❧ THE EPIstles and Gospels with a brief Postil upon the same from after Easter till Advent, which is the Summer part, set forth for the singular commodity of all good christian men and namely of priests and Curates.  Roma. i. evangelium est virtus dei in salutem omni credenti The Gospel is the power of god to the salvation of every faithful Christian man. 
☞ Cum privilegio ad imprimendum solum.    

richard Taverner clerk of the Signet to our sovereign Lord the king wisheth to the christian reader all grace from God above and increase of knowledge in his word  
Forasmuch as (good christian reader) at this present 
Mat● IX.  time according to our lords word, the harvest is great and plenteous, but the labourers are ●ewe: I mean as thus, that the people be very desirous & greedy to receive gods word, if they had plenty of sober modest & sincere teachers, whereas now for skacetie of such in some places they be destitute & scattered a broad even as sheep lacking faithful shepherds: I was instantly required, to th'intent that Lord of the harvest might by this mean thrust forth his labourers in to his harvest, to peruse and recognise this brief postel which was delivered me of certain godly persons for that purpose & intent. which thing to my little power and as the shortness of time would serve, I have done. And such sermons or homilies as seemed to want, I have supplied partly with mine own industry, & partly with the help of other sober men which be better learned than I myself. Now, if ye & namely you priests & curates shall use this singular help and benefit, which is here offered unto you, well and to the edification of Christ's church, ye shall give occasis that other fruitful works may be hereafter at the commandment of the kings majesty or of his most honourable counsel set forth and published unto you. But if, on the contrary part, after the 
X●● Luk. Mat● xxvi.  example of the unprofitable servant spoken of in the Gospel, ye will not find in your hearts charitably & prudently to occupy this talon that here is frankly delivered unto you, but will either wrap it up in a fair napkin or else unreverently handle it to the destruction and not to the edification of others: he ye then sure, that not only no more such benefits shallbe bestowed upon you, but also all that which ye have already, shallbe taken from you & that not unworthy lie. Yea & finally according to our Lords own sentence ye shallbe cast as servants unprofitable int utter darkness, where shallbe weeping & gnashyng● of teeth. But there is good hope that ye will otherwise demean yourselves, namely now sith ye be so benignly invited, enjoined, & continually called vpo● to execute your office in this behalf by our high shepherd under Christ & supreme head our most dread sovereign lord the kings majesty whom, I doubt not, but ye will gladly obey, I mean to feed more often your flock committed to your charge not with rash, erroneous, heretical or fabulous sermons, but with sober, discreet, catholic and Godly in structions such as be here described unto you or better if better ye can devise. In which thing doing; ye shall undoubtedly not only declare yourselves obedient to your supreme head God's minister, but also ye shall discharge your conscience before God of the due ministration where unto ye be called. To whom be given all praise and glory world without end.  
Amen.   

The preface of Richard Taverner to the reader.  
forasmuch as diverse and sundry light parsons at this day contrary to the mind and sentence of the ancient doctors & also contrary the expectation of moderate writers of this time, do wonderfully wrest all that they read into the worst sense in maintenance of their carnal liberty and dissolute kind of living, therefore I think it very expedient, yea and (as the case requireth) more than necessary, that ●yth this Postille is by me though not made, yet recognised and in diverse places augmented: briefly to admonish the reader, how it ought to be red and received. Ye shall therefore understand, that this work is set forth to your edification, & not to your destruction. It is I say set forth not that by the same ye should maintain any erroneous doctrine contrary, either to the kings majesties laws and proclamations, or to the determination and sentence of the catholic church. Ye shall not learn here to despise gods laws and man's, nor the decent and laudable ceremonies and rites of the church. Here is taught no lawless liberty to do what you lust, but obedience to god & to his commandments, obedience to the kings majesty and to his laws, obedience to the wholesome traditions of the church. The sacrament of the aultare, the sacrament of penance with the other sacraments of the church be here not heretically contemned but catholykly advanced. faith is here not so nakedly extolled, but that good works also be necessary required to be in a christian man. Neither yet be good works here so magnified, that faith which ought to be the foundation of the christian religion is befrauded of her due place. Only this one thing I require of you, that ye will not rashly judge of a piece of the matter without the hole circumstance, but that ye will deliberately confer one place with an other, & theu I doubt not but if any sentence shall happen to be either obscurely or incircumspectly spoken, yet by the conference of places ye shall perceive the true meaning and sense of the same. certainly as touching mine own opinion in matters concerning the christian religion, I protest to all the world that as I submit myself in all things to the censure and determination of the church, so I think it unlawful for any man of his own private authority either to speak or write against the same. Yet I will not deny, but man's infirmity shall otherwiles err. Hierom, Ambrose, & Augustine were men of excellent lernyg & also holiness, yet some faults escaped them in their writings. Yea saint Austin openly retracted many things. This I dare say with saint Austin, Err in my writings I may, but an heretic I can be none. For being once admonished of my error, I will not obstinately defend the same, but submit myself to the iugment of the church. Which I would heartily wish, that other would do the same. Then these diverse sects of Anabaptistes, of sacramentaries, & of other heretics should not thus swarm abroad. Then should the christian church be in much more quiet than it is. Then should Christ's religion be more truly kept, and Christ himself better pleased with us. Which thing I beseech god, bring to pass.  
Amen.   

A TABLE OF THE EXHORTATIONS UPON the Epistles and Gospels contained in this present part.  

first a sermon of the resurrection.  
The Epistle on the first sunday after Easter, called low sunday. The i epistle of joh. the. v. cha. fol. j  
The Gospel on the first sunday after Easter, the xx. chapter of john fol. iij  
The epistle on the second sunday after Easter, the first epistle of Peter the: ij. chap●. fol. v●.  
The gospel on the second sunday after Easter, the x. chapter of john fol. vii●.  
The epistle on the third sunday after Easter, the first epistle of S. Peter the. ij. chapi fol. x.  
The Gospel on the third sunday after Easter, the xvi. chapter of john fol. xv.  
The epistle on the fourth sunday after Easter, the first chapter of james fol. xviii.  
The Gospel on the fourth sunday after Easter, the xvi. chapter of johan fol. xxi.  
The epistle on the. v. sunday after Easter, the first chapter of saint james fol. xxvi.  
The Gospel on the. v. sunday after Easter, the. xvi. chapter of john fol. xxviii.   

A sermon in the Rogation week fol. xxxii.  
The Epistle on the Ascension day, the first chapter of the acts of the Apostles fol. xxxv.  
The Gospel on Ascension day, the. xvi. chapter of saint Mark fol. xxxviii.  
The epistle on the sunday after the Ascension day, the. i. epistle of Peter the. iiii. chap. fol. xlv.  
The Gospel on the sunday after the Ascension day the. xv. chapter of john fol. xlvii.  
The Epistle on why●sonday, the second chapter of the acts of the Apostles fol. L.  
The Gospel on whitsunday, The. xiiii. chapter of johan fol. liii.  
The epistle on the second day of pentecost, the. x. chapter of the acts fol. lix.  
The gospel on the second day of Pentecoste. The third chapi. of johan fol. lxi.  
The Epistle on the third day of Pentecost, the. viii chapter of the acts fol. lxiiii.  
The gospel on the third day of pentecost, the. x. chapter of john fol. lxvi.  
The Epistle on the fourth day of pentecost, the. i●● chapter of the acts fol. lxvii  
The gospel on the fourth day of pentecost, the. v●. chapter of saint john fol. lxix.  
The epistle on Trinity sunday, the fourth chapter of the Apocalypse fol. lxx.  
The Gospel on Trinity sunday, the third chapter of johan fol. lxxiii.  
The Epistle on Corpus Christi day, the first epistle to the Corinthyans', the. xi. chapter fol. lxvii.  
The gospel on Corpus Christi day, the. vi. chapter of johan fol. modem  
The epistle on the first sunday after trinity sunday the. i epistle of john the. i●●i. chap fol. lxxvi.  
The Gospel on the first sunday after Trinity, the xvi. chapter of Luke fol. lxxviii.  
The epistle on the second sunday after trinity, the i. epistle of john the. iii. chapi fol. lxxxi.  
The gospel on the second sunday after Trinity, the viii. chapter of Luke fol. lxxxiii.  
The epistle on the third sunday after Trinity, the i. epistle of Peter the. v. chapter fol. lxxxvi.  
The gospel on the third sunday after Trinity, the xv. chapter of Luke fol. lxxxviii.  
The epistle on the fourth sunday after trinity, the viii. chapter to the Romans fol. x●i.  
The gospel on the fourth sunday after trinity, the vi. chapi of Luke fol. xcv.  
The epistle on the fifth sunday after trinity, the. i. epistle of saint Peter the. iii. cha fol. xcviii.  
The gospel on the fifth sunday after trinity, the. v. chapi of Luke fol. xcix.  
The Epistle on sixth sunday after Trinity, the sixth chapter to the Romans fol. ci.  
The gospel on the sixth sunday after trinity, the. v. chapter of Mark fol. cvi.  
The epistle on the seventh sunday after trinity, the vi. chapter to the Romans fol. cix.  
The gospel on the seventh sunday after trinity, the viii. chapter of Mark fol. cx.  
The epistle on the eight sunday after trinity, the. viii. chapter to the Romans fol. cxii.  
The Gospel on the ●yght sunday after trinity, the seven. chapter of Mark fol. cxiiii.  
The epistle on the. ix. so●daye after trinity, the first epistle to the Corin. the. x. chap fol. cxvi.  
The gospel on the. ix. sunday after trinity, the. xvi. chapter of Luke fol. cxviii.  
The epistle on the. x. sunday after trinity, the first epistle to the Corin. the. xii. chapi fol. cxxviii.  
The Gospel on the. x. sunday after trinity, the. nineteen. chapter of Luke fol. cxxx.  
The epistle on the. xi. sunday after trinity, the first epistle to the Corin the. xv. chap fol. cxxxii.  
The gospel on the. xi. sondaye after trinity, the. viii. chapter of Luke fol. cxxxiiii.  
The epistle on the. xii. sunday after trinity, the second epistle to the Corin. the. iii. chapi fol. cxxxv.  
The gospel on. xii. sunday after trinity, the seventh chapter of Mark fol. cxxxix  
The epistle on the. xiii. sondaye after trinity, the. iii. chapter to the Galathians fol. cxlii.  
The gospel on the. xiii. sondaye after Trinity, the. x. chapter of Luke fol. cxliii.  
The epistle on the. xiiii. sondaye after trinity, the. v. chapter to the Galatians fol. cxlviii.  
The gospel on the. xiiii. sunday after trinity, the. xvii chapter of Luke fol. cl.  
The epistle on the. xv. sunday after trinity, the. v. vi chapter to the Galathians fol. cli.  
The gospel on the. xv. sunday after trinity, the sixth chapter of Matheu fol. cliii.  
The epistle on the. xvi. sondaye after trinity, the. iii. chapter to the Ephesians fol. clvi.  
The gospel on the. xvi. sunday after trinity, the. seven. chapter of Luke fol. clviii.  
The epistle on the. xvii. sunday after trinity, the. iiii. chapter to the Ephesians fol. clix.  
The gospel on the. xvii. sunday after trinity, the. xiiii chapter of Luke fol. clx.  
The epistle on the. xviij. fondaye after trinity, the. ●. epistle to the Corin. the. i. cha fol. clxii.  
The gospel on the. xviii. Sunday after trinity, the xxii. chapter of Matheu fol. clxiii.  
The epistle on the. nineteen. sondaye after trinity, the. ●●●●. chapter to the Ephelians fol. clxv.  
The gospel on the. nineteen. sondaye after trinity, the. ix, chapter of Matheu fol. clxvi.  
The epistle on the. xx. sunday after trinity, the fifth chapter to the Ephesians fol. cl●viii  
The gospel on the. xx. sondaye after trinity, the. xxii. chapter of Matheu fol. clxix.  
The epistle on the. xxi. sondaye after trinity, the. vi. chapter to the Ephesians fol. ●lxxii  
The gospel on the. xxi. sunday after trinity, the. iiii. chapter of john fol. ●lxxiii.  
The epistle on the. xxii. sunday after trinity, the fyr●● chapter to the Philippyans fol. clxxiiii.  
The gospel on the. xxii. sunday after trinity, the. xviii. chapter of Matheu fol. ●ixxvi.  
The epistle on the. xxiii. sunday after trinity, the. iii. chapter to the Philippians fol. clxxvii.  
The gospel on the. xxiii. sunday after trinity, the. xxii chapter of Mathewe fol. clxxviii.  
The epistle on the. xxiiii. sondaye after trinity, the. i. chapter to the Colossians fol. clxxx.  
The gospel on the. xxiiii. sunday after trinity, the. ●x. chapter of Matheu fol. clxxxi.  
The epistle on the .xxv. sunday a●ter trinity, the. xxxiii. chapter of jeremias fol. clxxxiii.  
The gospel on the. xxv. sunday after trinity, the. vi chapter of john fol. clxxxv    

POSTILLES OR HOMILIES UPON THE EPISTLES AND GOSPELS FROM ESTER until TRINITY sunday, with certain other fruitful and godly SERMONS drawn forth by diverse learned men for the singular edification and commodity of all good CHRISTIAN parsons and in especial of priests and CURATES.  
❧  
Cum privilegio ad imprimendum solum.  
ANNO. M. D. XL.   

THE COPY OF THE KINGS gracious privilege.  
HENRY the eight by the grace of god king of England and of France, defensor of the faith, Lord of Ireland, and in earth supreme head immediately under Christ of the church of England To all printers of books within this our Realm and to all other our officers, ministers and subjects, these our letters hearing or saying: Greeting. We let you wit, that of our grace especial we have given privilege unto our well-beloved subject Richard Banks, that no manner person within this our Realm, shall print any manner of books, what so ever our said subject shall print first within the space of seven years next ensuing the printing of every such book so by him printed, upon pain of forfeting the same. Wherefore we will and command you, that ye nor none of you do presume to print any of the said books during the time aforesaid, as ye tender our pleasure, and will avoid the contrary.   


