Sermo die lune in ebdomada Pasche    

Ipse Jesus apropinquans ibat cum illis.  
these Words been contained in the xxiv. chapter of Luke▪ and rad in the holy gospel of this day. To say in english tongue The same Jesus neighing walked with mankind/ This joyous troth containeth in itself two parties/ In whose declaration with our lords mercy & your sufferance. shall stand the some of this poor collation. The first is this/ that the same Jesus nighed to mankind. The second is. that the same Ihus hath wallryd with mankind/ Of which two principles followeth as a conclusion the intent o● his nyghing and walking. That the same Jesus hath brought mankind to the everlasting rest of heaven/ For sure it is. that this same Ih●● of which I purp●● to treat. never put man to labour/ but to the intent. that he should after his labour have full rest, ye & for thorte labour have eternal rest/ as after shall appear. Yet or I descend to the declaration of these two parties/ for as much as I say. that the same Ihus neighing walked with mankind/ I shall show you of which Jesus I mean. which it was that nighed to man that walked with man. & that finally brought man to everlasting rest in heaven. Where ye shall understand. that of divers we read in holy scripture which were named Ihus. of three in especial/ all men of noble memory. & of great praising And but figures & servants of the same Ihus of whom with his mercy. I purpose principally to treat. The first was) Jesus filius Nave (The second was (Jesus filius Iosedec●) And the third was (Jesus filius) the son of Sirach/ All these three. and each of this. was for his time the figure of the fourth Ihus/ called (Jesus filius dei) jesus the son of god/ The same Jesus' which neighing. walked with mankind/ ¶ To whose declaration ye shall understand. that Jesus by interpretation. is to say (salvator) a saviour or helper/ Now soothe it is that each of these three rehearsed. was in his time an helper or saver of the people/ And yet but in figure of Ihus christ. Whereof followeth/ that they were not the same Ihus of whom I purpose talk For he both was & is (salvator mundi) the saviour of the world. ¶ How each of these three Jesus rehearsed died help. & save the people in his time/ I shall show you. The first Jesus the son of Nave. saved the people (ꝑ potenciam) The second (ꝑ obedienciae) And the third (ꝑ sapienciam) The first saved the people by might & power. The second by pe●fyte obedience. The third by his great wisdom. ¶ The first of them called Jesus Nave. at hebreees named joshua Benun after saint jerom i● his prologue (cum joshua) the first ruler of the children of Israel after the death of Moses the servant of god/ as it appeareth in the first chapter of jusue. was conveniently named Ihus/ For by the great might & power given unto him of very Jesus. he notably saved the people of god/ as in the story of joshua plainly doth appear. according unto the promise of god made unto him in the first chapter of the same book/ as followeth (My servant Moses said god unto joshua is deed & from this world departed. Arise thou & pass over the water of jordan. thou. & all my people with the. in to the land of repromyssion. which I shall give to the chyld●n of Israel. what so ever ground ye shall set on your feet. I shall give it to you. as I promised to Moses my servant. It followeth soon after/ No man shall mow resist thy power in all thy life. be thou hereof comforted. & take strength unto the. ¶ Now how this mighty prince executed the high commandment of god in helping the people & saving the same by the great power given unto him of god the said story of joshua plainly doth declare ¶ Shortly rehearsed. eccliastic. the xlvi chapit●e (Jesus nave saith he successor unto Moses' strong in were & battle. was a man of great name/ but of greatest name was he in helping of the people of god. to destroy his enemies. where by he might attain to the people of god promised/ which glory and renomee of name he obsteyned in lifting his hands & scute. in sheting of sharp & fiery arrows against the city of hay. & c●/ This mighty prince diligently executing the high commandment of Ihu christ of whom. & to whom. he was both figure & servant. through the great might & power to him graciously given. so lad. so guided. so saved the people to his rule commyttid. that he brought them in the land. to Abraham. Ysaac. & jacob. repromysid/ thief vanquished & destroyed the enemies of god/ dyvydid the land among God's servants. & finally set them in rest & peaceable possession of the same As briefly declareth saint jerom in his epistle (ad pa●linum) ¶ Ihus saith he the son of Nave. bearing the figure of Ihu Crist. as well in name as in deeds. passed the water of Io●dan. destroyed the reams of Christ's enemies. divided the land to God's servants/ And by every city. town. village. by hills: floods & rivers. described in figure the spiritual regaly of Christ's heavenly church & jerusalem/ ¶ Then appeareth that this noble prince Jesus Nave was in his time a man of laudable memory/ now called in all the world one of the ix worthies for divers causes/ For by his great might and power he saved the people to him committed from enemies & from peril. He distoryed the adversaries of christ. and set his people in rest & peace/ Ye but among all his praisings: his memory is specially laudable/ For what commanded him to do. that gladly fulfilled he without grudge o●● ieluctaconn. leaving example unto all princes & rulers of the people under god to do the same. Our lord commanded him. as in the first chapter of joshua doth appear this wise. ¶ Be thou saith god unto this valiant knight strong & heartily come forbidden. se the thou observe & keep all my laws commanded unto the by my servant Moses. Decline thou never fro them ne in to the right hand. ne yet in to the lift hand/ that is to say. ne in prosperity. ne yet in adversity/ so the understanding of my laws be thy leader. let in no wise the book of my law depart from thy mouth: ●ut set therein thy meditation both night & day/ so that thou may truly observe all things there within written & commanded/ This commandment of god he gladly fulfilled as it appeareth in the xi chapter of the same book. in this word (As our lord commanded unto Moses: so Moses commanded unto joshua) And he gladly accomplished all God's precepts There escaped him not one word of God's precepts/ but to the extremity he fulfilled them all. Look & this well behold ye judges of this world. learn the laws of god/ and see ye them observed & kept●leest ye perish from the right way of god/ For & ye be one in prosperity. another in adversity One for affection. another for money. one for love. another for hate: thenne●er●e ye fro the right way of Ihus. ¶ Of the second Jesus named Ihus of laudable memory in the scripture of god. was Ihus the son of josedech. the great priest of the law & one of the lxx Interpreters of the Bible/ This great priest of the law at the high commandment 
〈◊〉  of god in the mouth of Cu. 9 king & first Monarch of Perse. whom our lord had with his grace inspired/ as in the first chapter of the first book of Esdre doth appear. to release the captivity of the juys Which for their sins hadr been in thraldom in Babylon by the space of lxx year after the destruction of Ihrlm. & subversion of the temple of god in the same. by Nabugodonosor. & Nabuzardan his capitain/ This great priest I say Jesus the son of josedech. was in his time conveniently named Jesus. the helper & saver of the people of god (per sacram obedienciae. by holy obedience/ as Jesus Nau● was Ihus. saver and helper of the people (ꝑ magnifican potenciam) by his great & mighty power given unto him of god. To show you this. ye must understand/ that for the sins of the jews it pleased god. to have them punished/ so were they according to the propheci of jeremy. the xxvij chapter. Their city. their temple of great honour was destroyed. 
〈…〉  Sediche their last king was exoculate & made blind. brought with all his noblesse in to Babilo●e by Nabugodonosor. & there kept in strait captivity by the space of lxx year. And here was an end of kings in the genealogy of Crist as by the process of the Bible plainly doth appear. For soothe it is that after the time of this transmigration unto Cristis nativity. where regalyte & priesthood were joined in one in our saviour Ihu Crist The jews being in their liberty or captivity. had never more kings/ but only priests & dukes. bishops & princes/ But then were bishops rulers of the people. & p●yncis helpers & coad●utours/ So that the line of kings after this transmigration ceased as in rule. not in succession/ And then began the line of bishops in ruling of the people. which continually endured unto Cristis temporal nativity/ This declareth the Master of the stories who so list to see it. ¶ Now the first of these great priests or bishops having rule of the people. was this Jesus the son of josedech A man of great zeal. & devout obedience unto god/ so that he was conveniently named Ihus. helper or saver of the people by devout obedience. leaving example to all priests. prelate's in especial to beer devout obedience unto almighty god. & teach other the same For when it pleysid our lord to have his people relieved from their captivity. & his temple in Ihrl●m to be re-edified to his honour & praising: he committid thereof the rule unto Zorobabel son to Salat●ell. & to this Ihu the son of josedech/ as in the prophecy of Agge plainly doth appear. declared at large in the first book of ●ldre. the first. third. & sixth chapters. ¶ And full conveniently was this business commyttid unto these two men of authority & honour/ For of y● one. that is of Zorobabel our Ihus. our saviour descended by his temporal nativity. as it appeareth in the first chapiter of Mathewe. ¶ The other. that is Ihus josedech prepared the people by due obedience. truly to serve god in this material Temple which they thenne to God's honour re-edified/ but more v●rely to serve god in the temple of Christ's holy body which he took of zorobabel. and was in it together god and man in one person/ Of which holy temple of his body. himself said. the second chapter of john/ ¶ Dissolve ye this temple. & within three days I shall raise it again. & soon after followeth. these words said our saviour Ihu christ of the temple of his holy body. Of which holy temple of Christ's body was spiritually understand the prophecy of Agge. in the second chapter. ¶ Far greater saith this prophet. shall be the glory of this second temple. than was of the first builded by Solomon/ spiritually I say For the letter full hard it is. to expone of this temple re-edified by Ihu josedech. zorobabel & other jews. Sy● this second temple was never half so glorious as was that first buylyed by Solomon. ne in building ne ●et in apparel as josephus declareth/ For in the first temple was contained the ark of the old testament. in it concerning the tables of the law. Manna & the rod of Aaron. which flourisshid & fructified by miracle. The apostle this declareth to the Hebreos the ix chapter. Many also precious jewels & treasures were in that temple born away by Nabugodonosor. and Nabuzardan his captain/ as it appeareth in the fourth book of the kings. the final & final but on chapitours. which were never fully restored again in the re-edification of the same temple able it. that Cirus & Darius many great things restored to the second reedification as it is declared the first book of Esdre the first & sixth chapters/ So that this second temple was no thing like unto the first ne in building ne in garnishing: Wherefore holy christian doctors as saint jerom & Bede expone this prophecy to the letter/ That greater shall be the second glory of this second house than of first/ ¶ For as moche as Criste god & man. Many wises this second temples with his holy presence died dedicated & inourne/ For in to this Temple by his holy virgin & mother at her purification he was offered unto god/ In this Temple his holy mother fond him in mids of doctors. From this temple he drove out byars & sellers/ In this temple he often prayed. preached. & many miracles showed. great then was the glory of this holy house. & far greater than ever was the glory of salomon's temple. sy● our saviour Crist Jesus this second temple so many ways made holy & glorious/ ¶ Then to my purposes I say that this great priest & bishop Jesus josedech was full conveniently named Jesus an helper or saver of the people by his holy & zelose obedience/ For when: as the people of god long time in captivity of Babylon. confusion by interpretation. were after their custom fall in to idolatry. worshipping false idols. & mammets: and so had lost their due obedience unto almighty god: Following the wicked laws of Gentiles. This great priest & bishop according to his office & duty. with help of zorobabel the true prince & servant of god. as timely as they had licence of Cirus & Darius to return home. and to reedifye. the temple of god: what obedience was in this holy bishop. ye & with diligence also to bring the people to the true & fast obedience of god. the first book of Esdre plainly doth declare/ ¶ So the himself was fully obedient unto almighty God's will. and taught all the people to the same/ As it doth appear as well of the speedy building of the temple/ as of hymns. oblacyon● sacrifices. with other praisings of god/ which he & the Levites at his commandment. showed & made unto God's worship & praising. first in setting the foundation of the said temple. as it is declared the first book of Esdre the third chapter. ¶ zorobabel saith he the son of Salatiel. & Jesus the son of josedech. & other of their brethren priests & Levites and all the residue of jews delivered from captivity ordained Levites from .xx years age & above. to survey the artificers gathered to the new building of this temple. that they died not negligently their labour. joshua also. which was Ih●s josedech. with his chyld●n & brethren. as one man of one mind & heart died all their diligence to speed this holy work. What joy what gladness was there made by this holy Ih●s. & other the servants of god by his example & teaching. at the setting of the foundation