borne of the wombe , he taketh parte wyth vs , but in that he shulde be borne wythout carnall knowledge of man , he is declared to be no man but god . Mary fully satisfied with his answere sayth in moost humble wise , beholde the handmayde of oure Lorde , be it to me as thou hast said . Let vs then my frendes folow the humilitie of thys blessed virgine . Let vs imbrace Christ like feythful Christians that we maye be of the nombre of his chosen people , and inherite hys kyngdome . To whom be all honoure

Amen .

¶ On saynt Georges day . And also on saynt Markes daye the Euangelist . The Gospell . Ihon. xv .

IEsus said to hys disciples . I am the true vine & my father is the husbandman . Euery braunch in me not bearyng frute , he taketh it awey , and al that beareth frute , he purgeth it , that it may beare more frute . Now you be clene for the word that I haue spoken vnto you . Dwel in me and I in you . As the braunche can not beare fruite of it selfe , onles it abyde in the vine : no more can you , onles ye abyde in me . I am the vine , and you the braunches . He that abydeth in me and I in him , this person bereth moch frute , for without me ye can do nothinge . If one abide not in me , he is cast awey as is the braunch & is withered , and men gather them and cast them into the fyre , & they burne . If ye abide in me , and my wordes abide in you : whatsoeuer ye woll , ye shall aske , and it shal be doon vnto you .

The sermon vpon this gospell .

TO th intent ( welbeloued christen people ) we shuld throughly vnderstand , how litle daunger shuld hange ouer our heddes , in case we wolde feythfully abide in the holy felawship and churche of Christ , & on the contrary side in howe great perill and daunger we be , if like false christen people & hypocrites we shrynke and swarue from that most holy leage and testament , whiche our Sauiour Christe made with vs what tyme he was here conuersant amonges vs : our said Sauiour in this Gospell bryngeth forth a tyght goodly & mete parable or similitude to paynt as it were before our eyen aswell the commoditie of the one , as the incommoditie & daunger of the other , sayng in this wyse . I am the true vine & my father Ego sum vi●is vera . is the husbandmam . As who shulde say . I am as it were the roote or stocke of the vine , you are my membres , and as who shulde say the bowghes growyng out of the stocke . My father of heuen hath planted me , for he it is only that begatte me . From him therfore as it were from the husbandman is the stocke come , but you be come of the stocke , that is to witte of me . To the father as to the fountaigne and hed springe redoundeth the thanke of the hole benefite , whiche what soeuer he giueth and bestoweth vpon you , he giueth through me and his holy spirite . The sappe and iuise of the stocke which giueth also to the braūches lyfe and power of bearynge of frute is the spirite whiche is common to the father and to me . Thys spirite both knytteth me to the father : and also co●pleth you to me . Euery braunch therfore which cleauyng to me and liuynge by my spirite , shall brynge forth frute accordyngly : hym woll my father purge , cuttyng of from him the superfluouse & voyde lustes , to th intent he may bryng forth more plenteouse & also more gentle frute . But on the other side , he that vnto me by the outward name of a christen person or by an outward profession of feith , wheras in dede he bringeth forth no frute of the christen charitie : this person wol my father cutte of from the vine , as an vnprofitable & voyde membre of the same . For in vayne is he in the vine which hath no frute but leaues only , that is to say , he is a vayne & no true christen person which bosteth himselfe of the christen feith , & expresseth not the same with good workis mete for a christen man . Now , saith Christ , ye be cleane for the worde that I Vos mü di estis . haue spoken vnto you . Suerly ( deare frendes ) we are purged and made cleane by Gods worde wherunto we haue giuen feith but we are styll to be purged , to th intent we may yet bring forth more plentiful frute . For who is he ( as sayth saynte Augustine ) so cleane S. Augustine . in this life , which is not yet more & more to be made cleane ? Christe therfore cleanseth those that be cleane that they maye be yet more frutefull . But why saith he not , ye be cleane by baptisme ? Uerely , sayth thys holy doctour , bicause in the water also it is the word that cleanseth . For plucke awey the word , and what is the water but water ? But let the worde come to the water and so is made a sacrament . Let vs than take hede , that we abide in Christ , that he also maye worke in vs hangynge vpon hym . For lyke as the braunche , yf it be plucked from the vine , can bringe forth no frute , no more can we bryng forth the frute of any good worke , onles we cleaue to Christe by feith and charitie , from whens commeth whatsoeuer maketh to the true and euerlastyng helth . I say , let vs loke that we be continually knitte and ioyned to Christ , as we haue exemple of thys holy man whose memoriall we halowe this daye , whiche was an vndoubted liuely braunche of thys vine , and brought forth in the sighte of the worlde moost pleasant and acceptable frute to god . He remained ●nyt to Christ , and therfore Christe was ioyned to hym , wherby he both wanne euerlastinge saluation to himselfe , and procured vnto god ( for whose sake he did al thinges ) glorie amonges men . For without Christ ( as Christe him selfe here saith ) vndoubtedly we can do nothing . Surely yf any braunche , by hys owne fault plucke hymselfe awey from the true vine : not only he bringeth forth no frute , but as an vnprofitable bowghe being cutte of wyth the knyfe wythereth awey , and anon after is gathered with the other baren bowghes & thrown into the fyer to be burned , and thus being destitute and voide of the liuely moysture & spirite of Christ , he dyeth in the mynde , thoughe he yet liue in bodye , and after this life being seperated & pared awey from the vine without recouerie , he is cast in to euerlastynge fyer , alweys there to brenne for hys punishement bycause he wolde not styll remayne in the vine as a good braunch hereafter to haue brought Et verb a mea in vobis manserit . forth and inioyed the frute of euerlastyng ioye . And verely we shal abide in Christ , if so be that his wordes be beleued of vs , if the thinges that we haue beleued we kepe styl in mynd , & fulfyl the same in our dedes . If we do thys , there be no worldly stormes that we nede to feare , for Christe shal be with vs , the father of heauen shal be with vs , the holy goost shal be with vs , & what thinge so euer we shal aske , we shal without doubt obteine it . For as Austine saith , if Chri Augustine . stes wordes remayne fresh in our mouthes or in our memories & be not founde in our life ( that is yf we liue not according to the gospel ) we be not counted as branches in the vine , bicause we drawe not life out of the ro●e . Let vs than ( good people ) be right braunches of this vine and bringe forth worthy frute , to th intent we may remayne in Christ in this world , and in the nexte inherite the euerlastynge ioye , by Christe oure Lorde . To whom with the father and holy ghost be prayse and glorie euerlastyngly .

Amen .

¶ On Philip and Iacobs day . The Gospell . Ihon. xiiij .

IEsus sayd to his disciples . Let not your hart be troubled . Beleue in god and beleue in me . In the house of my father be many dwellingꝭ . If it were not so , I wold say vnto you , I go to make ready a place for you & if I go to make ready for you , I wil com again & take you to my self , that where I am , ye also may be . And whether I go ye know , & the way ye knowe . Thomas sayth to hym . Lord we knowe not whither thou goest , & how can we know the way ? Ie sus saith to him , I am the way and the trouth & the ☜ life . None commeth to the father , but by me . If ye knew me ye shuld know my father also . And now ye know him , & ye haue sene him . Philip saith to him . Lorde , shew vs the father & we haue inoughe . Iesus sayth to him . So long time am I with you & haue ye not knowne me ? Philip , he that hath sene me , hath sene the father , & how sayst thou , shew vs the father ? Be leuest not , that I am in the father & the father in me ? The wordes that I speake to you , I speake not of my self . But the father which dwelleth in me , he doth the dedes . Beleue me that I am in the father & the father is in me . Els for the selfe dedes beleue me . Ueryly verily I saye vnto you , he that beleueth in me , the workes that I do he shal also do , & greater also then these shal he do , bicause I go to my father , and whatsoeuer ye shal aske in my name , that wil I do .

The sermon vpon this gospell .

Bicause our lord had sayde before to Peter . that Chysostome . whether he went he could not folowe now , but he shuld folow afterward , lest that other disciples shuld thinke that this promisse was giuen only to Peter , our sauiour now to confort them sayth . Be not troubled , but beleue stedfastly . In my fathers house be many mansions , that is , the selfe same Region shal receiue you that shal receiue Peter . For there is greate plentie there of mansions , and ye shall not nede to say that it is necessary , that they were made redy for you , albeit if I go & prepare you a place , yet wil I com againe & take you with me . Here my frendes ye wol aske , how can Christ go & prepare vs a place , sith there be alredy many mansions in heuen ? Saint Austin answereth to this doubt in this wise . Trouth S. Augustine . it is , that there be many mansions , but they be not yet as they are to be prepared . For the self same mansions which Christ prepared before in predestinating , he prepareth now in working . In predestination therfore they be alredy . Els he wold haue said , I wil go and prepare , that is , I wil predestinate , but bicause they be not yet in operation , he said . If I go & prepare you a place . And surely he now prepareth mansions by preparing tenantes for the mansions . For where he saith , in my fathers house be many mansions , what thinke we is the house of God , but the temple i. Cor. iij templum dei sanctum est quod estis vos of god , of which the apostle saith . The temple of god is holy , which temple be you . This house of god therfore is yet in building , is yet in preparinge . But what is that whiche to prepare he goeth away , if he prepare our selfes , whiche how can he do if he leaue vs ? Surely ( sayeth this holy Doctour ) he meaneth this , that to the preparinge of these mansions , the Rom. i. Abac. 2 rightuouse man ought to lyue by feythe . But if he shuld see , it were no feith , Christ therfore goeth awey that he may not be seen , he withdraweth himself from vs , that he may be beleued . For then is a place prepared for vs , if we liue by feith . This is the wey that our sauiour Christe here speaketh of .

Yea Christ himselfe ( if we beleue in him ) is the very wey for vs to heuen , he is the trouth , he is the life . Let vs not then be troubled ( good people ) in our hartes For he that is the way , wil not surely leade vs a wilsom Hilarius . wey if we stik vnto him , neither will he deceiue vs and put vs in foles paradise , sith he is the selfe trouth , neither yet wol he leaue vs in the erroure of death sith he is the self life . And therfore Christ sayeth further , that no man can come to the father but by him , & he sayth , that he that knoweth him , knoweth also the father , forasmoche as the father and he be one . Yea , sayth Christ , ye that be my disciples do also know my father and ye haue seen him . Undoutedly my freendes , the disciples of Christe sawe god the father after a certayne maner in Christe , commaundynge the wyndes and the sees , commaunding deuilles , driuinge out diseases wyth a worde were they neuer so incurable , raisinge wyth a worde the deade to life agayn . Howbeit the noueltie of Christes wordes dyd sumwhat trouble the Apostle Philip ( whose memory togyther wyth hys felowe saynte Iacob the churche doth thys daye solemnize ) as it troubled also the reste of the Apostles . Wherfore saynt Philip more gready than the other to learne , desyreth Christ to shew to them the father and they shuld be satisfied . But what saith Christ to them agayn ? Haue I been so long with you & do ye not yet know me ? Philip , he that seeth me , seeth also the father . Surely if the father of heauen shulde haue spoken vnto his Apostles , he shuld haue spoken none other thing than that Christ spake , if the father shuld haue wrought , he shuld haue wrought the same that Christe did worke . The same mind is in them both , the same wyll ▪ the same power and nature . If we beleue this , though the corporall presence of Christe as he was here conuersant amongis his disciples be taken from vs , yet we shal se him absent moch better with the eyen of feith then the misbeleuing Iues saw him presently with their fleshly eyen . Thus dyd these two holy Apostles Philip & Iacob see him after he was ascended vp to his father , & therfore the thingꝭ that they saw the father worke by him , the same by him did they bicause they cleaued fast vnto hym by feith & charitie . Yea Christ vttred also more clearely the power of his godhed after he withdrew his corporal presence from them . Insomoch whosoeuer ioyneth himselfe to Christ by the Euangelical feith shal by Christ worke also as great thinges yea or greater than Christe him self did worke whan so euer the glorie of god shal require Saynt Austine . a miracle . The Apostles therfore healed diseases euen with their shadowes , they conuerted to the feith not a fewe persons as Christ did when he was here in earth , but hole nations , but yet they did this by Chryste , or rather Chryste dyd these thinges in them . Lette vs then haue in vs this stronge feith , and this brenning charitie , and than wythout fayle what so euer we shal desyre in Christes name , he woll perfourme it . To whom with the father and holy ghoste be rendred thankes and praysynges for euer and euer .

Amen .

¶ On saint Ihon Baptistes day Gospell . Luc. j.

ELizabethes time was fulfilled that she shuld be deliuered , and she brought forth a son . And her neighbours & cousins herd , how the lord had shewed his great mercie vpon her & they reioysed with her . And it fortuned the eight daye they cam to circumcise the childe & called him Zacharie by the name of his father . And his mother answered & sayd , not so , but he shal be called Ihon . And they said vnto her . There is none in thy kinred that is named by this name . And they made signes to his father , how he wolde haue him called . And he asked for writing tables , & wrote sayng . Ihon is his name . And they al merueled , and forth with his mouth was opened & his tong , and he spake blessing god . And feare can vpon all theire neighbours . And in all the hylly countrey of Iewry were al these wordes spred abrode , & al they that herd them did put them in theyr harte sayeng . What maner child shal this be ? And the lordes hand was with him . And Zachary his father was fylled Benedictus dominus deus Israel . with the holy ghost & prophecied sayeng . Blessed be the lord god of Israel , for he hath visited and made redemption to his people .

A sermon vpon this Gospell .

GOod people the church this day doth solēnize the birth of saint Ihon Baptist , whom god had ordeyned to be a messanger to make ready the waye against the comming of our sauiour Christ . This holy prophetes mother named Elizabeth was thought to haue bene baren . But it pleased god so to worke with her to set forth his owne glorie and power . He sent to her therfore nowe in her old age this blessed child to take the reproche of barennes from her . He prolonged for this intent her child bearing , that the Chry sostom . ioy herof might be the greater , and she be made the more renowined and notoriouse . For all her neighbours & kynsfolke which before had knowne her ba rennes , were nowe made witnesses of the heauenly grace wherwith God had endowed her . For none that saw the child , departed with silence , but blessed & praysed god which vnloked for had sent this blessed child vnto her being of this age . The eight day therfore they went to circumcise the child according to Moses lawe . And bicause Zacharie his father was by gods prouision made dumme and spechles , they supposing Luc. i. that the father wold so haue bene best ct̄en ▪ ted named him Zacharie by his fathers name . But Elizabeth his mother said he shuld not be so called , but Ihon shulde be his name , whiche name she had lerned not of her husbande whiche at this time was Bede . S. Ambrose . Origen . become spechles , but by inspiration of the holy ghost , signifieng that he that was born shuld be the bedel or messanger of the new law , which shuld abrogate the old traditions & turne the carnall worshyp into a spiritual grace . For Zacharias betokeneth in Hebrue a remembrer of god , & Ihon is named the grace of God . The iustice of the lawe stode in appoynted ☞ workes : the iustice of the gospell standeth by faythe through grace & fauour . Howbeit , the kinsfolk wold not be ruled by the mother to giue him this straunge name , bicause there was none in al their kindred so called , but they wolde in any wyfe haue hym called Zacharie by his fathers name . And yet at this day there be some better pleased with the name of Zacharie , Erasmus in paraphra . then with the name of Ihon , these be they that can not yet suffre that the ceremonies of the old law shuld be abolished , so that in effect they crye we wil none of this new name of Ihon , but we wil haue stil the old Zacharie . wherfore for asmoch as the childwife & the cousins could not agree in the name , it was necessarie that the authoritie of the father shuld come betwene to breake the strife . But he had not as yet the vse of his tong , where now neded speche . Wyth signes therfore they signified vnto him what name wold pleace him that his child shulde haue . He vnderstanding the mater required writing tables to declare that thinge by dombe letters whiche by liuely voice he could not bring forth . The tables brought he wrote in this wise , Ihon is his name . Now cam the time , that Moses law shuld speake , which before had after a fashion described with figures the grace of the gospel . The time now was com , that the mouth S. Ambrose . Luc. i. which vnfeithfulnes had locked , shuld now through feyth be opened . He had not therfore so sone writen , but the bond of his tong was loused . Neyther did he beginne hys speach with any other thing , than with the praysinge of God , by whose goodnes so greate ioyes were heped vpon hym . Let vs in like maner S. Ambrose . ( good people ) beleue , as saynte Ambrose exhorteth vs , to th intent our tonge which is bounde wyth the bandes of vnfeithfulnes may be loused . And surely Exasmus . onles the Iuishe tonge be putte to silence , whyche preacheth carnal obseruations , the tong of the gospell can not speake whyche preacheth grace , feythe , and charitie .

Al these thingꝭ of the olde childwife , of the noueltie of the name , of the son born by the promise of the angel , of the father made first of a speaker dombe & again of dombe a speaker : were blown abrode not only in the neighbours & cousins mouthis but also through out al the hylly countrey of Iewry , so that they did not only wonder , but also were astonyed & agast at the strangnes of the thing , sayeng within themselfes . What maner of person shal this childe be ? None of al the prophetes was so wonderfully born , which thinges declare , that this is done by gods power which is with the child being ordeined for high purposes . And they thought not thus without cause . For in dede gods hand had vttred his heuenly vertue in the childe . And to th intent al thinges might be ful of miracles & replenished with ioy , Zacharie also Ihons father being inspired with the holy ghost brasted forth into this song Blessed be the lord god of Israell , for he hath visitted & redemed his people of Israell . Doubtles , god visited Chrysostom . his people of Israel both wayes , whether we vnderstande the material Israelites , for he cam to the lost shepe of the house of Israel , or the spiritual Mat. xv Ro. ix . Bede . Israelites , that is , the feithful persons , which were worthy of this visitation . He visited them which were now by long sicknes consumed , he redemed them being sold vnder sinne , with the bloud of his only begotten son . He called them his people not bicause at his comming he found them his , but bicause by visitting he made them his . Let vs then praise almighty god that he vouchsaued to make of vs whiche were not Osec . ij his people , his people . Let vs imbrace the iustice not of the Iuish law , but of the gospel of Christ . Who be &c.

¶ On saynt Peters and saynt Paules day . The Gospell . Mat. xxi .

IEsus came into the partes of Cesarea Philippi & asked his disciples sayng . Whom saye men that I the sonne of man am ? They sayd , Some say thou art Thom the baptist , some Helias some Hieremye or one of the prophetes . He sayth vnto them . But whom say you that I am ? Simon Peter answered and saide . Thou arte Christe the son of the lyuinge God . And Iesus answered & sayd vnto him . Happy arte thou Simon the son of Iona , for fleshe and bloude haue not disclosed this vnto the , but my father whiche is Tu es Petrus et super hanc pe tran aedificabo ecclesiam meam . in heuen . And I say vnto the , that thou art Peter & vppon thys rocke I wyll buylde my churche , & the gates of helle shall not preuayle agynste it . And I will giue to the , the keyes of the kingdom of heauen , and what soeuer thou byndest in erth shal be bound in heuen , and what soeuer thou losest in erth , shal be losed in heauen .