A SERMON OF THE RESURRECTION.  
CHRISTUS traditus fuit ꝓpter peccata nostra & resurrexit propter justificationem nostri.  Roma. iiij. 
☞ Christ was delivered for our sins, and rose again for the justification of us.  Rom. iiij. 
IF ever the greatness or excellency of any matter hath stirred up your minds to give diligent ear at any time (good Christian people well-beloved in our Lord and Saviour Christ) I doubt not, but that I shall have you now most diligent and ready hearers of that matter which I have at this time to open unto you. For I am come to declare that great and most comfortable article of our faith, the resurrection of our Lord jesus. So great is this article, and of so great weight and importance, that it was thought worthy to keep our said Saviour still on earth after he was risen from death to life to the confirmation thereof in the hearts of his disciples.  
So that as Luke testifieth in the first chapter of the acts, he was conversant with his disciples by the space of forty days continually together to instruct them the truth thereof, before he would ascend up to his father in heaven to receive the glory of his conquest and victory. So comfortable is this article to our consciences that it is the lock and key of all our faith. If it were not true (saye●h S. paul) that Christ arose again: our preaching were in vain, your faith were but void, ye were yet in the 
i. cor. xv  danger of your sins. If Christ be not risen again, sayeth the Apostle, than are they utterly perished that be entered they sleep in Christ, than are we most miserable of all men if we have our hope fixed in Christ, if he were under the power of death not restored to bless again. But now is he risen again from death, saith he, to be the first fruits of them that be asleep, to raise them to everlasting life again. Yea & if it were not true, that Christ is risen again: than were it neither true, that he is ascended up to heaven, nor that he sent down the holy ghost, nor that he sitteth on the right hand of the father, having the rule of heaven and earth, reigning as the prophet 
psa. lxxi  sayeth from see to see, nor that he should after this world be a judge of living & dead: to give reward to the good, and judgement to the evil. That these links therefore of our faith should all hang together in steadfast confirmation: it pleased our saviour not straight way to withdraw himself from the corporal sight of his disciples, but chose out forty days, wherein he would declare unto them by manifold and most strong arguments and tokens that he had conquered death and was truly risen again to life. He began (sayeth Luke) at More 
Iu. xxiv  says and all the prophets, and did expone them the prophecies that were written in all the scriptures of him, to confirm the truth of his resurrection long before spoken of, which he verefyed in deed, as it is declared manifestly by his oft appearance to son dry persons, at sundry times. first he sent his angels 
Math. xxviij.  to that sepulchre, which did show to certain woe men, that the stone of the grave was removed from the door thereof: and showed them the emptygrave saving that the burial linen remained therein, and of these signs were these women fully instructed that he was risen again and so did they testify it openly. 
joh. xx.  After this jesus himself appeared to Mary Magdalene, and after that to other certain women, straight afterward he appeared to Peter: 
i. cor. xv lu. xxiv  than to the two disciples which were going to Emaus. He appeared to the disciples also as they were gathered together for fear of the jews the doors 
joh. xxi  shut. At an other time he was seen at the see of Tyberias of Peter and Thomas and other disciples 
i. cor. xv  when they were fishing. He was seen of more than five hundred brethren in the mount of galilee, where jesus appointed them by his angel when he said: behold he shall go before you into Galilee, there shall ye see him, as he hath said unto you. After this he ap 
Actu. i.  peared unto james, and last of all he was vysiblye seen of all the Apostles, at such time, as he was taken up into heaven. Thus at sundry times he showed himself after he was risen again, to confirm this article, and in these revelations sometime he showed them his hands, his feet, and his side, and bade them touch him, that they should not take him for a ghost or a spirit. Sometime he also did eat with them, but ever he was talking with them of the kingdom of God, to confirm the truth of his resurrection. For than he opened their understanding to perceive the scriptures, & said unto them: Thus it is written, and thus it behoved Christ to suffer, & to rise from death the third day, and to have preached 
Iu. xxiv  openly in his name penance and remission of sins to all the nations of the world. Ye see, good christian people, how necessary this article of our faith is: saying it was proved of Christ himself by such evident reasons and tokens by so long time & space. Now therefore as our saviour was diligent for our comfort and instruction to testify it, so let us be as ready in our believe to receive it to our comfort and instruction. As he died not for himself, no more did he rise again for himself. He was dead, saith saint Paul, ●or out sins and rose again for our justification. O most comfortable word evermore to be borne in remembrance. He died, sayeth he, to put away sin, he rose again to endue us with righteousness. His death took away sin & malediction, his death was the ransom of them both His death destroyed death and overcame the devil which had the power of death in his subjection. His death destroyed hell with all the damnation thereof. Thus is death swallowed up by Christ's victory: thus is hell spoiled for ever. If any man doubt 
i. cor. xv  of this victory: let Christ's glorious resurrection declare him the thing. If death could not keep Christ under his dominion but that he arose again: it is manifest that his power was overcome. If death be conquered: than must it follow, that sin, where fore death was appointed as the wages: must be all so destroyed. If death and sin be vanished away, then is the devils tyranny resisted which had the power of death and was the author of sin and the rulet of hell. If Christ had the victory of them all by the power of his death, and openly proved it by his valiant resurrection, as it was not possible for his great might to be subdued of them, & than this true that Christ died for our sins and rose again for our justification: why may not we that be his members by true faith rejoice and boldly say with the prophet Osee & the Apostle Paul, where 
i. cor, xv  is thy dart O death? where is thy victory O hell? Thanks be unto God, say they, which hath given us the victory by our Lord Christ jesus. This mighty conquest of his resurrection was not only signified afore by diverse figures of the old testa 
Iu. xiv.  meant, as by Samson, when he slew the Lion, out of whose mouth, came out sweetness and honey, and as David bore his figure, when he delivered the lamb 
i Reg. xvij. jon. ij.  out of the lions mouth, and when he overcame, & slew the great giant Goliath, and as when jonas was swallowed up of the whales mouth and cast up again on land to live: but was also most clearly prophesied by the prophets of the old testament, & in the new also confirmed by the Apostles. He hath spoiled (sayeth saint Paul) rule and power and all 
Col. ij.  the dominion of our spiritual enemies. He hath made a show of them openly and hath triumphed over them in his own person. This is the mighty power of the Lord, whom we believe on. By his death hath he wrought this victory for us, and by his resurrection hath he purchased everlasting life & righteousness for us. It had not been enough to be delivered by his death from sin: except by his resurrection, we had been endowed with righteousness. And it should not avail us to be delivered from death, except he had risen again, to open for us the gates of heaven to enter into life everlasting And therefore saint Peter thanketh God the father 
i Pet. i.  of our Lord jesus Christ for his abundant mercy, because he hath begotten us (●ayeth he) unto a lively hope by the resurrection of jesus Christ from death, to enjoy an inheritance immortal that shall never perish, which is reserved in heaven for them that be kept by the power of God thorough faith.  
Thus hath his resurrection wrought for us life & righteousness. He passed thorough death and hell to put us in good hope, that by his strength we shall do the same. He paid the ransom of sin, that it should not be laid to our charge. He destroyed the devil and all his tyranny and openly triumphed over him, and took away from him all his captives, & hath raised & set them with himself amongs the heavenly citizens above. He died to destroy 
Ephe. ij  the rule of the devil in us and rose again to send down his holy spirit to rule in our hart●, to endow us with perfit righteousness. Thus is it true that David song. Veritas de terra orta est, & justitia de 
Psalm. lxxxiiij.  coelo ꝑspexit. The truth of god's promise is in earth to man declared, or from the earth is the everlasting verity god's son risen to life: & the true 
Eph. iiij Captivam duxit captivitatem,  righteousness of the holy ghost looking out of heaven & is in most liberal largesse dealt upon all the world. Thus is glory and praise rebounding up ward to god above for his mercy and truth: & thus is peace come down from heaven to men of good & faithful hearts▪ Thus is mercy and verity as David 
Luce. two.  writeth, met together, thus is peace and righteousness, 
Psalm. lxxxiiij. Misericordia et veritas obui averunt sibi. etc.  embracing and kissing themself together. If thou doubtest of so great felicity that is wrought for the O man, call to thy mind, that therefore hast thou received into thine own possession, the everlasting verity our Saviour jesus Christ in form of bread to confirm to thy conscience the truth of all this matter. Thou hast received him: if in true faith and repentance of heart thou haste received him, if in purpose of amendment thou haste received him for an everlasting gage and pledge of thy salvation. Thou hast received his body: which was o●es broken and his blood shed for the remission of thy sin, thou hast received his body, to have with in the the father, the son, & the holy ghost to dwell with thee, to endow the with grace, to strength the against thy enemies, and to comfort the with their presence. Thou hast received his body to endow the with everlasting righteousness, to assure the of everlasting bliss and life of thy soul. For with Christ by true faith art thou quickened again 
Eph. iiij  (sayeth saint Paul) from death of sin to life of grace, and in hope translated from corporal and ever lasting death, to the everlasting life of glory in heaven: where now thy conversation should be and thy heart and desire set. Doubt not of the truth of this matter, how great & excellent so ever these things be. It becometh god to do no little deeds: how impossible so ever they seem to thee: pray to god that thou mayest have faith to perceive this great power of Christ's resurrection, that by faith thou mayest certainly believe nothing to be impossible with god. Only bring thou faith to Christ's holy word and 
Lu. xviij  sacrament, let thy repentance show thy faith, let thy purpose of amendment and obedience of thy heart to god's law hereafter, declare thy true believe. endeavour thyself to say with saint Paul from henceforth: our conversation is in heaven, from whence 
Phil. iij.  we look for a saviour even the Lord jesus Christ which shall change our vile bodies that they may be fashioned like to his glorious body, which he shall do by the same power, whereby he rose from death and whereby he shall be able to subdue all things unto himself. Thus good christian people, for as much as ye have heard these so great and excellent benefits of Christ's mighty and glorious resurrection how that he hath ransomed sin, overcome the devil, death, and hell, and hath victoriously obtained the better hand of them all, to make us free and safe from them: and knowing, that we be by this benefit of his resurrection risen with him by our faith to life everlasting, being in full surety of 
●●●●. ●l. ●●  our hope, that we shall have our bodies likewise raised again from death, to have them glorified in immortality and joined to his glorious body, having in the mean while his holy spirit within out hearts as a fear and pledge of our everlasting inheritance, by whose assistance we be replenished with all righteousness: by whose power, we shall be able to subdue all our evil affections that rise against the pleasure of God. These things I say well considered, let us now in the rest of our life declare our faith that we have to this most furtefull article, by conforming us thereunto, in rising daily from sin to righteousness and holiness of life. For what shall it avail us (sayeth S. Peter) to be escaped and 
ij. pet. ij  delivered from the filthiness of the world through the knowledge of the Lord & Saviour jesus Christ if we be en●augled again therewith & be overcome again, it had been better (sayeth he) never to have known the way of righteousness, than after it is known and received, to torn backward again from the holy commandment of God given unto us. For so shall the proverb have place in us, where 
☜  it is said: the dog is returned to his vomit again and the sow that was washed, to her wallowing in the mire again. What a shame were it for us, being thus so clearly and freely washed from our sin, to return to the filthiness thereof again?  
What a folly were it, thus endowed with righteousness, to lo●e it again? What madness were it to lose the inheritance that we be now set in, for the vile and transitory pleasure of sin? And what an unkindness should it be, where our Saviour Christ of his mercy is come to us to dwell within us as our geste, to drive him from us, and to expel him violently out of our souls, & in stead of him (in whom is all grace and virtue) to receive the ungracious spirit of the devil, the author of all naughtiness and mischief, How can we find in our hearts to show such extreme unkindness to Christ: which hath now so gently called us to mercy, & offered himself unto us, and he now entered within us. Yea how dare we be so bold to renounce the presence of the father, the son, and the holy ghost now received in this holy sacrament (for where one is there is God all hole in majesty together with all his power wyldom & goodness) & fear not I say the danger & peril of so traitorous a defiance? Good christian brethren & sisters advise yourself, consider the dignity that ye be now set in. Let not folly lose the thing that grace hath so preciously offered and purchased. Let not wilfulness and blindness put out so great light that is now showed unto you. Only take good hearts unto you and put 
Ephe. vi  upon you all the armour of God, that ye may stand against your enemies which would again subdue you and bring you into their thraldom. Remember ye be bought from your bain conversation & your freedom purchased neither with gold nor silver, but with the price of the precious blood of that most 
i. pet. i.  innocent lamb jesus Christ, which was ordained to this same purpose before the world was made, but was so declared in the later time of grace, for your sakes, which by him have your faith in God, who hath raised him from death & hath given him glory that you should have your faith and hope to ward god. Therefore as ye have hitherto followed the vain lusts of your minds and so displeased god to the danger of your souls, now like obedient children, thus purified by faith, give yourselves to walk that way which god moveth you to, that ye may receive the end of your faith the salvation of 
i. pet. i.  your souls. And as ye have given your bodies to unrighteousness, to sin after sin, now give yourself to righteousness: to be sanctified therein 
Rom. vi  If ye delight in this article of your faith that Christ is risen again from death to life: So follow you the example of his resurrection, as S. Paul exhorteth us saying: As we be buried with Christ by 
Rom. vi  our baptism into death, so let us daily die to sin mortifing and killing the evil desires and motions thereof. And as Christ was raised up from death by the glory of the father: so let us rise to a new life & walk continually therein, that we may likewise as natural children live a conversation to move men to glorify our father which is in heaven. If we then be 
Math. v  risen with Christ by our faith to the hope of everlasting life: so let us rise also with Christ after his example to a new life, & leave our old. We shall then be truly risen, if we seek for things that be heavenly, 
Col. iij  if we have our affection upon things that be above and not on things that be on earth. If ye desire to know, what these earthly things be, which ye should put of, and what be the heavenly things above, that ye should seek and ensue, S. Paul in the epistle to the Collossians declareth, when he exhorteth us thus: Mortify your earthly members and old affections of sin, as fornication, uncleanness, unnatural lust, evil concupiscence and covetousness which is worshipping of idols for which things the wrath of God is wont to fall on the children of unbelief. In which things once ye walked, when ye lived in them. but now put ye also away from you, wrath tearsenes, maliciousness, cursed speaking, filthy speaking out of your mouths. Lie not one to an other that the old man with his works be put of and the new put on. These be the earthly things which saint Paul moveth you to cast from you & to pluck your hearts from. For in following these, ye declare yourselves earthly and worldly. These be the fruits of the earthly Adam. These should ye daily kill by good diligence in withstanding the desires of them, that ye might rise to righteousness. Let your affection from henceforth be set on heavenly things. Sue and search for mercy, kindness, meekness, paciens; forbearing one another, and for giving one another. If any man have quarrel to another, even as Christ forgave you, even so do ye. If these and such other heavenly virtues ye ensue in the residue of your life, ye shall show plainly, that ye be risen with Christ, and that ye be the heavenly children of your father in heaven, from whom as from 
jaco. i.  the giver cometh these graces & gifts. Ye shall prove by this manner that your conversation is in heaven 
phil. iii  where your hope is, and not on earth, following the beastly appetites of the flesh. Ye must consider that ye be therefore cleansed & renewed that ye should from henceforth serve God in holiness & righteous 
Luc. i.  nes all the days of your lives: that ye may targue with him in everlasting life. If ye refuse so great grace whereto ye be called, what other thing do ye, then heap your damnation more and more, and so provoke God to cast his displeasure unto you and to revenge this mockage of his holy sacraments in so great abusing of them. Apply yourself good friends to live in Christ, that Christ may still live in you: whose favour and assistance if ye have, than have 
joh. v  ye everlasting life already within you, than can no thing hurt you. What soever is hitherto done and committed, Christ ye see hath offered you pardon and clearly received you to his favour again: in full surety whereof, ye have him now vihabyting and dwelling within you. Only show you yourself thankful in your lives, compound with your 
Col. iii.  self to refuse and avoid all such things in your conversations that should offend his eyes of mercy endeavour yourself that way to rise up again, which way ye fell into the well & pit of sin. If by your tongue ye have offended, now thereby rise again and glorify God therewith. Accustom it to laud and praise the name of God, as ye have therewith dishonoured it, and as ye have hurt the name of your neighbour or otherwise hindered him, now intend to restore him again, for without restituci on God accepteth not your shrift nor yet your repentance. It is not enough to forsake evil except ye 
Psasm. xxxvi.  set your courage to do good. By what occasion so ever ye have offended, turn now the occasion to the honouring of God & profiting of your neighbour. Truth it is that sin is strong and affections unruly, hard to subdue & resist our nature so corrupt & leavened with the sour bitterness of the poison which we received by the inheritance of our old father Adam, but yet take good courage sayeth our Saviour 
Mar. vi  Christ: for I have overcomed the world & all other enemies for you. Sin shall not have power over 
Rom. vi  you, for ye be now under grace sayeth saint Paul. Though your power be weak, yet Christ is risen a gain to strength you in your battle, his holy spirit shall help your infirmities. In trust of his confidence take you in hand to purge this old leaven of 
Ro. viii  sin that corrupteth & soureth the sweetness of your life before God, that ye may be as new and fresh dough void of all sour leaven of wickedness: so shall 
i. cor. v  ye show yourself to be sweet bred to god to have his delight in you. I say kill & offer you up the worldly & earthly affections of your bodies, for Christ our Ester lamb is offered up for us, to flee the power of sin, to deliver us from the danger thereof and to give us example to die to sin in our life. As the jews did eat their Ester lamb & kept their fest in remembrance of their deliverance out of Egypt: Even so let us keep our Ester feast in that thankful remembrance of Christ's benefits which he hath purchased for us by his resurrection & passing to his father: where by we be delivered from the captivity & thraldom of all our enemies. Let us in like manner pass over the affections of our old conversation to be delivered from the bondage thereof to tice with Christ. The jews 
Exo. xii  kept their feast in abstaining from leavened bread by the space of. seven. days: let us christian folk keep our holy day in a spiritual manner that is in abstaining not from material leavened bread, but from the old leaven of sin the leaven of maliciousness & wickedness. Let us cast from us that leaven of corrupt doctrine that will iufect our souls. Let us keep our feast that hole term of our life with eating the bred of pureness of godly life, & truth of Christ's doctrine. Thus shall we declare that Christ's gifts & graces have their in us. & that we have that right believe & knowledge of his holy resurrection, whereunto if we apply our faith to that virtue thereof, & in our life conform us to the example & signification meant thereby, we shallbe sure to rise hereafter to everlasting glory by the goodness and mercy of our Lord jesus Christ, to whom with the father and the holy ghost. etc.   