of this second temple. there forthwith appeareth. ¶ All the people saith Esdras there gathered. cried with great voice to goddies praising/ for as much as the foundation of the temple was set. Many also of the old faders which had seen the temple of Solomon standing. & this temple now begin. wept with an high voice/ And many there present lift their voices in joy & gladness. Such admixtion was there of cry among the people to goddies praising/ that no man might discern the voices of weepers. from the voices of joyful people. so that all enjoyed in god. Of this appeareth morally. that one virtuous prelate doth much good in Christ's church/ as well for his own virtue & zelose obedience unto the law of god: as in leading other men ●o do the same by his holy doctrine and virtuous example. ¶ Again where this building of the temple was interruptid in the time of Cambyses son unto Cirus. whom some called Assuerus. some Arthazarses/ But in the time of Cambyses was it. that the work of god. this building went not forward/ but letted was it by false accusers/ which never cease in the church of christ to let the works of god/ as daily experience doth show: When Darius' king of Babibilon inspired by god the second year of his rain gave licence unto the jews to perform the temple of god begun. And foundid at the licence & commandment of Cirus/ what obedience/ what diligence/ what zeal. this Jesus josedech. with the priests. Levites & all the people had. to perform this holy temple to God's worship & praising. Ye & what joy & looving was given to god in dedication of the same temple: in the sixth chapter of the first book of Esdre plainly doth appear. ¶ Some men here present. ye & not a few. will peradventure muse/ why & to what intent I bring in this long story of Jesus josedech. the great priest of the old law/ Surely this is my cause/ For sith all holy scripture is written for our erudition after the apostle the xu chapter to the romans/ That we to whom truth is made open by Ihu christ. as teacheth saint john in the first chapter. should learn obedience. learn zeal & diligence to the law of god of these faders passed in figure. And again to take great shame & conscience when we read them to have done so zealously in God's cause. And behold ourself. how negligent we been in the same/ For cursed is he which doth the works of god fraudulently. after jeremy. the xlviij chapter. They builded. we destroy. they gathered. we disperge. they cured. we kill. They made. we mar. I will no man accuse/ but look on our deeds. and behold theirs. and ye shall find that there is no comparison between light and darkness. ¶ then have we here of two named by this name. Jesus of laudable memory in the scripture of god. The fyrsste was Jesus Nave. helper and saver of the people by might & power. The second was Jesus josedech. saver of the servants of god by devout obedience/ as now hath be declared/ The third of laudable memory of the same name was Ihus filius Sirach. the son of Sirach. sons son unto Ihu josedech/ as himself rehercyth in his Prologue of the book named by him Ecclesiasticus. ¶ And full conveniently was this father named Ihus. an helper or saver of the people (ꝑ sapienciam by his great wisdom given unto him of god. and by him taught to the people. unto the worlds end. by reason of his laudable wisdom left behind him in writing in the book of wisdom called Ecclesiasticus. which book. himself first made and wrote in Hebrew tongue. and after translated the same in to Greeks tongue/ As. Ysodorus declareth and showeth in the sixth book of his Ethemologyse/ ¶ For the declaration and exponing of this truth. expedient & right necessary it is to know and understand. what help and salvation. wisdom doth unto man. Where ye shall understand & mark in your mind That only man of creatures under heaven directeth & ordereth his acts and deeds by his understanding to his end natural or supernatural/ Thus I say. to the intent. it is/ or thus it should be. Now for as much as man's understanding is radically corrupt by sin. and so by ignorance. which is the mother of error a●ter saint john Crisostom the xxv Omelye of his imperfect work on Mathu. expedient it is therefore. y● man err not from his end. naturally. or supernaturally intended: that his understanding be directed by some ready light/ This light at philosophers is commonly named the light of wisdom And therefore naturally men desire cunning & wisdom. as saith Aristotle in the beginning of his Metaphisyke That every man naturally desireth to know/ for the more y●●ny man hath of of wisdom the better shall he direct all his deeds to a due end. the less he hath of wisdom. the worse he shall direct his deeds: but commonly err. And very wise men commonly order well all their deeds & never err And for this cause. that men would not err from their end. ye naturally intended. what zeal & business old faders had to attain wisdom/ wonder it is to read. as at large declareth saint jerom in his epistle (ad paulinus) the prologue of the Bible it is/ ¶ We read saith saint jerom in old stories. many men have sought far countries. strange nacyns. & passed right perilous sees/ that they might speak familiarly with such philosophers. whose works they before time had rad. to learn of them wisdom/ This died both Pictagoras & Plato. of whom saith saint jerom in the same place (Such zeal had Plato to wisdom and cunning. that he followed science in all the world/ as though science had fled from him. And on a time was he taken by pirates in the see. & sold to Denyse the great tyrant/ yet for as much as he was a philosopher a lover of cunning & wisdom. he was more of price than the tyrant that bought him. sith by reason of his cunning. he could more temperately bear himself in all adversity than his master & sovereign him having in servitude) There showeth forth saint jerom of Titus livius. of Appolonius. & other wise men of the world in great & profound wisdom & learning. How their fame of cunning & wisdom. drove men from the ferthest party of the world. to hear them. to learn of them wisdom. whereby they might surely order their acts & deeds to a perfit end. and not err from the same/ This labour & business saith saint jerom. ●oke gentle philosophers only leaning unto the light of reason. and with faith no thing Endowed/ ¶ And of this wisdom to be attained by man's Inquisition. Aristotle one of the great enserchers. of the same: said there were two kinds or parties. in the sixth book of his Ethikis. That one is called Prudence. the other sapience. ¶ Prudence▪ after him is a wisdom to lead man that he err not from his reasonable end intented in worldly occupation & business. ¶ And sapience after him standeth in speculation of high & presume causes. so that sapience is a wisdom to lead man that he err not from his end naturally after Aristotle/ but in very deed supernaturally enriched/ And in this sapience after him resteth man's felicity. In so moche that he might attain to sapience. at his opinion was (felix) blessed or happy. For he should not err from truths necessary to his bliss & perfit end. ¶ & 
〈◊〉  able it these philosophers died moche to attain their intent & purpose. not to err from the end: yet failed they oft times thereof. which appeareth as well of their errors about the last & perfit end. as of their errors about means leading to the same end/ as declareth Aristotle in the first book of his Ethikis/ Where he showeth that some put there final end in riches. some in concupiscence. some 〈◊〉 honour. & other transitory pleysures. which may not endure: but must needs fail/ Yet were these called & accounted wise men in the world/ And ●uche wise men. that for their wisdom. they been of Immortal fame among worldly men. & called Sapientes. wise men. se●in by excellence. yet failed they & erred from the truth/ For neither by their prudence. ne yet their ●apyence. lad they or themselves. or their followers to the right & perfit end natural. or supernatural ¶ Thenne was none of this Jesus) ꝑ sapienciam) the helper or saver of man to lead him by wisdom to his right end. The second cause of this error declareth the apostle Poule in the first chapter to the romans/ This philosofers erred saith saint Paul/ ¶ For when they knew god: they worshypt not hy as their. god/ but wanysshid in their proud reasons. & calling themself wise men. were fools in deed/ But a question is this/ How knew these philosofers god: the apostle answereth in the same place. The Invisible mysteries of god saith he be know of man. the chief creature of this world. by other smaller & lower creatures of the same/ But how vanysshid these philosofers. how erred they: For sooth for they gave not due thanks to god their maker & giver of their benefits. Saith saint Austin on this letter/ ¶ these philosophers saw the end of all creatures: knew there was one god by the light of reason/ but unkind unto their maker that gave to them this knowledge: ascribed to themselves proudly their knowledge & wisdom/ & for their pride: lost there true knowledge & made both blind & erring from troth. according unto the prophe●ye of Ab●y. the first chapter. rehearsed by the apostle the first epistle. & first chapiter unto the Corinthees. I shall saith god by his prophet. destroy & bring to nought the sapience of sapient men: & I shall reprove & bring in confusion the prudence of prudent men of this world. In which words god joineth ●ogyders sapience & prudence of this world. showing that they ne yet any of them. leadeth or helpeth man to his perfit end And forthwith showeth th'apostle in the same place. what sapience. & what prudence it is. that readily leadeth man to his perfit end. that he ne err about the end. ne yet in means to the same. ¶ It pleased god saith the apostle. by preaching of his holy gospel & wisdom there with in contained ●at the world accounted folyssnes. everlastingly to save all tho. which thereunto give fast & strong faith. according unto the words of our saviour. in the last chapter of Mark. Preach ye said christ to his disciples my gospel to all men & women. say ye unto them/ that he which truly believeth & is baptised. shallbe everlastingly saved/ ¶ So that in the scripture of god is written true wisdom containing perfit prudence. & perfit sapience Prudence to direct every man in this world living. that he err not in worldly acts & business. Sapience/ that he err not in his final end. & truths to the same required. Fulgens in his sermon of Confessors this showeth at large ¶ In holy scripture is contained both milk for young chyldn. & substantial meet for men/ that is to say (easy learning for beginners: & profound wisdom for men of cunning) It followeth. there is doctrine convenient. for every age. for every state. for every condition & ●̄/ This holy & ghostly wisdom was it. that good fads ever desired to have. that they with light. might pass through this world in such estates as the● stood on. without error or offence to god. and finally their supernatural end. to which end. the wisdom of the world might never lead the haver/ ¶ As of Solomon▪ we read in the third book and third chapter of the kings. which commanded by god to ask him what petitions he would & it should be granted. asked of god only wisdom to order himself & his people to God's pleysure god gave him wisdom above all mortal men/ as appeareth in the fourth chapiter of the same book. ¶ Almyȝty god saith he gave unto Solomon plenteous abundance of sapience & prudence. And with this wisdom. came generally all other profitable goods. ¶ The wisdom of this prince was so great. that the people of far countries came to seek him. & learn of him wisdom: Some in judgements Some to order well their reams or households. some to order themself to God's pleysure/ In so much that (regina Saba) the noble princess hearing the marvelous wisdom of Solomon. came out of far countries. to here & learn of his wisdom/ as it is open the third book of the kings the x. chapter/ ¶ Of which appeareth that this ghostly & godly wisdom of old time was greatly desired of great men. of mean men. of every estate/ For by this wisdom they might order all their lives to God's pleysure. know their end. attain their end. not be ignorant ne yet err about their end. ne means to the same/ This world is gone & in effect turned up & down/ For where sometime men roughte for ghostly wisdom to save their souls. Now laboureth every man in effect for worldly wisdom/ For now from the highest to the lowest. every man studieth in avarice. and from the prophet to the priest every man doth guile & sleight jeremy. the. vi. chapter. if they labour for wysoo me of cunning & knowledge as died Phylosophres of whom I spoke above. of whom saith the apostle the first chapter of the first epistle to the Corinthees ¶ jews ask signs & Greeks wisdom somewhat were it. ye & somewhat commendable were it. For after Aristotle's cunning & wisdom is. acountid among goods honourable/ But this wisdom is gone. also. Men force neyher of ghostly wisdom ne yet of seculare wisdom. called science & cunning/ But only wise men been accounted in this world. which can find subtle & crafty means to get goods. plain falseness in english/ ¶ whose end is everlasting death. and god is glorified in their confusion which savour all of the world. written to the Philipenses the third chapter/ ¶ Now to my purposes. I say this man Jesus filius Sirach of laudable memory. was conveniently called Jesus. an helper or saver of the people by his great wisdom. which wisdom/ what worldly nay ghostly. He first taught. & then left in writing. whereby man may duly order his life to his end natural & supernatural. & neither to be ignorant ne err about the same. or any of the same. as in the process of the book named Ecclesiasticus of his writing and translation as I said a-above plainly doth appear. In which book saith saint jerom. this holy father ledyth and persuadyth men in this mortal life to the zeal and love of wisdom/ as wisdom containeth all virtues/ So that in the teaching and declaring of wisdom. he taught all virtues/ and how man should every manner wise live virtuously/ whereby he might readily and surely attain his end. and thereof err ne fail.  