The sermon vpon this Gospell .

THis Gospell ( my frendes ) declareth how oure Sauiour Christ after he was com into the parties of Cesarea Philippi , wolde proue , how moche his disciples had profeted by so many hys sermons and miracles whyche they had now herde and seen , and whether they thought any higher thing of him then the comon people did . He demaundeth therfore of them sayeng . Whom say men that I am ? They answered . Some saye thou arte Iohn the baptiste ( for so thoughte the Herodians ) other say thou arte the prophete Helias , ( bicause he was rauished vp & therfore they thought now that he appeared accordynge Origen . to the prophecie of Malachie ) other some say , Malach iiij . thou art Hierimie ( bycause he bare the figure of Christ and bycause vpon him it was said . Lo I haue constituted Hiere . i. the this day ouer peoples & kynges , that thou shuldest plucke vp , disseuer , build , and plante , which thingꝭ in very dede were to be accomplished in Christ . Iesus hearing this , to th intent he wold wrynge out yet a more certaine and hygher confession of his disci ples who ought best to haue knowne him , asked them saynge , But who saye you that I am ? Then saynte Vo● autem quem me esse dicitis ? Peter made answere for him & his felowes ( for of al them was the question asked ) and sayd . Thou arte Christ the son of the lyuinge god . Iesus answered . Blessed art thou Simon the son of Iona , for flesh & bloud hath not opened this vnto the , but my heuenly Bar Iona . father . And I saye agayne to the , thou art Peter ( or Cephas in the Hebrue that is to say a rocke ) & vpon this rocke shall I buyld my churche , that is to saye , vpon this rocke of thy confession I shall buylde my church . For this confession conteineth the summe of the christen feith , accordyng to the Apostle Paule , sayng . Rom. x. If thou confesse wyth thy mouth our lorde Iesus & with thy hart beleue , that god raysed h●● from death to life , thou shalt be saued . So the christen church is buylt , not vpon the person of Peter , but vpon the feith , Chryso stom . as Chrysostome sayth . And this is the confession of feith ? Thou art Christ the sonne of the lyuyng god . Wherfore Peter ( as saint Augustine affirmeth ) doth Aug. libro . i. retract . cap. xi . here represent the hole church to whom the keyes were deliuered . For yf we wold say the church were buylt vpon the person of Peter , we shuld put an other foundation of the church then Christ , whiche is agaynst Paul . For he sayth none may put any other fundation but that which is put alredy Christe Iesu. For Austine men wylling to be buylt vpon men sayde . I hold of Paule , I holde of Apollo , another sayde I holde of Cephas which is Peter . But other which wold not be built vpon Peter but vpon the rocke said , I hold of Christ . Wherfore sayth Erasmus I do muche meruaile Erasmus in anno ta . of some which do wrest this text to the byshop of Rome , sith it is ment not vpon hym but vpon all Christen persons , which thynge , Origen the auncient Origines homilia prima . Doctour doth excellently declare saing . If therfore we in lyke wyse ( by the reuelynge of the father which is in heuen for in heuen is our conuersation ) woll confesse that Iesus Christ is the sonne of the lyuyng god : it shal be also said vnto vs . Thou art Peter &c. For euery one that is a folower of Christ is a Peter that is to say a rocke . But there be some men which can be contented with nothing , onles it be vnmeasurable . Christe therfore did cal him Peter , that is to saye a sure stone or rocke , whiche wauereth not hither & thither , wyth ●ondry opinions , & vpon thys rock of thy confession , saith Christ , woll I buylde my church , that is to wit , my house & palace , whiche I wyl so establishe vpon a sure & immouable fundation , the no force nor power of the Helly kingdom shal be hable to conquere it . The deuyl layth sege to vs with many engyns , he laboureth to brynge agaynste vs the hole rowte of wycked spirites , but by Christes helpe his church shall stand , let vs only take hede this confession remayne wyth vs . The heuenly kingdom is the church , the kingdom of the deuil is the world , which noman nedeth to be aferde of , so he be a Peter .

And for this thy confession , saith Christ , I wyl giue the the keyes of the kingdom of heuen . Behold ( saith Origen ) how great power the rocke hath vpon which Origen . Christes churche is buylt , that also her iugementes shall remayne sure euen as God him selfe iugynge by the same . Let him therfore be faultles which shal bynde or lose an other , that he maye be founde worthy to bynde and to louse in heuen . And that Christ gaue this authoritie aswel to other as to the person of Peter : it is very playne by other places of scripture , Iohn xx . and namely in the. xx . chapter of Ihon , where the euening after his resurrection he sayd to all his disciples . As my father hath sent me : so I send you . And after he had so said , he breathed vpon them sayng . Whose synnes so euer ye shall forgiue , be forgiuen , and whose synnes ye shal retayne be reteyned . And in like maner before his death , he sayde to them all . What so euer ye shal bynd vpon erth , shal be bound Math. xviij . in heauen , and what so euer ye shal louse vpon erth shal be loosed in heuen . Let vs not than attribute that to one which was spoken to many . Let vs not buyld Christes church vpon the person of any mortall man Mat. vij ( which is to buyld it vpon the sande ) but let vs build it vpon the sure rocke , that is to witte vpon the confession of feith , that these holy Apostles saynt Peter and Paule made & preached , whose memorie we solemnize this day . Let vs confesse with our mouth & beleue with our harte that God raised Christe from Rom. x. death to life , & that he is the true Messias & Sauiour . And no doubt we shall enioy the heuenly enheritaunce prepared for vs before the making of the worlde , by Christ our lord , to whom be praise euerlastingly .

Amen .

¶ On Mary Magdalens day . The Gospell . Luc. vij .

ONe of the pharisees desired Iesus that he wold eate with hym . And being entred into the pharisees house , he sate downe . And beholde a woman in the citie which was a synner , knowing that Iesus sate in the pharisees house , brought an Alabaster box of ointment & standing at his feete behinde weping , began to water hys feete with the teares , & wyth the heare of her hed , she wiped & kyssed his feete , & with the oyntment anoynted them . The pharisee seyng this which had called him , spake within himselfe saynge . If thys were a prophete , he shulde haue known , who & what maner person is thys woman which towcheth him , for she is a synner . Iesus answered & said vnto him Simon I haue sumwhat to tel the. He said , maister say on . A certayne lender had two dettours , the one ought fyue hundreth pens , the other fyfty . They not hauyng wherwith to make payment , he forgaue them both . Which of them now tel me wil loue him more ? Simon answered & said , I suppose that he whom he forgaue the more summe . He sayd vnto hym . Thou haste rightly iuged , and turning himself to the woman , he said to Simon . Seest thou thys woman ? I entred into thy house , water to my feete thou gaueste me none , but this woman hath watered my feete with teares , & wyth the heares of her hed she hath wiped them . Kysse thou gauest me none , but this woman from the tyme I entred , hath not lefte kyssing of my feete . Thou anoyntedst not my hed with oyle , but this woman hath anoynted my feete with oyntment . For which thing I tel the , many synnes be forgiuen her , bicause she loued moche . But he to whōles is forgiuen , loueth les . And he said to her . Thy synnes be forgiuen the. And they that sate at meate with him beganne to say within themselfes . who is thys whiche also forgiueth synnes ? But he said to the woman . Thy feith hath saued y● , go in peace .

The sermon vpon this Gospel .

THe gospel red in the church this day ( good people Gregorius Nicenus . ) is right confortable to all christen men & women & conteineth a very holsom doctrine . For the most part of them which iustifie themselfes be puffed vp with a vayne opinion of godlynes before they haue atteyned to the true iugement , separatyng themselfes as lambes from gootes , not vouchesauing ones to be conuersant in the same house nor yet to eate the same meates with other , but abhorring al which be not of like perfection as they thinke themselfes to be of . Saynte Luke therfore a phisicion more of the soule than of the bodye , sheweth vs here , howe Christe our Sauiour most tenderly did visite other . He entred therfore in to a pharisees house , not so much to take bodily sustenaunce of the pharisee , as to giue goostly fode and instruction to the pharisee , & to heale him of his vain opinion wherby he iustified himselfe . For lo , as he sat at meate with the pharisee , Mary Magdalen ( for that Augusti nus de concordan . Euangel. was her name after the mynde of auncient doctours ) being at the tyme a notable synful woman hearyng that Christ ( which of his moost tendre mercy was ready to receiue al synners ) was there , cam moost penitently thither into the house , to bewayle her synful life & to heare some confort of her saluation . She had already herd of the great miracles that he did , & specially howe merciful he was to al repentant synners . She therfore moued with thys fame , came & wyth great humilitie standing behind him at his feet wept so plentifully that euen with the teares whiche fel from her eyen she washed Christes feet , which she wiped agayn , not with any cloth , but with the very heare of her heade , & she thought not this ynough , but she also kyssed them & anoynted them with a very preciouse oyntment , which she brought with her . The pharisee seinge thys , despiceth this dede , & in his harte reproueth not only the synful woman , but also our lorde which suffred her thus to do . Sayng within him selfe , yf thys man were a prophet , doubtles he shulde haue knowne , what maner woman this is , for she is a notable synner . By like yf Gregorius in homilia she had come thus to the pharisees feet , he wold violently haue spurned her awey with his feete . And in like maner , it is to be feared ( sayth saynt Gregory ) that some persons which be indowed with the office of presthod , yf they haue doon any thing in outward apparaunce iustly , anone they despice their vnderlinges , & haue great skorn & indignation at al the common sinners in the world . Howbeit not only the religious persons & suche as haue diuided themselfes from the common sort of people haue been infected with this vice , but also Mat. vij generally euery man is readier to espye a mote in his brothers eye , than a beame in his owne . Thus he despiced the miserable synner which was infected him selfe Erasmus in paraphrasi . with enuye , with presumption , with the sicknes of bacbyting & sklādering of other & was so much the more incurable that he acknowleged not hys disease . For it commeth commonly so to pas , that men be soner conuerted from notable & open vices as aduowtry ydolatry & such like than from such as cloke themselfes vnder the colour of holines . Our Lorde therfore not hearing the pharisees wordes , but espyeng his inward thoughtes , answereth him & sheweth himselfe to be lorde of the prophetes . He asketh the pharisee , when a creditour forgiueth two dettours the one a greater summe that other a les , whether of them welloue him best ? He answered , he that hath more forgiuen him . Than said Christe , seest thou this woman ? Thou baddest me home to thy house , water to my fete thou gauest me none , this woman hath washed them with teares & dryed them agayne with her heare . She neuer ceased kyssinge of them syns I came into thy house . Yea & moreouer she hathe anoynted them with oyntment . Wherfore I tel the , many synnes be forgiuen her , bicause she hath loued much , & speaking this , he turned him to the woman & said , thy feith hath saued the , go in peace . Oh howe confortable is this exemple to all synners ? Christe came to cal synners to Mat. ix . repentance , & not those that thought themselfes holy & iust . So here in the person of the pharisee may very S. Ambrose . Erasmus in paraphrasi . wel be figured the people of the Iues , whiche loked for Christ & whan he came , of presumption they wolde not know him . But in Mary Magdalen , maye be figured the synful Gentils ▪ whiche vnloked for of them louingly receiued him . Let vs then good people folow thys holy woman and not dispaire thoughe we be neuer so greate synners . Only lette vs come to Christ & wyth strong feith desire forgiuenes lamentynge and wailynge our offences , brastynge out into workes of loue and charitie as she dyd , and no doubt we shal be forgiuen as she was and at last enioye euerlastynge blesse by Christe our Lorde , who be praysed .

Amen .

¶ On saint Iames day the Apostle . The Gospell Mathew . xx .

THere cam to Iesus the mother of Zebedees The sonnes of Zebedee be Ihon and Iames christes Apostles . sonnes with her sonnes worshypping and demaunding somwhat of him . But he sayd vnto her . What wilt thou haue ? She sayth vnto him . Saye that these my two sonnes may sitte , one on thy right hand , & one on thy left in thy kingdom . Iesus answered & sayd . Ye wot not what ye aske . Can ye drinke the cuppe that I shal drynke ? They say to him . We can . He sayeth to them . Ueryly , my cuppe ye shall drynke . But to sytte on my ryght hande and on my left , it is not myne to gyue but to them for whom it is prepared of my father .

A sermon vpon this Gospell .

FReendes , the gospell of this day declareth vnto vs how the mother of saynt Iames and saynte Ihon ( which were called the sonnes of Zebedee ) cam to Christ to aske a certayne petition of him . Saynt Marke the Euangeliste telleth the tale , as though the sonnes themselues asked the peticion . And in dede it was theyr petition and sute to Christ , but to August . de concordantia Euangel. th intent they myght the soner obteyne it , they toke theyre mother wyth them and had set her to speake for them , as appeareth well by Christes answere . This womans name was Salome which by interpretation betokeneth peacefull , and truly she begat the children of peace . And a great praise of this woman is gathered out of this text as sayeth C●rysostom . Chryso stomus . sup Ma● thaeum . For not only her sonnes had left theyr father but she also dyd leaue her husband to folow Christ . For he without her might liue , but she without Christ could not be saued , oules perchaunce a man wil say , that betwene the time of the calling of these two Apostles & the passion of Christ , Zebedee her husband dyed , & so she beinge a lone woman , & aged , folowed the steppis of Christ , which is also moch to her praise and commendation . For feith neuer waxeth olde , and deuotion feleth no werines . She commeth therfore to Christ with her two sonnes . They had herd Christe say Mat. 19. a litle before , that they which wold folow him in the new byrth , whan he shuld sit in the seate of his maiestie shuld also sitte vpon xij . seates iuging the xij . tribes of Israel . And that al they which had left house , or brethren & susters , father or mother , wife or children or their landes for his name sake , shulde receyue an hundred times as moch , & shulde enioy euerlasting life . They therfore being as yet imꝑfect , & hauinge litle vnderstandinge of the spirituall kingdom , but thinking rather that Christes kingdom shulde be a worldly & temporal reigne , cam with their mother , beseching him , that the one of them might sitte on the right hand of him in his kingdom , and the other on the left , meaning , that they might be in some highe authoritie with him . For sith in a worldely kingdome Origen . they do seme to be in honour , which sit with the king , it was no meruayle , though a woman being led with a womans simplicitie or ignoraunce , thought , that such thinges ought to be demaunded , and her sonnes also thinkinge yet nothinge highly vpon Christes kingdom , ymagined such thinges of them that shuld sitte with Christ . Then oure lord the knower of hyd Chryso stom . thinges , answered not to the wordes of the woman which was made peticioner , but to the counsailes of her sōues which had set her to do this . Surely our lord Iesus Christ oftentimes suffred hys disciples both to do , speake & thinke many thinges vnrightly , to th intent that by their ouersight and blame , he might finde occasion , to expowne the rule of godlines , knowing ful wel that theire errour hurted not , so long as he was present with them , but the doctrine and instruction of the same was profitable both for that time present & also for time comming . He saith ☜ therfore vnto them , ye wot not what ye aske , as who shuld say . I haue called you from the left side vnto the right , & ye by your counsayle wil runne to the left side againe . And happily the thing was therfore done by a woman . For the deuil gatt him to his wont armours Gen iis . of women , that as Adam was spoyled by a woman : so he might also separate & destroy these by their mother . But now destruction coulde not entre by a woman into saintes , sithens from a woman proceded the saluation of al men . The auauncement of honour delited them , but first it behoued them to exercise the way of labour . And therfore he sayth vnto them . Can ye drinke of the cuppe that I must drinke of ? As who shulde say , if ye wil deserue the swete , ye must also tast of the sowre . If ye wil haue pleasure with me in my kingdom , ye must take parte of my payne , & passion . The crowne of rightuousnes is giuen not 1. Cor. 9. to al but to them that runne in the course , and whiche do vse themselfes in such sort , that they may obteine the maistrye . If then he that proueth maistryes in worldly games , kepeth himselfe sobre & absteyneth from al thinges ▪ to th intent to get a crown the perisheth , what ought they be , that seke for an euerlasting crowne Truly ( as sayth Chrysostom ) our Lorde knew ▪ that Chryso stom . they coulde folowe his passion , but he asketh them this , to th intent all we might heare and know , that none can reygne wyth Christe , onles he folowe hys passion . For a preciouse thing is not gotten but with a preciouse price . We call the passion of the Lorde , ☞ not only the persecuting of the Hethen , but also all violence whyche we suffre stryuyng agaynst synne . This passion and crosse we be all bounde to abyde , if we wyll be counted to be of Christes flocke . Yea and when the glorie of Christ requireth , we must also not refuse to suffre corporall deathe for hys sake . Thus dyd the hooly Apostle saynte Iames ( whose memorie we do thys daye celebrate ) folowe hym , for he was beheded of Herode for preaching and executynge of hys maisters commission . And therfore it is no doubt of him , but according to Christes owne Mat. 19. promisse , he hath receyued an hundered tymes as moch , and doth now enioye the euerlasting life , and that he is one of them , that the kyngdom of heauen is prepared for . Wherfore ( good people ) lette vs folowe thys blessed Apostle , and as he dyd , so let vs , leue the loue of all worldly vanities , and folow our Sauiour Christe , to th intent we maye be heyres of god and ioynt heyres wyth Christe . For if we suffre with him ( saith Paule ) we shal also be glorified with Rom. 8. i. Timo ij . hym and reygne togither with hym . If we dye with him , we shal also liue with him and enioy the crown of euerlastinge blysse by him , to whom wyth the father and holy ghoste be glorie and prayse for euer and euer .

Amen .

¶ On the Natiuitie of our Lady The Gospell . Mat. i.

THe boke of the generation of Iesu Christe . &c.

Ye shal finde this Gospell and the sermon vpon it before , on the conception day of our Lady . fol. v.

¶ On saynt Mathews daye . The Gospell Math. ix .

AS Iesus passed by , he sawe a man sittynge at Of the callyng of saynt Matheu the receite of custome , Matheu by name , and sayeth to him . Folowe me . And he rose and folowed him . And it chaunced as he satte at meate in the house ●o many publicanes and synners cam & satte downe with Iesus and hys disciples . The pharisees seyng this , sayd to his disciples . Why eateth your maister with publicanes and synners ? When Iesus herde that , he said to them . The strong haue no nede of a phisician , but they that be sicke . Go and lerne what this meaneth . Mercye wyll I , and not sacrifice . For Osee. vi I am not come to cal rightuous persons , but sinners .