The Epistle on the first sunday after Ester day, called low sunday. The first Epistle of john, and the. v. Chapter.  
Th'argument of this Epistle.  
☞ Of the excellency of faith and how it overcometh the world.  

MOst dear beloved brethren, all that is borne of God overcometh the world. And this is the victory that overcometh the world, even our faith. Who is it that overcometh the world: but he 
i. cor. x.  which believeth, that jesus is the son of God? This jesus Christ is he that came by water and blood, not by water only: but by water & blood. And it is the spirit that beareth witness, because the spirit is truth. (for there are three which bear record in heaven, the father, the word, and holy ghost. And these three are one.) And there are three which bear record (in earth) the spirit water and blood: and these three are one. If we receive the witness of men, the witness of God is greater. For this is the witness of God (that is greater) which he testified of his son. He that believeth on the son of god hath the witness in himself.   

An exhortation upon this Epistel.  
Our Epistle taken out of the first epistle catholic of saint john good christian brethren doth show unto us that we have a generation from god which is that which proceedeth of faith, & this overcometh the world that is to say the concupiscences of sins, which be pride, covetous, and lechery. Assuredly my friends there is I trust noman amongs 
☞  us but knoweth that of nature we be all born in sins, in unrighteousness, in utter ignorance of all ghostly and spiritual things. And therefore Saint Austin writeth on this wise. Behold my brethren 
The words of S. Austin.  behold the generation of mankind from the first death of that first man. For sin from the first man hath entered into this world and by sin hath death entered and so hath passed through all men as witnesseth th'apostle. But mark (saith saint Austin) this word passed through. Sin is run through 
Pertransijt.  upon all the offspring of Adam, and for this cause is the new borne child guilty of eternal damnation, he hath not yet done sin, but he hath caught sin. For surely that first sin of our foreparentes did not still remain in the headspring, but it passed through into the offspring not into him and him but into all men. The first sinner the first transgressor begat sinners subject to death. Than came the Saviour of a virgin to heal & save them, he came to thee, but not the way that thou camest. For he proceeded not of the concupiscence of the male and female, he came not of that bond of concupiscence. Because therefore he came to the not by that way that 
☞  thou camest: therefore he delivered the. But where did he find thee? He found the sold under sin, dying in the death of the first man drawing up the sin of the first man being guilty and having condemnation yet thou couldst discern good and evil asunder. Hitherto I have rehearsed unto you the words of saint Austyne. Wherefore to return to my purpose: forasmuch as we be borne in sin which bringeth with it ignorance, blindness, and infidelity, therefore we can not challenge this to our own power and virtue that we believe jesus to be Christ, but for the believing hereof we have need to be borne again and to be renewed through the holy ghost and by the word of God to th'intent we may purely understand the things that be of God and 
joh. iij.  that we may by faith take hold of the promises of Christ and so finally with sure confidence determine with ourselves that jesus is Christ, that is to say, the anointed king and saviour of the world. For no doubt before we be thus borne again, 
Before we be new borne a gain by spirit we beal Nicode mes.  we be all but Nicodemes, that is to say, we may well believe that Christ came as a great master from God and that noman could do the signs and miracles that he did. But this is but an historial faith, and they that have it do as yet walk out of the kingdom of heaven with Nicodemus, to whom Christ answereth. verily, verily, I say unto thee, unless a man be borne again from about he can not see the kingdom of God, which self thing the holy 
joh. iij.  apostle saint John doth in this place declare in 
i joh. v.  other terms saying: he can not believe jesus to be Christ. For he that believeth not this, can not see the kingdom of god. To believe that jesus is Christ, is surely to determine and conclude with thyself that 
What it is to be leave that jesus is Christ.  jesus is first to the a Saviour: and secondly, that he is a king anointed with the oil of gladness, perpetually to rule, to preserve, & to defend the so saved by him, And here saint Ihons' intent and purpose is to declare unto us a difference between the historical faith concerning Christ (which the devil 
A difference of faiths.  also hath, and so all hypocrites) and between that true and saving faith which believeth that Christ doth both save us and also taketh a continual charge & regard of our salvation. To this faith we be bor●e again when through the holy ghost we be casted 
☞  by the word to the knowledge of God's will, to thu● tent we may understand that jesus is Christ, I mean, that he is such one in whom is reposed all grace, health, defence, and safeguard against sin, death, Satan, the world and so forth. This he that 
Born of God.  believeth, is said to be borne of god, as though saint John should say: To believe that jesus is Christ is not a work of human power & strength, but it is such a work whereunto is required the power of God & an heavenly renewing or regeneration whereby the holy ghost transformeth us into new creatures.  
And what is this faith which is so mighty? It is (as I have said) the fame that maketh us believe that jesus is the son of god that was baptized (which thing is to be comen by water) that suffered death and passion for the redemption of men (which is to be comen by blood) That jesus Christ is verity (for the holy ghost doth witness it) that is to say both true god and true man. And that he is true god, three things doth witness it in heaven, the father the son (which is himself) and the holy ghost, and these three be one self witness. And that he is true man, three things doth witness it in earth, the spirit which he hath bequeathed into the hands of his father at his death, the water with which he was baptized, and the blood which he hath shed with water when his side was pierced after that he was dead. And these three things be one self witness. And if we receive the witness of men, why should we not take the witness of god (which is infinitely greater than man's) that he is the son of god? This witness 
Mat. iij.  was made by god the father in his baptism. And also he hath testified it in the mountain, he hath testified it by the law & by the prophets. Who so ever then believeth that he is the son of god, he hath the witness of god in him, he receiveth the record and testimony of god, he is borne of god and in the spirit of his faith, he is far stronger over the world and victorious of the world. Follow we then good brethren and sisters this generation of God, of faith and of baptism and lo we have overcome all things, that is to wit the world the flesh and the concupiscences. Now if we be rid and not cumbered with these things surely the evil spirit can have nothing in us but than the spirit of god only may all and doth all in us. Unto god then be all thanks honour and glory accordingly.  
Amen.    

The Gospel on the first sunday after Ester day, called low sunday, the. xx. chapter of Ihon.  
Th'argument of this Gospel.  
☞ How Christ appeareth to his disciples which were assembled together, and of their commission that was given them to preach.  

THe same day at night, which was the first day of the sabbaths, when the doors were shut (where the disciples were assembled together for fear of the jews) came jesus, and stood in the mid, and sayeth unto them: Peace be unto you. And when he had so said, he showed unto them his hands, and his side. Then were the disciples 
Esa. lxi. Mat. xi joh. xvii  glad when they saw the Lord. Than said jesus to them again: Peace be unto you. As my father sent me, even so send I you also. And wha he had said those words, he breathed on them and sayeth unto them: receive the holy ghost. whosoever's sins ye remit, they are remitted unto them. And whosoever's sins ye retain, they are retained. But Thomas one of the twelve (which is called Di dimus) was not with them, when jesus came. The other disciples therefore said unto him: we have seen the Lord. But he said unto them: except I see in his hands the print of the nails, and put my fnnger into the print of the nails, and thirst my hand into his side, I will not believe. And after eight days, again his disciples were with in, and Thomas with them. Then came jesus when the doors were shut, and stood in the mids, and said: peace be unto you. After that said he to Thomas, bring thy finger hither, and see my han des, and reach hither thy hand, and thirst into my side, and be not faithless, but believing. though mass answered and said unto him, my Lord and my Cod: jesus saith unto him: Thomas, because thou haste seen me, thou haste believed: blessed are they that have not seen, and yet have believed. And 
joh. xxi  many other signs truly did jesus in the presence of his disciples, which are not written in this book. These are written, that ye might believe, that jesus is Christ the son of God, and that (in believing) ye might have life thorough his name.   

An exhortation upon this Gospel.  
THe Gospel of this day good people doth declare unto us the appearing of our Lord Ie so Christ unto his disciples after his resurrection, that is to wit how he came and showed himself vit to them, the doors being shut for fear of the jues. And here truly he did show the diversity of bodies, and what difference there shallbe between the sensual bodies, and between the spiritual, between the material and corruptible bodies in this world, & between the spiritual bodies and incorruptible after the resurrection. Troth it is also that we ought not to suffer any ●nfideles as were the jews to enter in amongs us from whom the Apostles did shut their doors. Now jesus being in the mids of them did salute them in giving unto them his peace with which gr●tynge or salutation he comforted and confirmed his disciples minds that they should nothing doubt of his resurrection which as 
Luke. xxiv.  the Evangelist Luke witnesseth they counted but for a dream. Wherefore he showed unto them his hands and his side pierced. And by this showing of his hands and fear, Christ openeth two things. first by these signs he would be known. For in affliction is Christ truly known. second by them he would assure his disciples of his glorious resurrection. And verily this shallbe the sign of salvation unto the faithful at the great day of judgement, and the sign of lamentation and of sorrow unto the infidels which than shall see whom they have pierced. The faithful shallbe greatly comforted in seeing him as his diseiples were at this time. To these disciples I say he did once give his peace and made them his apostles that is to say his legates or ambassadors not only of jury, but of all the world, in like manner as god the father had sent him and made him apostle in the world. And he gave them the holy ghost for to remit sins, and to pardon in his name, and whose sins so ever they pardoned should be forgiven in heaven. The pardon of the apostles assuredly was but a sign of the true pardon, which was made on high already. And unto them to whom they would not remit here in earth they should not be remitted nor pardoned in heaven. And this that they did not pardon them, was sign that they were not pardoned on high. surely it is 
S. Cypri an.  not man that foregyveth or retaineth but God. For as saint Cyprian saith. Non potest servus remittere quod in dominum commissum est, that is to say the servant cannot pardon the thing that is trespassed 
S Ambrose.  against the master. And saint Ambrose saith in his book of Cain and Abel, that sins be foregyven by the word of God whereof the priest is but an interpreter and as a certianes executor. But I pray you good friends who were they whom they did not forgive? Truly all those which did not believe in their wor●●s. And in this appearing Thomas called Didimus was not present. Wherefore when the disciples did show him that they had seen 
Didimus. i. Gemellus a twin.  our Lord rysyn again to lief, which had showed unto them both his hands and his side pierced, he did answer that he would not believe them, unless he might see him and put his finger into the holes of the nails and his hand into his side. Eight days after our Lord (the doors being shut) did eftsoons apere in the mids of them as he had done before and gave them for saluting his peace according to the usage of the jews by which is understand 
Pax vobis.  tranquyllitie of conscience and all goodness. And Thomas was there also unto whom he said (answering him unto the words which he had said by his infidelity) behold my hands and put thy finger into the holes, hold forth thy hand and put it into my side. Be no more in mys●eleue, but faithful. Declaring unto him that he seeth all, that he heareth all, that he is in all places, and that he may do al. And this done Thomas did confess him to be his Lord and his God. And truly not so much Thomas as the spirit of faith which with the faith entered into him. At that time our Lord gave witness of faith unto Thomas which hath believed in saying of him, but he doth give far greater praise and commendation unto them which have believed, and yet have not seen him corporally, but only spiritually with the eye of faith, and also unto them which shall believe him. Then let us believe him, by seeing him spiritually, and so doing we shallbe more happy than Thomas, in this that he hath seen him corporally. Now, saith the evangelist all these things be written unto us, to th'end that we believe that jesus is Christ the son of God: and in believing this, that we shall have the 
The use of miracles.  lief eternal by his name. forasmuch as the end and use of all the signs and miracles of Christ is that by them we should be brought and alured to be leave on Christ, which thing only shall make us have everlasting bliss through his name that is to wit, by his word. For the word is the virtue and power of God unto the health and salvation of all that believe on Christ jesus our Lord and redeemer 
Rom. i.  To whom with the father and holy ghost be glory and praise etc.    