Now is there here showed you from the beginning of three men of laudable memory conveniently named by this name Jesus/ for each of them in his tyme. was an helper or saver of the people. The tyrste by power. The second by obedience. And the third by wisdom/ as it hath now be declared: yet was there none of the three (●p̄e thuns qui a●pinquās that ꝓun illis) The same Jesus which neighing. walked with mankind/ but rather figures or ser●auntes of the same Ihus. of the essential Ihus. of the very true Jesus/ which is the son of god and man/ ¶ And that I show this/ For where as each of them was conveniently named Ihus. that is to say●. an helper or saver of the people by virtues particular/ as that one was by power. that other by obedience/ and the third by wisdom/ Yet was there not one of these three. which had all these virtues/ neither any of them plenarily/ but by participation of our Ihus christ/ ¶ Of whose fullness and abundance we all have received divers virtues and manifold gracious yefts. the first chapter. of john. Jesus Nave had power: but (all mensuram) at a melure. Jesus josedech had obedience: but (and mensuram) So had Ihus Sirach wisdom (ad mensuram) in a measure as god gave unto him/ But Ihus christ was (plenus g●e & veritatis) the first chapter of john. almighty of power perfit of obedience. And full. ye infenyte of wisdom. So that the same our Ihus gave power is joshua. obedience to Jesus josedech. And ghostly wisdom to Jesus Sirach/ ¶ For at his high word all things were made: He commanded. & all creatures were create & brought forth of nought. the. C. xlviij psalm/ then of this▪ Jesus our saviour christ purpose I to talk with his mercy (Am ipe shuns aꝓpinquans that cum illis) The same Jesus nyghing walked with mankind. ¶ In which words I said there be two parties to be declared. containing two notable truths. The first is. that the same Ihus hath nighed to mankind. The second is. that the same Ihus hath walkid with mankind/ And of these two. followeth as a corelary. the third troth. that the same Ihus hath finally brought mankind to everlasting rest in heaven. and in this hath showed himself to be very Ihus. the perfit saviour of mankind. ¶ He nighed I say to mankind (ꝑ potenciam) by his almighty power. He walked with man (ꝑ obedienciae) by perfit obedience And finally brought man to rest & bliss (ꝑ sapienciam) by his infinite wisdom. first I say our saviour Jesus hath nighed to mankind by his almighty power three ways (creando. nascendo. mi●nistrando) by his act of creation. by his act of incarnation. & by his holy ministration. which three with our lords mercy I shall show you in this first party. And with all. how mankind hath ever & continually be way ward. & go from god. ¶ Of which will appear the goodness of god. & the unkindness of man. ¶ first I say our saviour christ nighed unto man by his almighty power in the act of creation/ To whose declaration I shall show you three conclusions. first wherein standeth the act of creation. second that Ihus Crys●e the eternal son of god the father. excersyced & showed this act as well on man. as on all other creatures. And, third how in executing of this act. he nighed unto man. ¶ first in this party. ye shall understand/ that (c●eare est ex nichilo aliꝙ facere) after the master of the sentence in the beginning of the second book. The act of creation is to bring forth a substance of nought. that is to say. of no thing foregoing. ne matere. ne form./ This is called properly the act of creation after the master. all be it largely taken creation may be where as is matter foregoing in making a new form of nought/ As the reasonable soul of man is daily create of god. And riseth not any power of the matter sith by creation she is infounded from god in to the body of man. and in her infusion she is create of god/ ¶ This act of creation only appertaineth unto almighty power. or power of itself infinite/ So that no lymyte ne determinate power. may any wise in this act of creation/ that is to bring forth ought ofnoughte. Said therefore gentle philosophers only considering determinate & limit powers/ That of no thing. can no thing be made. ne every thing: of every thing/ but of determinate things: may other determinate things be brought forth/ so that they denied creation. and put only natural production. And no word though they this wise erred/ for they neither considered ne yet granted any almighty powwer. ne actually infinite/ For after their opinions. there is no thing actually infinite/ But surely they vanished & erred in their thouhtes. they were amassed in their minds not knowing their almighty maker which made all creatures of nought./ It is not that thing that I will dispute with them/ ¶ But to us all of Christ's religion & holy faith: enough it is to confess that there is an act of creation/ which is to bring forth a substance of no matter fore going. and that immediately/ Which act is the act of all mighty power only to god belonging. The master of the sentence the first distinction of the second book this declareth. putting there diversity atwyxe Creare & Facere. creation & fashion. ¶ Creator saith he is which of no thing maketh somewhat. so that this act of creation properly is to make aught of nought Facere. that is to make. it is not only to make any thing of nought: but of some fore going matter. So that both angel & man been named factors/ but not creators/ For this name of creation is only to god belonging. which maketh some things of nought: And some things he maketh of aught that is to say of a matter foregoing. all be it in holy ●crypture. these names been often take. the one for that other. as the creator for the factor. ye & many times the factor for the creator. ¶ then have we first in this party. wherein standeth the act of creation: I say in the act of almighty power. which is to bring forth aught of nought. only to god belonging. ¶ The second conclusion is in this party to be declared. that our eternal Jesus. the son natural of god the father everlasting. excersyced this act or deed of creation/ This truth declared Moses the great prophet of god. Gen. prio. the first chapiter of Gen) (In principio inqd creavit deus celum & terram) almighty god saith he. father. son. & holy ghost. three persons. & one god at the begyning made heaven & earth of nought ¶ Of which words appeareth. that the outward ac● or deeds of the holy trinity be indivisible. & therefore is this act of creation. rather said her of a term essencial than personal as when Moses saith. god create & not the fad. son & holy ghost And yet the father died create. so died the son. & so died the holy ghost. And yet not three creators/ ●t one creator. as not three almyghte●● but one almighty. ne three God's/ but one god. ¶ y● and on● man doubt where this act of creation: be to the son of god Ihu Criste appertaining & belonging/ as to true christian men is no doubt: go to the gospel of john. & there ye shall find it plainly expressed. first by his secretary saint john. & after by himself/ Saint john purposing to declare of Christ's holy divinity. beginneth in this wise (In principio erat verbum. et ve●bum erat apud deum. & deus erat verbum) The son of god saith he was everlastingly in the father. with the father. and one god with the father. To stand moche in declaration of this letter. I trust it needeth not/ For every good christian man here understandeth. the verbum) is Jesus christ the eternal son of god. of whom folowyngly in the same chapiter saith saint john (Ex verbum caro factum est & habitavit in nob, The son of god eternal is become man saith he & hath graciously made his habitation with us./ When saint john had said. deus erat verbum) The son of god was everlastingly god. it followeth (hoc erat in principio apud deum) Upon which words saith hilarius the holy bishop/ as though saint john should say/ This essential word or son of god the father. was never from god the father separate ne divided/ then to show his almighty power equal with the father: he addeth forthwith Oia ꝑ ipsum facta (sunt) all creatures saith he were create by the son of god. The apostle calleth him therefore in the first chapter to the Hebrees. the brightness & glory of the father. by whom the father created all creatures. ¶ Oour saviour christ himself declareth the same. the fy●the chapter of john. My father saith he worketh unto now. and I work unto now. Here saith saint Austyn. as though christ should say. By me all things be made. The father of heaven made light: but he saying made it/ if he said & made light: thenne followeth that by his word he made it. And I am his eternal word. then by me he made light/ My father then wrought & made when he create the world. & unto now werkyth in guiding the world/ then followeth that by me he made when he made. and by me he guydith when he guideth. ¶ then have we here in this party first wherein standeth the act of creation. where is showed In omipotencia) in almighty power. to bring forth a substance of no thing ought of nought. ¶ second in this party is showed. that this act of almighty power. Jesus christ with the father. & the holy ghost one god. showed & put in execution in the formation & first making of all creatures. ¶ Now folowyngly & third in this party. shall I show you/ & this process is specially to be noted. how by this act of creation & almighty power: our saviour christ nighed unto mankind/ Where ye shall understand That by this act of creation. he nighed unto mankind diversly. That is to say both generally and specially/ Generally/ for as he left in all creatures (vestigium) a sign or a ●oken of his hondwerke. So left he in mankind a sign of his handwerke. as in familiar ensample/ If a man step in snow or sand. after his departing remaineth a step. So after the act of creac●n remaineth behind the hand work of god in the creature. Sygnefyenge that god is thereof the doer/ This is a general nyghinge of god to all creatures/ For in all creatures appeareth his handwerke. that they been of god create & made/ ¶ But in this act of creation of man. appeareth how specially god hath nighed unto man by his almighty power. For where as in all creatures he left destigium) a general sign or token. In man he left over this (ymaginem & similitudin● suam his proper image & similitude. The first chapter of Genes. said god the father unto the son & the holy ghost. ¶ Make we man to our image & symplytude. And it followeth almighty god create man unto his image and similitude. A g●●te dignity is this/ if it were diligently considered Wherein this image and symplitude standeth D●dareth the master of the sentence the xvi dy●●y●ction of the second book. ¶ Man saith he was made to the image and similitude of god in his soul. wherein he excellyth all unreasonable creatures/ But to the image of god was he made by reason of his memory. understanding. and will. To the similitude of god. by reason of Innocency. justice and other virtues moral. in which man was made and created by the all mighty power of god. in his soul. of God's goodness. not of or fore any man's decerte or merits/ then here appeareth That by this act of creation. god greatly nighed unto man both generally & specially. ¶ Ye and over this. god diverse ways nighed unto man by this said act of creation. as that god then began first to be lord unto man. and man servant unto god/ As declareth saint john Crisostom in a sermon beginning. ¶ The dignity of man's condition is soon known. diligently considered the sublymyte and height of god his maker. & ●.  