The sermon vpon this Gospel .

THe Gospell red thys daye in the churche ( good people ) sheweth vnto vs , how the blessed Apostle saynte Matheu was called of oure Sauioure Christe from a customer to be his disciple & Apostle , and how ready he was at his callyng to folow him , whiche readynes of mynde as it is hyghlye for hys prayse and commendation , so it is also set forth , as an exemple for vs to folow . Let vs then brefely consider the maner of this thynge . As our Sauiour Christe passed by the custome house , he sawe thys Matheu whiche was otherwise called Leui the sonne of Alpheus sitte there , for he was at that tyme one of the custome house , whiche persones be called in latine publicani . And surely this kind of men , bycause they what be publicans . did exercise an occupation or office of fylthy gaines and of violent rapacitie , were many ways infamed noted and euyl spoken of , and specially amonges the Iewes . But our Sauiour Iesus Christ , which had called a lytle before vnto him Simon and Andrewe , Ihon & Iames from a base ( though yet not vnlawful ) kynde of lyuyng , to th intent he wold openly declare vnto the worlde , that he abhorred no sorte of men at al , so they wold conuert themselfes to better : he calleth this Mattheu vnto hym , and commaunded hym to folowe hym . Mattheu castynge no perilles or at Remigius . lest wey despising al perilles whiche myght happen of Rulers forthwyth without delay , leauing his accomptes vnperfite , and leauing his gaynfull office , beganne to folowe Iesus , beinge sodenly made of a publicane a disciple . And bycause he forsoke earthly gaynes , he was ryghtly made a stuard of the Lordis talentes . Truly the very brightnes and maiestie of Hieronimus . the hidde godhed of our Sauiour Christ , which also glystered in his humane face , had power to pluck vnto him with the first syght those that beheld him . For yf the Magnes stone hathe ( as they saye ) suche Christe is likened to a Magnes stone . vertue & efficacie in it , that it can draw vp yron vnto it : howe much more could he that is the Lorde of al creatures , drawe vnto hym whom he wolde ? And it happened afterward , that this Matheu , being now called to be Christis disciple , desired him that he wold vouchesaue to take a repast wyth him at his house . Our Lorde neyther disdayned to do thys thynge at hys new disciples request , to th intent he wold gyue vs instruction , that the company and felawshyp of wicked persons ought not to be eschued of preachers and holy men , yf there be any hope that by their company Chryso stom . they woll amende there nawghty lyfe . Mattheu therfore beyng honored by Christes commyng into hys house , made vnto hys maister a great and sumptuouse feast , wherunto he also had bydden many men of his ordre and facultie , that is to wit , euen a bourde full of customers , publicans , and synners , whom by hys exemple and wordes he had allured and drawen into admiration & loue of Iesus . The pharisees therfore whiche were euer huntynge and seking occasions how to sklaunder & trappe Christ , espyeng hym nowe wyth hys disciples , syttyng and eatyng wyth these synful sorte of men , durst not yet rebuke Christe to hys face , lest he shulde peraduenture taunt them againe as he had oftentymes doon before , but went about to drawe and trayne his disciples from him . Wherfore they come to them & say . Why doth your maister eate wyth these publicans and synful persons ? Trouth it is ( good people ) that the euil talkes of euyl men do corrupt the good maners i. Cor. ●5 Corrum punt mo res bonos collo quia mala . of good men . But Christes communication wyth these euil men , was not to catche the euil manners of them , but by his heuenly medicine to plucke the euyl manners from them . He cam to cal the shepe that were lost & strayed out of the right pathe of godlines being seduced & led out therof by suche hypocrites & pharisees as these were which were here offended with Christ These be they that Paule speaketh of , which glorieng in the lawe , do disworship god by the trāgression Rom. ij . of the lawe , vaynly reputynge themselfes to be the guydes of the blind , & the light of them the be in darknes . Our Sauiour therfore hearing the pharisees thus disputing wyth his disciples which as yet were but weake , he defendeth them in this wise . The hole nede Esay . 4. i. Pet. ij . no phisician , but the sicke . Christe calleth him selfe a phisician , whiche by a wonderfull kynde of surgery was wounded for our iniquities that he myght heale the woundes of oure synnes . He calleth them hole , which wyllyng to stablyshe there owne iustice were Rom. 4. not subiect to the true iustice of God . And he calleth them sicke and diseased whiche beynge ouercome in their conscience do acknowlege their frailtie , and espiyng howe by the lawe they be not iustifyed , do submitte themselfes by penaunce to the grace of God . But go your weys ( sayeth Christe ) and learne what thys sentence of the prophete Osee meaneth , where Osee. vi God sayeth . I require mercye and not sacrifice , as who shulde saye , Why accuse ye me , when I releue Chryso stom . and correcte synners ? Why do ye not rather accuse God the father of heauen which speaketh thys sentence by his prophet ? He admonisheth vs than , that by workes of mercie , we shulde gette vs the reward of the heuenly mercy , and not that despising the necessities of the pore & nedye we shuld trust to please God by the oblation of sacrifices . Wherfore ( good people ) lette vs folowe thys blessed Apostle saynte Matheu , let vs leaue al fylthy gaynes and come to Christ , when he calleth vs by the preachynge of hys word . Let vs be charitable & do the workes of mercie , as Christe teacheth vs , that we maye be of the Ma●. 24. nombre of those which shall inheritie the kingdome of heuen prepared from the beginnyng of the worlde by the father of heuen , to whom be al prayse .

Amen .

¶ On the Assumption of our Lady . Gospell . Luc. x.

IEsus entred into a certaine towne . And a certain woman named Martha receyued hym into her house , And this woman had a sustre named Mary , which also sitting at Iesus fete herd his word . But Martha was combred about moch seruing , & stode and sayd . Lord hast thou no regarde that my sustre hath left me alone to serue ? Byd her therfor that she helpe me . Iesus answered & said vnto her . Martha Martha , thou carest and art troubled about many thinges , but one is necessarie . Mary hath chosen the best parte , which shal not be taken from her .

The sermon vpon this Gospell .

What time our sauiour Christ walked here vpon erth with his disciples , which leauing the cares of earthly thinges gaue themselues only and holly to the gospel , it chaunced so , that he entred into a certain village . In this village there dwelled two women the name of the one was Martha , the others name was Mary , whiche women ioyfully receyued Christ and his disciples into their house . The loue and zeale of either of them towardes the lorde was egal , but their fourme & maner of lyfe was diuerse , i. Co●. ●● like as in one body be sundry vses of the partes and membres of the same , & as also in the bodie of Iesus which is the church be diuerse & sundry giftes of the spirite . For Mary making as it were holyday from al busynes of the house now at Christes comming , sat her downe at his fete , hearing his wordes , wherwith she was so rauished , that forgettinge all other thinges , she coulde not be plucked thens . Contrary wise , Martha being carefull for the purueaunce of the feast , ranne about hither & thether al busye , that nothing at al shuld lacke , that perteined to the welcomming & feasting of such a gest . Wherfor not being sufficient of her selfe alone , to do al the she wold haue done & made ready , & seing her suster vnoccupied sitting at Iesus fete , she thought it lost labour to chide her suster , whom she knew could not be plucked awey but she sumwhat blamed our sauiour whych held her wyth hys wordis from the necessarie busynes as she thought . Lord , sayth she , hast no regard the my sustre suffreth me to do al alone ? Commaund her therfore the she rise & help me . Our lorde being moch delyted in the zeale & affection of either of these women , discommendeth not the diligent sturring about the house of Martha , neyther doth he chyde her for murmuring at her suster , but he gently excuseth Mary , saieng Martha Martha , veryly thou arte troubled & vexed about many thinges . But there is one thyng most nedeful , which is alweys to be done if it may be , as who shuld say . Do thou thy function & office what soeuer the purueiance be . But Mary hath chosen a farre bettre parte whych forgettinge the thinges of the body , is holly vusied in the thinges of the mind . It is not mete that she shuld be called awey from the bettre thinges whiche she hath chosen & be thurst to lower & vyler seruices . Thy loue & zeale is thankfull vnto me in that thou preparest a repast for the time for me & mine , but I am more swetely repasted of them whyche conuey my wordes into the bowels of theyr sowles that they may be saued . For this is the meate whyche doth singularly fede me thys is the drynke Ihon . iiij . which doth singularly refresh me . He that regardeth the thinges of the body is distracted into sundry cares , and of these officies there shal be then an ende , when immortalitie appearing the necessities of mortal persons shal cease wher with the weaknes of humane nature is now accombred . But he goeth the nerest wey i. Cor. 1● to worke which casting awey al such cares is altogither rauished vnto heuenly thinges , setling himself to one only thing , but which one is bettre than al the other thinges , the felicitie wherof shal not be taken awey but augmented , when that thing shal be abolished which is imperfect & that opened which is perfecte . Neither ought we to murmure againste them as though they were ydle personnes , which haue sequestred themselfes from corporal ministeries & do for the same purpose attend and giue themselues to heuenly doctrine folowing and ensuing the steppes of Christ , lerning the thing that they may teache others , & throughly transposing into the intrailes of the mynde the thinges that they may instructe their euen christen , to th intent they may profette the moo to the winning of euerlasting saluation . And yet in the meane season they shall not lacke their rewarde which with a godly zeale do releue ( according to the exemple of this Martha ) the bodily necessities of the preachers of gods word , whyche feade the hungry , clooth the naked , viset the sicke and prisoners , harbrough & receiue the nedy , for in that they do this to Mat. ●● . their euenchrist● , they do it to Christ himself . And he that geueth but a drawght of colde water to a prophet , that is to say to a precher in the name of a prophet , shal haue the same reward that the prophete hath .

Wherfor ( as ●aint Austine saith ) our lord rebuketh S. Augustine . not the worke & corporal seruice of Martha , but ●e distinct●th the office , sayng , Mary hath chosen the best parte which shal not be taken from her , as if he shuld say . Thou Martha hast not chosen an euil parte , but she hath chosen a better , & why a bettre ? bicause it shal not be taken from her , but from the shal be ones taken the burthen of necessitie . For when thou commest to the heuenly countrey thou shalt fynd there no gest ne straunger to receyue by hospitalitie , but for thy ●pfette it shal be taken from the , to th intent the thing that is better might be giuen vnto the , labour shal be taken from the , that rest might be giuen vnto the in the stede . Thou sailest in the midde sees , she resteth in the hauen or port . For the swetnes of the trouth is euerlastig , yet in this life it is augmented , but in that life to com it shal be accomplished & shal neuer be taken awey . Now surely there was neuerwomā , no noryet man that euer atteined here in this world to the high perfection & heuenly kind of liuing , as did the most blessed virgine Mary the mother of Christ , who was Luc. i. replenished with al graces most plentuously as also testified Gabriel gods angel . Mary which was this Marthas suster in dede was moch to be commended , but nothing to be compared with the perpetual virgine Mary Christes mother . Wherfore as she was here in erth replenished with al vertues , so is she now in heuen replenished with al ioyes . Let vs then folow the diuine contemplation & godly meditation of these Maries , that we maye also enioye that blesse that shall neuer be taken from vs through Christe oure lord . To whom be al praise and honoure .

Amen .

¶ On saynt Bartilmews day . The Gospel . Luc. xxij .

THere was a contention amonges the disciples ●acta est contentio of Iesus , whiche of them was thoughte to be greater . But Iesus said vnto them . The kynges of the Gentilles do reigne ouer them , & they that haue power vpon them be called graciouse . Be not ye so , but let the greater amongꝭ you , be made as the yonger , & the chief as the seruitour . For whiche is greater , he that sytteth down at the bourd , or he that serueth ? Is not he that sytteth downe ? Uerily I am in middes of you , as he that serueth , & ye are they which Et ●●● dis●●● haue abode with me in my temptations . And I dispose vnto you , as my father hathe disposed vnto me , a kyngdome , that ye may eate and drinke at my bourde in my kyngdon , and sitte on seates iudging the. xij . tribes of Israell .

The sermon vpon this Gospel .

FOrasmuch as our Sauiour Christ at his maundy or supper before his passion had made mention of the kingdom of God , his disciples which were at that tyme sumwhat weake & not throughly spiritual , but smellyng yet a lytle of the fleshe , fel at contention and variaunce amonges themselfes , which of them shuld after his departure haue the primacie or hed rule in the kyngdom of god . For in the hole busynes of the blessed sacrament & mystery of hys maundy , he semed to take them al as egal not preferryng one aboue an other , sayng vnto them . Take & deuide Luc. 22. amonges you . But Iesus albeit at diuerse other tymes he had chalenged them for thys affection , yet at hys departure vpon thys occasion he specially ,

reth to plucke it cleane from them , commaunding them that they shulde not ymagen any such thinge in the kyngdom of heauen as they sawe in worldly kyngdoms . For this is a farre other maner thing , it standeth in benefites and not in force , it is obteyned and also mainteyned with ghostly garrisons and not with violence , and is enlarged by persuasion and not by compulsion . The princes of this worlde do practice Lordlines ouer such as be vnder them , they persuade not their subiectes to loue honestie , but by feare of punyshement they fraye them from wronges , and they compell men to honour them , though they haue neuer so euill deserued it . Yea the nerer they approche to tyranny , the more wol they be honored of the people with hygh tytles . Uerily such is for moost parte the kyngdome of seculare and worldly rulers . But amonges the clergie , the disciples of Christ , & preachers of his gospell , to whom he bequethed hys spirituall kyngdom , ought to be an other fashion of liuyuge . The greater one be among them , the les violent power or glorye he oughte to chalenge to hym selfe . Wherfore ( sayeth Basilius that auncient doctour Basilius magnus of the churche ) lette not the dignitie extolle the prelate of the church , lest he falle from the blesse of humilitie . But let him ▪ rather know thys , that true humilitie is seruaunte of very many . For lyke as he whiche ministreth to many wounded persons and wypeth awey the fylth of euery wounde , taketh not this office vpon him to extolle and vawnte hym selfe therupon : so moch rather he to whom is committed the cure and charge of maladies and diseases of his goostly brethren and susters ought to caste , and be carefull wyth himselfe as the minister of all whiche muste render accomptes for all . Neyther is it to be feared ( saith he ) that the purpose of humilitie shulde be broken of the subiecte , whyle hys better serueth hym . Let prestes therfore & the prelates of Christes churche not be ashamed to shewe that sobrenes and modestie to the worlde which Christ tawght hys Apostles to vse . And the more Apostolicall that men wol be counted and vicares of Christes churche : so much the more ought they to folow Christe and his Apostles in lowlynes & sobrietie . It is not ynoughe truely to be called by a vayne tytle of name the seruant of God , or the seruant of seruauntes , & in dede to practise all Lordilnes , skant vouchsauyng that men shulde kysse there feete . If there be any of this sorte , surely they be no vicares of Ch●ist , but of Antichrist , they be not apostolical , but diabolical , no good herdmen , Ioh. x. but false hyrelynges , no feaders of Christes flocke , but deuourers , no buylders but destroyers , no pyllers of his church but pollers . If they wol nedes be counted for men apostolical , let them folow the exemple & steppes of Peter & Paule & resemble them in dede of whom they woll be counted the vicares . Let Tit. 2. 1. Tim. 3 them be irreprehenlible , sobre , chast , modest , louers of hospitalitie , ful of holsom doctrine , no drunkerdes , no warryours , no louers of fylthy marchandise , no bruers of gods word , but pure prechers . Let them attende Act. 20 2. Pet 5. to the hole flocke , & ( as Peter commaundeth ) fede it as much as in thē●s , takinge charge of it , without desire of fylthy lucre , vsinge themselfes , as they may be estemed ministers of Christ and feithful stuardes of the heuenly mysteries of god , as Peter & Paule were . ● . Cor. ●

You ( sayeth Christe to hys disciples ) be they whiche haue abode with me in my tentations , as who shuld say . He that begynneth to be pacient and anone leaueth of , is not rewarded wyth the crowne of glorye , but he that holdeth on to the ende . For ( as Bede sayeth ) Bede . perseueraunce whiche is called a constancie or strongnes of mynde , is full well cleped the pyller of all vertues . The son of God therfore leadeth wyth him to his euerlastinge kyngdom such as stycke by him and be no starters awey from hym at euery puffe of winde . For if we by planted in him and be partakers wyth hym of hys death , doubtles we shal also be pertakers and companions of his resurrection . Christ saith here that he hath disposed or bequethed to his disciples the kingdom , which his heuenly father ordeined & disposed to him . The kingdom of Christ Ioh 18. surely , is not of this worlde . Neyther is there any equalitie to the lorde , but only an emulation of likenes , Ambrose . For only Christ is the ful image of God , wheras the iust man is accordinge to the likenes or image of God , yf accordynge to the same , he despiceth thys world , and for this cause also we do eate the blessed bodye of Christ , that we may be pertakers of the heuenly life . Such a sticker by Christ in al his temptations was thys holy Apostle saynte Bartilmew , he was a true prelate of Christes Church , neither was he a minister or seruaunt of other in name and tytle only , but in dede , he preached truely and syncerely not his owne constitutions and decrees , but Christes gospel , hym let vs folow , that we also may be made pertakers of that heuenly ioye by Christ our lorde ▪ To whom be rendred al thankes and prayses .

Amen ▪

¶ On Michelmas daye . The Gospell Mathew . xviij .

IN that time the disciples cam to Iesus , sayng . Who is the greater person in the kingdom of heuen ? And Iesus calling vnto hym a chylde , dyd sette hym in the middes of them , and sayd . Uerily I say vnto you , onles ye turne , and become as children , ye shal not entre into the kingdom of heauen . Who soeuer therfore shal humble hymselfe , as thys chylde , he is the greater person in the kyngdom of heauen . And he that receiueth suche a childe in my name receyueth me . But he that greueth one of these lytle ones , which beleue in me , it were bettre for him , that a mylstone were hanged about hys necke , and that he were drowned in the depth of the see . Wo be to the worlde bycause of offenses . For it is necessarye , offenses to come . Yet neuertheles wo be to that man , by whom the offense commeth . Uerily if thy hand or thy fote offende the , cutte it of , and cast it from the. Bettre it is for the , to entre into life , halt , or maimed then thou shuldest , hauyng two handes or two fete , be cast into euerlasting fyer . And if thyne eye offend the , plucke it out , and cast it from the. Bettre it were for the , wyth one eye to entre into lyfe , than hauing two eyen , to be cast into hell fyre . Se ye despice not one of these lytle ones . For I saye vnto you , that their angels in heuen do alweyes see the face of my ☜ father whyche is in heauen .

The sermon vpon this Gospell .