The Epistle on the second sunday after Ester. The. i. Epistle of Peter the. ij. chapter.  
Th'argument.  
☞ The Apostle sait Peter doth exhort us here to follow Christ in all things even as sheep do follow their shepherd.  

MOst dearly beloved brethren, Christ also suffered for us leaving us an example, that ye should follow his steps, which did no sin, neither was there guile found in his mouth: which when he was reviled, reviled not again: when he suffered, he threatened not, but committed the vengeance 
Mat. viii Esa. liij.  to him that judgeth righteously which his own self bore our sins in his body on the tree that we being delivered from sin, should live unto righteousness. By whose stripes ye were healed. For ye were as s●epe going astray, but are now turned unto the shepherd & bishop of your souls.   

THe Epistle of this day good christian people which is of saint Peter doth put before our eyes the lief of our Lord jesus Christ to the effect and purpose that we should follow him as a perfect precedent and exemplar. For it is he which is deed for us which hath done no sin according to the saying of the prophet Isaiah, and in whose mouth 
Esa. lij.  hath been found no guile nor deceit. The which when any said harm by him, he said no harm again. When he suffered he did not threaten, but he committed the vengeance unto him that judgeth justly, that is to wite unto God. No doubt God judgeth rightly, neither regarding men's persons (as doth the world) neither only after the outward works but after the heart and outward works to. And therefore is gods judgement according to the troth as Paul saith. Furthermore it is Christ 
Rom. ij.  which hath borne our sins on the wode of the cross to th'end that our sins might be by him taken away and we being dead with sin should live unto justice. But what justice? Truly justice of faith which is from above, and which is himself. For we be healed of our sin by his wounds, by his passion, by his hostie and oblation. For surely this is the final use of our deliverance or justification by Christ that we should no longer live unto sin, but unto justice and virtue. As though saint Peter would say. Ye will be christians whom Christ hath redeemed, than go to, it shall not become you any longer by disobedience towards your rulers and sup riours to live unto sin but unto righteousness to 
☞  th'intent ye be obedient unto them and suffer persecution, vexation, and cross of them if occasion be given, even as Christ did. And truly this is even the right use of Christ's passion, I mean to live a new life & to become just & righteous in all our living For as the Apostle saint Paul testifieth writing to the Ephesians, we be the workmanship of God 
Ephe. ij  created & made to do good works. But to return to the text, S. Peter allegeth here unto you good people the words of the prophet Isaiah where he 
Esa. liij.  sayeth that by the stripes & wounds of Christ ye were healed. O most comfortable words. Bitter verily were these stripes to our saviour Christ, but they were sweet to us, so sweet that without them we should have been in most painful misery & anguish. Let us than never put out of our minds this most comfortable tidings, this sweet & me●● Gospel that Christ bore our sins in his body on the tree. This treasure I mean the knowledge of this thing who so wanteth is most needy & poor yea he hath nothing at all. For this is (no doubt) that precious pearl that Christ speaketh of in the 
mat. xiii  Gospel of Matheu, where he saith, that the kingdom of heaven is like unto a merchant man, seeking goodly pearls which when he found one precious pearl, went and sold all that he had and bought it. Now though this thing be plain enough and apparent: yet with your patience I will declare unto you what the most excellent doctor of the church saint Hierome writeth upon this place. Surely (sayeth saint Hierome) there is one 
The words of S Hierom  pearl most precious of all, that is to wite, the knowledge of our saviour and the mystery of his passion and resurrection, which when a merchant man hath found (as saint Paul the Apostle did) he despiseth all the mysteries of the law & prophets and his old observances wherein he lived without reproach, yea and he regardeth them▪ no better than the parings of his nails or chips to thin tent to win Christ unto him. This Christ (as The baptist witnesseth) is the lamb of god which 
joh. i.  taketh away the sin of the world. Where as before his coming we were as sheep wandering without shepherd but now by faith we be converted unto our shepherd which is the only good shepherd, and unto the bishop of our souls which is eternal, always mediator & intercessor for us, always presenting & offering himself for us. Let us than good people follow his conversation. Let us bear patiently all things for the love of him, which hath suffered so many tribulations and extreme pains for us. Let us not sin willingly Let us not speak any untruth, fraud, deception, and lies. Let us not curse if any say evil of us. Let us not threaten if any do grieve us. Let us remit and commit all vengeance unto God. Let us have remembrance of the benefits which he hath done to us by his glorious passion, that we may be dead with him as to him, & let us be mortified by his spirit as to us. Let us not live no more to ourselves but let us live to him, which is our justice, for we be the sheep which he hath converted from wandering forth of the right path from error and infidelity unto faith. He is our shepherd let us follow him unto the pasture of life. He is our bishop, our mediator, our intercessor, our hostie. And how do we fear that we should not be exalted? Let us have this faith that none is refused, none goeth away with out being exalted. Who so ever hath this faith in him cannot perish, yea there was never so great a sinner but that this mediator and raunsomer hath satisfied for him if he hath this faith. Our epistle willyth that we understand this unto the glory of him which is all unto us, by the will of the eternal father, to whom be glory without end, in secula seculorum.  
Amen.    

The Gospel on the second sunday after Ester day The. x. chapter of Ihon.  
Th'argument  
☞ Christ is the true shepherd.  

Jesus said to his disciples. I am the good sheep herd. A good shepherd giveth his life for the sheep. An hired servant, and he which is not the shepherd (neither the sheep are his own) seeth the wolf coming & leaveth the sheep and flieth, & the wolf catcheth, and scattereth the sheep, the hired servant flieth, because he is an hired servant, & 
. itim. ij. Mat. xi. Luke. x. Mat. xi.  careth not for the sheep. I am the good shepherd and know my sheep, and I am known of mine. As my father knoweth me, even so know I also my father. And I give my life for the sheep: and other sheep I have, which are not of this fold. Them also must I bring, and they shall hear my voice, and there shall be one fold and one shepeheerd.   

IN this Gospel good people our Lord doth show us, that he is the true and right shepherd. And it is good reason, for he only hath given himself unto the death, and hath quickened all his sheep. He alonely doth nourish with his doctrine all his sheep with the food of eternal life. If the wolf doth come (that is the great devil of hell or any of his members) he never forsaketh his sheep but doth defend and deliver them from the puissance and might of the enemy, for he is strong above all, & is more mighty than all. And also the sheep be his, and he hath bought them with a great price, which is above all prices. He doth love them according to the price, that is to say more than any thought can think or tongue express. And he hath not alonely bought them again, but he hath made them and created them, they be his own works and his own sheep. It is the shepherd by whom all things hath been made. Wherefore naturally he cannot hate them. He is no forgetful shepherd, but he is a shepherd knowing all, he cannot forget any thing. For as the eternal father knoweth all, in like manner he knoweth all. As the father eternal knoweth all in giving him all, in like manner he knoweth his sh●pe in giving them all. For he giveth them lief, wisdom, might. Yea and such lief, wisdom, and might, as is above the world. For those that be according to the world, be but shadows of them. And by this wisdom which surmountyth the world, his sheep doth know him. This is the good herdman giving lief to all, knowing all, which is alinyghty. But the hired shepherd is none such. He doth not die for his sheep. He doth not give them lief. And when the wolf cometh he doth leave them. They be not his own. He hath neither made them nor yet bought them again. He connyth away. He letteth them be lost, and suffereth them to be devoured with the wolf, and finally to go into eternal damnation. He is unmighty. He is ignorant & clean unlike unto the good herdman. The hired shepherd hath but a little and a particular flock. But the good herdman hath a great flock, he hath the flock of the nation of Israel & of all other nations. He hath the universal flock, the which from day to day he leadyth & gathereth together, for to here his sweet voice and his holy doctrine, which is the doctrine of the gospel unto the time that all the world shallbe but one flock, and that there should be but one herdman which is our Lord jesus Christ, as it is said here. And there shallbe made one sheepcote and one herdman. Now by this parable good friends we be taught and informed of the true office of Christ, and wherefore he came into this world. His office whereunto he was sent of his father was to teach us and also to save us. As touching his doctrine and teaching, who ever in feeding of his flock was more vigilant, more busy, more painful than he was? Who ever ministered to his sheep more diligently the food of the verity? All that heard him speak and preach were astonied upon his doctrine. For he taught them not after the fashion of the scribes and pharisees which nevertheless were the great doctors & learned men of the law but as one having a wonderful grace and authority. Yea even his very enemies were compelled to testify of him that he taught the way of God in troth, as appeareth in the xxij thapter of Matheu. Neither did Christ only teach his sheep, that is to say, those that followed him like shpe that were well near lost, but he also healed them bestowing even his very life for them. For I pray you did he not die for our sins? Was it not he only which with his blood washed away the filthiness of our sins? Yea doubtless. But who be these hirelings which when they see the wolf come to devour the sheep they run their way? Surely these be those which preach the word and that also purely and sincerely, but they preach it for lucre, for honour, for glory, or for the belies sake. These I say be no true herdsmen but hirelings, for these drive not away the ravenous wolves that is to say the devil and his limbs I mean the Antichristes' which persecute & devours Christ's flock, but as soon as persecution & trouble for the word cometh, anon they are gone. Of 
jer. twenty-three  these do the prophet jeremy speak, saying: Woe be unto the shepeherders that destroy and scatter my flock. I will therefore visit the wickedness of their imaginations. It is true that the Apostle 
Episcopatus quid sit.  writeth. Qui episcopatum desiderat bonum opus concupiscit, that is to say: He that desireth an oversight or a cure over a flock (which after the greek word is called a byshoprych) coveteth a good work. Lo sayeth saint Jerome writing to Oceanus) the Apostle 
Saint Hierom  calleth a byshopryke a work and not a dignity, a labour and not a deyntenes, a work whereby through humility he must be lowly & not to sweet in pride. For a bishop or curate must be faultless, sober, full of good doctrine, not given to foul and filthy gains, but meek, diligent, full of charity to th'exemple of Christ the high and supreme shepherd of all and the shepherd of shepherds which as this Gospel sayeth gave his own life for the safeguard and health of his sheep that is to say of all us that follow and believe on him. Whe● fore my brethren and sisters to conclude how happy be we for to have such a herdman & for to know to love, to follow, to hear his sweet voice that giveth life, to hear his doctrine, to be refectioned & fed with the meat which giveth everlasting life, to have wisdom and might that surmounteth the world by the said our herdsmen, lightening us in him by faith, drawing us to him by hope, & inflaming us by charity. Unto him therefore be glory in all the nations within the compass of the earth for ever and ever.  
Amen.    

The Epistle on the three sunday after Ester. The first epistle of saint Peter the two Chapter.  
Th'argument.  
☞ Peter exhorteth to lay aside all vice, to abstain from fleshly lusts and to obey worldly rulers.  

dearly beloved brethren, I beseech you as stranger 
Gala. v.  and pilgrims, abstain from fleshly lusts, which fight against the soul, and see that ye have 
Ro xiij  honest conversation among the Gentiles, that where as they backbite you as evil doers, they may see your good works, and praise God in the day of 
Mat. v.  visitation. submit yourselves therefore unto all ma●er ordinance of man for the lords sake, when 
Ro xiij 'Tis three  there it be unto the King, as unto the chief heed: other unto rulars, as unto than that are sent of him, for the punishment of evil doars: but for the laud of them, that do well. For so is the will of God, that with well doing ye may stop the mouths of foolish and ignorant men: as free, and not as having the liberty for a cloak of maliciousness, but even as the servants of God. Honour all men. 
Ro twelve  love brotherly fellowship. Fear God, honour the King. Servants obey your masters with fear, not only if they be good and courteous: but also though they be froward. For it cometh of grace in Christ jesus our Lord.   