¶ Over this god nighed unto mankind ●per illapsum gracie specialis▪ by his inspired grace. to all men generally in giving unto them the law of kind/ written in every man's heart. and standing in these principles/ that is to say▪ Do unto thy neighbour as thou wouldest be done unto/ And do to no man that thing which thou wouldest not it were done unto thee/ ¶ Ye but to some men god gave special grace/ as to that Just and ryghtwysman Abel. the first chief & principal member of his city in earth. and to other faders. his elect and chosen predestinate servants. which all stood in his special grace. and acceptable favour. For they yeldid unto him their creator kindness for kindness/ ¶ Who so lust well and studiously consider the order of holy scripture unto the Incarnation of our saviour christ Ihesu/ where I shall declare how he nighed unto man by the act of his Incarnation: shall most plenteously find. how from the first of the creation of man. our most merciful lord Jesus christ our saviour/ as the time passed from the first creation of the world. ever more & more nighed unto mankind. leaving with him certain remembrance and tokens that his merciful lord god had been with man. visited man. and with his manifold graces nighed unto man/ For by cause man should again▪ night unto him. and yield unto him kindness for kindness/ ¶ As to Abrahaam he gave circumcision signaculum fidei) A very and perfect token of true faith which man should beer unto hrs' lord god. The seventeenth chapiter of Genes. god wonderly and kindly nighed unto man by this mystery/ For this was a very sacrament taking away original sin. As now doth the sacrament of of baptism. excepting that Circummsition died not open the gates of heaven/ For as at that time the price was not paid of our saviour Crist-ihuns most precious blood and death/ ¶ This declareth and showeth the master of the sentence. the first distinction of the fourth book.  
¶ God also gave after this by his holy prophet Moses a law written to makind as plainly doth appear in the Penteteuch. In the which law he nighed unto man very greatly/ For in this he taught man what he should leave/ what he should take/ what he should refuse/ what he should follow. & what he should i'll. How mansholde please god with sacrifices acceptable/ when he were unclean or had offended/ as the books of leviticus & Numeri doth show. Ye. & in this neighing of god to man he nigheth 〈◊〉 men specially/ as to Moses. to whom our 〈◊〉 spoke very familiarly/ as friend to friend. Which after holy doctors exposition was in some high creature. the. xxxiiii. chapter of Exodus/ And from this time forward toward his holy incarnation. god ever nighed unto mankind more & more. leaving in diverse his servants special tokens. that he had be with them/ which tokens remain unto this day/ & shall unto the worlds end/ As the high light of prophecy. & certain knowledge of things to come. In especial the mystery of his incarnation with sequels of the same. ¶ Here is now declared how our saviour christ Ihus hath nighed to mankind by his almighty power in the act of creation. as well of man as of all other creatures. & so unto the time of his holy incarnation. how he nighed to man more & more. leaving continually with man tokens that he had be with him. visited him. & done a●es helping to the salvation of man/ Of which well appeareth the great kindness of god showed unto man. ¶ Now in the other side. god was never so towardly. ne so neighing unto man fro the beginning: but man hath ever been as untowardly to god. & wayward from him. and that show I this. God I said nighed to man by the act of creation. sith he left in mankind (vestigium) as four me or effect of his hand work: but allo he left in man his proper. image & similitude as I showed above/ by which image & similitude. man might sufficiently order himself to god. yielding to him kindness for kindness/ But forth with man was unkind. & always ward from god: and lost his similitude by sin Et in ymagine ꝑtransit homo) the. xxxviij. psalm Man now passeth through this world in the image of god: but his similitude hath he lost. Upon which words the prophet saith Cassiodor/ (Man passeth in this world) And true it is: sith in this world we have no dwelling city/ But where in passyth man: surely in the image of god/ And where is that holy similitude of god to which man was create: Where been the virtues: where is grace: where been other holy gifts which lead man to everlasting life: surely the wretched man by his sin lost all this. when he fell in to the hands of thieves: which robbed man: wounded man. & left him but half a live. Man was robbed from his gifts of grace: & sore wounded in his natural gifts. in som●che that fro the foot unto the heed was in man no health/ And yet that little that was of any virtue or perfection. in the image it was understanding memory. and will remain sorrily and full of affections. as we see in daily experience/ But Innocency justice. & virtue be gone by sin. which causeth such abundace of wickedness. as in this world continually raineth/ but as man is remedy (in aqua & spusancto) in the water of baptism. & the holy ghost in the same received. ¶ Again I said that god nighed to man. giving him for a token of the same. the law of kind. To love thy neighbour as thyself. Cain would none of this token: but wrong from god. slew his innocent brother Abel. And where he should have nighed unto god again: he fled from the face of god. as it is open the fourth chapter of Gen: and then dwelled he in the land called Nayde. by Interpretation called fluctuation. or unstableness. And full conveniently saith saint jerom in his epistle to Damasus. of the. seven. vengaunces of Cain/ For he so depart & go from god saith he: Anon his feet been moved. that is to say. his affections. and in al●his ways is made unstable/ ¶ Of this followeth a corelary or a moral erudition and learning. Which is so say. the sinners departed from god: be very inconstant and right changeable of their conditions and manners. But and if that this be true. it should seem That many one are separate and departed from god in this mortal world. And should seem that there been many sinners/ For moche inconstance is there in men's conditions and manners. and moche change in their clothing. The one followeth of the other commonly/ For where as men's minds been inconstant to god or man. to the prince or the common we'll: there is never certainty ne fastness. Take this as ye list: but sure it is. the sin & departing from god is ever full of unstablinesse Then where so ever is moche unstableness. sign it is. that men been fled from god & will not nigh unto him. as he doth to them. so they yield unkindness for kindness. ¶ I said over this. that god nighed unto man giving him a law●●●ryten by Moses. willing to be known for his god. for his lord ● for his maker. saying unto man/ Thou shalt give adoration unto thy lord god. and with this service. serve him only. Ye shall not make unto you gods of god. ne of silver/ For I am only god. the. nineteen. chapter of Exodus/ ¶ Came jeroboham the son of Nabath. & said plainly that god was strange unto him in this commandment/ and was not so familiar with man. ne so nigh unto him as he should be/ And finding a new falls way. made two calves of gold. the. xii. chapter of the third book of kings. And said unto the children of Israel (Ascend ye no more in to Ier●m.) the gloze) there to. do. worship unto god For in jerlm was the temple of Solomon/ in which almighty god was solemnly honoured. Then followeth in the same place the words of jeroboham unto the people▪ Behold Israel. these been thy goddies which delivered the from the servitude of Egypte. & ●) By this mean he brought the poor fools to idolatry/ And where as they should have given unto god (cultum late) honour only due unto god/ they changed saith David the prophet the glory of god in to the similitude of a calf eating hay. ¶ This was not the first unkindness & way warns of idolatry that I read in scripture. by which god neighing to man was unkindly cast from him/ For I find that both Abraham & Tha●e. Moses & Aaron with many other holy faders. were with this wretchedness of idolatry grievously troubled/ But of jeroboham I bring this in especial/ For he maintained & bore out the matter & said plainly That these were the great joddies that had done to them all their great benefits/ that brought them out of servitute. & put them in to liberty. And in remembrance hereof. he sett● one of these idols in Bethel. & another in Dan. which after Rabi Solomon been two hills distyncte. The one in the south party. & the other in the north party. where the. x. tribus dwelled/ that from the mydyll parties of the same. the people might at their pleysure visit that. or the idol/ ¶ This was tuyn a mean to draw (mobile wlgus) the inconstant people. to be unkind to god their maker. & lean unto the devil their destroyer: And to bring his purpose about: somewhat more died he/ as followeth in the letter●●m̄ fecit sacerdotes de extremis pp●i qui' non erat de filij● Levi) He made saith the gloze priests of every tribe indifferently/ For so it was The tribe of Levi would not consent to his idolatry/ wherefore he said unto the people That it needed not take priests only of the tribe of Levi But it was sufficient: That who so ever could offer a solemn sacrifice as Aaron died in his consecration. that such one might be priest well enough. she forced not what priest he took to make his sacrifice. were he good. were he bad. of whatso ever kin or condition he was. cunning or no cunning all was one with him. And in sign of this I said he took (sacerdotes de extremis ppli) I trow the bes●e english here to He took his priests of the worst of the people. ¶ God commanded. there should be no priest in his law. ne minister his sacrifice: but he were of the tribe of Levi. The. v●ij. chapter of Numeri. Levi by interpretation is asmuch to say/ as Assumptus/ elect or chosen of god/ So there should no man presume to take the dignity of priesthood but he were called & chosen of god. Thapostle this commandeth the. v. chapter to the Hebrees (No man saith he presume to take on him the honour of priesthood but he that is called of god as was Aaton/ ¶ That and this were true in the old law where was offered only blood of beasts That there should no man take on him the office of priesthood but he were chosen and called by god/ as was Aaron and the Levites/ How much more in our new law. where is daily off●yd unto god for sinners. the very flesh and blood of our saviour Criste Ihesu. should no man presume the office of priesthood/ but he were elected and chosen by god to that right excellent office and dignity/ For as the sacrifice of the new law Incomperably excedyth all the sacrifice of the old law: So should the minister in holiness. exceed the minister of the old. law. ¶ I said. that jeroboham in taking priests (de extremis populi) of the worst of the people contrari to the commandment of god: brought by their means the people to decline and torn from god. which right often had nighed unto them by his manifold graces and benefits as plainly declareth Moses (in exodo) and so forward/ And not only by these evil priests were the people turned from almighty god: But over this. turned were they to false goddies: giving unto them (actum latrie 〈◊〉 ●ur which only belongeth unto god. contra●● directly to the great commandment of god/ as it is above manyfestid/ & in many places of the old law plainly doth apere/ ¶ That in so much and these evil priests not chosen elect then of god: but by buying and selling. and divers & many 〈…〉 means/ caused in this manner wise the 〈◊〉 err from almighty god their maker by ydola●●● Moche more I think. that our evil priests in the new law. not chose. ne assumpt of god/ if any such be, bring the people in to schism & heresy. as well by their ignorance: as by their evil conditions. I trust the● been not many-suche/ of some I fear me. Criste had but twelve apostles: & yet one of theirn was the child of perdicō●/ And therefore no wonder is it: though in such a multitude as we been. there been some children of the devil. & of perdicō●. God amend all. I will accuse no man ¶ I said over this. that our Ihus christ against the time of his holy, incarnation nighed unto mankind greatly: leaving with him a notable token of the same/ which was the light & spirit of prophecy: whereby holy faders knew the surety of Crustis coming in to our kind. ¶ Among many prophets Ysay in especial/ ¶ There shall go forth saith he a rod of the rote, of jesse: & a precious flower shall ascend of that rote: the xi chapter of Ysai. But for this was some what derkly spoken & in an allegory. he more plainly by the light of prophecy in him inspired: expressed the same coming of Criste in to our kind/ sheing how he should be borne of a virgin/ ¶ Behold saith Ysai. a virgin shall conceive & beer a son/ whose name shallbe called (god is to us) the vij chapter. Daniel the prophet by his to ken left with him: showed in the. xii. chapter of his book/ when our saviour christ should come. ¶ After saith he time: & times and half a time/ all these truths of christ forsay● shall be accomplished. Baruch the the third chapytour of this bo●e declared the conditions of Ihu christ in our nature. then to come/ as though he had be come in deed ¶ After this saith Baruch Crist was seen in this earth. and conversant was he with man/ And so forth of other prophets. Everyman spoke of Christ's coming/ after the light & token left with him by god/ So that in giving this light of prophecy: and certain knowledge of his mysteries to come: god nighed wonderly to man. ¶ The devil seeing this: envy the mate●e. and busied himself to torn away man from god/ that man should not yield kindness for kindness. ne ●orne to god. & nigh unto him/ as was his duc●y./ And what died trow ye the devil to bring his purpose about I shall go saith he. & I will be a dying spirit in the mouth of all my propheter) the. xxij. chapter in the third book of kings/ And where as almighty god lighted his holy prophets with troth: The devil impressed in his prophets lies and falsehood to flatere. and to deceive the people/ This openly appeareth in the same chapter ●yng Achab said of Miche the prophet of god (that Miche never prophesied. or foresaid good unto him) He told Achab the troth. that & he. warred in Ramoth Galaade. he. should be slain. & never return again. ¶ If ever said Miche to Achab thou re●orn home in peace: god hath not spoken in me. Four hundred prophets of the devils were th●●e w● Achab. which lied unto him. and said ¶ Ascend in to Ramoth Galaad. fight with them/ for god shall give Ramoth in to thy hands. According unto their flattering he went unto the were/ And according unto the saying of Miche. there was he slain with an arrow/ ¶ From such false prophets. Flatterers in english. our lord save our prince. his land. and us all. Moche mischief have they done in times passed/ and yet do they no good/ For such will say That all is well when they know the contrary. Worthy little thanks is such one/ For he entendyth to deceive/ For after Ysai in the third chapter. The people which commend the deceive thee) ¶ Here is now declared unto you. how that our saviour Ihus Crist hath nighed unto mankind by his almighty power in the act of creation/ where I have showed you. that he hath continually left tokens with mankind of his neighing unto him/ As first his image & similitude/ then the law of kind, and other special graces. After that Circunsition. then the law written/ And finally the light of prophecy And all these ways he nighed to man. to the intent that man should again nigh unto him. love him. And yield unto him kindness for kindness That is it. that god in especial desireth of man/ For of our goods he hath no need. the. xv. psalm. Now how way ward man hath be unto god for all his kindness. And for each of the same somewhat have I showed you.  