NOt without great cause and consideration ( good people ) the churche hath appoynted a certaine daye in the yeare for the solemnization of saint Michael the Archangel and by him of al the angels of heuen , sith in them is put no small confort in earth to al good and deuout persons . First therfore by the help of god we intende sum what to intreate of their nature and office , which done , we wil brefely declare the gospel of this day . Wherfore ye shal vnderstand A diuision of angels . that there be two sortes of angels , some be good , and some badde . The good angells do continually ministre vnto god and serue for our behouf , and their delite is to do men good , bicause they themselfes be good of nature , and theire office is to execute gods busynes and to take charge and cure of vs mortall men . They defende and protect I say al good folke from the assaultes and violence of the deuyll , they nourish concord , peace , vertues , good studies , artes , sciencies , polecie , common welthes , discipline , & shortly to speake , mans helth and salfgard . That these be the properties and offices of good angells , appeareth very playnly by innumerable places of hooly writte , wheare the good fathers were holpen and be nefited of them , as in the olde testament were Abraham , Gen. 3● . Exo. 14. Tob. v. Daniel . iij. Iacob , Loth , Tobie , the children of Israel being in the wildernes , the three children whiche were cast into a hote furna●e , Eleas , Elizeus , and many others . In the newe testament saynte Peter whiche was led out of prison by an angel , also saint Paule Act. 12. whyche was certifyed of the shypwrake and of saluation , and diuerse other . But lette vs marke how great their power and vertue is . One angell in one Exod. ●● night strake all the firstbegotten of the countrie of Egipt . One angel in one night strake down the hole 4. Regum xix . armie of Sennacherib as appeareth in the fourthe boke of the kinges . One angell in a plage of pestilence destroyed thousandes of men , as appeareth in 2. Regum , xxiiij . the seconde boke of kinges . I let pas the visions of the prophetes Esaye , Elie , Elizeus , Ezechiel , Daniel and the rest , where the Lorde by hys angells dyd speake and teach thinges whiche were to be done & taught . Also the reuelacions of saynt Ihon setforth in the boke of the Apocalipse . Furthermore when so euer almighty god wold set out any singulare thing to mankind , he shewed it afore by his angels , as for exemple , of Sampson , of Iohn Baptist , yea and of Christ himself to be borne . The angels were present at Christes byrth , at his death , at hys resurrection , and at sundry other tymes . Ye shal morouer vnderstand , that there be angels and also archangels that is to saye , chiefe or principall angels , and they haue distincte officies and seueral functions wherby god almyghty exerciseth hys wonders . The Apostell Paul therfore teacheth , that there be powers , dominations , vertues . And according to their officies and properties they haue names , as saynte Michaell ( whose memorie the church doth this day celebrate ) as Gabriel , as Raphael , whiche for their high kind of ministration be called Archangels . For lyke as a king hath vnder him princes , dukes , capitans lieutenantes , constables and other officers to defend men from iniuries , to kepe the peace , to brydell and punishe ▪ ●auenours and euil disposed persons , euen so hath god ( who is king of kinges ) his angels vnder him of diuerse officies for mans sauegarde and defense against noysom spirites . The angels I say of god , whether they be sene or not ▪ sene be alweyes ready and assistent to good personnes and be theyr kepers , which thing the ladder that Iacob saw reaching vp to heauen , by whiche ladder the angels of Gen. 28. god ascended & descended , doth manifestly declare . But here peraduenture ye woll aske thys question , A puestion . why angels do not so often nowe appeare , as they did in old tyme ? To this question the apostle maketh answere in the first chapter of the Epistle to the Hebrues , The solution . where he sayeth , that the lorde in times paste spake to the fathers by his angels , but to vs he haue spoken by his only begotten sonne , whom the father commaundeth vs to heare , whose commaundementes and teachinges be set forth vnto vs by the foure Euangelistes , Mathew , Marke , Luke & Ihon. Howbeit an other cause also why the angels appeare not as often to vs , as they did in olde time to the auncient fathers , may be very wel forbicause the world is now set all in naughtines & men be commonly nothinge so pure , so bertuouse , nor so deuout , as they were in times passed . Yet it is manifest & playne by Christes own wordes in the gospel of this day , that euery good person hath his angel whych beholdeth the face of god the father in heuen . Such an angell no doubt had Paule whom he called his angell , as Act. 1● . appeareth in the Actes of the Apostles . Such peculiare angels had the good auncient fathers , and finally such angels haue al good men and women at this day appoynted vnto them of almyghty god .

Wherfore the more fuller and replenished a man be wyth feyth and godly awe , the more often & also the nerer be the angels to him , for accordinge to the common prouerbe , lyke delyteth in the lyke . And on the Simile simili gaudet . contrary side , know we for certaine they be offended with fylthynes , wyth vnclennes wyth malice & wickednes , and for thys cause forthwyth they departe from the persons who soeuer they be which be spotted with the same . If we be then pure & good , doubt we not , but god hath giuen commaundement to his angels ouer vs , that they shuld kepe vs in all oure Psal. 90. wayes . Herunto also do the auncient doctours of the church ful wel agree . Saynt Hierom , writing vpon Hierom the gospel of Matheu , sayth . The worthines surely of soules is great , forasmoch as euery one hath his angel appointed vnto him for his keper euen from Origenes homil. 71. his byrth . The noble clerke Drigen also sayth , there is at hand to euery one of vs yea euen to the least of vs al which be in the church of god , a good angell the lordes messanger , to direct vs , to rule vs , to monish vs , to gouerne vs , which seeth daily the face of the heuenly father for the correcting of our doinges and obteyning of mercie for vs . Neither doth saint Gregorie disagre from this , which writeth , that euery Grego rie . one of vs haue a propre and peculiar angell appoynted to the keping of him , and one euil angel to his exercise . Also saynt Bernard exhorteth vs to be Barnarde . deuout ▪ louing and kynde to so worthy kepers .

Hithersito , my frendes , we haue spoken of the good angels . Now wol we intreate sumwhat of the euyll of euyll angels . angels , to the intent we maye the bettre espye , what great commodities and benefites our lord doth giue vnto vs by his good angels , whan on the contrary side we shal behold the incommoditie and mischiefe that commeth of the badde angells . For how can a man so well knowe what a good thinge peace is , as when it is compared with batel which is the contrary ? They be therfore called badde angells , bycause they bring to pas nothing that is good , & they haue sundry names , otherwhile in scripture they be called euill spirites , Satan , Deui●les , cacodemones , and Satan . feendes . Satan in the Hebrue betokeneth an aduersarie , bicause he is agaynst god , against his worde , Diabolus . and against our helth and saluation . Diabolus , that is to say , deuil betokeneth a sklaunderer and an accusour , forasmoch as he accuseth vs and doth euyil interprete al thinges be they done neuer so wel and godly . Cacodemon signifieth a crafty knower and Cacodaemon . full of suttelcie and deceipt al set on mischief . They be also called by a resemblance of properties , roring lyons , dragons , serpentes , Leuiathan , wolues euill beastes , theues and such like , of their euil properties Also spirites of the ayer flyeng about , bounde wyth the chaynes of darknes vntyl the day of iugement condemned to euerlastinge damnation . They caste suche men as be wythout the feare and thought of god into al kindes of vices , some into couetise , some into pride , lechery , intemperance , crafte , deceipt , infidelitie , contempt of god , rechlesnes , dispayre , dissolute and loose liuing , dronkennes , glotony , surfettinges aduowtries , blasphemies , they raise dissentions , seditions , warres , debates , and all vnhappynes . Yea and vnder the visour of angels of lyght and vnder the clooke of religion and of godlines they induce ● . Cor. 2. idolatry , mens dreames , sectes , heresies and al false doctrines , they deuise and driue into mens heddes inchauntmentes , euil affections , nawghty opinions and wicked counsailes , as they did to Dauid in his aduowtry , in the slaughter of Urias & in nombring of the people , and as they dyd to Czechiell , whan he disclosed the treasure to the Babylonians . To be 4. Reg. xx . short , they do labour al they can , to bring vs to vttre shame and destruction . And this we se by open testimonies signes and deades , how myghtyly they Ephe. 2 . reygne ( as Paule saith ) vpon the children of disobedience and vpon such as wol not beleue gods word nor feare the lorde . They confirme therfore the vngodly in theire vngodlynes wyth signes and wonders whiche they shew by their lymmes and ympes Exod. iiij . v. the false prophetes , as appeareth in the. xxiiij . chapter of Mathew , or by inchaunters and ●uglers , for it is not impossible but the deuil may by art Magik and sorcery worke many wonders and maystres . For surely if witchcraftes sorceries and inchauntementes were not made ne coulde not be done , God wolde neuer haue forbydden them . Thus these euil spirites lye contynually in awayt of mankind , theyre propertye is to speake deceypte and lyes , for Ihon. ● . that is ( as Christe sayth ) theyr owne and they be fathers therof , they falsifye and corrupte gods worde wyth wycked doctrine , as appeareth by the parable of the sower of good sede and of the deuyll whyche Mat 13. Mat. 4. 1. Cor. 1● soweth among it darnel , they wreste and allege holy scripture wronge , they transfigure themselfes into angells of lyght , fynally they seke to syfte vs as men wolde fyfte wheate .

And veryly good people that the wycked spirites haue these effectes powers and operations , it is playne & manifest also by the witnes of holy doctours of the church . First the excellent clerke saynt Augustine in The wordes of saint Austine hys sermons writeth in thys wise . All the euilles of the worlde be wrought by the falshode of the deuill , whiche hath sette warre in heauen , and in paradise deceipt , hatred amonges the first brethern , and in al Lactantius lib. 3. diui. instit . our workes hath sowne darnelles . Lactantius also that noble writer is not behind with his recorde , sayng . There is a certayne wicked and deceiptful spirite , which is enemye to man , and foe of iustice , thys spirite lyeth in awayte of al mankinde . And such as knowe not God them doth he entangle and wrappe in errous , he drowneth them in foly , and shadoweth them in darknes . Also saynt Gregorie writeth ▪ that S. Gregorie . the wille of Satan is alway wicked , but his power is neuer vnrightuouse or vnleful , for of himselfe he hath his wille , but his power he hath of God . Wher fore ( good christen people ) sith we stand in this state and condition , that yf we be euill and voyde of vertue and of the true feare of God , we be in daunger of these so noysom and wicked spirites , and agayne yf we loue and serue God , we be protected and fensed with the good angelles , whose benefites I haue heretofore brefely remembred : it shal be our partes euermore to serue God and to stande in awe of hym , lest by any meanes we might offend and displease him , and so through our fault it shulde come to pas that we myght be depriued of these good angelles & the euill shulde haue power vpon vs . But now let vs procede to the declaration of our gospell . First therfore ye shall vnderstande that an exemple of the naturall An exemple of mans in firmitie ignoraunce blindnes and infirmitie of mankind is here set forth in the disciples of Christ , which as yet measured the kingdom of heuen after the fashon of the kyngdome of the worlde . The disciples come therfore to Christ & aske him , who is the greater man in the kyngdom of heuen ? Surely according Chryso stom . Hierom to the mynde of auncient doctours , thys was a certayne humane affection , whiche crept into the Apostles mindes and as it were a pricke of enuie and of ambition . They had herd of the kyngdom of heuen , they had seen . iij. Apostles led aparte with Christ in Mat. 17. Luc ix . to the mountayne that is to wit , Peter , Iames and Ihon , they had herde , how the keys of the kingdom of heuen were giuen to Peter , and howe it was said Mat 16. Mar. 8. Luc. ix . to him . Blessed art thou Simon the sonne of Iona , and I say to the , thou art Peter and vpon this rocke wol I buylde my churche , they espyed Peter also to talke more familiarly & more boldly wyth the lorde , Mat. 17. & lately also they sawe hym preferred before the rest of the Apostles in paynge of the tribute and in maner matched with Christ . For these and suche other thynges whiche as yet they dyd no perfectly vnderstande , they had a lytle preuye grudge and enuie at Peter syth to hym as they thought the principalitie of the kingdom of heuen was appointed wher neuertheles they perceiued he was yonger in yeares then they . They came therfore as I sayde to Iesus and asketh hym , who shall haue the chief authoritie in the kyngdome of heauen . For it coulde not be yet dreuen out of their heddes , but that there shulde be such like dignities and powers in the heauenly and spiritual kyngdom , as they sawe in princes courtes of this world . Our sauiour Christ therfore , to th intent he wold cleane banish this carnal affection and vtterly expel the same out of their myndes , calleth a certayne chyld vnto him , whom he setteth in the myddes of his disciples , the chyld being yet very tendre of age and ●ut a babe , voyde of all affections ether of ambition or of enuie , simple , pure , innocent , and liuynge by the only guyde and conducte of nature . Thys chylde beynge thus sette amonges them , our Sauiour sayeth in this wise vnto them . Uerily , onles ye be conuerted and be made as childern : it is not possible for you to come into the kingdom of heuen . For declaration of thys texte , ye shall vnderstande , Hierom that Christ did not here commaunde the Apostles , that they shulde haue the age of chyldren but the innocencie , and the thing that the children do possesse bicause of their chyldhod , they shulde possesse by their industrie , so that in malice they might be chyldren , but not in wisdom , as who shulde saye , lyke as this child , of whom I giue you an exemple , doth not continew in angre , neyther thynketh he one thyng and speaketh an other : so you also , onles ye haue such innocencie and purenes of mynd , ye can not entre into the kingdom of heauen . Wherfore my frendes by Christes owne wordes here we may be right wel assured , that onles we cease from all malice and rancour towardes our Christen brothern and susters and become Christen men not in name only , but also in dede & worke , beyng made as it were new men and newly regenerate Ihon. 3. not fleshly but spiritually , vtterly casting awey as muche as maye be al carnal and worldly affections , and be transformed into the hauour and simplicitie of yong chyldern , we shall neuer be receyued in to the kyngdom of heauen . Let vs humble and abase our selues & make vs like to these litle babes whom we se cleane voide of malice and of ambition . For he that thus woll humble and lowly hym selfe , shal be Mat. 23. Luc. 14. doubtles auaunced , & shal be called great in the kingdome of heauen . Who so euer verily is by modestie and buksomnes the lest : the same person is through vertue the greatest . Trouth it is , that worldly Emperours kyngis and princes do for most partes loue such as be lyke to themselfes , and amonges them such be in most price and reputation , which can shyft out other and set forth themselfes . Christe in semblable wyse delyteth in such persons as resemble him , who what tyme he was here conuersant amonges vs in Phili. 2. earth humbled hymselfe and became obedient vnto the death , euen the death of the crosse . Whan he was reuiled , he reuiled not agayn , he suffred to be bounde to be bobbed , to be spitted at , to be striken , to be scourged , & finally to be cruc●fied being himselfe without spotte of sinne to th intent to purge vs of our synnes . Wherfore for his humilitie he hath receiued auaunment and most high exaltation , for his obedience he hath receiued most highe honour to haue a name aboue al names , for his pacience & sufferinge he hath receyued power ouer all , for hys infinite charitie he hath receiued praise glorie and thankes of al. Let vs Mat. ● . lerne therfore of Christ to be meke & humble in hart Let vs remember what the prophete Dauid sayth . The lorde is nere to them that be of contrite hart , & he wol saue such as be humble in spirite & which fear his wordes . Psal. 32● . Truly ( good people ) those that be lowly & meke in spirite be most highly auaunced , protected & tendred of almighty god . He throweth down the mighty from Luc .i. their prowd seates & exalteth the humble , he filleth the hungry with good thinges , & letteth the rych departe i. Pe .iij. emptye . He resisteth the prowd , & giueth his graces to the lowly persons . Let vs then be humbled vnder Iac .ij. the mighty hand of the lord . For ( as saynte Iames sayth ) hath not god chosen the pore ? Certaynly the pore in spirite & lowly persons be they , whom God hath in his special fauour & grace . For like as in the great mens courtes of this worlde , the prince or great man taketh the vyllanye or displeasure as done to himselfe , when one doth a displeasure to one of hys great lordes or special seruauntes , & againe taketh a good turne & benefite as done to himself , when it is bestowed vpon them , euen so the great king of kinges & lord of lordes god almyghty doth so tendre & loue his humble and meke seruauntes though in the face of the world they seme as persons despised and not regarded , that who so euer receyueth one of them in Christes name he counteth the thing done to himself , & as though the partie had receiued Christ himself . And on the other side , he that offendeth any one of these simple and base persons which truste vpon the lord & which depend hole vpon him , shal be more greuously punished , then if a mylstone were hanged about his necke & he cast into the depe see . For what a more shameful & wicked parte can be shewed , than to greue and hurt them which wil noman no hurte , which enuye noman , which preferre themselfes before noman , whiche loue al persones indifferently ?

Wo be to the worlde therfore for greuynge of suche ones . Howbeit the malice of men is so greate , that these greues must nedes be . Wherfore who soeuer coueteth to come to heauen , let him beware howe he hurte them , yea let hym take hede he hurte not hym selfe . Let no affection be so deare to vs but let it be forthwyth karued and cut awey , yf it shulde hindre vs in our iourney to heauenwarde . Our hande , our fote , our eye be necessarye membres , yet rather then they shulde hindre vs , Christe byddeth vs cast them awey . For were it not better sayth he to go to heuen maymed or lame , or wyth one eye , than with hole membres to be cast into hel fyer ? But sayng this he ment Hierom Chryso stom . not , that any membre of the body shuld be cut awey but he wolde haue the affections cut of , whiche calle vs awey from the studie of eternal saluation . For a frende which a man can skant want is as it were hys one hande . Thy father whom thou dost truste on , is thy fote . Thy wyfe or sonne whom thou tenderly louest is thyne eye . And as there is nothynge so preciouse that ought to plucke vs from heauen : so noman be he neuer so lowe & pore ought to be despised but rather holpen . Let vs then offend none of those litle ones , namely sith there angelles which haue charge ouer them do continually beholde the face of almighty god in heuen , so that by this we may know in what reputation they be with god , seing he hath giuen them such kepers & conductours . Let vs than endeuour our self● to be suche lowly & humble persons as our Sauiour Christ here speaketh of , that we may haue such aungels to conducte , leade , defend , & kepe vs in al our weyes , by Christ our lord , who be praised & glorified .

Amen ▪

¶ On saint Lukes day the Euangeliste . The Gospell Luke .x.