This Epistle, good christian brethren & sisters is very excellent and notable. For in it is handled the second part of Christianity that is to wit, how in this liefs after we have once received and taken the evangel or glad tidings of our salvation (which thing we call commonly in english a gospel) we ought to live. In the process that goeth before this epistle, saint Peter taught and showed the other part of Christianity, which is of faith and how we ought to believe the gospel and also how we be edified and builded upon Christ the corner stone, whereas before that time we were the children of vengeance and as abjects and castaways in gods sight but now we be made the children of God by Christ. Which treasure truly saint Peter doth extol and lift up with praises above measure, so that it were well with us, if after the knowledge of so great riches we might be licensed forth with to depart out of this miserable life. But for as much as we die not by and by after the receiving of so great commodities & felicities, therefore now doth saint Peter teach us how and by what means we should live here in earth that we die not eternally. For Satan our mortal enemy never sleepeth but ever watcheth that he may either quite and clean pluck us from god's word, or at least way that he might weary us and make us slauthful and negligent in doing of good works. For assuredly it cometh so commonly to pass, that forthwith when we hear by the preaching of the gospel, that we be set at pear with God & justified in his sight by only faith in him, than noman will do any longe● any goodness at all, which thing no doubt chanced even in saint Peter'S time. By reason whereof 
The occasion of this epistle.  he took occasion to write these things concerning the institution of the christian lief. As though this holy Apostle Peter would say. Good brethren sith ye have now received the gospel, and sith ye be justified by faith in Christ, now it shallbe very good and necessary for you to go about to redress your manner of living, and to abstain from carnal and fleshly desires and lusts. But it is an horrible thing to be spoken, that fleshly disires and lusts do not cease no not in the justified persons. Yea we see by daily experience that then more and more carnal desires do break forth, not because this fault cometh by the gospel, as many enemies of the Gospel 
☜  and 〈…〉 es blasphemously do allege, but because Satan is the enemy of the gospel and of the justice which the gospel teacheth. He doubtless never sleepeth though we sleep never so sound & carelessly, but like a roaring lion he runnyth and leapeth about, seeking whom to devour as th'apostle S. Peter doth testify in the end of this first epistle. 
i. pet. v.  But forasmuch as the power of desires and lusts is so great yea & that after justification received, saint Peter useth certain warlyk words wherewith he expresseth the strength and power of these carnal & worldly desires, which he saith do war●e against us and (as the greek word purporteth) do daily exercise 
militant  with us a pyched field, which thing the scripture otherwiles calleth the conflict of the flesh and of the spirit, against which no outward works can do any good. As the holy fathers also have confessed and complained of themselves. For saint 
Note this example of saint Hierom  Hierom himself when he sought every where a pre sent remedy against the desires of the flesh, at last after long deliberation departed into the wood, trusting that by this mean he should eschew and shake of from him his carnal and fleshly desires, but it would not be, for even in his very misery and vexation of his body which he took upon himself for that purpose, he yet thought he sat at Rome amongs the Roman ladies and fair wenches, and that he danced with them. Wherefore sith here in this life it is not in our powers utterly to do away carnal desires: the holy fathers and prophets desired with high lamentation that they might be licensed to depart out of this vale of tears to the heavenly and perfit joys. For here they thought themselves only strangers and as pilgrims or wayfaring men. Which thing th'apostle Paul in his second epistleto the Corinthians doth wonderfully well declare, writing on this wise. We 
ij. cor. ●.  know, sayeth he, that if our earthy mansion of this dwelling were destroyed, we have a building of God, an habitation not made with hands, but eternal in heaven. And therefore sigh we desiring to be clothed with our mansion which is from heaven, so yet if that we be found clothed and not naked, and so forth. Now, such strangers S. Peter here wyll●th us to be, which ought continually to look up, to contend, and labour thither, setting aside all earthly things, all cares and worldly desires, and ever to stand ready in hope to be delivered out of this our earthly tabernacle or hostry, and to enjoy joy the everlasting inheritance. Howbeit yet in the mean season, good people, we teach not (as do these Anabaptistes) that he that hath riches, should cast them away, but that he cleave not in heart unto them, like as other places of holy scripture do teach us and namely this present epistle of S. Peter, which by a similitude of strangers or pilgrims, doth declare unto us, that in the hostry of this present world, we should be in love with nothing, we should vainly & ambitiously require nothing, that is in our hosts house which is the world, even none otherwise, than a stranger, a pawmer, or wayfaring body doth, which knoweth that nothing 
☜  in his in or lodging doth pertain unto him, but only maketh haste homeward into his own country. Now they which be in love & admiration with any thing in this world, they can not be called foreigners, strangers, or pilgrims, but citizens and inhabitants of this world. Wherefore it is great folly now amongs christian men to be in love with the things of the world, & to seek pleasure in carnal desires, sith such things belong no more to 
what be carnal desires.  christians. But I pray you what vices doth saint Peter call here desires? Surely not only those gross faults, but also the inward crooked affections, which doubtless be the very causes of those outward and gross vices. Saint Peter therefore writing especy ally to the jews which were dispurpled abroad in divers countries and by them unto us english men and to all others right tenderly exhorteth them (calling them his most dearly beloved brethren) to abstain as foreigners and pilgrims, from all fleshly lusts, that is to wit, all vices, which of nature do stick to the flesh, which vices do keep continual war and battle against the soul and spirit of man that ever more tendeth and laboureth to do the will of God. And he willeth them that they have honest conversation amongs the gentiles or pay●ems which worshipped false Gods among whom at that time when saint Peter wrote this epistle the christian men lived. Saint Peter therefore will not that christian men should depart from the paynims, but that they should live honestly amongs them, to thi●tent that where as they backbite them as evil doers, they might see their good works & might praise and glorify God in the day of visitation, that is to say, that the paynims being 
In the day of visitation  more rightly instructed and taught by the honest life of the christians, might by god's visitation be called also to the Gospel and so to have a better opinion and judgement of god's word, which thing in deed came to pass in the primative church by the godly example of the good Apostolical fathers and christian people in Rome and else where. Where as now the paynims and infidels as be turks & jews be rather plucked from the Gospel then alured unto it by the●emple of those that will nevertheless be called the successors of Peter and Paul and the vicars of Christ. Wherefore it is to be feared, lest God will visit them, not by heaping upon them his benefits and graces which they refuse & neglect, but by pouring upon them his just ire and vengeance according to their deserts. Be you subject therefore good christian people to the word of God. Obey his commandments prescribed in the same. Let your light shine before men and namely before the proud Pharisees & infidels (which think there is no God) that they may see your good 
Mat. v●  works and honest conversation and glorify your father in heaven. submit yourselves, according to Peter's counsel here, unto every human creature, that is to say, unto all manner ordinance or power which human creatures do administer, and that even for the lords sake. For it pleaseth the Lord ye should so do, lest your conscience should be polluted and defiled with sin through disobedience. And even here may ye learn good people that when ye obey the public ruler and magistrate ye do please God by this obedience. Be obedient therefore ●ayth S. Peter whether it be unto the king as unto the chief head, or unto rulers as to them that are sent of him for the punishment of evil doers. And surely as 
Ro. xiii.  witnesseth S. Paul, whosoever resisteth power, resisteth the ordinance of God. For he is the minister of God to take vengeance on them that do evil. Wherefore ye must obey (saith Paul) not only for fear of vengeance, but also because of conscience.  
For as it followeth here in the text so is the will of God, that with well doing ye may stop the mouths of foolish and ignorant persons, which oftentimes judge such things as they understand not, and which esteem the gospel and the word of god by the manners of the gospelers (which of human frailty snay times do fall into fowl vices) and do not esteem it by the own proper nature. Whereas 
Rom. i.  in very deed it is the power & virtue of God to the health and salvation of all them that believe. Let us then good christian brethren so be free and use the liberty of the gospel, that we have it not for a cloak of maliciousness, working (under the pretence of it) all naughtiness according to our foul lusts and desires, as many gospelers and evangelical brethren do, which be in deed no gospelers but babblers no true brethren but false brethren, no christians but antichrists and sklaunders to gods holy word. Let us then be no feigned christians, but right christians and servants of God. Let us honour and have in reverence all men. Let us love fraternity 
Fraternity.  not fraternity of monks, friars, nuns, and such other cloistered & disguised people which under the cloak of fraternity devoured poor widows houses & the livings of other in their fratryes, & of whom the christian people were foully mocked and seduced while they persuaded them that they could not do better then be of their brotherhood or fraternity, which in deed was nothing else but a swarine of idle dranes that lived not by the sweat of their face (as gods commandment willed them) but by other men's labours under the pretence of long prayer; but let us love such brotherhood and fraternity as god's word alloweth, which is that we should love one another after a gentle and christian manner, all lordliness and proud looks laid down, and when we make a dinner or feast, not to call the rich which may quite us again but our poor christian brethren and sisters which cannot acquit us, but our father in heaven shall acquit it us. This is the fraternity or brotherhood that Christ alloweth and that saint Peter doth here speak of. Let us then fear God which doth prosper our obedience and helpeth us that we may truly honour all men, that we may love brotherhood and give due honour to our king which is our supreme head next under Christ none excepted, neither bishop of Rome nor 
☜  other. For if there were, saint Peter would not have passed it over with silence. Neither is it to be thought that Peter which was one of Christ's Apostles and that of the chiefest knew not the bishop of Rome's power or his own power. He aganized no such supremacy as the bishop of Rome doth challenge unto him as S. Peter's successor. Saint Peter biddeth us here fear god and honour the king. If the bishop of Rome were to be honoured next God and before kings, why doth saint Peter set the king next God? Yea why doth he speak nothing at all of the bishop of Rome's authority? So ye see good christian people that saint Peter maketh nothing with the bishop of Rome, and yet he sayeth he is his successor. But what should I speak more of this matter? I doubt not but long age there is none of you but regardeth the bishop of Rome none otherwise than an other bishop in his byshopryche ought to be regarded. Let him meddle with his own flock, with us he hath no thing a do, any otherwise then one christian man hath to do with an other. Let us therefore charitably pray for him that he may execute his office in his own diocese and not enter into other men's offices. Let us than honour our king next unto God as our supreme head according to S. Peter's counsel in this epistle, and according 〈…〉 p●a●e before alle●●. Let also servants obey their masters not only it they be good & courteous, but also though they be froward, not doing service to the eye (as Paul saith writing to the Ephestans (and as they 
phe. vi  do that go about to please men, but as the servants of Christ, doing the will of God from the heart with good will, serving the Lord and not men. For it is then thank worthy, saith saint Peter. Hitherto have I briefly declared unto you the meaning of this Epistle. Now therefore good people if ye will be true christians, if ye will be true faithful persons, boast not of your faith in words only, but declare in your deeds and works that ye have the faith of Christ. Show your believe in such works as this Apostle saint Peter doth here exhort you unto, and then shall we believe that you have the right belief & faith in jesus Christ, which in whom so ever it is in, can not but fructify and bring forth fruct even as seed doth that is sown in the good ground, some 
mat. x●ij  an hundredth fold some sixty fold some thirty fold. And this faith shall justify you and make you the children of god and: inheritors of his heavily king doom which was prepared for you before the beginning 
Math. xxv..  of the world by the father of heaven, to whom with the son and holy ghost be glory and praise eternally.    

The Gospel on the third sunday after Ester. The. xvi. chapter of Ihon.  
Th'argument  
☞ Of the spiritual reign & kingdom of Christ.  

Jesus said to ●is disciples. After a whyl● ye shall not see me, and again after a while ye 〈…〉 
joh. seven.  me, ●or I go to the father, Then said some of his disciples between themselves: what is this that he sayeth unto us, after while, ye shall not see me, and again after a while ye shall see me, and that I go to the father? They said therefore: what is this that he sayeth: after a while? we can not tell what he sayeth. jesus perceived that they would ask him, and said unto them: Ye inquire of this between yourselves, because I said after a while ye shall not see me, and again after a while ye shall see me. Verily verily I say unto you: ye shall weep and lament, but contrary wise, the world shall rejoice. Ye shall sorrow, but your sorrow shallbe turned to 
joh. xx.  joy. A woman when she travaileth, hath sorrow, because her hour is come. But as soon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is borne into the world. And ye now therefore have sorrow: but I will see you again, and your hearts shall rejoice, and your joy shall no man take from you.   