¶ second in this party of the neighing of god to man by his almighty power. I said was by his right high and mighty act of his holy and most blessed Incarnation/ when the son of god became man and dwelled with us in our kind. The first chapter of john. ¶ To talk moche of this matter of Christ's incarnation. is to all sinners both perilous and moche dreadful/ In as much as saint john Baptist. the friend of the spouse durst not this presume/ As it is open of his own words in the first chapter of john in these words. ¶ After me saith saint john cometh by temporal nativity Jesus christ god & man/ which was before me in excellence of everlasting dignity/ whose shoe I am unworthy to lose/ Upon the which words saith saint Gregory (john Baptist the humble and meek servant. and true friend unto christ. considering his high and excellent dignity. saith of him in this wise) ¶ Saint john Baptist was unworthy to lose the welte of Christ's shoe/ For he was Insuffysaunt to Inuestigate the mystery of his Incarnation/ As though he should plainly say (What wonder is it though Jesus christ be to me preferred in dignity/ whom I know well by temporal nativity bo● ne after me. sith I can not attain the secrets of his Incarnation) ¶ Then in so much as this holy friend of god. the greatest man in virtue and holiness that ever was borne bytwyxe man and woman. durst not presume to treat in this high mystery of christ Jesus blessed Incarnation: Moche less should all sinners presume the same. ¶ I shall therefore in this matter no thing talk by way of determination/ But with all reverence & honour. show and declare unto you three truths after my little learning. ¶ first wherein standeth this high act of Lryst Jesus incarnation. ¶ second that this act. is an act of the almighty power of god ¶ And third. how in this act. our saviour christ Jesus nighed unto mankind./ As to the first. wherein slondeth this act of Lrys●ts In carnation: ye shall understand/ ¶ That when the full abundance of the time of grace was come. according to the high counsel of the holy trinity. From for ever determined. The holy trinity sent down the second person of the same/ And took our nature in the womb of the glorious virgin our lady saint Mary in to the unity of his person. w● out consent of man. without spot of wem of sin. According to the words of holy Gabriel in the first chapiter of Luke (The holy ghost said th'archangel Gabriel to the blessed virgin. shall descend on the by the plenteous abundance of his grace And the virtue of god shall shadow the from all sin) ¶ So that this act of Christ's incarnation standeth herein. that by thauthority of the hole trinity the second person of the same. hath take our nature in to●●hunite of his person. believe ye this truth. it is enough. it needeth not dispute the matter. ¶ second I say/ this act was an act or deed of the almighty power of god/ For as in creation of the world all things were made at God's o●nly word and commandment/ So this act of incarnation was accomplished at his word. The angel saying unto our lady (Hail full of grace. our lord is with thee) For at God's power: is no word impossible. the first chapter of john/ All be it in this act of incarnation was had consent of the holy virgin/ sayeug to Gabriel Behold me the hondmayde of god: I am contented. Be thy word in me fulfilled. In sign that this act was partly prejudicial to nature. sith it was done by the almighty power of god: used she the word of creation. saying/ Fiat/ partly natural. & of her own consent/ And therefore said she (Ecce ancilla dm) committing her will fully unto the will of god/ So that this holy child. Jesus christ in his temporal birth. was create by god: & yet the natural son of the holy virgin Mary. And she is natural mother. god supplied the office of the natural father/ not by ministration of the seed of man: but rather excercising the almighty power of god the creator. She died the office of a natural mother. after saint john Damascene. in ministering the purest drops of her holy blood. ¶ third is here to be showed. how in this act of incarnation. our Jesus our saviour. nighed unto mankind/ Where ye shall vn●stonde That in this act. our saviour more Intrinsically or more inwardly. ye and more thankfully nighed unto mankind/ than ever he died before his incarnation/ For where as is above showed That in all his neighing unto man before his incarnation he left continually tokens in man. that he had be with him/ as his image. his similitude. and many other & divers tokens/ as Circuncision. the law written. the light of prophecy. and many other graces to draw man unto him as is above showed/ & yet hath man continually be wayward unto god and declined from him. So it is that in this act of incarnation. he left himself for a token with man/ For in taking our nature in to the unity of his person: he vouchydsauf to join himself to man. and man to him. that for ever after it should be true. that god is man. and man is god/ For as saith, john Damascene That god ones assumid of man in to the unity of his person. he never after left or forsook./ ¶ How kind and thankful was this nyghynge of god to man. to assume & take man in to the unity of▪ the second person. showeth saint Austin (de verb dni) the. xxxvij. sermon. in treating these words contained in the. x. chapter of Luke. of the meek Samaritane. which nyghing cured the plagues of the miserable man. which hadr fallen in the hands of thieves. where saith saint Austyn in this wise./ What thing was there ever. so far from other/ as god from man. Immortal from mortal. righteous from sinners. gracious from wicked/ Not far by distance of place: but more rather by dissimilitude of conditions. when therefore our merciful lord christ Jesus our saviour had in himself two great goods. justice. and Immortalyte/ And we of mankind had in us two great maladies or evils wickedness. and Mortalyte/ If christ Jesus should have taken on him both our evils and maladies. he hadr been but equal with us. And should have needed a Redeemer as we needed/ then to the intent that he would deliver us from our misery & wretchedness. he would be nigh us of condycyonns: but not to take all our conditions/ He would not therefore be a sinner as we been: but he would become mortal as we been/ So that in taking our pain of mortality: and not taking our sin: he delivered us both from pain and from sin.  
¶ Then is there here showed. how our saviour Jesus' christ hath nighed unto mankind by his almighty power in the most high act of his Incarnation/ where it is showed That he is come by this said act so nigh man. That god is man And man is god. The most excellent & highest deed of grace and kindness was this after saint Austin. that ever was done of time/ For by this gate had man his first entry to heaven. which so many thousand years was closed out/ & yet was man ever froward & unkind to his saviour. as at his temporal incarnation & nativity plainly died appear/ For where as angel's song. kings honoured. shepherds enjoyed. virtuous men praised god for his me he coming in to our kind. Herode was trowblid & all  with him. the second chapter of Mathu/ wherein saith saint Gregory in his Omely (The king of heaven borne: the earthly prince. was troubled) and no wonder/ For surely Temporal dignity is sore confounded/ when the dignity of heaven doth appear. Herode feared Christ's coming Suspectid his regaly. & without cause inquired or ●rouyde. sought to destroy him. He fledr in to Egyte. There was all the world full of idolatry direct contrary to the due honour of god. He came home again. Archelaus laid watch to spill him/ And as he grew farther in to age: moche contradiction had he according to the prophecy of holy simeon in the second chapter of Luke/ This is a sign said he of christ/ which in his time shall have moche contradiction/ So that hereof doth ape ●. that god was ever to wards mankind. & man was continually wayward from god. ¶ third & principally in this first party I said our saviour Jesus nighed unto mankind (ministrando) by his holy ministration in, this world/ And all be it so. that the perfections of god run continually t●●der. sith they been in him infinite. & really one/ as his power. his wisdom. his goodness. and so of other his perfections. Yet ascribe I this act of (approximation) or neighing of god to man. unto the power of god/ For his power hath in this act be greatly showed/ So hath his wisdom so hath his goodness/ All be it not so plainly to the sight of man/ ¶ Then to my purpose. I laid our saviour Ihus christ hath nighed unto mankind by the act of ministration. according unto his own words written. the. xx. chapiter of Ma●hu ¶ The son of man saith Christ cometh in to this world not be served/ but rather to be a minister & serve/ And to give his life for the redemption of moche people. He said not for all: but for many/ for his holy death took not in all effect/ & yet was yet for all the world sufficient. ¶ Three ways our saviour christ in our kind. & now Incarnate hath nighed to man by his administration/ But what shall I say: Bodily or ghostly./ For soothe to say the troth: both bodily & ghostly. all be it. more ghostly than bodily/ And all hath he done. that man should nigh unto him again. & be made one spirit with god. He hath nighed unto man I say three ways by th'act of ministration/ that is to say (in ministering light. In ministering cure. and in ministering his holy sacraments) ¶ For whose declaration ye must understand That at our saviour's coming in to this world. mankind had many defaults/ Three in especial. which letted him to come unto god non pedibus: sed moribus) not with his feet: but with his conditions. he was blind and might not se. Syke. and might not go So unwyldy & Impotent in every party. that he could in no wise nigh. & come unto god. Now this default our saviour died help by his administration/ ¶ first I say where man was blind/ what bodily: Nay rather ghostly by ignorance. ministering his holy word: he lyghtned greatly the soul of man. through preaching of his holy word. he took fro mankind ignorance/ And ligthened him with the assured light of faith/ which after saint. john Crisostom is the very light of man's soul.  
¶ To show this: I let you wite. that man was Create of god. very god: having knowledge necessary of god. of himself. & of other creatures about him/ as declareth the master the. xx●ij. distinction of the second. Now so it was as is above rehearsed Mankind fell in to the hands of thieves. which rob him. wounded him. and left him but half alive. He fell in to the devils hands & power by consent to sin/ They despoiled him of his yefts of grace. and sore wounded him in his natural yefts/ when he lost the similitude of god his maker/ and in this world passed forth in his image/ In which image man was sore wounded/ For he had lost Ignorance in his understonding oblivion in his memory/ And in his will dyffyculte to do well. ¶ Where my saying be true/ nay I report me to yourself./ Which is he among us all which can excuse him of Ignorance/ which can remember him of all his dewetyes and not to forget any of them/ Which hath no difficulty ne pain to do well: I dame verily not many in this audieuce. and also I am well assured. no man.  