THe Lord appoynted also other seuentye , and he Of the veritie of this numbre of .lxx. rede the annotations of Erasmus . sent them two & two before hys face in to euerie citie and place whether he hymself wolde come , and he sayd vnto them . Uerely the haruest is moch , but the laborers are fewe . Pray therfor the lorde of the haruest , that he wol thurst out laborers into his haruest . Go your weyes . Lo I send you as lambes amonges wolues . Beare ye no wallet nor scrippe nor shoes , and salute noman by the wey . In what house ye enter , fyrst say , peace be to this house . And verely if the son of peace be there , youre peace shall reste vppon hym ▪ if not , it shall returne to you . But se ye abyde in the same house , eating and drinkinge suche as they haue . For worthy is the laborer of his rewarde .

The sermon vpon this Gospell .

SAint Luke ( god people ) whose memory the church doth this day solemnize , though he was none of the .xii. Aposteles of Christ nor of the countrey of the Iues but a Grecian , borne at Antioche , and at the beginninge of Christes preaching in Iurye not beinge Luc. 1. with Christ , as he himself witnesseth in the preface of hys Gospell : yet after he had ones tasted of Lege Theophylactum in argumento suo super E uāgeliū Lucae . Christes heuenly doctrine , he forsoke al worldly vanities , and gaue hym selfe holly to the preachinge & setting forth of Christes Gospel , in so much that diuerse of the auncient fathers be in opinion that he was one of the seuentie Apostes which oure Sauiour Christ sent forth into the countres to preache . By reason wherof he hath inerited to be called an Euangelist of Christ in more excellent wise then the most parte of his felawes be , consideryng that he hath so much holpen the Christen feith not only wyth his prethingꝭ , but also wyth his large writinges . The gospel therfore of thys daye is of the sendynge forth of these seuentie prechers & of the commission and charge that Christ gaue them . In the chapter before thys gospel it is writen , that our Lorde sent forth .xij. Apostles into Galilee to preach the glad tydynges of the kyngdome of God , and to confirme it with miracles . But now when he cam out of Galilee into Iewry and perceyued the greate desyre of the people to heare the gospel , beside the .xii. apostles he chase out of al the numbre of his disciples threscore and .x. more whom he sendeth forth to preach . Let vs heare therfore with what commissions , and with what prerogatiues these threscore & .x. were sent to the executynge The numbre of 70. amonge the Iues. of this busines . After this ( saith saynt Luke ) did the Lorde appoynt also other seuentie . Truely in the election of the numbre both of the Apostles , and also of the seuentie preachers Christ obserued the solempe vsage of his countrey people . For amonges the Iues not only the numbre of .xii. but also the numbre of seuentie was as who shuld say halowed appropred & consecrate to a publike authoritie , which thyng had his commencement and original beginnyng either of that , that Iacob wyth seuentie sowles ( as the scripture speaketh ) went into Egypte , or of that that seuentie elders of al the tribes were chosen which with Num. ●● Moises shuld gouerne the people of Israell . Christ sendeth therfore seuentie , not seuerally but two and two together , for one man alone , were as noman , and of no strength nor authoritie in the law which commaundeth that in the mouth of two or thre , all witnes shulde stande . And he addeth a reason why he sent forth so many , sayng . The haruest is great , but the laborers are fewe . Praye therfore the Lorde of the haruest to send forth laborers into his haruest . Certainly these be few wordes , but many thinges in them com here to be marked . Firste the multitude of them whiche desire the Gospel is here expressed with a very handsom resemblaunce by the name of haruest . For in husbandry be certaine due seasons & goinges forwarde tyl at laste the corne waxe ripe , and the haruest is at hand . First of al the grounde is broken vp with the plough , than it is sowed , after that the sede springeth vp into grasse , and shoteth vp into blades & stalkes , and at last the frute ripeth , is cut downe , & brought into the barne . In semblable wise the tyllage of the Lordes ground hath his certaine tymes , hys procedinges and growinges . At the begynnynge Moses brake vp the Lordes grounde wyth the ploughe of the lawe . Then cam the prophetes and did sowe the sede . After that in the tyme of Ihon Baptist appeared the blades . And at last whan Christ cam and sent forth his Apostles cam also the haruest , & the weate beganne to be conueyed into the barne of God . Of this haruest Christ in an other place precheth to his Apostles sayng . Lyft vp your eyen and be holde the Ioh. iiij countreis , for they be white alredy vnto haruest . And he that reapeth , receiueth a rewarde and gathereth frute into euerlastinge lyfe , so that both he that soweth may be glad & also he that reapeth . For herein is the worde true , that there is one that soweth and an other that reapeth . I haue sent you to reape that which ye haue not labored . Other haue labored , and ye haue entred into their labours . For this purpose also maketh that which Ihon the baptist preacheth sayeng that a fanne is in Christes hand and he shal make cleane hys floore , & gather hys corne into the Mat. 3. barne , but the chaffe he shal burne with fyre vnquenchable . Wherfore syth the tyme that the gospell of Iesu Chryste is preached is the tyme of harueste , it must be seen , what the corne is that is brought into the barne of god . The corne therfore is partely the ☜ men themselfes which by the preaching of the gospel be gathered into the barne of Christis churche , partely it is the riches which men by feyth do gather of the gospel . This ryches is no worldly goodes , but spiritual goodes . It is first of al , rightuousnes before god and man , wherof the one is wrought by feith in Christ ( for the rightuouse man liueth through feith ) Abac. ● . Rom. 1. the other is gotten by obedience and the frutes of feyth . Finally it is euerlasting life and heuenly ioy . These be the goodes , riches , and corne which be gathered of the spirituall haruest . But lyke as in the corporal haruest , the corne is not gathered into the barnes with out great sweat & laboure , so who soeuer wil gather the gostly corne must abide many aduersities . And the more we labour & suffre aduersitie , the more corne shal we gather into our barnes . Wherfor ( deare frendes ) while it is now the tyme of our haruest , let vs not playe , let vs not trifle , but with glad myndes let vs take the labours of the harueste . He that gathereth ( sayth Salomon ) in the haruest is the Salomon childe of wisdom , but he that slepeth in somer , is the child of confusion . Go ( sayth Christ ) lo I send you as lambes amonges wolues . Uerily wolues be naturally disposed to hurt & vex shepe , & shepe against the crueltie of wolues be altogither vnarmed . Wherfore when Christ saith . I send you as lambes amongis wolues , it is asmoche to say , as I sende you vtterly vnarmed amonges most cruell & hurtfull enemies . What peace , what rest , what helth , can one loke for Obiection . amongis such enemies ? But ye wil say , this is not to confort his disciples , but rather to discourage them from imbrasing the gospel . Trouth it is that this is a very hard word , I send you as lambes in middes of wolues , but yet it was a word necessary to be spo ken vnto the apostles & disciples to monish them of the troubles & persecutions that they shuld suffre , lest they shulde dreame ; that the kyngdom of Christe in erth shuld be a corporal thinge . For if the kyngdom of Christ had bene of this worlde , he wold not haue sent forth his disciples as shepe amongꝭ wolues , but rather he wold haue brought to pas , that they shuld haue bene receiued of al men with high reuerence & honour , wheras now he layth them out to exceding daungers and perilles . They shal ( sayth he ) deliuer Mat. ●0 . you vp vnto councelles , and in their assembles they shal scourge you , yea and ye shal be led vnto princes and kinges for my sake , for a witnes to them and to the Gentils . And in an other place he sayeth . The Ihon. 16 tyme is comminge , that who soeuer kylleth you , woll thynke he hath done hygh seruice to God .

Truly this that Christ speaketh to his Apostels , he speaketh to al right christen men & women . For they also muste entre into the kyngdom of god by many afflictions . Let vs goe then eueryone in his calling armed with the only protection of Christ . The euyll disposed personnes wol fume and chafe against the pure doctrine of Christ , but with these doth Chryste couple vs vnarmed and naked . He sendeth vs not to hurt any man , but like simple and harmeles personnes to helpe al men . He commaundeth his preachers and disciples not to seke succours of men to defende them against the violence of wicked persons nor yet to be carefull for their lyuynge . He byddeth them goe light and vncombred to the office of preaching , ☜ bearing with them neither wallet nor scrippe that is , nothynge that perteyneth to the necessitie of nature , for al thinges shal be caste vnto them . Neyther to care for theire harbroughe , for there shall be euer some to receyue them into their howses , only let them do their duties , and shewe themselfes true preachers of his worde . And into what citie or place so euer they entre , he byddeth them first desire peace who is the son of pea● to the hole familie . And if the child of peace be there that is to say , a meke man and desirouse of the heauenly doctrine , then shal their prayer do him good , Question if not it shall returne to them agayne . But here ye wil aske , why Christ commaunded his disciples to salute noman in the way ? Ye shall vnderstand , that in the fourthe boke of kynges , the prophete Elizeus 4. Reg. iiij . gaue lyke commaundement to his seruaunte Giezi sending hym on an hasty message . Christe therfore meaneth by thys , that he wolde not that hys preachers Cyrillus . Ambrose shuld vnder pretence of greting and interteining of their carnal freendes , be by any meanes hindered from the executing of their office .

But what were these seuentie disciples commaunded to preache ? that the kingdom of god drew nigh . Why ( ye wil say ) is it inough for to know this ? No verily for the deuyl also knew this , & yet is damned . What then ? This is necessary to be preched , that we might be warned to repent , & so atteyne to the kingdom of Christ . Wherfore , go we to , let vs imbrase this gospel by feith , let vs repent , that when Christ shal com in Maiestie : we may reigne with him whiche with the father & holy gost is to be glorifyed for euer

Amen .

¶ On saynt Simon and Iudes day . The Gospel . Ihon. xv .

IEsus sayd to his disciples . This commaund I you , that ye loue togyther . If the worlde hateth you , knowe ye , that it hated me afore you . If ye were of the worlde , the worlde wolde loue hys owne . Howbeit , bycause ye be not of the worlde , but I haue chosen you out of the world : therfore the worlde hateth you . Remembre the word that I told you . The seruant is not greater then hys maister . If they haue persecuted me : they will also persecute you . If they haue kept my sayng , they wol also kepe yours . But al these thinges woll they do to you for my names sake , for they know not him that sent me . If I had not com and spake to them : they shuld haue had no synne . But now haue they no clooke for their sinne . He that hateth me : hateth also my father . If I had not done the workes among them which none other man did : they shuld haue had no syn . But now haue they seen & also hated both me and my father . But psal. 35. and , 69. this commeth , that the word might be fulfylled which is writen in theire law . They hated me without cause .

The sermon vpon this Gospel .

OUr Sauiour Christ ( deare frendes ) giueth vs here a speciall commaundement , that we shulde loue one an other . First , bicause he by so many ways hath declared his loue towardes vs . Second bicause in the worlde , if we be true folowers and louers of him , we shal haue none that wil hartely loue vs , but rather the world woll surely hate vs . And why woll the world hate vs ? bicause the veritie of the gospell is brought vnto vs out of an other world into thys world by Christe , and Christ as a straunger cam into this world . Wherfore it is no meruayle , thoughe he hath many haters and despicers . For a straunger amonges straungers can not easely fynd freendes . Besydes thys , whatsoeuer is in thys worlde , it is nawght elles but luste of the fleshe , luste of the eyen and pryde of lyfe , as saynte Ihon wryteth . Yea the 1. Ihon . 2. chief renownes of this world ( as carnal iustice , carnall wisdom , carnall power ) be starke nawght . For the Iues were rightuouse in flesh , but seking to stablish their own ryghtuousnes they were not subiect to the rightuousnes of god . The Grekes were estemed Rom. 2. the wisest men of the worlde , but the wisdom of this worlde was foly before god . Christ by his gospel repreueth the worlde of synne , & vtterly reiecteth the wisdom , iustice , & power of this worlde teaching them to be falshode and no trouthes , and he setteth vp an other kynde of iustice that muste be obteyned by feythe , an other kynde of wysdom to be lerned of gods worde , and an other kinde of power to be gotten by trouble , crosse , affliction and suffraunce . The worldly men therfore not abydyng their thinges to be eyther repreued or reiected do hate Christe , they persecutel his gospel and stampe against his word . And loke how moch the worlde hateth Christ & hys gospel : & euen so moch they hate so many as purely and syncerely do eyther preache or set forth by any meanes the same . They persecute them they kyll them . And for this cause Christe armeth al his true preachers and disciples by hys owne exemple that they shrynke not , when they be persecuted troubled or vexed , sayng . If the world hateth you , knowe ye that it hated me first ere it hated you , as who shulde say . Let it not seme straunge that ye be hated of the world , for the seruant is not in better ease than hys Mat. 20. maister , they hated me first , wherfor how shuld they not but hate you also ? Uerely al that be the true folowers of Christe be not of the worlde first bycause Christe hath plucked them aweye by feyth from the ma●ers of this worlde and hath clothed them wyth the newe heauenly man , and secondly bycause they allowe not the thynges of the worlde but counte all worldly thinges mere folies and vanities , and ( as Paule saith ) the world is crucified to them and they to the worlde . The worlde therfore can not but hate them , but persecute them , but exclude them out of theire companyes , yea , and if they can , put them to death . And al these thynges ( sayth Christe ) shal they do vnto you for my names sake . But what is thys to say , for my names sake ? Surely sayth saynt Austine , Saynte Austin . Christe here meaneth , that they woll hate hym in hys disciples and true folowers , they woll persecute him in them , and wol not folowe nor kepe their worde bicause it is his worde . Wherfore sayth thys holy doctoure , so moche the more wretched be they whiche do these thinges forbicause of this name , as they be the more blessed whyche suffre these thinges for this names sake . Howbeit the euil do these thinges to the euyl but both be wretched , aswell the doers as the suffrers . And why wol they do these thinges in spite of Christes name ? Ueryly ( saith Christ ) bicause they haue not knowne god the father of heuen whyche sente me . For if they had knowne God th● father which sent Christ , they shuld haue known Christ to haue preached by the commaundement and authoritie of hys father a farre other iustice then was preached or practysed of the world . If Chryste had not comme and spoken to the worlde , it shulde haue had no synne . It is the preachinge of the gospell veryly that discloseth all vngodlynes and the vnrightuousnes of the worlde , and whiche also setteth open the iustice of god . Lette vs not then my freendes be ashamed of the gospell of Chryste . For as ( the Apostle sayeth ) it is the power of God to the Rom. ● . helth and saluation of al that beleueth . For the rightuousnes of God is by it opened out of feyth into feyth . Now therfore sith the gospel is preached vnto vs whyche discloseth synne , we haue no excuse no clooke to hyde our synne wyth . We know god , and yet we do not glorifie ne worship him as god , we be not thankfull vnto hym for the great & inestimable benefites which from time to time we haue receiued at his handes . We be called by the ministres of his holy word , but we wol giue no eare . We be tawght , and we wil not attende . Wherfore it is moche to be feared that like as we haue not regarded to knowe god : so god wil giue vs vp into a disalowed minde . If a man wold hate him that he knew not , he might peraduenture seme worthy of pardon and forgiuenes , bycause he can not finde in his harte to fauour him whom he neuer sawe . But we haue sene Christ and haue harde him thoughe not personally as the Iues sawe him and hard him , yet by the preachyng of the gospell we knowe his power and ryghtuousnes , and we espye our infirmitie and vnrightuousnes . I say in his worde we se him and heare him as wel and as perfectly as the Iues did . We haue seen his great benefites , we haue hard of his wonderful dedes , & yet I feare lest there be many worldly persons amonges vs which do hate Christ & hys word in very dede thoughe they pretende neuer so muche to loue hym , and they hate hym and his worde euen for the same thinges , for whiche they ought to loue him and the preachers of his word . For in that they hate the preachers of his worde , they hate his word , and in that they hate his worde , they hate hym . And verily who so euer hateth Christ and hys preachers or his word , doth hate also in very dede god the father by whose authoritie and speciall commaundement al is doon . Wherfore thys very thynge doth heape damnation vpon such worldly persons bycause they abuse so lewdly and so stubbernly the offred & open goodnes of God . If Christ by the preachyng of his mooste holy worde had not vttered amonges them suche miracles and wonders as none of all the prophetes euer vttered , whether we woll consider the greatnes or the multitude of them , they shulde not haue been in daunger of so heynouse a synne . But nowe haue they both herde and seen the trouth , and the more they haue herde & seen , the more they haue hated both it and the preachers therof . So that the Psal. 35. and. 69. saynge of God by his prophete is in them fulfylled , where it is written , they haue hated me wythout cause . It might be borne yf one did hate one beinge sturred and prouoked by displeasure and vnkyndnes shewed vnto him to hate him . It myght be perdoned yf a man wold hate one he knewe not : but how can it be borne , that one shulde hate hym whom he knoweth and which studyeth to do him all the good he can for hys sauegarde and soule health ? In thys sort did our sauiour Christ eōforte his Apostles and by them vs all , to suffre tribulation and hatred for hys sake . Let vs then folowe them and namely the blessed Apostles Simon and Iude whose memorye we do thys daye celebrate , whiche had experience of these counfortes in their crosse whiche they bare for Christes sake , neyther wolde they suffre themselfes to be plucked awey from the trouth of Gods worde for al the hatred malice and trouble that the worlde could practise against them . If by their exemple we do the same , we shal vndoubtedly with them be crowned eternally by Iesus Christ our Lorde whiche togither with the father and holy ghost is world with out ende to be praysed .

Amen .

¶ On all halowe daye The Gospell . Mat. v.

WHen Iesus saw the people , he went vp into a montaigne , and when he was sette , hys disciples cam to him , & after he had opened his mouthe . he taught them sayeng . Blessed are the poore in spirite , for theirs is the kingdom of heauen . Blessed be they that mourne , for they shal be coumforted . Blessed be the meke , for they shall inherite the erthe . Blessed be they that hungre and thyrst after ryghtuousnes , for they shal be satisfyed . Blessed be the pytifull , for they shal be pytied . Blessed be the pure in harte , for they shall se God . Blessed be the peace makers , for they shal be called the chyldren of God . Blessed be they that be persecuted for ryghtuousnes , for theirs is the kyngdom of heauen . Blessed be ye when they shal ●euile and persecute you , and speake euery euil worde agaynst you makyng lyes bycause of me . Be glad & reioyse , for much is your reward in heuen .

The sermon vpon this Gospell .