IN the Gospel of this present day (good christian people) it is first to be considered & marked, how Christ showeth his loving disciples of his cross and passion that he should suffer for the redemption of the world, and also of his most glorious uprising again from death to life. And furthermore how and in what wise by his uprising or resurrection he should commence his reign and have access to his father. And assuredly the preaching and fore showing hereof was right necessary to the Apostles of Christ to be often made and driven into their heads. For the flesh (as Christ sayeth himself) is weak, and again the articles of our religion be such that they surmount the slender capacity of man's wit neither can they easily be perceived.  
This is the cause why Christ like a faithful master never ceaseth to drive into his disciples heads the sum & content of our faith, to th'intent he might fully execute th'office that he came for. Now this is his sentence and mind which he declareth to his disciples, Within a little while O you my loving scholars and disciples I shallbe betrayed unto the jews, as I have often times heretofore showed unto you that I should be condemned, scourged, bobbed 
Mat. xii  and at last nailed to the cross. And for asmuch as even like as jonas was in the whales belly three days and three nights I must in likewise be buried in the ground for the space of three days and three nights: Therefore for a little while in deed ye 
Christ's reign.  shall not see me. But again after a little while, that is to wit, the third day after when I shall rise again ye shall verily see me, how be it that shall not be long, for I must away to my father and begin with him my spiritual reign. Lo my dear friends 
Ephe. i. and. iiij.  with such words Christ teacheth his apostles what manner thing his kingdom should be & how the coming is to the same. Assuredly the kingdom or reign of Christ is none other thing than that Christ hath conquered the world, sin, death, satan, & hell, & furthermore hath taken of his father all power both in heaven and in earth in such sort as henceforth he is to be the most puissant 
Psal. iiij  and mighty king over the mount Zion, leading and governing his subjects with the holy spirite of comfort. Into this his kingdom it behoved him to enter by the cross, by shedding of his most precious blood and by death, even as the prophet David long before had prophesied of him, saying, he shall drink of the flood in the way, and therefore 
Psa. cix.  he shall life up his head. Now this spiritual kingdom was not much known to his apostles. For they thought rather that the kingdom of Christ should have been a worldly and an outward kingdom which thing they still looked for, until the spirit was given them which taught them the knowledge hereof, and how they ought to come unto it and to get it, and how to persever and continue in the same. If we therefore good brethren and sisters be likewise minded to enter into this kingdom, and by Christ to vanquish sin, death, Satan, and hell: we must needs acknowledge and take Christ for our Lord and saviour, for our king and high bishop, fastelye believing that we be reconciled and made at one again with the father of heaven by his blood and in suffering and doing the things that Paul 
i. tim. two.  speaketh where he saith. If we shall suffer together with him: we shall also reign with him.  
second, we have here (good people) an example 
An example of our ignorauce.  of our ignorance and blindness and that in th'apostles. For look how little they attained the mystery of the gospel without the holy ghost: so little can we also attain by our own powers to justice or soul health. But hearken yourselves out of the very text the rudeness or ignorance of the apostles. Christ had showed them that after a little while they should not see him, & agayhe after a little while they should see him again for he must go to his father. This must needs be understand of his death and resurrection and of his spiritual kingdom. For assuredly 
What it is to go to the father. Ps. lxvij.  to go to his father is nothing else, but to fulfil all things (as it is declared in the. v. chapi. to the Ephesians) and by his holy ghost to exalt glorify & save mankind, or (to speak the words of the prophet) dona dare hominibus to give gifts to men. But I pray you, how do th'apostles understand this? They talk and confer with themselves what meaneth that he sayeth, after a while ye shall n●● see me: and again, after a while ye shall see me, we know not (say they) what he speaketh. Lo my friends the apostles do here confess their ignorance and that they attain not to the words that he spoke albert he had spoken often times before of his cross death and resurrection unto them. Wherefore I do not a little wonder, what these men mean which fight so strongly for the defence of their own natural and capital power sith they see here so manifestly the the apostles themselves which had Christ so mo●h conversant anionges them could not by their own mere power before the holy ghost came unto them, understand the spiritual kingdom of Christ. So that it manifestly appeareth that while they will be doctors and teachers of other, they be themselves full of all blindness and ignorance.  
This therefore is the sudden and effect of this place, that the flesh in such things as pertain to justification can do no good, unless the holy ghost being communitate by the word be received and had. For as the prophet jeremy recordeth, they shallbe 
jer. xiii.  taught of God and not of themselves.  
Thirdly Christ doth prevent his apostles when he espied them not to attain his words and that they would ask him the meaning of the same, saying unto them in this wise. Of this ye do question amongs yourselves that I said a little and ye shall not see me and again a little and ye shall see me. verily verily I say unto you ye shall weep and lament, but the world shall rejoice. Ye shall sorrow but your sorrow shallbe turned into joy. Lo how Christ tendereth his apostles, he shaketh them not of for their rudeness and ignorance but most gently instructeth them, shewing them how his format words ought to be understand, saying unto them in this wise. Ye shall weep and be sorry but why? because ye shall see your Lord and master apprehended and 
Cross & persecution  taken nailed upon the cross and put to death. Then shall calamity and sorrow begin, and principally this shall trouble you, that the world shall rejoice at your adversity and your masters adversity. And even as Christ had spoken, so it came to pass concer ●yng both his own cross affliction and heaviness & also his apostles. For do ye think it a little cross unto him when that he was reviled and upbraided of the jews saying unto him, let God deliver him if he will have him? I omit and pass over with silence the thing that he himself complaineth of where 
Psa. cxx  he sayeth by his prophet David, I am a worm and not a man a laughing stock or an obprobrie of men and the refuse of the people. As many as behold me mock me, they shake their heads at me. What is this but to cast Christ into trouble and heaviness & not only him but also his apostles and loving friends, which kept him company? And albeit Christ doth specially in this place speak of the time of his own cross which should be the occasion of weeping and mourning to his apostles, yet his mind was hereby to show what state and fortune is to be looked for in this world unto all true christians. True christians no doubt can not but suffer in this world much displeasures and persecution, whereas the wicked persons and such as care neither for God nor devil make good cheer and live according to their hearts ease. Hereunto agreeth Solomon in his 
●rou. iij  proverbs saying. Cast not away the chastisement of the lord. Loye se how Christ instructeth his apostles and arineth them with pa●ience to abide and suffer thopprobrious words scorns and persecutions of the wicked persons and Antichristes'. And that he willeth the apostles to do, the same he commandeth and speaketh even unto us so many as wolbe his disciples and followers. 
Sorrow turned to heavy ●es.   
Fourthly fora●●noche as Christ hath told his apostles of the sorrow and heaviness & of the persecutions that should happen unto them for his sake: he now again doth comfort them declaring unto them what shall happen after such storms of affliction. Your heaviness saith he shallbe changed into joy, as who should say the world as soon as they shall have killed me will think they have won th● spurs & that they have put me down, but it shall not be so: for the third day after shall I rise again from death maugre their heads. I shall comfort you, and in your heaviness pacify you, & make you glad. And albeit, after that time also ye must still suffer much wrong and reproach for my name and for the gospel sake: yet your affliction & cross shall not last long, but eternal joy shall anon ensue & follow. An example of this thing I will ye take in a woman that traveleth with chyide: A woman when 
The parable▪ of the trauelyng● woman.  she traveleth ye know is in heaviness & pain, for her hour is at hand. But assoon as she hath brought forth into the world a child & is delivered, she remembreth no more her pain and grief for the joy she hath of the child that is borne into the world.  
In semblable wise ye be now sad and heavy for my departure, but I shall come see you again, and than your hearts shall leap for joy & no man shallbe able with all the displeasure he can do you, to take away this your joy from you. Assuredly (my friends) this similitude which is here brought forth of Christ, is exceedingly comfortable. For first of all it showeth that persecution trouble and cross must as surely follow the confession of the gospel, as it is sure that a traveling woman cannot bring forth her child without sorrow and grief, but in the mean season the Christian man through the word of God must needs afterward have great comfort and joy. Furthermore this trouble cross affliction and persecution of the true christians shall not be continual and everlasting, but it shall endure but for a season. And on the contrary part the world shall joy for a season. But their joy shall not long last as Christ himself in an other place witnesseth where he saith: woe be to you which laughhere, for ye shall 
Luc. vi.  weep and lament. Albeit in very deed the christian man shall not be clean void of joy in this world but what joy is this? I will (sayeth Christ) see you again, and your harries shall joy and no man shall take your joy from you. Undoubtedly the joy that Christ here speaketh of is the gladness and peace of conscience that the true christians shall have in asmuch as they know that God shallbe merciful unto them through Christ and shall keep and preserve them into everlasting lief which was prepared for them before the world was made as Christ himself witnesseth by the father of heaven. To whom with the son and holy ghost be thanks &. c.    

The Epistle on the. iiij. sunday after Ester day. The. i. chapter of james.  
Th'argument.  
☞ Saint james showeth that God's word is an heavenly gift and how it ought to be received.  

Most dearly beloved brethren, every good gift and every perfect gift, is from above, and cometh down from the father of lights with whom is no variableness, neither is he changed unto darkness. Of his own will begat he us with the word of troth, that we should be the first fruits of his creatures. Wherefore (dear brethren) let every man be swift to hear, slow to speak, slow to wrath. For the wrath of man worketh not that which is righteous before God. Wherefore lay a part all filthiness and superfluity of malyciousnes, and receive with meekness the word that is grafted in you which is able to save your souls.   

The holy Apostle saint james (good christian brethren and systres) in the epistle of this day doth first open and declare unto us the causes of gods word from whence it cometh, and then he commendeth and setteth out the authority of the same as a mean or instrument, whereby through new birth or regeneration we be the children of god and as saint james here speaketh the first fruits of gods creatures. As touching the causes of gods word, ye shall understand that the gospel or word of God is no humane thing, it is the word neither of Emperor, King, Prince, Duke nor other temporal ruler, neither is it any meritorious word which can chance unto us for our own deservings or merits, neither yet is it an unpythy weak or unperfect word which either of itself is not strong enough, or needeth any other word to the perfection and accomplishment thereof, but it is a divine or heavenly word a good gift of God and perfect, that is to say which hath almighty god for author of it, which god giveth of his mere grace and favour & which is strong and full of efficacy and power according to saint Paul which saith it is the power of god to the health and safety of all such as believe 
Rom i.  the same. It is perfect forasmuch as it neither needeth any other word neither yet can it suffer any other to be matched with it. Now all this tendeth to this purpose and intent, that saint james will commend and set forth unto us the authority of god's word, lest by erring and straying out of the way we might happen to deceive ourselves thinking it enough & sufficient to hear the word of god with out any manner of regeneration and new life. For the word is a far greater thing, it is even an heavenly divine good and perfect gift which cometh from above even from the father of lightness, with whom is no transmutation of light and of darkness, neither can he suffer that we should mingle our dreams and darkness with his lightsome word, I mean our own inventions, our blindness, our careless manners, our carnal liberty, our evil lief & so forth. We be also here admonished and taught of the final use of god's word & wherefore it serveth. It serveth doubtless, that by it we should be regenerate and be made the first fruits of the creature of god, which cometh not of our own deservings, but it is the work of god the father, which doth renew and regendre us with the word of troth that we may be the first fruits of his creature. Saint james therefore in this place willeth us to set aside and lay down all security and slauthfulnes towards the word of god, and that we should pray god that he will vouchsafe to open & disclose unto us the understanding of his word, and that he wool give us also increase in the same, that we may hear the word with fruit, ●nderstandynge if, and being regenerate thereby, might be made the first fruits of 
Nolite errate.  the creature of god. Do not then err my dear brethren as though it were enough only to hear the word of god and not to understand it with the heart, not to catch hold of it by faith, not to work well outwardly. Every good and perfit gift is from above, that is to say, the word of god is perfit, it needeth none other word to stay it, & to make it perfit. Yea thou cā●est neither take it nor understand it perfitly, unless it be given the of god. It is of itself most perfit, and it is it also which only can make us perfit. It proceedeth from the father of lights, that is to wit from god which is the only cause of all light in such sort that the thing which we see in understanding the word, is of god. It is also the gift of god that his word doth lighten, for the father is of himself light. With whom is no variableness nor change into darkness, that is to say, he can not abide nor suffer that the light & darkness should be confounded or mingled together. For he is the father of light only, and not of darkness, Neither can he suffer that we should glory and brag of his word as of a gift and in the mean season do the works of darkness. And by this the apostle saint james doth move us from evil works by th'exemple of god which is intransmutable and inconuertible that is to say he is not now light now darkness. And therefore ought not we to follow both light and darkness together. For willingly be got he us with the word of his troth, that we should be the first fruits of his creature. As though saint james would say. Because god hath regenerate us by the word of troth that we might be now his ●irst fruits, then seeing we be his first fruits, i● de cometh us not to follow the darkness, it becometh us no more to lead our life in vice and naughtiness, but it behoveth us to be doers & not only hearers of the word. In that he saith, voluntarily, or of 
Voluntary.  his own will, he excludeth merit. It is called the word of troth aswell because of itself & of the own nature it is true as because it maketh other true.  
Secondly, Ye shall diligently note and mark (good people) that th'apostle james in the latter part of this epistle doth stir us to new lief and to such works as the word of god and regeneration would ask. For it is even due and annexed to new birth that a man should do good works, as also Paul testifieth saying. What shall we then say, shall we 
Rom. vi  abide in sin that grace might abound? God forbid. We that be dead to sin, how shall we hereafter live in the same: Also to the Ephesians he sayeth. 
Ephe. ij.   
We be gods hand work created in Christ to do good works which god hath prepared that we should 
Col. iij.  walk in them. And to the Colossians. Wherefore if ye have risen with Christ, seek ye the things above, regard heavenly things & not earthly things. wherefore dear brethren (sayeth saint james) let every man be swift to hear, slow to speak. By 
Slow to speak.  which words he forbiddeth chiefly much talking and prattling whereby in saint james time many did brag (as they do at this day) of the gospel without changing of their former lief and without living after the gospel. Such persons saint james would have swift to hear & slow to speak till time they rightly understand the word and do deeds worthy for the same. He willeth us also to be slow to wrath, but he will we should be meek and patient. For the wrath of man worketh not that which is righteous before god, that is to say. Ire or wrath & the effects thereof can not do the things which be just before god, or which god requireth of us. And saint james calleth here the justice of god, not that where by we be justified before God, but that which god requireth of us being already justified to the declaration of that justice which justifieth and which is gotten by faith. Wherefore casting away all vnc●enlynes and superfluity of maliciousness see 
In mansuetudine.  ye receive with meekness the word that is graft & implanted in you of god the father of heaven. receive it (he saith) with meekness that is to say with all modesty and reverence, not after a ryottouse and seditious sort as though ye would fight for it, nor again with an evil and struggling mind (as many 〈…〉 do) but gladly thankfully and gently. For it is the thing which is able to save your souls. which thing also saint Panle proveth writing to 
Rom. x.  the Romans where he teacheth that we be justified by faith by the ministry of god's word.  
Now therefore good people let us according to the meaning of this epistle which I have briefly declared unto you embrace this word of truth that saint james doth here speak of, and so embrace it that we may be counted doers and not hearers only. Thus doing we shall declare ourselves to be the chosen people of God and we shall enjoy at last the kingdom prepared for us of almighty God. Who be lauded & c    

The Gospel on the. iiij. sondaye after Ester. the. xuj. chapter of Ihon.  
Th'argument.  
☞ christ promiseth to send the holy ghost. and of his office.  

jesus said to his disciples. Now I go my way to him that sent me, and none of you asketh me whither I go. And because I have said such things unto you, your hearts are full of sorrow. Never thel esse I tell you the troth, it is expedient for you that I go away. For if I go not away, that comforter will not come unto you. But if I depart, I will send him unto you. And when he is come, he will rebuke the world of sin, and of righteousness, and of judgement. Of sin, because they believe not on me. Of righteousness, because I go to my father, and ye shall see me no more. Of judgement, because the prince of this world is judged ●●●●● I have yet many things to say unto you, but ye cannot bear them away now. Howbeit, when he is come (which is the spirit of troth) he will lead you into all troth. He shall not speak of himself, but what some ever he shall hear, that shall he speak and he will show you things to come. He shall glorify me, for he shall receive of mine, and shall show unto you. 
why ●holy ghost was promised.    