¶ Now by this ignorance in to which man was fallen by sin: He fell in to many other great inconuenyencts/ As in to idolatry against the due honour of god. In to rebellion against his sovereigns and princes. In to mischief and murder between man and man/ In to a thousand inconveniences more than I can rehearse or show/ For after saint john Crisostom. the. xxv. Omely of his work Imperfect on Mathu Ignorance is the mo●er of error: And evil will the father) Thenne join these two togethers Ignorance of truth And evil will. to know the same/ And by all manner likelihood. error cometh soon after. A sorry kynredr And a right wicked genealogy. ¶ This Ignorance. In especial of things necessary to man's salvation. sometime in scripture is called darkness/ Sometime it is called. the shadow of death. Also sometime the image of death/ And some time the pain of. sin/ So the Ignorance I say of things necessary to m●nys salvation. hath ever joined with him. s●ne. darkness & death. ¶ christ coming in to our hind. fond the world in darkness & the shadow of death. & in ignorance. & he ministered light/ For after the wo●de of simeon: he was the very light to relieve all Gentiles being blind by sin. Then I say our sand your christ gave light.: What was that: soothly he declared his holy faith to the world/ which as I said above is the very light of man's soul. ¶ And in sign that all the world should be relieved by the light of his faith At his temporal birth. he appeared. with great light/ as declareth saint Luke in the second chapy●●e (At the time saith he of Christ's holy birth. she peherdes were there in that region observing the night watch on their flocks. And suddenly the angel of god was among them. and the great clearness of god bryghty died beshyne them all about) Upon which words saith saint Gregory (that where in holy scripture we oft read that angels have appeared to holy faders: we never read that they appeared with such light as died this holy angel at Christ's birth) For full conveniently saith saint. Gregory was this privilege reserved unto Christ's nativity/ when was bome very light to men sitting in the darkness of Ignorance & sin/ ¶ So that as our saviour came with great light in to this roorlde: So by his power in ministering his holy word to the people. he lightened men's souls greatly with his faith. according to the words of David the prophet in the. xxiv. psalm (nigh ye unto god saith the prophet: & ye shallbe ligthened with his faith/ For he nighed unto you by ministration of the same light) then thou heretic how cannest thou excuse thyself. let se. god offereth to the his light of faith. contained in holy scripture saying (blessed be those which here devoutly the word of god. and it observeth the xi. chapter of Luke. He nighed to the with necessary light. thou sparest thy dark & ignorant soul. & wilt not come to god/ what wonder then if thou err from troth. & fall in to the dark pit of everlasting damnation./ This is the way war denes of all great sinners/ As of great extortioners great usurers. great oppressers of the people. Offer to them light/ Show to them the peril of their great sins. They spar their souls. Shytte out the light. And delight to dwell in ignorance. laying holy scripture for them. the. xii. chapter of Luke. A servant knowing his sovereigns will/ & it not performing: shall be grievously punished And therefore had they much liefer continually live in●gnoraunce. than to know the troth/ But he that is ignorant of truths necessary. shall be of god unknown. that is to say (unalowed at the great judgement. ¶ Saint Austyn saith (that one thing is evil Not to know. & another Not to will know. The will of them is at god reproved/ Of whom saith the prophet David (They will not know to do well ¶ second in this party. I said our sawour nighed unto man ministering unto him cure both ghostly & bodily. Ishewe it this At his coming in to this world. all the world of men was sick. All ghostly/ And many bodily/ Alle were ghostly sick by sin/ For all were sinners. as showeth the apostle to the romans the third chapter/ how this sickness of sin entered in to all the world. the same apostle declareth to the romans the fifth chapiter. ¶ As by one man laych the apuostle. sin entered in to all the world/ & by sin. death. So by ●o man. death passed in to all men/ In which o● man: all men have offended god by sin. ¶ Now for this ghostly sickness of sin: many have fallen/ & yet fall in bodily sickness/ As declareth saint john Crisostom upon these words of Crist unto the palsy man by him cured/ which lay. xxxviij. years sore sick in his sickness (Go thy way said christ unto him. and see thou sin no more least if chance the worse) the vi. chapter of john. ¶ Here learn we saith saint john Crisostom. that this man's sickness came unto him for his sin/ For so it is. that almighty god often punisheth the body for sins of the soul. And it followeth (though it be so. that all men been not in this life punished bodily for their sins. let us not thereon trust. ne be to proud/ For assuredly a sinner to pass this life without adversity: sign it is of great punishment & dampnacy on in hell) After the words of job the. xxi. chapter (great sinners saith he passeth this world full of ten in moche prosperity and at a sudden point they descend in to hell. ¶ Thenne some there be which be here punished bodily for their ghostly sins & yet not all having bodily sickness. have it for their sins: but sometime of natural causes: Many times of surfeit. ye & sometime for god will show his great power. & be glorified on wretched persons/ As christ plainly showed in the. ix. chapter of john: where his disciples asked him of the blind man of nativity./ ¶ Who offended: this man or his friends. that he was borne blind: Criste answered & said. that neither he ne yet his t●endes: but that the glory of god should be made open on him. Whereupon saith saint Austin Hadr this man not original sin. ne yet actual in progress of his life. that christ said of him. he had not offended: yes lurely saith sayne Austin/ both he and his friends had divers ways sinned/ And yet for their sins. was not this man born blind: but the cause was. that god would show his almighty power & be glorified in him) ¶ So theme at our saviours coming in to this world. all were syke ghostly. & many bodily. Now he like a great physicyen b● his almighty po●er. mynystrid cure unto them He nighed unto them that were sinners. and like both ghostly & bodily. He disdained not their company. etc & drank with them familiarly/ This meek act of christ. displeysid the proud Scribes & Pharisees. & said to his disciples (why ete●h & dryketh your master with great & open sinners) the v. chapter of Luke. christ was then in the house of Levi or Mathu. which made him a gre●e fest whereunto came many Publicans. great sinners. usurers I dame many of them. Cr●ste I say eat & drank with them. to cure them. not to follow them. to draw them to him. not him to them▪ that they should follow his steps. not he theirs. He nighed unto them by grace. that they should nigh unto him by penance/ Wherefore he answered forth with to the accusation of the Scribes & Pharisees this wise Sike men needeth a physicyens. & not whole men▪ Where upon saith saint john Crisostom in these words ¶ christ remembered them of the common Infyrmy ●e of sin. showing them to be of the number of sinners. And himself to be a perfit physicyen/ & therefore addeth forth with (I came not in to this world. to call ryghtwysmen: but rather sinners to penance As though he should say I disdain not sinners. sith only for sinners love I came in to this world/ not that they should remain sinners: but rather to be converted & live everlastingly) Then I say our saviour Ihus christ despised not the company of sick men. ghostly. ne bodily/ but of his infinite goodness by his great power cured them all. all that would come. nigh. or cleave unto him. & forsake him not/ For the virtue of him go forth. & cured all men. the. vi. chapiter of Luke ¶ We never read that christ ever cast any sinner or sick man fro him that sued to him for mercy & grace. All be it. we find. that some cast away themselves. & would not come at his calling: but were all wayward. & wrang from him/ As the rich man of whom we read the. xviij. chapter of Luke. after much communication atwyxe them. christ said unto him Go thy way. sell all thy gods. give them to poor men. Come & follow me/ & thou shalt have a treasure in heaven) It followeth/ This rich man departed heavily & sorrily fro Criste/ for he had great possessions. christ looking about/ & knowing this man departed. said to his disciples (Full hard it is a rich man to enter the kingdom of heaven) & ●. ¶ Taketh good heed here unto ye rich men of this world: Full hard it is to you. to nigh unto god: but ye with Levi cast from you your burden. & follow christ. We read also in the. viii. chapter of john That many refused & cast christ from them/ when they went back from him. walked no more with him: but followed the devil/ This was it of the. ix. leprous men of whom we read in the. xvij. chapter of Luke/ This was it of judas the traitor to christ. & of few other we read that razed christ from them saying in a parable the. nineteen. chapter of Luke We will not this man to regne on us) But we never read that christ cast any seek man from him ghost lie. or bodily/ which would come unto him & be cured. In token of this. he said himself in the. xi. chapter of Mathu (Come ye unto me. all that been charged with the burden of sin/ & I shall cure you) ¶ Ye but thou as●ryst me here a question:. cured christ his pa●yentes./ Ye surely: Never physicyen like unto him/ For he made all the man hole. the seven. chapiter of john: He never cured man in his body/ but he first cured him in his soul. And full reasonably/ For a perfit physicyen should first cure that thing in his patient which is of great peril. & of greatest price/ Now is there incomparably greatest peril in sickness of the soul than of the body/ For the sickness of the soul followeth commonly everlasting death/ which is everlasting damnation in hell/ And the sickness of the body followeth but temporal death: the departing of the body & the soul/ which christ accounted for no great thing/ as it is open in the. x. chapter of Mathu (dread ye not saith christ to his servants. them. which when they have slain the body can hurt you no ferther/ But dread ye him which hath full power to commit both body & soul to everlasting pain of hell. Ye saith christ. him dread ye) ¶ Thenne sith there is so great peril in sickness & death of the soul above the sickness & death of the body: our saviour Lryst cured always the soul first. and folowyngly the bodies/ of whom was less charge ¶ Ye but ye must understand. all his phisyk was heavenly. not earthly. all from above. not fro byneth/ For after saint Austyn Herald which with his only word made all thing of nought: he with the same his only word: repaired his creatures at his pleysur) He ministered all his cures both ghostly & bodily. by his almighty power. saying to one blind man respice● behold & se. To another that was long with the Palsy contract (Rise up. take with the thy bedr & walk) To another (Be it unto the after thy faith) And to Lazare four days in his grave veni foras/ come forth & live) christ never used emplaster. potion. bayne ne ointment/ but it were ones/ when with his holy spotell meddled with clay he anointed the eyen of him that was borne blind/ Which after saint john Crisostom was mo● for mystery than for the matter/ ¶ Of this appeareth how our saviour by ministration of his great cures on the souls & bodies of sick men. nighed to man kind by his great & almighty power. showing himself a meek servant. to cause mankind to nigh unto him by heartily love. his great benefits duly considered. ¶ third and finally in this party I said our saviour Crist nighed unto man ministering unto him his holy sacraments. leaving in his holy church with man for ever. authority & power to do the same/ This died our saviour of his great goodness: but by his power & authority/ For as himself said in the .xxviij. chapter of Mathu All power in heaven & earth is yeven unto our Ihu Crist ¶ For the declaration of this troth. how christ hath nighed unto mankind by his sacrament I shall shortly show you three truths/ first why christ instituted the holy sacrament● in his church. second what sacrament▪ he instituted/ & third how he nighed to man in the same ¶ first why our saviour instytutde holy sacraments in his church: declareth the master of the sentence in the first distinction of the fourth. For three causes/ For man's humiliation/ for his erudition/ & for his exercytacō● ¶ These holy sacraments were institute ones/ for man should meek himself: which had offended by pride. & seek help everlasting in things sensible/ not of themselves: but of god in them. & by them. ¶ Again these sacraments were Institute. for man's ghostly erudition/ That man which by his sin had lost the sight & perfect knowledge of god had in the state of Innocency: might by visible signs. & outward tokens. come to the knowledge of secret mysteries & graces of god. in these visible tokens signified & contained/ ¶ For ye must understand. that (sacramentum) a sacrament after the master in the same place. is a token. or a sign of an holy thing (That is true saith master Dwns) on the same/ but that it is a practik & effectuous sigge. not faylling. ne uncertain of his signification/ For it putteth in effect. and under god in a manner is cause of that thing. which is thereby signified. for the thing surely. And undowtidly followeth/ if there be no default on him which should receive the sacrament. ¶ third I say the holy sacraments were Institute for man's excercitation. that man should be continually occupied in the service of god/ & not give himself to vain ydilnesse/ For as saith saint Austyn/ ¶ That man is not lightly won by the devils temptation. which giveth himself to good occupation. Exhortyth therefore saint jerom (Be thou man ever more busied in some virtuous labour. that the devil find not the ydyll) ¶ Then here appeareth the first why our saviour died mstitute sacraments in his holy church. I say for our humiliation. erudition. & excercitation/ but finally for our salvation/ as in the second troth of this party shall appear/ which I said to be this/ ¶ What sacraments our saviour died ordain. & institute in his church (Seven. I say) as the master declareth at large in the. ●ij. which all been effectuous signs of grace. to each man. which them. or any of them. worthily doth receive/ And so be means of man's final salvation/ ¶ To talk of all these sacraments to the purpose: time will not permit I wot/ I shall therefore talk of three of them. showing how kindly our saviour christ Jesus nighed unto man in each of them/ For that is my purposes to show. The first is the sacrament of baptism/ The second of penance. The third the holy sacrament of the altar The first is of necessity simplic●● to man. The second is of necessity condicional. The third is of necessity convenient. The first that is the sacrament of baptism. is of necessity simplic●●/ For baptism is that first gate by the which every man must pass of necessity that purposeth entry in to heaven. christ this affirmed in the third chapter of john. ¶ May no man said christ unto Nichodeme enter in to heaven/ but he be regenerate & redeemed in water. & the holy ghost ¶ I call this sacrament of necessity simplici●/ for sith all men be borne sinners as is above declared: all men must be cleansed of their sins or they enter into heaven/ for therne cometh. ne yet abideth sith any sin. or sinners Thenne our saviour Ihus Criste of his great goodness ordained & Instituted the sacrament of baptism as a necessary gate to entry by towards heaven. Here is none exception: but young & old. christian man's child & heathens. jew or gentile: what soever state he be of: by this holy sacrament must he pass. without the baptism of blood/ as holy martyrdom. it let or prevent/ And for this sacrament is so necessary. christ preached & declared this specially/ as testifieth both Mark & Ma●●u. a little before his ascension. he commanded his disciples this wise (Go ye forth said christ in to all the world. teach ye all people. baptizing them/ in the name of the father. & the son. & the holy ghost/ Who so ever have true faith. & is baptized. he shall be saved) ¶ second. I say the sacrament of penance is of necessity conditional. That declare I thus For as baptism washeth away original sin & actual where it is. So doth the sacrament of penance. take away sin. or sins actual after baptym committed. In witness of this. Cryst giving authority to priesthood for ever to give remyssyo● of sins. insufflate and graciously breathed in his disciples. saying. ¶ receive ye the holy ghost/ who so ever sins ye forgive. forgiven be they at god/ And whose sins ye retain retained be they at god. the. xx. chapiter of john/ Now for as much as every man is a sinner in this life commonly as saint john showeth the first chapter of his first epistle in these words/ ¶ If we say that we be no sinners: we deceive ourself. & troth is not in us/ And not only in one sin we offend god: but in many sins: as declareth saint jamys in his epistle the first chapter (We all saith he offend god in many offences & ●respasses. is therefore the sacrament of penance. necessary to man conditionally) That is to say (if man offend/ as we do all cominly: then is the sacrament of penance necessary to the releyf of man's sin. to put him in surety of remission) For (penitencia habitus) thabit of penance is not of such surety as declareth master Dwns in the four/ Then sith this sacrament is of necessity required to all sinners. Crist saying in the xiij chapter of Luke (Without ye do penance. all shall ye perish) Cast not away this holy sacrament. ne the grace thereof. Despise it not/ But amend we ourself in to better life. taking penance for our offences by ignorance committed. least we suddenly prcuente with death. seek for penance. and can not ●henne find it. ⸫ ¶ third I said the holy Sacrament of the aweer is of, necessity convenient/ which. I declare thus like as bodily meet & drink is necessarily required to the bodily sustenance of man in this earthly life: So is this holy sacrament required as ghostly sustenance for man's spiritual life) As declareth saint Austyn on these words of Criste in the vi chapit●e of john (My flesh saith he is veri meet. & my blood is very drink) ¶ Sith men saith saint astyn desire by meet & drink to satisfy their hunger & thy●ste. this only doth that holy meet & drink which maketh the devout receivers thereof Immortal & incorruptible. the blessed sacrament of the altar. ¶ Thenne sith this holy sacrament is ghostly meet & ghostly drink: necessary is this meet & this drink for the continuance of the ghostly life of man/ as in the same chapter of john declareth our saviour christ at large (But ye eat saith he the flesh of the son of man. & drink his blood. ye shall have no ghostly life in you/ And who so ever eat this meet & drink this drink worthily. shall therbi live everlastingly) ¶ And masters all● I beseech our lords mercy of one thing. that all we here present. which at this blessed feast of Ester have received this holy sacrament. sacramentally. have also received the same spiritually. that is to say (the grace by this holy sacrament signified & given) In haste we shall know of likelihood/ For as ye know the tree by the fruit: so shall ye know the man by his conditions. He that returneth hastily to his old sins again: of likelihood never received this holy sacrament spiritually. Of likelihood I say. I dare no farther presume to judge. ¶ The third truth in this party I said to be this. how our saviour in these three sacraments in especial. & in all in general. nighed. and daily nigheth unto man/ Where ye shall understand. that our saviour christ hath promised so to assist his holy sacraments with his grace. when he ascended unto the fad of heaven. saying to his disciples/ & to all good christian men unto the worlds end for ever in the last chapter of Mathu (Remember ye well what I say I am with you for ever unto the worlds end) That who so receive worthily any of his sacraments. receiveth by special in to his soul. almighty god. & his special grace/ Whereby he standeth in the special g●ace & favour of god. all his acts been in the sight of god specyaly accepted & allowed. & ordered to everlasting reward in heaven. In witness hereof saith saint john in the fourch chapiter of his first epistle God is charity. & he that dwelleth in charity. dwelleth in god. and god in hymn  
¶ Thenne by virtue of his holy sacraments. Criste marvelously nighed to man/ for he dwells in man. & maketh man his holy temple. & place of his gracious habitation/ ¶ But among all his holy sacraments. he nygheth singularly to man in these three. in baptism. penance. & the holy. sacrament of the altar/ ¶ For where man is far from god by sin as is above said: by baptism he washeth. him. cleanseth him. entereth in to his soul. dwelleth with him/ and maketh him one of his famyliare household. ¶ By the sacrament of penance where the sinner is fallen from god & his grace. fast bound in the prison of sin. and oblisshid to everlasting damnation: god of his infinite goodness nigheth unto him giveth him water of contrition. losyth him. taketh him in to his household again. admit teeth him in to his favonr/ And disposeth for him everlasting salvation in heaven. himself saying by his prophet. ¶ In what so ever hour the sinner truly repent: he shall be saut. & his sins forgiven ¶ By holy sacrament of the awner. most sin gulerly. and most graciously. he nigheth unto every man it worthily receiving/ For by this blessed sacrament. he fedyth man. he comforteth man. And strengtheth him against all his enemies. himself is the feather. himself is the food. himself is the giver. himself is the gift. himself is the praiser himself is the price/ So that by this holy sacrament he nigheth so unto man. that he Incorporateth man in to his mystical body. And maketh him one of his precious members/ For whom by his great power he fighteth. & against all his enemies he myghtily defendeth/ Of whom was Jesus Nave but a figure. for he never saved the people to him committed: but by the grace given unto him by our Ihus christ. Synon there is no power but of god after the apostle to the romans the xiij chapter. Jesus Nave by the power of god given to him. slew & destroyed the bodily enemies of his people. Our Jesus by his own almighty power. destroyeth the ghostly enemies of his servants/ For after th'apostle the xvi chapit●e to the romans (almighty god by his power shall speedily tread & destroy the devil under our feet. & over this giveth power to all his servants to do the same ¶ Behold & take good heed saith Crist to his servants: I have given power to you to tread serpents & scorpions under your feet. and none enemy shall mow noye you. the ten chapter of Cuke ¶ Jesus Nave again brought the people to him committed in to the land of repromission by the power of god. Ye but this land was all earthly bringing forth of brymbles and thorns/ But our Jesus' hath saved all his people. not one of them perished. excepting the children of perdition/ And hath brought all his servants in y● to land of everlasting life. And there hath distributed unto every one of his servants. glory in abundance Where his servants shall never hunger ne thirst Ne never be troubled ne noyed neither with heat ne with cold. ¶ Here is now declared & showed the first party & principal conclusion of this poor sermon (thus manner form) That the same Jesus' christ which died aid. and in all his works died assist unto foresaid Ihesu Nave hath nighed unto mankind by his almighty power in three wise creando. nascendo. ministrando) by his acts of creation. of incarnation. & of mynies traconn/ What shall I thenne say unto all christian men but this (Be not unkind unto him. Be not froward. be not wayward) ¶ For there was never nation in this world so great. that ever had their gods nyghing unto them as our lord god nigheth unto us: The fourth chapter of Deutronomij. Then I exhort you all to nigh unto god with the act of adoration/ that is to say with perfit love & service only due to god) For he nigheth by his manifold graces. to all those. which humbly. & of a●●●●eyr hearts do seek him.:  
¶ second & principally in ●his collation. I said me to show & declare to you. how the same Ihus hath walked with mankind by holy obedyence● If y● axe me. which same Jesus: I say the same Ihus. the son of god. & of the virgin our lady. which nighed to mankind. & assisted to Ihus Nave by his almighty power: The same Jesus it was that walked with Ihu josedech. & so hath saved mankind by his holy obedience/ To whose short declaration. ye shall understand. that our saviour christ hath walkid with man three wise by holy obedience: but this must ye understand of Ihu Criste Incarnate & living in our mortal nature/ & all for we should follow his holy steps for our profit/ as aft shall appear. ¶ first he was obedient to his friends & prelate's. second he was obedient to the precept & laws. Third he was obedient to passions & deche. ¶ first I say he was obedient to his father putative joseph. & to his holy mother. & other potestates of the world. In the second chapiter of Luke we read. that Ihus descended from jerlm in to Nazareth & was obedient unto Mary & joseph (the story is there declared at large) but to mine intent. this appeareth of the same. That our saviour christ showed great obedience unto joseph & his holy mother ●m̄ erat subditus illis) he was to them obedient. They commanded. he obeyed. Upon which words saith saint Bede. ¶ In this mystery saith he is given of our saviour to all ●ortall men a great example of meekness. god was subdued to man. everlasting to temporal. the greater to the less. the higher to the lower (To the intent that we should learn & follow the steps of meekness) which purpose to attain the high glory of god ¶ Of which followeth a notable corelari or moral lesson this (that who so ever purposeth to walk with christ in to the height of heaven: he must first follow him in this world by meek obedience unto all his heeds & rulers. both spiritual & temporal. father & mother/ though he be better & greater than they in merits & virtue This showeth the apostle to the romans in the xiii. chapter by a long process. ¶ Every man saith he ought to obey to high authority & power. his cause is this/ For there is no power but of god. whereupon saith saint Austin (An evil will & desire to noye. may be of man himself. & of his own crokydnesse) But power to noye may no man have: but only of god/ As it appeareth of the devils words unto god