THis daye ( good people ) is called all halowe daye & is instituted of the Church of Christ , that there myght be some certayne tyme to celebrate the memorye of all holy persones or sayntes , whiche in this life liued a godly and perfecte life , and therfore do nowe enioye eternall blysse in heauen , accordyng as in this Gospell is promised vnto them and vnto vs al which wol do the same by our sauiour Christ . Let vs then se what thys Gospel speaketh . Ye shall therfore vnderstande , that our Sauiour Christ Iesus , when he was walkyng here in earthe amonges vs , and espyed the people more and more to gather about him of al sortes of men , he withdrew hym selfe as it were from a low place , and goyng vp to an high hylle , beganne there to sette abroche hys heauenly Chryso stom . Hierom doctrine , declarynge by the very heigth of the place that he wolde teache no low ne common thyng but al highe and heuenly thynges . His disciples whom he had specially chosen , folowed vp wyth hym , but so yet that the common sort of people were not forbyden to folowe , yf any amonges them had so great affection and grace . When he was come to the toppe of the hylle , he satte him down not as wery but as goyng about to teache high & seriouse thynges , which wolde requyre diligent hearers . Hys disciples therfore perceyuyng that , beganne to drawe nerer vnto hym , that nothynge of hys heuenly doctrine myght fall to grownde . Begynnyng then to teache hys diuine and most holsom lernyng , not out of the proud pulpit of the philosophers neyther out of the arrogant chaire of the phar●sees , but out of a seate of grasse he did cast his eyen vpon his disciples , and opening hys moost holy mouth , vttred the Euangelical doctrine concerning the felicitie of man , as yet vnknowne to the worlde and altogither disagreing from the opinion of all them which thought themselfes moost wyse in the worlde . Thys doctrine his disciples yea and al holy men and women imbrased and so obteined the eternall blysse and beatitude here promysed vnto them . Let vs therfore heare also thys doctrine ( fo● to vs also he spake ) that we also maye be made blessed . All the synnes of the lyfe do sprynge of false opinions and persuasions . Aboue all thinges therfore we must studye to plucke these out by the harde ●ootes , if we woll be his true people .

Bicause the most poysoned & noysom sicknes of the mynd is pride and arrogance which is a let to man that he can not receyue the true doctrine , or rather it is the fountaigne of all hed vices : our Sauiour first healeth this disease , sayeng . Blessed be the pore Beati pauperes spiritu . in spirite , for the realme of heauens is theirs . Assuredly the slender liuing , the lownes of byrth , the obscuritye of estate , the aduersitye of fortune maketh many men abiecte , lowly , & to set no stoore by themselues . And veryly these be the nerer to the blesse that the gospel speaketh of , if they folow in mynd thither as fortune hath called them . But this lownes & humilitie of spirite that is here commended , standeth in Obiection . the affection , and not in outwarde thinges . Ye woll say , how can these men raigne which take nothinge vpon them , which giue place to al , which set nought by themselues , which suffre themselues to be troden vnder fote , & finally whom noman setteth by , but al men despice ? I answere , that it is yet true that the Aunswere . selfe trouthe hath spoken , the kyngdom perteyneth only to them , the kingdom I say of heuen . For thinke ye that these wilde fyerse & cruel personnes do raigne ? Nay they serue a seruitude , they be very villaines & bondmen , they suffre many lordes & tyrantes ouer them . They be tormented & crucifyed with couetise , with ire , with enuye , wyth lust of vengeaunce , wyth feare , with hope . They skant liue , they raigne not . But the holy person , the saynt , the godly & deuoute man or woman steyng himself vpon his innocencie , vpon god , & vpon the reward● of the world to com , is free & voyd of all these cares & troubles , for wyth a quyet hart he despiseth the thinges of this world , and foloweth the heuenly goodes . Doth not I praye you this man obteyne a reigne or a kyngdom farre more goodly and more excellente , then is the reygne of tyrantes ? He is not vnder the commaundement and rule of the lust nor of couetise neither of none of the other moost noysom pestilencies of the mynde . But this holy person being armed with feith , as often as the case requireth , doth lay his commaundement vpon diseases and they flee awey , he commaundeth the sees , and they be styll , he commaundeth deuilles and they departe . Of thys force and power is the kyngdome of that harte whiche is godly and setteth nought by it selfe , distrusting al humane helpes and socours , & depending holly of God . The wordly kyngdom is gotten by violence & defended by hygh courage . But this kingdom is gotten by modestie , & stablished by humilitie . The world iugeth none mete to a lorship or raigne but such as be of hault and high courage . But god calleth those chiefly to his kingdom , which do moost of al humble and deiecte themselfes .

Iesus goeth forth and addeth a nother lesson lyke to thys , sayng . Blessed be the meke , for they shall inherite Beati mites . the earth . Who be meke ? whiche inforce noman , which beyng wronged do easely pardon the wrong , whiche had rather loose a thynge then stryue for it , which set more by concorde & quietnes of mynd , then great & large possessions , whiche chouse rather a quiet pouertie then troublesom riches . But this sort of men be commonly for their pacience by one or other disturbed and wyped of that they haue . Uerily it is trouth , but this is a new maner of enlarging possessions . The vnpitiful & cruell lorde possesseth no not that which he hath , wheras the mylde & gentle person , whiche had rather departe wyth hys right , then contende for it hath land in so many places as he findeth louers of the Gospell of Christe , & if he findeth none in thys world : yet is he sure of the possession of the heuenly land , out of which he cannot be excluded . The worlde bewaileth them as vnhappy whiche be briuen out of their countrey & compelled to liue in strange places , but Christ calleth them happy , which be banished for the Gospels sake , beyng made citizens of heuen . They be driuen from the fraunchise of one citie , & expulsed out of one countrey , but to true disciples Phil. iij. Hebr. ●3 of Christ the hole worlde is their countrey , & to such as be godly persons heuen is their home . The death of frendes is miserable to the common sorte of people in so moch that some when they haue been depriued of their wifes , fathers , mothers , husbandes , chyldren haue kylled themselfes . And for thys cause men come vnto them to aswage the bytternes of their sorowe Beati qui lugent . wyth wordes of comfort . But blessed be they which mourne for the loue of the Gospell , whiche be also plucked awey from their affections , whiche se their moost dearly beloued troubled for the iustice of the gospel , which despising the pleasures of this world passe their life in weping , watching , fasting , giuing almoise , prayng , visiting the poore , & in such like occupations . For with such woll that heauenly spirite ve present , secretly confortyng & rewardyng the short mournyng with in estimable ioye of mynde , & translatinge them to euerlasting blesse . Mans coūfortyng oftentymes increaseth the grefe while it laboureth to swage it . But the holy ghost the true conforter so chereth the godly mynd , that in moost bytter afflictions Beati qui●e suriunt . of the bodie it reioyseth . By the common opinion of al men , hungre is a peynful thing , and nedy pouertie is the thyng that euery man eschueth , neyther is there any man but counteth them happy which haue augmented their liuyng & so established their thynges as they may now liue in hygh welth and abundaunce . But assuredly it is not the heapynge vp of goodes which satisfyeth the mynde , nor the welth of man is not to be mesured by the fylling of the bely . Whom doth Christ then in this kynd calle blessed ? Blessed ( sayth he ) be they which be hungrye & thursty after rightuousnes . The thynges wherwith the body is fedde , ought but lyghtly to be desired , and yet in caring for them , the people be moost vexed , & many times when they haue gotten them with moch traueile , they be most disquieted . But the godly persons which be contented with litle & seke not carefully for thinges , lacke nothing , God so prouideth for them which fedeth also the sparows & the lylies . Happy be they then which translate thys bodily hungre and thurst to the hungryng and thurstynge after the iustice of the Gospell , where they shall euer fynde sumwhat to be hungrye , and thursty of , where is a blessed fyllynge and satisfyeng , yea and it is a greate parte of ●●on . 6. the Christian mans blesse and felicitie is to hungre after that breade of the mynd wherof the eater shall lyue euerlastynglye , and to thurst after that lyuely ●●on . 4. drinke , of which the drinker shal haue in him a fountaigne of water springynge vp to euerlastyng lyfe . Wherfore my deare frendes thys breade let vs specially hungre for , and this drinke let vs thurst for .

The people also estemeth them happy whych be promoted and holpen by other mens liberalitie and they reioyse rather at them that be holpen , then at them Beati misericordes . that helpe . But I ( sayth Christ ) do pronounce them happy which be merciful , and whiche of a Christian charitie do thinke an other mans miserye to be their miserye , whiche be sorowfull for the hurtes of their neighbour , which wepe for other mens myshappes , whiche of their owne cost do fede the hungrie , cloth the naked , monish the straper , teach the ignorant , pardon the offender , and shortly to speake , which do bestowe al the talentes and gyftes that God hath lent them vpon the soucouring and releuyng of others . For they that thus do , be no loosers but gayners , for asmuch as who so euer is merciful and beneficial to hys neighbour , shall fele god much more mercifull & much more beneficial to him agayne . Thou hast forgiuen thy neighbour a certayne light offense , god shal forgiue the al thy synnes . Thou hast released to thy brother a temporal punishement , god shal release vnto the , euerlasting peyne . Thou hast releued wyth thy money thy brothers nede , god shal render vnto the , his heuenly riches . Amonges men the pitifull personnes perchaunce do waxe poore , while by giuing to the nedy they waste their riches , but with God they waxe riche , while by empting their cofers they fylle and garnyshe their sowle wyth the frutes of godlynes .

The common sorte of people do calle them vnhappy whiche be depriued of their eye syght , and they that Beati mundo corde . lacke thys mooste deare sense do counte themselfes halfe deade and to walke in darkenes . So swete a thing it semeth with the eyen to se light , and to contemplate thys moost goodly syghtes of the worlde . Wherfore if it semeth a thyng so pleasaunt to behold the Sunne with bodily eyen , howe moch more blessed is it , with the eyen of the mynde to beholde God the maker of the Sunne and of all thynges ? We se how ioyful they be whiche haue been in daunger of losing their sight and haue recouered it agayne , we se how highly they reioyse euen as though they were returned out of hel . But moch more happy be they , from whom the blindnes of the mynde is taken awey and haue nowe the grace inwardly to se God welle of al ioye , whom to se is moost highe welth and felicitie . That thing that the Sunne is vnto pure eyen , the same is god vnto pure myndes . That matter or gumme is to the eyen , that is synne to the soule . Blessed be they than whose hart is pure & without wemme and spotte of al fylthynes . For to these shal be graunted the thing whiche surmounteth all worldly pleasures . And what is that ? Uerily to se God . But how be mens hartis made cleane ? verily by feith in Christ August . in primo de trinitate . as holy scripture witnesseth . Thys syghte therfore ( sayth saynt Austine ) is the rewarde of feith , as it is writen in the Actes of the Apostles , purifyeng the hartes by feith . For it is not to be thought , that god which is most cleane , wol be seen but of cleane hratꝭ as writeth saynt Hierom , for the temple of god may Hierom Beati pacifici not be polluted . The worlde iugeth them happy , which setting all their thynges in a stey accordynge to their mynde , do liue in ●uyet and rest hauing noman to put them to trouble and busynes . But them both Christe calle happy & blessed , whiche after they themselues haue ones compressed in their mynd the Hierom rebellion of all their lustes : do apply themselfes to sette vnitie , concorde and peace betwen their euenchristen , not only hauing no purpose to reuenge , when any man dothe them displeasures , but also of their Chry so stomus . owne swynge and mere motion sturring and exhortyng other men to peace , of whom they haue susteyned displeasures . If thys shall seme an hard thyng to any man , let him heare the rewarde , suche shal be called ( sayth our Sauiour Christ ) the sonnes of god . What is more honorable then thys commendation ? Nay what is more blessed ? For it is no vayne tytle . He that is the sonne of god : must nedes be also heire . But the vnlykenes of maners and conditions doth Augustinus . vtter and bewrey a bastarde chylde , and on the contrary syde , resemblaunce of manners and of conditions doth declare the true naturall sonne . God frely pardonynge all our synnes doth allure vs all , of whom he hath been offeded , to peace and amitie . Of hys owne bountie & mere goodnes he sheweth hym selfe mercifull to all whiche do repent them . Wherfore he wol knowlege none for his chyldren , but those that shewe themselfes suche to their brethern , as he hath shewed himselfe towardes al uniuersally . Carnall fathers do disherite suche chyldren as wyll not agre wyth the rest of their brethren , so in lykewise the heuenly father woll refuse for his chyldern suche as be haters of peace & makers of debate . And bycause the more parte of men and women be naughtyly disposed : peace can not frame wyth all personnes onles it be by suffraunce of wronges . It is the parte of them that be good , to apply themselfes by all the meanes they can possible , that they haue variaunce wyth no maner personnes whether they be good or bad , yea they must prouoke al as nere as they can to loue and concorde by gentlenes , by softnes , by doyng good turnes and benefites . But there be some so froward and so vngraciouse , that with good turnes they be the more kyndled to mischief , and whiche for pleasures do men displeasures agayne , they rage vpon their well wyllers , and count them for extreme enemyes whiche labour to saue them . If peace can not here take holde on bothe sydes , yet neuertheles they shal be blessed euen for their desire and study of peace , when the wycked do persecute and trouble them for none other cause , but for the iustice sake of the Gospell , whiche hurteth none , and helpeth all . For euen thys selfe thynge sturreth vp their hatred for which they oughte to haue shewed their loue , neyther for any other cause do they rendre wronge , then for the whiche they ought to haue giuen thankes . Christe sayeth not , blessed be they that suffre persecution of the Hethen people . For thoughe a man suffre persecution Chrysostom . ( as the holy Doctour Chrysostom sayth ) of heretikes or of men of power whiche seme and be called christians , he is blessed with saint Thom Baptist & with innumerable other holy martyres . For yf it be true ☜ that the prophetes be martyrs , which were stayne of their owne nation , without doubt , he that for gods cause , suffreth any thing , though he suffre of his owne nation , hath the reward of martyrdom . And therfore the scripture hath not put the persons of the ꝑsecuters , but the cause only of the persecution , that we shulde not loke , who it is that psecuteth , but for what cause .

But ye wol say : who can loue such as for pleasures rēore agayne displeasures , hatred , and euel turnes ? It is an harde thinge I graunt , but the rewarde is greate . And what is the reward ? not a garlande of flowres or bay leaues , not an oxe or a goote , but the kyngdom of heuen . Unto thys turnament we must prepare our selfes so many as woll be Christes disciples , if we desire to wynne the crowne of the Euangelicall felicitie . Mans crueltie is nothyng that ought to fraye vs from it . Noman can hurte vs , yf we cleaue to iustice . The persecution of the euill shall not plucke awey oure innocencie , but it shall rather increase our blesse . Yea in the mydde stormes of the persecution we shal be blessed . Let vs call to mynde ( my frendes ) the valiant martyrs and holy both men women & children which haue been before our time , the memorie of all whom , the church doth this daye solemnize , how constantly how paciently they suffred B●ati es t is ▪ quum . al vilanouse wordes , al mockes , skornes , vnworthy punishementes yea and many of them death for the trouthes sake . When men cursed them wyth bytter curses , when men assawted them wyth all kynde of mischief , when men falsely accused them and layd to their charge all the crymes they coulde , bycause they were true folowers & disciples of Christe : they bewayled not themselfes as vnhappy and miserable , but rather they reioysed and triumphed therin , forasmuche as the more their enemies and persecutours did rage agaynst them , the more dyd their rewarde increase in heuen . Their hurte God turned to their good . The damage that they suffred of men , he turned to their lucre . The reproche , he turned into euer lastynge and true glorie . The crimes and vpbraydynges whych men brought falsly against them , he turned into the titles and triumphes of true godlines , mens cursinges he turned into prayses and reioysinges , not only afore God ( whom to please they thought it ynough ▪ though they displeased the hole worlde besides forth ) but also afore men . For of wicked and vngodly men to be dispraised for godlines is to be praysed : and to be tormented of the haters of god , is to be crowned . Prayse and glory amonges men they sought not for , and yet neuertheles it folowed the true vertue of the owne accord . Thus the holy prophetes whyche haue bene afore vs , thus the blessed martyres , the confessours , the virgines , the deuoute wydowes , and ( brefely to speake ) all the halowes and godly personagies before oure tyme , be rewarded & crowned nowe with the crowne of immortalitie . Let vs therfore ( dearly beloued frcendes ) folow them in liuing that we may also folow them thither , where they now be in perpetual ioy , with the father sonne and holy gost three persons and one god , who be praysed foreuer

Amen .

¶ On the day of weddyng . The Gospell . Mat. xix .

THe pharisees cam to Iesus temptynge him and sayng . Is it lawful for man to put awey his wife for all maner of causes ? He answered and sayde vnto them . Gen. i. and ii . Haue ye not red that he that made man at the beginning made them man and woman ? and said , for this cause shal man leaue father & mother and cleaue to his wyfe & they two shal be one fleshe ? Wherfore they be nomore two , but one fleshe . Lette not man then put a sundre that which god hath coupled togither .

The sermon vpon this Gospel .

Forasmoch as ( welbiloued audience in our Sauiour Iesu Christ ) we be assembled at this present tune for the solemnization of matrimonie betwen these two persons in the face of the churche , accordinge to the laudable custome and rites of the same : I intend with your fauours first ere I expownd this gospel brefely to declare the first institution & ordinaunce of matrimonie , to th intent not only these two persons here cou The first institution of mariage pled togither , but also al other which be here gathered togither , aswel maried as to be maried , maye be admonished & instructed of their office & dutie herin . First therfor ye shal vnderstand , that almighty god what time he first made & created man in paradice , consydering of his botomles wisdom , how necessary , mete and conuenient it was , to couple man and woman togither in wedlok , both for the comfort , aide and helpe of one an other , and for the multiplication and meyntenaunce of mankinde in lawful succession and also to th intent that therby generation of issue might after mans fall be continually from tyme to time maynteined vntyll the ende of the world without synne or offêse towardes god : did not only euen than at the beginning and in paradice knytte Adam and Eue togyther in matrimonye , and dyd ordeyne and blesse the same by his holy worde , but also dyd declare and set forth the vertue and strength therof S. Austine . by the mouth of Adam , for he being inspired ( as saint Austine and other holy doctours say ) wyth the holy Gen. ● . ghost , when he was by almighty god whiche made him , knytte and coupled in lawfull mariage wyth Eue his wife , spake as a prophet these wordis folowyng . Loo now these bones of Eue my wyfe be fourmed of my bones and this her flesh of my flesh . She shal be called a woman bycause she is taken forth of the man . And for this cause shall man leaue his father and his mother , and cleaue fast vnto his wyfe , and they tweyne shal be one flesh . By which wordes it is ment , that by the strength and vertue of maryage ryghtly made , the man and wyfe whiche before were two bodies , be now made one bodye , durynge their liues , so that herafter the husbande ( as saynte i. Cor. v Paule sayth ) hath not power ouer his owne bodye , to vse it as him lusteth , but it is hys wiues , neyther hath the wyfe power of her owne bodye , but her body is her husbandes body and wyth hym only may she vse the acte of matrimony . And therfor they two so knytte & conioyned by gods ordenaunce , may in no wise ●e deuided for any affection either to father or mother , or for any earthly thynge in the worlde .