THe chief part of this day gospel good brethren and sisters consisteth in the declaration of the office of the holy ghost which for that purpose is sent of Christ that he might frullate and open the spiritual kingdom of Christ and might detect the blindness of the world concerning this kingdom. For the spiritual kingdom of Christ because it consisteth in faith is not perceived of the world, no more than is his justice and beatitude, forasmuch as the world, because it is led with reason, requireth an other kingdom, an other justice, and consequently an other bless, even such as be most agreeable to the judgement of reason and may be seen with the carnal eyen and groped with the fleshly hands. Such things because reason alloweth them, they flatter the world, and they be letters and impediments, that the true spiritual reign or kingdom of Christ can never be rightly understanded of the world. And assuredly the disciples did here gaily represent the world, for they also did as yet after a carnal sort trust and hope upon the carnal presence of Christ as though he had come into the world to set up some carnal reign or Empire that 
☜  all the world should have looked upon and seen.  
Wherefore when they hard Christ say he would go again to his father from whom he was sent, their hearts were cold and replenished with care and heaviness. As though they should say unto him: We trusted that thou wouldst have commenced and set up here a gallant and triumphant kingdom, and now thou sayest that thou wilt depart hence to thy father. Assuredly my brethren all we be even thus naturally affected and disposed before the sending of the holy ghost that we still dream upon some carnal thing concerning Christ's kingdom. But when the holy ghost come, he shall teach us that the kingdom of Christ consisteth in faith and spirit and not in an outward dominion or worldly power. Then also shall our justice shrink and quake which we feign we have before the lightning of the holy ghost, and our judgement shall appear whereby according to reason we judge of the reign of Christ. Finally also our sins shall be disclosed concerning our incredulity or misbelief which we had towards Chryst the only Saviour, when we see that those be sins which before we judged for righteousness as for example the affiance and trust in our works and such like. And lest a man should feign to himself some peculiar vision and illumination I wots not what, ye shall understand that the holy ghost cometh when the word is preached which word no doubt is the work of the holy ghost. This holy ghost doth lighten us and leadeth us to the knowledge 
But now I go etc.  of god's word. Now therefore (saith Christ) I go my weigh to him that sent me, to th'intent I mought come again and begin a new and spiritual reign in reverting by death. And notwithstanding that I say unto you that I must depart and go my ways from you, ye ask me not whether I go. As who should say, if ye were not blinded with the care of the flesh and sought not for worldly things, ye would undoubtedly have asked me whether I go, sith I told you I must depart. Nevertheless because I have said such things unto you, your hearts be full of sorrow, not so much because of my departure, as because ye see that ye shall lack those outward and worldly pleasures and promotions which ye hoped to have received in my kingdom. 
Expedit vobis.  Howbeit I tell you the troth, it is expedient for you that I go my way, as who should say, your opinion concerning my reign is false and clean wrong. But I will show you the truth why I must depart, partly because ye may understand what manner kingdom my kingdom is, and partly what ye ought to look for in it. I say it is expedient and profitable for you that I depart. Brethren here ye see that all things which Christ doth, he doth the same for our utility and profit, insomuch that even his departure out of this world that is to say his death was so profitable to us that without it we should never have been delivered out of our damnable state of everlasting death. He addeth. For if I go not away, that comforter shall not come unto you. 
The profit of Christ's death.  ●o good people in this place is contained the great utility and profit of the death and departure of Christ unto his father. For therefore departed he out of this world, because he would begin a spiritual kingdom, which nevertheless could not help, if he had not also sent the holy ghost. For where there should be a spiritual kingdom, and we yet carnal, we could in no wise understand nor ꝑceiveit. no more then even at this day we understand it but by the help and aid of the holy ghost. Wherefore let us remember that Christ hath for our cause sent the holy ghost which might lead us into all truth that is to wit, which might disclose and open unto us our sins that do naturally stick in us and yet nevertheless we take them for no sins, which holy ghost also might bewray our righteousness to be be●or god more unrighteousness, & finally which might show the devil to be judged by the overture and opening of the gospel, all which things noman should have understanded, had not Christ sent his holy ghost, whom in this place he surely promiseth 
Actu. ●.  should come and he came in deed according to his promise upon the day of pentecost as it is red in the first chapter of the Acts of the Apostles. Now the holy ghost is called a comforter which in the greek is called Paracletus of his effect or 
Paracletus quid it.  office forasmuch as his office and feat is even from time to time so long as this spiritual kingdom shall endure, to comfort men's consciences in this world. When this comforter cometh, saith Christ, he shall rebuke the world of sin, of righteousness, and of judgement. Here ye see good people, three lets 
Three jet tes.  or obstacles, which by th'office of t'holy ghost must be moved away to th'intent this spiritual kingdom might be understand, that is to say, sin which is, not to believe in god, & this thing noman doth understand by his proper nature, and yet unless it be understand noman can have access to the kingdom of Christ. The second is the ignorance of the true justice which pleaseth god, and this also can no man take nor perform of himself. The third is judgement, whereas we understand not naturally that the devil is judged by the disclosing of the gospel. These three lets and impediments be rooted naturally in every man's mind which no man can understand of himself or take them away by his own power. Wherefore to the doing hereof is the holy ghost promised in this gospel. Now for as much as the kingdom of Christ is hear conversant among men which be sinners and which of nature can do nought but sin but love their own righteousness and judge after their own fashion of the gospel: therefore the holy ghost in executing his office doth not move the to depart out of this world that thou mayst have no occasion to sin, neither will he that civil justice or human judgement should not be executed in this world, but he teacheth thee, truly to know, what thing sin is.  
For every man of his own brain, & by his own power & wit feigneth this or that to be sin, as it hath been sufficiently proved under the kingdom of the bishop of Rome. But when the holy ghost cometh and repryveth us by god's word, our own imaginations & fantasies destroyed, than we know that to be sin which no man judged before to be sin. So we know now that it is sin, if a man believe not in only Christ concerning justice, which thing before the receiving of the holy ghost none of us all knew. In semblable wise it is to be spoken of righteousness and judgement, which two things, we utterly considered not before the opening of the gospel, whereby the holy ghost reproveth the world. But lest ye should suspect this interpretation to be not grounded of scripture, hearken how Christ himself expoundeth this thing: The holy 
Of sin  ghost (he sayeth) shall rebuke the world of sin. Why? because they believe not (saith Christ) on me. Loo how Christ expoundeth himself what he meaneth by sin, that is to wit incredulity or misbelieve towards him, which only thing doth condemn men, like as on the contrary part the only belief in Christ saveth. The papists have wrested 
☞  this text (as they do all other) to the mys●eleue of the Turks & Sarasynes, and such people as be far from us, but they ought to remember that in this behalf they do sin worse than the Turks, forasmuch as they would be counted Christianes', and yet in the mean season they labour to be made righteous and just before god by their own works without faith in christ. Of this abhon●●able sin, the world knoweth nothing at all. Of ryghtuosnesse shall the holy ghost rebuke the world. Why? because sayeth Christ, I go to my father, and ye shall see me no more: That is to say, because I shall begin my new reign, wherein an other manner of justice than ye imagine, must be required and shallbe of valour before god. Of judgement the holy ghost shall rebuke the world, why? because (sayeth Christ) the Prince of this world is judged already. And he calleth 
judgement  judgement the blindness of man whereby the world alloweth naturally the reign and the works of Satan, for the world hath a corrupt judgement by Adam's fall, so that it seeth not what things god alloweth and what not. But (saith Christ) I have yet 
Adhuc multa habeo.  many things to speak unto you meaning of his cross and of his glory but by reason of your weakness and infirmity ye are not able to bear them now. As who should say ye be yet carnal and therefore ye perceive not the things that be of the spirit But when the spirit of troth that is the holy ghost shall come he shall lead you into all troth. The spirit shall teach you things spiritual. He shall transform you and of carnal persons shall make you ghostly. For surely because ye be yet carnal, ye cannot perfitly perceive the scriptures concerning my death and glorious resurrection, which is to be fulfilled for your redemptions sake. Here ye see plainly good people, that this place maketh nothing at all for the confirmation of the papistical traditions but rather against them. For I pray you what is this troth that the holy ghost shall teach you? Man's traditions? no not so. In them is no certainty. It is Christ and his word that is the only troth. Wherefore he shall teach only Christ and the word of god, for this is all truth. For (as chrysostom 
Chrysostom.  saith) the gospel containeth all together. And the office (sayeth he) of a good preacher is truly to prosecute 
☜  all that is in his commission & not to change, put to, or take away any thing. But this the Bishops of Rome in times passed have done, and yet at this day do presume to do. Wherefore they are no interpreters but depravers of scripture, no vicar's of Christ, but of the devil. They speak of their own heads their own inventions and dreams, whereas the holy ghost which here is promised by Christ unto us shall speak nothing of himself, but what so ever he shall hear, that shall he speak, that is to say, he shall speak none other word or gospel, only he shall open and declare the word that is already spoken by Christ. This do not the papists, for they expound not Christ's word, but they bring another word besides Christ's word. This spirit of troth shall also show of things to come, that is to wit, of the spreading abroad of Christ's gospel throughout the hole world even unto the gentiles or heathen persons aswell as to the jews, whom yet the jews despised and took for refuse and abject people and counted themselves only for Gods elect and chosen. This holy ghost shall glorify Christ, that is, he shall expone him, he shall make him clearer and shall advance and set him forth. But the bishop of Rome doth clean contrary for he obscureth & darkeneth Christ and his doctrine. This holy ghost (sayeth Christ) shall receive of mine and shall show unto you. And all that the father of heaven hath are mine. This is to say good people that the holy spirit of god wherewith every christian man must be renewed (according to Christ's communication with Nicodemus) 
joh. iij.  shall breathe or inspire nothing into the minds of christian folk but that which Christ's gospel and word willeth. He teacheth no new thing Wherefore my friends, if we will be true christians not only in name but also in deed let us put of our carnal and old man, and let us be led with the spirit of god which is here called the spirit of troth Which spirit by the instrument of gods word as here is declared shall open and disclose unto us all troth necessary to our salvation and soul health. Which thing also the ancient doctor John chrysostom 
chrysostom in cap. mat xxij. homi. xli.  witnesseth, saying. What so ever is sought to the soul health the same is all together contained and accomplished in holy scripture. He that is ignorant shall find there enough to learn. He that is stubborn and a sinner shall find there the skourgies of the judgement to come that he may fear. He that laboureth shall find there the glories and promises of lief everlasting, by chawing whereof, he may be more & more kindled to do good works as becometh a christian man to do. Let us pray then to god with pure hearts that he will vouch save to send us this holy ghost this comforter unto our minds which may open unto us all troth. To whom be glory and praise immortally & c    

The Epistle on the. v. sunday after Ester. The first chapter of saint james.  
Th'argument  
☞ Saint james exhorteth christian men to declare their faith with good works. And he showeth what thing true Religion or devotion is.  

MOst dear beloved brethren, every good gift and every perfit gift is from above and cometh down from the father of lights, with whom is no variableness, neither is he changed unto darkness. Of his own will begat he us with the word of troth, that we should be the first fruits of his creatures. Wherefore (dear brethren) let every man be swift to hear, slow to speak, slow to wrath. For the wrath of man worketh not that why ●he is righteous before god. Wherefore lay apart all filthiness and superfluity of maliciousness, and receive with meekness the word that is grasted in you, which is able to save your souls.   

THe holy Apostle of God saint james good christian people in the epistle of this day doth discern the true hearers of gods word from the false hearers. And ye shall understand that the true heaters of gods word be they which take it with 
who be the true hearers of gods word ●at. xiii  faith, which understand it in their heart & which do garnish it outwardly with such works as be prescribed and appointed them to do, and (as the parable of Christ declareth) which do hear the word of god and understand it, which also bring forth fruit some an hundred fold, some sixty fold, some thirty fold. And it is he (according to the words of 
Psal. i.  the prophet David) which is like a tree planted by the river side, bearing his fruit in due time. 
the false hearers.   
But the false hearers of the word be they, which hear it, but they receive it not with faith, they understand it not in their heart, neither do they furnish and declare it to the world with good works and as the parable of the sower sayeth, they suffer the devil to take the word out of their heart. These be only temporal hearers and but for a season, they be but starters, they stick not by it. They be also such as when they have perceived & taken the true word of god, they choke it with the care of this world and with the deceitfulness of riches & so make the word unfruitful, for they receive it not with full mind but by snatches and minding other things, even as he which beholdeth his bodily face in a glass, and forthwith goeth his way and forgetteth by and by 
Estote factores verbi.  what manner thing it was. Be ye then doers of the word, that is to were, declare with good works that ye truly understand it, and be ●at hearers only, as who should say. Ye that hear the word of god with your ears and do boast and glory in the knowledge thereof, and nevertheless be occupied and intaugled in other matters ye do nothing else but deceive your selves which thing he declareth with a wonderful goodly and apt similitude. For like as it nothing 
☜  helpeth a man to stand before a glass and to see himself fair, when he goeth away forthwith, and forgetteth straight his beauty, So it helpeth a man no thing at all to hear gods word, unless he receive it in his heart, and take hold of it by faith, deeply printing in his mind the beauty thereof, and be delighted therein, and finally declare with good works that he doth truly understand it. Furthermore he that standeth before a glass may well glory and brag of his beauty for a time: So he that heareth the word may well rejoice and glory of it.  
But when the glass is taken away anon the beauty is out of the mind. So in time of necessity and tribulation, if the true glass of gods will that is to wit the word of God be taken away and not con sydered, anon the promises and gospel that is to say the glad tidings concerning our redemption is out of mind, the beauty of god's goodness is forgotten, and finally the will and pleasure of the Lord is neglected. But on the contrary part who so looketh in the perfit law of liberty and continueth therein, if he be not a forgetful hearer but a doer of the work, the same shallbe happy in his deed. As who should say: He that rightly heareth and under standeth the word and doth express the same with worthy works in such wise as he showeth himself to have a firm & sure understanding of the same whereby he may vaynquish and chase away death, Satan, and sin: he shallbe happy in his deed or work, he shallbe declared by his deeds to be a justified person and saved. For deeds & works in christian men be testimonies and witnesses of our justifying faith and that we do understand rightly and truly gods word. For (as saint Augustine affirmeth) 
Augus.  faith ought to go before works. Yea he declareth plainly that works without faith can not be good, and he allegeth for his purpose that text of saint Paul: Omne quod non est ex fide peccatum est. 
Ro. iiij.  That is to say, what so ever is not of faith, the same is sin. Hereunto also agreeth chrysostom 
chrysostom de fide et Lege. True religion.  where he sayeth: Faith ought to shine before works, and works must be the handmaids or waiting servants and followers of faith.  
second, in this epistle saint james doth teach us (good people) what the right and perfit religion of a christian man or woman is. If any man (sayeth saint james) will seem to be religious amongs you, not refraining his tongue, but seducing and deceiving his own heart, this man's religion is vain. Pure and undefiled religion before 
☞  God the father is this: to visit the fatherless and widows in their adversity, & to keep thyself unspotted in the world. Lo good people here ye have a true definition of religion. It is not to be locked up in stone walls and to depart from the company of the world, as those disguised and false religious persons lately in this realm did, bu●●t is to be conversant amongs men without spot or reproof, it is to visit orphans and fatherless children, to go and secure the poor widows, to go about and to win the people to Christ, to fish men's souls and to bring them into the kingdom of Christ out of the tyranny and reign of Antichrist. I call Antichrist whosoever teacheth other devotions and holynesses than Christ did ordain. For he that is not with Christ is against Christ. Wherefore good brethren and sisters, let us be according to saint james monition here, not only hearers but also doers of the word, but of what word▪ of the bishop of Rome's word, of Antichristes' word which is contrary to Christ's unspotted & sincere word? no but of god's word, to th'intent we may look into the persyte law which breaketh out of free spirit & faith into works of charity. Let us embrace the true religion that is here prescribed and set forth unto us Let us visit the orphans, the desolate widows & our poor neighbours that be destitute of comfort and relief. This let us do of a fire and frank heart not as constrainedly but willingly and gladly.  
This doing we shall declare by our deeds that we have the lively faith that shall justify us in gods sight. In these our deeds, but not by these our deeds nor through these our deeds, we shall as saint james assureth us be happy, and so happy that noman shallbe able to take our joy and bliss from us. For we shall not only live here in this world in peace of conscience and in the kingdom of Christ, but we shall also in an other world inherit the unspeakable joy and felicity of heaven, where liveth & reigneth the father the son and holy ghost perpetually  
Amen.    