in the first chapter of joh. willing to enoye this holy man (Put forth thy hand saith the devil to god. touch & strike all his go●des etc.) That is saith saint Austyn as though he should say (give power) He would have enoyed the holy man: but of himself he might not/ wherefore he asked power to noye. ¶ Thenne sith there is no power but of almighty god: every man should be gladly obedient unto power/ For every thing give & ordained by god. is duly ordered. Now who so resist the ordinance of god. purchasyth to himself everlasting damnation. Thou sayest (sire my heed. my ruler is cruel. impatient. a great wrong doer or extortioner) What then saith saint Peter/ Be ye obedient unto every man in authority For God's commandment. To the king or prince. as chief by excellence under god. to dukes & other great asta●es/ as his high ministers & officers/ what to good & bad thou sayest: ye sire/ so saith saint Peter (ye servants be ye obedient unto your lords in all dread. not only to good & moderate of conditions: but also to wild & lewd of their disposition) ¶ Saint Austin de natura & gracia (entreating this matter saith (Our saviour commandeth children to obey their faders & moders. He commandeth also subjects to obey their heads and prelate's. He died as he taught. fulfilled that he warned/ For he descending with our lady & joseph. was to them obedient/ And as a pupil was guided under power in his tender a●ge. all be it he was lord of all the world. He hath given unto the example of meekness. he hath gone before. exhorteth the to follow him. Thou refusest to be of the body of christ: if thou wilt not with him be under an heed/ But y● sayest (I love power/ for it is of god: but I dread my prelate my heed/ for oft he is an evil man) Here thou me saith saint Austyn: if thy ruler or prelate be good & virtuous: thenne is he to the a nourisher. if he be evil: then is he thin attemptour● Wherefore take y● gladly thy nourisher. And in temptation be the patient. And provide the follower of christ/ which said unto all his servants in the fourth chapter of Mathu (Follow me. I go before you by perfit▪ obedience. taketh of me ensample. and do ye▪ the same) ¶ Of this appeareth that our saviour christ walked with man by holy obedience. to his friends. and other having power and authority in this world. Said he in testimony & witness of this unto Pilate boasting his power/ Thou shouldest said christ have no power on me/ but it were given the from above the chapter of john/ ¶ And in this his obedience. he left and showed us ensample to follow the same. ¶ Now how the multitude to low our saviour in his great meekness & obedience. god knoweth/ full evil I fear. christ said honour thy father & mother. that y● may live long on earth) We say (what so alms. or good deeds we do thy party father or mother is therein. & it shall stand you in stead. so leaving them many times in necessity & distress. the xu chapter of Ma●hu. originally grounded the twenty chapter of Exodus/ ¶ And yet I trow verily the defaw●e hereof much in the friends. which should learn the chyldn. & in their young age bring them up (in timore dni) in the dread of god. to learn them to know god. to dread god & their friends. Example hereof in especial was holy Thoby/ which taught his son from his young age to dread god. & abstain from all sin. the first chapter of Thoby. according to the wise man's counsel in the vij chapiter of Ecclesiasti ¶ God hath given to the children saith the wiseman. teach them the law of god/ For sure it is. that for lack of obedience. & good erudition. the chyldn oft rise by violence against the faders: And putteth them to great peril. & many times unto death. the xiii. chapter of Mathu. ¶ If I should here speak of our chyldn of the city. I report me. how well they thrive. commonly none worse/ Why trow ye: plainly they lack erudition in youth. with due chas●ysement/ So died Offny & Phinees the sons of Hely. They fell to ryotte as it appeareth in the ●yrste chapter of the first book of the kings. The conclusion of their folly was (there sad Hely broke his neck for his negligence. Both his sons were slain in a day by the Philistees. And tharch of god. the true figure of his holy church was taken in to the hands & power of sinners & thenmyes'enemies of god) The four chapter of the first book of kings. ¶ A common proverb it is & a wise (the better is a child unborn than untaught) teach ye therefore your children to walk with Ihu christ. by true obedience to god▪ to their friends. ye & to their prince. & other heads. This been they bound under the pain of everlasting damnation as is above showed. For there is no power but of god. ¶ The cause why commonly men ●●bell against their heads & sovereigns. is pride & high mind. Now our saviour taught meekness Learn ye of me saith he to all his followers. that I am meek & humble of spirit. the xi chapter of Mathu. meekness leadeth to obedience. & obedience to patience. Then where lacketh meekness lacketh both obedience & patience: Then followeth rebelly on. & where men be unable to rebel▪ oft they destroy themselves for malice. as of Cato Vticense declareth saint Austyn the xxiij chapter of the first book of the city of god. which through his pride was so impatient & inobedient. that he would rather destroy himself than to live under the dominion of julius Cesar. This died he. destroyed himself. & here was th'end of his pride/ For sure it is of Christ's saying (That who exalt himself: shall be meek. the xiiij chapy●re of Luke. ¶ second is said in this party. that our saviour Ihus was obedient. accomplished & fulfilled the law. and precepts of the same/ which ought no duty to the law/ And that I shall show by this reason (The law was made for to punish transgressors. the third chapter to the Galathees/ Now our saviour christ died never sin. ne yet guile was any time found in his mouth. the second chapter of the first epistle of saint Peter) Thenne followeth that he was no thing bound to the law: And yet of his perfit meekness. for our merit & ensample: fulfilled he the law as debtor to the same. both in his circumcision. in his oblation at the temple. in observing ●he Pasche day in Jerusalem when he was of the age of twelve years. all contained in the second chapter of Luke/ Of which holy and devout obedience of Ihu christ. saith the blessed bishop Cirillus the disciple of saint jerom this wise. ¶ O high● profundite of the great wisdom & science of god. christ in our kind was circumscided/ which by the authority of his godhead daily circumcideth the sins in men's hearts. He offered ooutes to god/ which in every oblation made unto god: is honou●yd equally with his father. The lord of Pasche day. meekly as a servant obseruyth the pasche. Tronthe observeth the figures of the law. The maker of the● law as god: kepyth the same as man. And over this. in observing and keeping of the law: What diligence. and what obedience our saviour christ Ihu died. appeareth in the, v. chapter of Mathu/ Where he said unto all his followers. ¶ Think ye not. that I am come in to this world to dissolve or break the law. or the prophets/ I came not to break them: but rather to complish them. Whereupon saith saint john Cri●ostom in his Omely (christ fulfilled the prophets in accomplishing all the tronthes written of him by them) He fulfilled the laws two ways/ first no thing transgressing or breaking. commanded in the law. second in justifying sinners by faith and charity. that the law by the letter might never do. And so prescice was he in his obedience. and observance of the law. that he said forth within the same chapter (That the least jote. or least precept of the law should not pass him unobserved & kept) signifying. That he would keep the law to every point. and uttermost precept commanded in the same. ¶ I say commanded in the law. Not in thee/ Talmodyke traditions of the jews/ which were besides And out of the law. Many in number. And great of charge. To whose observance. the jews took greater keep. Ye & gave greater obedience. than to the law/ As to eat their meet with washen. & clean hands. The disciples of christ took no heed to this ceremony. The jews therefore blamed christ And said to him/ ¶ Why break thy disciples the traditions of our old faders: They wash not their hands when they eat breed. christ preterring obedience of the law to their traditions: answered/ Why break ye hypocrites the commanndementes of god For any of your traditions As who saith (Ye should not so do: But compare to gather the law of god. And the traditions of man: ye should away be obedient unto the law of god For any tradition of man) I fear me we been in the jews case: We take more diligence. and been more obedient to man's tradition. than to the law of god. stumbling at a straw And leaping over a block. Our saviour said (That we ought of duty observe and keep the law/ And not to leave the other unkept) ¶ let therefore every man do his duty and follow christ in the way of his commandments. That he may truly sing & say with David the prophet (good lord I have run the way of thy commandments) He went before. he gave us ensample. he called us with him in obedience to the law. to which he was not bound/ but for his meekness. and our example. as it is open in the xiij chapter of john. where of his great meekness he washed the feet of his disciples. saying unto them. ¶ I havelgeven to you ensample. As I have done: so do ye. For there is no servant greater. ●e better than his lord and master. signifying that all Christ's true servants should walk with him by meek obedience. in observing & keeping the laws of god ¶ Third I say this party. that our Ihu christ. our lavyour was obedient to passions & death. To passions as to hunger. thirst. cold. weariness. to persecutions & adversity. to blasphemy. & detraction. to thorns. scourges. naylles. to eisell & gall. & finally to death) And to what death trow ye: plain to then the most shameful death in the world. to the death of the cross. the second chapiter to the Pphilipen●. ¶ Our saviour christ saith there the apostle meek himself. made obedient unto death. ye & unto the death of the cross./ Why walked christ trow ye this strait path of obedience which leadeth to death/ for himself: nay. he needed not/ sith he never was the debtor of death/ For as I said above. he never died sin. ne guile or dilceyte was any time found in his mouth. Then was it all for our sake. which were synners● & of duty the debtors of death/ As she with saint Peter in the second chapter of his first epistle (christ he saith suffered for our sins. leaving you & us all example to follow his holy steps) Then have we here declared of our Ihus christ. that the same which nighed to man him saving by his great power. showed in the acts of creation. incarnation. & ministration/ whose figure was Jesus Nave. The same Jesus hath walked with man in our kind. him saving by perfit obedience. to his friends & other estates. to the laws & commandments. to passions & death of the cross/ Whose figure was Jesus josedech: ¶ Of which two principal parties. doth follow a corelari That the same Jesus which nighed to mankind. which walked with mankind. hath finally by his wisdom brought mankind to everlasting rest in heaven/ whose figure was (Jesus fili● sirach (which by his. wisdom hath greatly helped & saved the people of god/ But never like to our Ihus christ/ For as Jesus Nave was but a figure of power & strength. Jesus josedech a figure of holy obedience/ So was Jesus Sirach but a figure of the wisdom of christ/ which is the eternal. & substantial wisdom of god the father (attaining strongly from end to end. & delectably alle things disposing. The eight chapter of sapient/ To whose power. no creature may resist. ¶ Sith all creatures be at his commandment. & to him obedient. the xiij chapter of Hes●/ For whose meek & holy obedience. god the father hath him exaltid/ & given to him a name above all the names in the world. Sith to the holy name of Ihus: all creatures of duty do bow & obey both of heaven. earth. & hell. The second chapiter to the Philipen?/ By whose infinite wisdom all the world is saved. himself saying in the twelve chapter of john (When I am lift up in the cross there dying for man. I shall draw all the world unto me Whereupon saith saint Austin/ as thouh our saviour should say (after my death. & my resurrection. I shall ascend to my father in heaven. & draw my chosen servants unto me) Sith by steadfast faith. of duty. the membres must follow the heed: yet I say he wysli hath disposed. that all his servants & membres should be obedient: & suffer in this world pressure: & passions as himself died. ¶ In this world said he to all his servants. ye shall have pressure & persecution the xvi chapter of john. And saint Poule in the third chapiter of the second epistle unto Timothe (All those which in this world will live the meek servants of god: must needs suffer persecution & adversity) For which little labour & short trouble in this life: all his true servants shall have everlasting reward & rest in henen. himself this promised which may not err ne fail (Ye shall saith our saviour. receive an hundred fold more than ye pay or give. & with all ye shall have full possession of everlasting life. the xix chapter of Mathu/ which grant unto us. the same our savy our Ihus christ. AMEN  ¶ Per reuerendum doctorem Ric fitz james  

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