Secondly deare frendes , ye shall vnderstande that god renewed his sayd ordinaunce of matrimony and sanctifyed it wyth hys holy worde immediatly after Noes floude . At which tyme being al the people of the world destroyed with the said floude ( except Noe his children and their wifes ) god callyng them out of the arke said vnto them . Crescite & multiplicamini , et Gen. ix . replete terram . that is th say . Encrease & be ye multiplied and fulfyll you the earth agayne . And albeit this law and commaundement of matrimonie giuen agayne to Noe and to his chyldren was a sufficient instruction vnto them and to all their ofspring how to vse it in all clennes and puritie : yet god perceiuing mans naturall inclination to synne and malice , dyd afterwarde further stablish and declare the same by hys other lawes written more at large shewyng the degrees of consanguinitie and of affinitie which nature abhorred to marie in , as appeareth in the boke of Leuiticus the. xviij . & . xx . chapters . Which lawes of prohibition al we christen men and women be vonden to obserue and kepe . For who so euer marieth wythin the degrees there expressed and prohibited of God in the said boke , be cursed by Gods mouth , and their mariage is of no force ne strength neither afore God ne man , but detestable , abhominable , deuelishe , and damnable . And on the contrary syde all mariages made betwene kynsfolke or alyes that be not wythin the degrees whiche be in that boke forbydden of God ( though the bishoppe of Rome hath neuer so moch forbidden them ) be without any dispensation of man good , holy , godly , and approued not only of God , but also authorized by acte of parliment made in the .xxxij. yeare of the reigne of oure mooste drad Soueraigne lorde the kyng that now is Henry the eight .

Thyrdly ye shall vnderstand , that this coniunction betwene man and wife in matrimonie was ordeined , that therby also myghte be represented vnto vs not only the perfecte & indissoluble vnion of the nature of God with the nature of man ( whiche was fulfylled , when the second person in trin●tie toke vpon him the fourme and substance of oure nature ) but also the lyke coniunction in perfecte loue betwene Christ and his churche , as the holy apostle Paule witnesseth in Ephe. 5. his epistle to the Ephesians , where goyng about to proue , that al women which be maried , ought to loue and to be subiecte vnto their husbandes in all thynges , euen as the churche is subiecte to Christ , & likewise that al husbandes be bound to loue their wiues , euen as Christ loueth the church hys spouse : he bringeth in the first ordinance of matrimonie : as it was ordeyned by god in paradice , and the wordes before rehersed , wheruppon he inferreth & sayth , that thys con●unction of man and woman in mariage wherby they are knitte and made one flesh and one bodye is the sacrament , that is to saye , the figure , the signification , the mysterye , or the prophecieng before of that great and meruelouse coniunction which is betwene Christ and his churche . For like as by the vertue of thys first ordinaunce of matrimonye , the man and wife be made as one body wherof the man is the hed : euen so the excedinge loue of Christe towardes hys spouse the church knytteth and maketh Christe and hys church to be but one bodie , wherof Christ is the hedde . And lyke as the woman was fourmed of the rybbe of man : so of Christe sprang forth the churche ☞ whiche is purified by water and bloude . The rybbe is the harder part of the body , & the husbande is the strength of the wife , & euen so is Christ the strength of the churche . Out of the rybbe and myddes of the bodye was the wife brought forth : and euen so Christ toke fleshe of our substaunce , borne of the vndefiled virgine , made like vnto vs in al thynges , synne only excepted . Wherfore we be called the membres of one bodie of hys flesh & of hys bones , membres I say , not accordyng to the nature of the euerlasting diuinitie , S. Hierom. but accordinge to that he vouchsaued to take , mans nature vpon hym . Howbeit thys coniuncton may not be taken carnally but spiritually . For albeit Christe toke our real fleshe : yet we be hys spirituall S. Ambrose . membres . For we be one bodie , bicause we be partakers of one spirite . And forasmuche as there is so great a coniunction betwene Christ and his churche : we ought for his sake to leaue the dearest thingꝭ we haue , if they wold plucke vs awey from Christ whose spouse we be . For we muste cleaue to hym without seueraunce , syth we be one bodye , & one fleshe wyth him . And verely this is a greate sacrament , mysterie , and secrecie , which if it be rightly pondered , plucketh vp our mindes into moost highe and heauenly ioyes . Hitherunto we haue brefely spoken of the first ordinaunce of mariage , now let vs come to the declaration of this present Gospell .

The pharisees which amōngꝭ the Iues were taken for men of great holynes , and therfore ought best to haue magnified Christ and his doctrine , were euer moost busye agaynst him , inuenting al they could , to trippe hym in his wordes , that they myght haue some pretence to accuse hym , & put him downe . For they had no litle enuie at him , ꝑtly bicause he shadowed their estimation , & ꝑtly bicause he disclosed their hypocrisie . They cam therfore on a time and craftely did set vpon him , taking occasion of the wordes he had spoken concerning that a man ought not to put awey his wife . They propounde a suttil sophisme , whether it were lawfull for euery cause for a man , to put awey his wife . For if he shulde answere , it were lawful , he S. Hieronimus . shuld seme to be agaynst himselfe , where he tawght dyuorses not be lawfull . If he shulde denye it , he shuld seme to be against Moses law , which suffreth Deut. 24. a man for any maner cause to gyue her a libel of diuorcement and to let her goe . But Iesus so tempereth hys answere , that neyther he diminisheth the authoritie of Moses , neither recanteth his owne teachinge , & wyth the authoritie of the law he stoppeth the pharisees mouthes whyche were lawyers . Haue Gen. ij . ye not redde ( sayth Chryste ) that when God created the worlde he formed the man and women , that by there conioynyng , mankynd shuld be contynued ? And forthwith expressing the vnpartable couple of them added . For thys loues sake , shal man leaue father & mother and stycke to hys wyfe . And thys knotte is so straight the of two be but one person . So the it is as moch agaynst nature , that the one shuld be plucked from the other , as it is for one part of the body to be seuered from an othher . Wherfor the God hath thus coupled , let not man seuer . Meaning herby , the it is both a Chrysostom . gainst nature & also the law a man to cast vp hys wife . Here the pharisees thinking that they had now gotten a good quarell against oure sauiour Christ Iesus to snach him vp said vnto him . If it be thus as obiection . thou sayst that god wold haue wedlocke so inuiolabely kept : why then dyd Moises make it lawfull to the husbande , for any maner cause to put from him Deut. 24 his wife , so that he giue her a libel of diuorcement ? as who shuld say , how durst Moses be so bold to licence that thing which god wold not haue done . To this obiection our sauiour aunswered . Moses dyd The solution of Christe . not permitte ne licence this thing vnto you , bicause the thing of the owne nature was honest and rightfulle but forasmoch as he knew the stubbornenes & hardnes of your hartes : therfore he graunted vnto you the lesser & lyghter inconuenience that ye shuld not committe the greuouser offence . For assuredly Moses did not allow al kindis of diuorces , in that he had leuer that the same were suffred or rather winked at , then murder shuld ensue & be committed . Neither did the libel of diuorcement amonges the croked Iues whyche Moses theire lawmaker inacted that it shuld be giuen to the woman , make the diuorce good and lawful , but rather that same libel was a witnes and testimonie of the hard harte of the Iues , which for euery light cause and tri●le , wold put away their wiues , & for this cause the law of moses gaue commaundement , that such stubburne & hard husbandis whyche wolde nedes for such light occasions put awey their wyues or els do worse & committe further inconuenience , to gyue them the sayde libelle of diuorcement for a certayne recorde & witnesse that she is nowe free from his yoke and at her libertie .

But at the begynnyng ( sayth Christ to these pharisees ) Ab instio autem non fuit sic . when as yet the malice of m● was not growen into such an excesse , nor as yet mans nature was not infected with so many vices ( for the hatred was not so feruent , that either poysoning or murdering was feared ) there was no such licence of diuorces . Wherfore neither now is the same licence to be suffred amonges christen men , after that the doctrine of the gospell hath brought agayn the christen man to his former state and perfection of nature by regeneration or new byrth . And no doubt ( my freendes ) Moses amonges the Iues wished in his hart the same perfecte loue and fast knot in wedlocke to be obserued and kept , that our sauiour Christ hath tawght vs , but ( as I haue declared ) the corrupt & nawghty maners of the Iues , whyche for euery lyght grefe were ready to committe murder and all mischief , feared him that he durst not requyre that of them . So that our sauiour Christ did not abrogate the auncient lawe of Moses , but he made it more clere & perfect , declaring vnto the froward Iues , that it was vnlawful both for them & for al other and againste the minde of god and the wille of Moses their lawmaker , that they shuld for euery lyght occasion put away their wiues whom they ought to loue & to imbrace as their own bodies and their owne flesh . For ☜ a thing that a man doth , is not forthwith lawful for him to do bicause he is not punished in this worlde for the same . For there be many thynges abominable and stinkyng afore the face of god , which be not punished by mans lawes . Hitherto haue we intreated the gospell of this day . Now we woll sum what towche the officies aswell of the wife towardes her The office of the wife husband as of the husband towardes his wife , and so make an end . Ye wifes ( sayth saint Paule ) be ye subiect to your owne propre husbandes as vnto the Lorde . For the man is hed of the wyfe , euen as Ephe. 5. Christ is the hed of the churche , and it is he whiche giueth helth to the body , Wherfor like as the church is subiecte to Christe : so let the wifes be subiecte to their husbandes in al thinges . Likewise saint Peter i. Pe. iij. in his first epistle commaundeth christen wiues to be in subiection to their husbandis , to th intent that euen they which obey not gods worde , maye without the worde be wonne by the conuersation of the wyues , when they behold their chaste conuersation ioyned with reuerence . Whose outward apparell he wolde not shuld be gorgeouse nor moch glysteringe to the eye , but rather he wold haue them inwardly garnished in the hart , being there ful of al clennes & without corruption , in such sort as they may haue a gentle & quyet spirite , which spirite he sayth in gods eye is a thing most gorgeouse & sumptuouse . For after this maner in olde tyme ( sayeth this holy Apostle saynte Peter ) did the holy women , which trusted in god , attyre themselues , and were obedient to their husbandꝭ euen as Sara obeyed Abraham her husband , calling Gen. 16. him lorde , whose daughters al ye be , as longe as ye do wel . Saint Paule also sayth , that the woman is 1. Cor. 11 the glory of the man . For the ●nā cam not of the woman , but the woman of the man . Neyther was the man created for the womans sake : but the woman for the mans sake . Women therfore ought to imploy their diligence vpon the vertuouse bringinge vp of their children & to loke wel to their housholde . Yea they shal be ( sayth saynt Paule ) saued by bearing of i. timo. ● children & bringing them vp in feith , loue of god , & in holines . For this is their office , thys is their function & calling wherin they ought to pleaee god , & to atteine euerlasting blesse . They ought to be no tanglers , no disputers , no teachers in common assembles but herers , but lerners & kepers of silence with al subiection . These be the officies & duties of christen wiues . Ephe. 5. The office of the husband ( as Paul saith ) is to loue his wife euen as Christ loued the church . He is bounden to loue her , as his owne body . He that loueth ( sayth he ) his wife loueth himselfe . For noman euer yet hated hys owne fleshe , but nowrisheth and cheris●●eth it , euen as the lorde doth the churche . He must dwel ( saith saint Peter ) with his wife , according 1. Pet. 3. to knowlege giuing honoure vnto her , as vnto the weker vessel , & as vnto her which is heire also of the grace of lyfe . He may not be bytter to hys wyfe , but Coloss. 3 gentle , courteouse , and louing . Yea finally he must so in●i●rly loue her that god commaundeth him to leaue Gen. 2. Mat. 19. al other his affections , yea euen his owne father and mother , and cleaue to hys wyfe . But let man and wife take hede , that god couple them togither & not the deuil . Let them be coupled for procreation of children , 1. Cor. 7 for auoyding of fornication , in al temperancie holines & godly shamefastnes . Let them not ioyne either for ryches , for bewtye , for great aliaunce or ( which is more fylthy ) only for the lust of the body , lest they be greuous●ly punyshed for their intemperauncie , as it chaū●ed to the seuen husbandꝭ of Sara before she maried Tob. 6. and. 7. with Thobie the yonger & to innumerable other . Wherfore my deare frendes let euery man and woman take hede they ioyne in holy wedlocke by gods coupling with al humble reuerence and godly feare . So doinge , they shal be blessed of gods holy hande , they shal increase and multiplye , they shal replenish the erth and haue it subiecte vnto them , accordinge to the saynge of scripture . If they feare the Lorde Gen. 1. and walke togither in his wayes , god shalle surely blesse them , prosper , and further them in al their doinges . psal. 127 Wherfor thou man which art hed of thy wife , so loue , maynteyne , cherishe & tender thy wyfe , euen as Christe hath loued and moste tendrely imbrased his spouse , the church . If thou so do , thou shalt eate the labours of thy hand ( as the prophet writeth ) thou shalt be happy and it shal be wel with the. Thy wife ☞ shal be as a plentifull vine tree vpon the walles of thy house . Thy chyldren as oliue braunches rownd about thy table . Loo ( sayth he ) thus shal the man be blessed whiche feareth the lorde . This is gods institution of mariage , these be the officies of maryed persons . In these if ye walke like feithful and right christian persons , though through the malice of the worlde ye suffre affliction here : ye shal be sure after thys frayle lyfe perpetually to raygne wyth Christe oure lorde , whyche wyth the father and holy goost thre per sons and one god is to be glorifyed and praised worlde without ende

Amen .

¶ At burienges . The Gospel . Ihon. xi .

MArtha sayd vnto Iesus . Lorde if thou haddest bene here , my brother had not dyed . But nowe also I know , that whatsoeuer thou askest of god , god wol giue it the. Iesus sayde vnto her . Thy brother shal rise againe . Martha sayde vnto him . I knowe that he shal rise at the resurrection in the last day . Iesus sayd vnto her . I am the resurrection and the life . He that beleueth on me , though he were dead , yet shall he liue . And euery one which liueth and beleueth in me shal neuer dye . Beleuest thou this ? She sayeth vnto him . Yea lorde , I beleue that thou art Christe the sonne of god , which cammest into the worlde .

The sermon vpon this Gospell .

WElbeloued people in our sauiour Christ , this gospel is right comfortable to al feithful and true christian folke . For in it is conteyned the glad and swere tydinges to al vnfeyned Christians , that is to wit , how Christ is our resurrection and our life , if we beleue vnfeynedly vpon him . and verely this is one of the chiefest articles of our religion , to beleue that though we dye here bodily for a tyme or rather slepe , for so the scripture calleth it : yet we shal rise againe and lyue euerlastingly wyth God in heauen , through Christ , in case we haue had stedfast feith in him , and be founde cladde and adourned wyth the Mat. ●● . wedding garment at the day of the great Solempnitie , that is to say , at the generall resurrection of the chosen people of god when Christ the sonne of God shal be in full & most perfite wise knitte & conioyned Chryso stom . in mariage to his louing espouse the church or congregation of the feithful persons . But ye wol aske , what thys weddynge garment is ? Ueryly after the minde of saint Gregorie , it is charitie . And that Gregorie . persone entreth to the maryage but wythout the wedding garment whych being in the church , hath feith but lacketh charitie . Truly thys mans feith is not the true and liuely feith , but it is a feyned feith , and a deade feith , as saint Iames calleth it , bicause it is Ia. 1● . wythout workes . For what auaileth it o my brethren ( sayth thys holy Apostle Saynte Iames ) if a man wold say he had feith , and hath no workes . Trowe you that this feith shal saue him ? if your christen brother or suster be naked and lacking dayly sustenance , and one of you wolde say vnto them . Go your way in peace , warme your selues and fylle your belyes : and yet neuertheles ye gyue them not the thynges necessarye for the body , what wol this helpe ? So also feith if it hath not deades it is of it self dead . By these wordes of saynt Iames we may lerne ( my freendes ) that it is not inough for a christen man or woman to say he beleue in Christ , but he must also shew vs his feyth ( as saynt Iames sayeth ) by his dedes and workes . Wherfore the weddinge wede that we must be cladde with , is not bare fayth , but it is charitie whyche is the frute of feyth , or if ye wol nedes haue it feyth , let it be that liuely f●yth which is garnished wyth this charitie , that is to wit , wyth suche zeale loue and affection whiche ye beare to god that for his sake ye freely aide & releue your euen christen accordinge to youre power . And verely these be the workes that almyghty God requyreth of vs , if we wol be counted his children and the inheritours of euerlasting blesse . He commaundeth that our lyght Mat. 5. shuld shyne afore men , that they maye se our good workes , and glorifye the father of heauen . Finally the doers ( of these as hymselfe doth wytnes ) shal be Mat. 25. called the blessed children of his father at the general resurrection , and shal be ●ydden to come and entre into the vnspeakable ioyes of heuen which were prepared for them sithens the beginning of the world . The ●●terpretation of saynt Hierom Neither doth the most excellent clerke saint Hierom disagree from this interpretation , saynge , that the wedding garment may very wel be called the commaundementes of the lorde and the workes whiche be accomplyshed and fulfilled at the bidding of the law and gospell , and he sayth that these workes do in a christen persone make the garment of the newe man , whych garment verily who soeuer in the drad full day of iugement , shal be found vnder a christen name not to haue , shal be forthwith taken and caste into vtter ●arknes , where according to the sentence of Christ shal be weping & gnashing of teethe . This by occasion ( deare freendes ) haue I spoken of the weddyng garment , wher with must that sowle be cladde & adourned , which at the general resurrection & vprising again of al mankinde in flesh according to the article of our beleue shal by Christ liue euerlastingly . But yet for the better & more cleare understanding of this gospel , I thinke it very expedient to repete & declare vnto you the very begynning of the historie whiche is red in this gospel , accordyng as saynte Ihon the Euangelist doth report it in the begynninge of the xi . chapter namely sith in it is conteined the most confortable & chefest article of the christen mans beleue . The historie is this . As our Sauiour Christ abode at Iordan , it chaunced that in a towne named Bethania , a certayne man called Lazarus laye sycke . This towne was the natyue place & countrey both of the sycke man , and of his two susters Mary and Martha . Uerely this Mary was she , which wyth a notable record of loue towardes our sauiour Christ had annoynted hys hed as he sate at meate wyth a right preciouse oyntment & with her heare had wyped hys feete whyche she had washed with the very teares that ranne downe from her eyen . By reason wherof we may very wel vnderstande , that there was a singular and a right special amitie and frendship betwene this familie and our sauiour Christ . Wher Chryso stom . fore when Lazarus was in great paryll of deathe , his susters , for the familiaritie which they had with Iesus , sent worde vnto him , how his freend Lazarus was sore sycke , they nothing doubting , but that he of his wonderful humanitie whyche he bare towardes al men , wold helpe his freend being in such daunger . Lo , say they , he whom thou louest is sycke . They thought it ynough only to gyue hym knowlege of his freendes sickenes , and therfor they adde no praiers to desyre his helpe . To whom Iesus maketh answere in this wise . Ueryly this syckenes is not deadly , but it is therfore chaunced vnto him , that by occasion therof gods glory might be set out , to the intent that whan by his vertue the disease shal be driue awey , the sonne of god might also be glorified . A like answere did Chryste make to hys disciples of him that Ihon. 9. was borne blynde , sayng the it was not his offense that he was so , but the godis workes shuld be shewed in hym . Certes our sauiour Christ loued very entierly Mar tha and Mary , and their brother Lazarus & yet not withstanding his great loue , he suffred him to fal into sicknes yea and into death , to th intent we shulde Chryso stom . not counte it an vnworthy and heuye case i●●● any time the vertuouse and good persons & s●●●●●●s be imbracers of true godlines & the freendess 〈◊〉 be otherwhyle assaulted wyth the troubles & 〈◊〉 s of this worlde , god wynking at the mater , e●●●●er bicause it is so expedient for them that suffre the same or bycause it is so auaylable to the settinge forth of gods glorie , not that god with mans euilles procureth his owne glorie , but that for mans cause he is wonte to turne the euylles whiche do chaunce vnto vs , either to our soule helth , or vnto his glorie . He knew full wel that his freend was sycke , yea before it was tolde him , but for a playne declaration of the greatnes of the miracle which he went about to vtter , it was requysite to haue hys disciples myndes prepared . After then that tidinges was brought vnto Iesu of his freendes death , he went not forth with , but in the self same place he taryed styl for the space of two dayes , not that he regarded not the daunger of his frende , but bicause he awayted a more conuenient and plentifull occasion of vtteringe the miracle , and also that he himself whose time was almost comme to dye for mankynde , myght herby rayse vp the myndes of his disciples whiche as yet were but weake to the hope of the rysyng againe herafter . But his disciples for feare , holding their peace , bycause their maister Christ had but a litle before escaped out of the Iues handes and therfore thinkinge hym to be in more sauetye in wyldernes , where he now was , Iesus sayd vnto them . Let vs goe again into the countrey of Iewry . The disciples hearinge mention made of Iurye , and calling to their remembraunce the deadly hatred which the pharisies bare against Christ , and also how ofte they had taken vp stones to cast at him and went about to lay handes ●n him , feared not only their maister , but also themselfes . For they had not as yet receiued the holy ghost and they folowed Iesus yet but with a certaine humane affection , themselfes also abhorring death bicause of their frayltie and weaknes . Wherfore they labouring all that they could to dissuade him from returning again to Iurye , said vnto him . Lord hast thou forgotten how that a few dayes passed , the Iues thy mortal enemyes wold haue stoned y● to death if thou haddest not the soner wythdrawen thy selfe from their fury ? And again wolt thou now goe thither , and cast thy selfe in an open daunger ? But Iesus counforted them , putting away their feare with ☞ a certaine diffuse parable signifieng , that such persons ought nothinge to feare , whyche cleaue fast to Christe , who is the lyght of the worlde . For it is the Ihon. i. night which bringeth with it the vayne feares . The day knoweth them not . Hath not the day ( sayth he ) twelue howers ? The night shal not come before the time appoynted . In the meane season , who soeuer walketh in the day , stombleth not , forasmoch as the Sunne , which he beholdeth , maketh him to se , and by seing to beware the occasion of stomblynge . But who soeuer , whan the Sunne is wythdrawen from him , walketh in the nyght , he stumbleth , and why ? verily bicause he lacketh light . This dyd our sauiour Christe speak meaninge , that he is the lyght of the Ihon. ● . world ( as saynt Ihon in the begynning of his gospel doth testifie ) & therfore it behoued hys disciples to folow his guiding , and not to go before the light S. Austine . neither yet to feare before the tyme come , for so long as they haue Chryst to shew them lyght , there is no danger . But when he must be taken from them , then commeth nyght vpon them , then let them feare . So Erasmus in annota . that according to the exposition of some Doctours , the twelue houres of the day do betoken the appointed tyme of his life , as like wise he answered to them which cam from Herode , and counsailed hym to sle , Theophilactus bicause king Herod sought to slee him . It behoueth me ( sayth he ) this day and to morowe , and the nexte Luc. 12. day to walke about , for it is not possible that a prophete shuld perysh in any other place but in Hierusalem . And the time of his passion he calleth the power of darknes and the houre of the wicked persons . As though Christ shuld heresay to his disciples . Ye nede not to feare my going into Iurye now at this present tyme , for I certifie you , that the tyme of my death and passion for mankynde is not yet comme . The day verily hath her due houres appoynted her of almyghty god , whych we at our owne choise and pleasure , can neyther make shorter , nor yet longer : so I also haue my time prescribed & appointed vnto me of my heuenly father , wherin I must accomplish the busynes , that I com for , which is to redeme the world . This time can not be shortned , ne yet preu●ted by the malice of y● Iues. Wherforye haue no cause to feare my goynge at this tyme into the partes of Iewry .

Wyth these wordes after that our Sauiour Christ had mitigated the feare of hys Apostles , he openeth the cause of his goyng . Lazarus ( saith he ) our frend The deth of godlye persons is but a slepe . slepeth . But I go to awake him out of his slepe . Ue rily my frendes thys is a new preaching neuer ere openly herd of in the world , that death is no death , but rather a slepe . For without doubt by the goodnes and benefite of Christ death is nowe made but a slepe to al feithful Christen men and women ▪ for Christ our redemer by his death hath va●nquyshed death and made it but a slepe vnto vs . And if it be but a slepe , why do we thus bewayle the slepe of oure deare frendes ? why do we feare it our selues ? Nay why do we not rather desire it for the quyetnes therin ? Why do we not count them happy & wel at ease whiche haue gotten it ? And with this Gospel , do also the wordes of saynt Paule whiche be redde in the epistle of this i. Tessa. iii● . day agree whiche he wrote to hys Christen brethern the Thessalonians , sayng . I wold not ( brethren ) haue you ignorant as concerning them which be fallen a slepe , that ye mourne not as the rest of men do , which haue no hope . For if we beleue , that Iesus dyed and rose againe : euen so wil god bring againe with him them also which slepe by Iesus .

But Christes disciples beyng troubled with feare & suspecting that Iesus spake not of the bodily death in dede which after a new maner of speaking he called a slepe , but rather of the common maner of sleping , answered and said . Lord if he slepe , he shall do well ynoughe . Uerily the disciples were yet styll afrayd to resort agayne to Iurye & therfore asmuche as they coulde , they cut of the causes of goyng thither . But Iesus by litle & litle prepared their myndes to the beholdyng of the miracle which he wolde shewe . For first of all he had rather calle him a slepe than dead , that according to the maner of holy scripture he myghte shewe the hope of resurrection . For they slepe , rather then be dead , which lye in rest , and shal liue agayn . For it is not so easy for any of vs to S. Austine . raise him that slepeth , as it is for Christ to calle the dead agayne to lyfe . The disciples therfore not vnderstandyng that he spake of slepe and of wakynge agayne , to th intent they myght perceiue that he knewe al thinges , said openly vnto them after the common maner of speakyng ▪ Lazarus is dead , & I am glad Lazarus mortuus est . for your sakes that I was not there , bicause ye may beleue . Neuertheles lette vs goe vnto hym . Christe doth not here tell hys disciples that he wolde rayse him againe , for he had rather haue it signified than expressed , and he had rather perfourme it , then promise it , in this behalfe also giuing vs an exemple of Exemplum modestie . demurenes and to flee vayne glorie . And he sayeth that he is glad for their sakes that he was not ther. Why so ? For if he had been present at hys freendes Chrysostomus . departure and had forthwyth retorned hym to lyfe , the pharisees and other whiche were euer ready to sklaunder al that Christe did , wolde haue sayd that he was not dead in dede , but in a traunce for a tyme , as by diuerse sickenesses it hathe chaunced to many one . But now , he being so long dead yea and buryed in hys graue , they could not make that cauillation . Christ therfore was glad for hys disciples sake , that they myghte beleue . But what shulde they beleue ? Vt ●redatis . First , that Christ was the true Sauiour of the worlde , whiche raiseth the dead out of their graues , yea and out of euerlasting damnation and helle , if he had not dyed for vs . Second , that he is ready euen in the middes of our troubles to helpe vs , and careth for our sauetie , as we haue exemple in Lazarus , which was sicke , yea and dyed , he felt not Christes helpe & yet Christ cared for hym , & his care was not vayne . For he raised him agayne from deth . Thomas therfore which in the Greke is called didymus & in Englishe a twyn , one of Christ● Apostles ꝑceyuing that Christ wold nedes goe into Iurye agayn amonges his enemyes , sayd to hys felawes . Let vs goe to , that we may dye with him , as who shuld say , sith our maister woll nedes ●eopard himselfe amonges the pharisees which seke his death , let it not be said , that we wol leaue our maister , let vs dye wyth Chryso ▪ ●tomus . him . Uerily thys exhortation of Thomas hath in it more rashenes , than feith . For albeit he is now ready to dye with Christ , yet he wold not beleue hys resurrection , if he had not seen in his handes the printe of the nayles . So also Peter boldly promised that he Ihon ▪ xx . wolde dye with Christ , but it was not feithfully and truely , & therfore forthwyth he denyed hys maister . But afterwarde both saynt Thomas and also saint Luc. 22. Mat. ix . Mat. 29. Peter were two of the strongest and surest af all their felawes in their feith , as appeareth by their actes . And here we haue exemple , that saintes and the chosen people of God do otherwhiles fall by gods suffraunce into frayeltie , wherfore let not vs despaire , though we haue been wretched sinners , yea though we haue denyed Christ with Peter . Only lette vs playe Peters parte , and by repentaunce rise agayne , & no doubt , god wol take vs agayn vnto his grace . But to our Gospell . Christ with his disciples goeth forth & fyndeth , that Lazarus had lyen in his graue foure dayes alredy . And Bethanye , where Lazarus & his susters dwelt , was nighe vnto Hierusalem , about . xv . furlonges of , and many of the Iues cam to Martha & Marye , to confort them ouer their brother . Truly , it is the worke of charitie , to confort the heuy and troubled persons , yea it is the worke of the holy ghost , and for thys cause is the holy ghost called in scripture a coūforter , bycause in aduersitie he conforteth the beleuers & feithful christen persons . And therfore Gala. v. the Apostle Paule doth numbre gentlenes , goodnes & kyndnes towardes the neyghbour amonges the workes of the spirite . And albeit it may be , that the worke of conforting other ▪ in wyelted & vngodly persons , doth not procede of the holy spirite of the lorde , but rather of a curtesy , neighberhode , or neren●s of bloud , as appeareth in these Iues , which cam to confort the two su●ters Martha & Marye , & as also the loue & charitie of Hethen persons , wherby they imbrace Mat. vi . their welwillers , commeth of a carnal affection : yet in the godly persons it commeth of feyth & true charitie & is the worke of the holy ghost , & not of the flesh . Fr● thermore we do se here , that many Iues cam to confort these two susters not without the great prouidence of god , that many might be witnesses of the great miracle of raising Lazarus from deth . For this is the cast of of gods work● , that they shew ● farre otherface in the begynning , ☜ than in the ende . Many of the Iues were gathered to conforte these susters , & loo beside their loking for , they be made witnesses of Lazarus resurrection , Martha assone as she herde that Iesus was commyng , went and met him , but Mary sate styl in the howse . Martha therfore so sone as she cam into Iesus sight , sayd vnto him . Lord if thou haddest bene here , my brother had not dyed . But now I knowe , that what soeuer thou askest of god : god wol surely giue it the. Uerily this Martha beleued in Christe Chryso stom . but not as it behoued her to beleue . For she knewe not yet that he was god ▪ & that he wrought hys miracles by his owne propre power and vertue as appeareth by that she putteth to , but now also I know that whatsoeuer thou askest of god , he woll gyue it the. So that she toke Christ but for a prophete and a very vertuouse and holy man . Christ therfore answereth her . Thy brother shal rise agayne . I wote , ꝙ Martha , that he shall rise againe in the resurrection at the last day . Here we se that Martha was a good woman and beleued the general resurrection . Wherfore our sauiour Christ to th intent he myght yet augment the womans feith & opinion in him , & that he might declare that he coulde not only as an holy man & prophet obteyne of god life to the dead , but also that he himself is the fountaigne and giuer of life to al men , and that no death is to be feared of them which put their trust and hope in him , bicause that although death commeth yet it can not hurt him that beleueth on him which is fountaigne of al life , he answered Martha in thys wyse . I am the resurrection Fgo sum resurrectio et vita . and the lyfe . Ueryly my freendes this is the gospel ▪ this is the Euangel , this is the glad & ioyful tydinges most pleasaunt & confortable to al Christen men and women . In this word Christ openeth himselfe vnto vs , & giueth vs resurrection & life which be the greatest & best gyftes that can be giuen to mankynd . But wherby is Christe made vnto vs our resurrection and our lyfe ? Uerily by feith . And therfore he goeth further and sayth . He that beleueth in me , althoughe he be deade , yet shall he lyue . By feith doubtles the deade man liueth , & by feith the quicke man neuer dyeth . For ye may not thinke , that Christ spake this only of Lazarus . But who so euer he be that beleueth , and hath the lyuely & vnfeyned feith in Christ which in the begynnyng of this sermon ▪ I spake of , he shall neuer dye , albeit that the bodye for a tyme shall slepe . This I say is the Gospell , wherwith in the straightes of deth ours consciencies must be fensed and made stronge agaynst al the gates of hell and of death . For agaynst this sure feith , thys Mat. 16. rocke , wherupon Christes church is buylt , not al the gates of hell ( as Christ himselfe promiseth ) can preuaile . And to th intent we shulde beleue this the better that Christe is oure resurrection , he confirmed it with the raisyng of Lazarus from death to life , he confirmed it also with hys owne resurrection . Why do we then mourne the deth of oure freendes ? Harken what Christ sayth . I am the resurrection . What do we fear thingꝭ we wote not what in an other world ? Let vs beleue in Christ which saith . I am the lyfe . Truly he giueth himselfe hole vnto vs by this gospell , only let vs take hede lest by our vnfeithfulnes we put from vs so highe & excellent a gyfte . If Christ had neuer been made man : we could haue hoped of no risyng agayne . By our first father Adam we were al made thral vnto death , accordyng to gods worde in Genesis vnto Adam . What day so euer thou shalt Gen. ij . eate of the tree of knowlege of good and euill , thou shalt surely dye a death . By Adam verily as witnesseth saynt Paule death entred first , and agayne by Christe cam resurrection and lyfe . Wherfore truly these wordes of our Sauiour Christe haue a ryght great comforte in them vnto all christen men , forasmuch as they declare moost high vertue and power to be in Christe ▪ that is to witte , that by hym chaunceth to mankind the vertue and power to rise againe into euerlastyng lyfe . Both the good and bad shall ryse againe , but not a like , for the good shal rise vnto To whom Christe is a resurrection . life ▪ and the badde shal rise vnto iugement and euerlasting death , and therfore Christe to them is no resurrection . For whiche they be that shal be made pertakers of euerlastynge lyfe , he sheweth when he goeth on and sayeth in thys wyse . He that beleueth in me , shal lyue , that is to say , he shall not dye the second death . We haue therfore ( good people ) two maners two sortes of resurrection . of risynge agayne , for first we rise agayne here by grace , out of the doungeon of synne , when we ●e renewed into a new life , and be regenerate by Christ as it is declared in the thyrde chapter of Ihon. And Ihon. 3. who soeuer after thys sorte doth ryse agayne out of synne here in thys lyfe ▪ shall neuer tast of the second death , which is euerlastyng damnation , but shal be pertaker of the seconde resurrection through Christ at the day of iugement , which shal be lyfe euerlasting and endles ioye . Thys in effecte were Christes wordes to Martha , and after he had thus opened hymself vnto her , he asked her whether she beleued this ? Wherunto she answered and said . Yea Lorde I beleue that thou art Christe the sonne of God , whiche hast come into the worlde . Uerily thys confession of feith that this blessed woman Martha maketh here of Christe , semeth to be lyke vnto that , whiche saynt Peter and the rest of th apostles made , when Christ asked them , whom they said that he was , and saynt Peter in al their names answered . Thou art Christ Mat. 16 Mat. 8. Luc. ix . the sonne of the liuyng god , that is to say , thou arte the Messias or Sauiour of the worlde whiche was so long before promised by the prophetes and loked for of the fathers . And lyke as fleshe and bloud disclosed not thys feith to saynt Peter , but the heuenly father : so thys lyke confession that Martha made , proceded not of any carnal loue , but of the holy ghost But what do these wordes betoken , thou art Christ ? Uerily to be Christ , is to be the lorde and conquerour ☜ ouer synne , afflictions , death and helle . And for this cause was he promised , euen to vanquish al the aduerse powers in heuenly thyngꝭ . I say he is that sede of the woman which shulde breake the serpentes hed , that is to wit , the power of the deuill . For the deuill Gen. 3. ruleth in the worlde through Gods permission and sufferaunce by synne , afflictions , death , and helle . But all these thynges in the feithfull persons be ouercome and vanquished through Christ . Christ is Gal. iij. psal. 1●● Hier. ij . i. Pe. ij . Coll. ij . Ihon. x. Ihon . ●4 . i , Cor. ●5 our mediatour & our peace . He is the hed , & foundation of the church , he is our prest , our byshop to make sute to his father for v● , and to saue vs hys people from our synnes . Yea there is none other lucy to heuen but by him for he is the doore . He is our lucy , he is the trouth , he is the lyfe , for lyke as all were dead by Adam , so by Christ must they he reuiu●● .

This haue I spoken concerning the declaration of thys present Gospell . Now deare frendes , accordyng to the instruction whiche we haue rehersed here out of holy scripture , let vs not feare nor lament this bodily death , but rather the spiritual deth of the soule , both in this worlde and in the next . And on the contrary , as often as we fall into synne , let vs by due repentaunce , rise againe here in thys lyfe , let vs beleue stedfastly , that Christe is our resurrection and lyfe , and no doubt , after thys slepe of the bodye , we shal rise agayne at the general rising into lyfe euerlastyng , by Christ our lorde . Which with the father and holy ghost thre persons and one god be glorified and lauded for euer and euer .

Amen . finis .

¶ Imprinted in Fletestrete next to the white ❧ harte by Rycharde Bankes .

☞ cum priuilegio ad imprimendum solum .

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