The Gospel on the. v. sunday after Ester day which is the next sunday before the cross days, the. xvi. Chapter of Ihon.  
Th'argument  
☞ Prayers are hard through Christ.  

Jesus said to his disciples, after a while ye shall not see me, and again after a while ye shall see me, for I go to the father. Than said some of his disciples between themselves: what is this that he saith unto us, after a while ye shall not see me, and again after a while ye shall see me: and that I go to the father? They said therefore: what is this that he saith; after a while? we can not tell what he saith. jesus perceived that they would ask him, and said unto them. Ye inquire of this between yourselves, because I said after a while ye shall not see me, and again after a while ye shall see me. Verily, verily I say unto you: ye shall weep and lament, but contrary wise, the world shall rejoice. Ye shall so row, but your sorrow shallbe turned to joy. A woman when she traveleth hath sorrow, because her hour is come. But as soon as she is delivered of the child she remembreth no more the anguish for joy that a man is borne into the world. And ye now therefore have sorrow: but I will see you again, and your hearts shall rejoice, and your joy shall no man take from you.   

IN the first part of the Gospel of this day (good people) is a commandment and promise set forth unto us whereby we be alured and stirred to pray. 
●● The virtue of prayers  And surely sith a christian person can no whe● have better comfort in such things as he is troubled in, and in time of necessity and adversity, then instantly to pray and to open his affliction and great with ardent petition and humble suit to God, who only will and can help him in his distress & give him comfort, undoubtedly it is right necessary that we thoroughly percevie & know the institution and intent of this present gospel, to the intent we might be the more inclined and disposed unto prayer. For who would reject and despice prayer as a thing little necessary, seeing it is so much advanced and commanded by Christ unto us? Yea this commandment doth as straightly bind us, as the first commandment of the decalogy doth. This to be true 
●u. xviij.  we may see in another place where Christ biddeth us always to pray and that without ceasing or intermission. Mark that it is necessary then and convenient that we should pray. Wherefore as we be by special word and commandment of Christ drawn and enforced to pray: So also this gospel allureth us to the same with a special promise. For it is here promised us by Christ that our prayers that is to we●e the prayers of christian persons shall not be vain ne frustrate, but that we shallbe surely heard & shall obtain our suits. For why else would Christ have bound this his word and promise with an oath, saying, verily verily, What so ever ye ask the father in my name he shall give it you. Also ask and it shallbe given you. Do ye not hear how our prayers shall not be vain nor frustrate? Who then would now be slothful to pray seeing Christ by his ●●●ciall commandment hath willed us to the same.  
furthermore, ye shall here understand that because we should not think that the labour of our prayers should be in vain: therefore doth Christ here in this place allure us with a notable and special promise as is before remembered. But herein are two things to be considered & pondered of us. The one is that we 
we must pray on lie in the name of Christ.  should pray in none other name than in only Christ's name. Now we pray in the name of Christ when we approach to god in the faith of Christ and do comfort ourselves with the trust and affiance in him, that is to were, that he only is our mediator or advocate, by whom all be forgiven us, and without whom we can deserve nothing but god's indignation and wrath. For I pray you what saint, what holy man is there either in heaven or earth which sueth maketh intercession and is mediator to the father of heaven for us in such wise as Christ is? Assuredly it is Christ only by whose merit and intercession not only we obtain pardon of our sins & righteousness but also he taketh us in the place of his brethren communicating unto us the rovine or of fice of priesthood as testifieth also S. Peter in his 
●●. Pet. ij.  first epistle so that we also by authority and virtue hereof may likewise have access to the father & seek of him in our afflictions grace help and comfort. This thing confirmeth also Christ himself where he sayeth I say not unto you that I shallbe an intercessor or suitor for you to my father. For the father himself loveth you because ye have loved me in believing that I am come from the father. Wherefore good christian brethren sith we have such an advocate and mediator for us yea scythe we also our selves be admitted by Christ to the function & office of priests: I pray you why should we so much depend upon confidence of others to be means & suitors for us? This thing also doth the ancient and holy father S. Chrysostom full well declare in his homely 
chrysostom.  De profectu evangelii Where he writeth in this wise. Thou shall need no patrons or advorates with god, neither shalt thou need to run hither and thither to flatter other that they may entreat for thee, but albeit thou be alone and hast no patron or intercessor, but prayest to god by thyself alone, yet shalt thou thoroughly obtain thy suit & demand. For god doth not so easily grant when other men pray for us as when we pray ourselves although we be full of many vices and sins. Lo what this holy doctor saith. He certifieth the that thou art sooner herd when thou prayest for thyself then when thou makest other to pray for the. Which thing 
Theophilactus in Io han. ca xv.  Theophilactus affirmeth also, where he saith. Mark that albeit saints or holy men pray for us, as the Apostles did for the woman of Cananee, yet we be rather herd when we pray for ourselves.  
Furthermore we must take heed good people that we be suitors unto god in our prayers for nothing that is repugnant to the glory of god to our own salvation and to gods will. For in this behalf that god almighty will neither admit nor hear our prayers it is manifestly showed by that he teacheth us in our pater noster to say. Fiat voluntas tua, thy 
Math. v.  will be done. Wherefore we shall then be hard when in our necessities we desire and require gods help having respect ever and casting our eyes to his will to his commandment and promise and not alleging own worthiness (which is nothing at all) but only the merit of Christ, than I say our petition and suit shall surely be admitted & hard. Forasmoch as all the promises in Christ be est and amen that is to say most certain and sure, as Paul in his second 
ij. cor. i.  epistle to the Corinthians wrytcth. Moreover because oftentimes we be so untoward and foolish, that we cannot espy our own necessity and need: Therefore Christ will likewise teach us what manner 
Ro. viii.  thing our petition ought to be, (pray saith he) that your joy may be full. What joy I pray you is this? undoubtedly it is no worldly or corporal leaping or dancing and rejoicing, but it is a spiritual joy whereof saint Paul maketh mention where he saith. 
Phi. iiij.  Rejoice in the lord. And again I say rejoice. From whence then proceedeth this joy? Surely of faith. But how is this? Truly if at any time I hear the gospel taught wherein is offered by Christ to all men remission of sinew: I must believe it if I will that that sermon or preaching of Christ should do me good. But believe it I cannot, unless by the word the holy ghost be given me which may work such faith in me. That if the word & the spirit worketh in me faith, I need not to doubt any thing at all herein, but that Christ hath not only pardoned me my sins in such wise that they can no more be 
From whence the peace of conscience springeth.  called into judgement and condemn me, but also that he hath reconciled the father in heaven unto me and made him my special good lord and father in such sort as he now knowledgeth and reputeth me for his son and that he will preserve and conserve me unto everlasting lief, and from hens afterward springeth out peace of conscience unto me and the spiritual joy whereof in this gospel our saviour Christ speaketh, but such joy ought always to grow and to be increased if it wolbe made perfect 
ij. pe. iij.  and full. Wherefore that it may grow and with perpetual increase wax greater and greater, undoubtedly god of his most bountiful mercy will bring to pass, ●f so be we instantly call upon him with continual prayers. Sith therefore (good christian people) Christ hath given us in commandment that for such joy of heart we should pray to th'intent it might be made consummate & fully perfect, we must here obey him that we may truly say with the blessed virgin mary. Et exultavit spiritus meus in deo 
Luce. ij.  salutari meo. That is to say. My spirit rejoiceth in god my saviour.  
Finally (my brethren) Christ doth here again setoute the rudeness and ignorance of his apostles before their eyes, and confesseth that his lessons and teachings have been hitherunto but as riddles and parables unto them, and that to the understanding of such things as he taught them it was necessary that he should not speak unto them in parables and ryddelles, but that he should speak of his father unto them openly and freely, that is, that it was necessary that he should send them the holy ghost who might make them able to attain his words.  
And surely good people this kind of ignorance and blindness was not only in the apostles before 
Psa. xiii joh. iij.  they were confirmed with the holy ghost, but it is also naturally planted in all men in so much that there is not one which can either understand or work any thing that good is, unless he be transformed by the spirit of god unto a new creature. We think ourselves nevertheless very prudent and wise even as the apostles did in this gospel saying, ●o now thou speak este freely & openly, neither speakest thou any parable, now I know that thou knowest all thin ●●s. etc. But no doubt this was a very foolish rashness and arrogancy even as that was, that Peter did when he would go with Christ both into prison and into death by which rash promise he shamed himself when before the cock crew he denied his Master Christ thrice.  
Wherefore all this hole thing is written for our cause that we should not arrogauntly presume to take any thing upon us rashly and temerariously, but that we should rather walk in an humble mind and spirit, confessing and knowledging continually that we be both miserable and ignorant persons in such things as concern Christ's glory, forasmuch as without the spirit of god we can never understand the mystery of the gospel. For assuredly the wisdom of the flesh is folly before god, and the more knowledge it boasteth & pretendith in spiritual and divine things, so much the more is the folly of it declared and uttered. Let us then my good brethren and sisters in all our necessities and troubles pray according to the words of this gospel, but to whom? To the father of heaven. In whose name? In Christ's. And what shall we pray for? that our joy 
☞  may be perfit & full. What is this to say? that by Christ our sin being taken away, our conscience may be quiet and sure of everlasting life, which is a right perfect joy. Let us pray that we may be taught openly and plainly without proverbs or parables, that is, that we may receive the holy spirit of comfort into our souls which in god's word may instruct us of all troth. Which grant us God the father of heaven. Qui vivit et regnat in secula seculorum.  
Amen.     


A sermon in the Rogation week or a brief instruction for the weak in the faith what they ought to do in these days of Rogation.  
GOod people this week is called the Rogation week, because in this week we be wont to make solemn and general supplications or prayers which in Greek be called litanies. Now therefore I exhort 
litanies.  you and in the lords name I require you, that in all your Litanies or supplications ye will so do, that the thing may agree to the name, and that this our Litanye, this our supplication and rogation may be made with such true and earnest faith, that we may admonish god and put him in mind of his fatherly promises. He that will not endeavour himself to do this, let him tarry still at home, let him keep him and abstain from this holy procession lest he happen to iritate and to anger god more, than other men shallbe able to pacify and still him. Albeit 
The abuse of these days.  (alack for pity) these solemn & accustomable processions and supplications, which we use commonly as in this week to make, be now grown into a right foul and detestable abuse, so that the most part of men and women in these solemn days of supplication do come forth rather to set out & show themselves and to pass the time with vain & unprofitable tales and merry fables than to make general supplications and prayers to god for their necessities. I let pass the other enormities and vices, which on these days be customably perpetrate and done. I will not speak of the rage and furor of these uplandish processions and gangings about, which be spent in ryotting and in belly cheer. Furthermore the banners and badges of the cross be so unreverently handled and abused that I marvel greatly God destroy us not all in one year. What shall I say? Surely they are now grown into such abuse that there be far greater causes to take them away and utterly to abrogate them with the other holidays, than there were in times past to institute and ordain them. And assuredly it is the part of bishops, of parsons, of vicars, and curates, yea & also of the profane Magistrates to see that those unchristen and ungodly abuses been avoided and taken away, or, if the thing be past remedy, utterly to abolish and abrogate these litanies and supplications thus abused. For assuredly it were much better and 
☞  more christian like, that christian men and women were gathered and assembled together in the church there to make their supplications & prayers to god, than after such an heathen & unruly fashion to mock God and his holy signs. And (no doubt) such as be curates and herdsmen of Christ's church shall render a sharp reckoning and accounts to God for winking at these abuses.  
Now in these Rogation days, two things are 
What is to be demaunded in supplications.  to be asked of God and prayed for. The first is, that God of his goodness and clemency will defend and save the corn in the field, and that he will purge the air, to th'intent that not only the lap of the earth may be replenished with seasonable rain, and that the air may be tempered to the utility and furtherance of the corn, but also that it be not infected & that by the eating and drinking thereof neither we nor our beasts do catch any pestilence, pox, fevers, or other diseases. For as testifieth saint Paul 
i. Tim●. iiij.  in his first epistle to Timothy, gods creatures as meat, drink, corn, and such other things be sanctified 
☜  by the word of God, and by prayer. For from whence come pestilencies & the other kinds of disea says and of sicknesses than that the noisome spirits do infect the air? And by reason hereof commonly our corn and grain be perished, infected, and blasted, and so we (God permiting the same) by eating and drinking our own grain do get us death and grievous affections of the body. For this cause be certain gospels red in the wide field amongs the corn and grass, that by the virtue and efficacy of god's word, the power of the wicked spirits which keep in the air may be broken, and the air made pure & clean, to th'intent the corn may remain untouched & not infected of the said hurtful spirits but serve us for our use and bodily sustenance. Wherefore (my dear brethren) we ought to make these solemn processions with earnest minds and with all reucrence, & in especial we ought to handle and to hear the word of God with devout and religious minds. Thus doing, doubt we nothing, but that god's word will utter and execute his virtue upon the corn and air, that those noisome spirits of the air shall do no hurt at all to our corn.  
second, this is also most of all to be desired & humbly to be prayed for in these rogation days, that God will vouchsafe to bless his creatures not only (as before is said) for the commodity of our bodies, but also for our soul's health, lest our miserable souls do hereby catch unto themselves pestiferous infection and damnable contagion. I mean as thus: The poison and infection of the soul is sin. Now when God poureth upon us plentiful crops and increase of all things: forthwith we being most ingrate and unkind persons do villainously give ourselves to daily banquets and feastings and to most beastly filling of our panchies, hereof by & by ensueth idleness, & of it spring whoredoms, adulteries, blasphemies, cursings, per juries, murders, wars, and all mischief, so that it were much better for us if our corn and cattle did not so happily and plenteously prosper and take.  
So the thing that we demanded in our processions and supplications we do find, for god maketh us here abundantly in this behalf to enjoy our requests and desires and doth minister all things to the body with a large blessing, which thing nevertheless is most present poison and pestilence to the soul and it is the occasion of great mischief. For doubtless surfeiting and idleness, of all enough tynes be the roots, and the fountains of all evils. But alake, alake, this ghostly infection we nothing at all regard, we pass not of it. The pestilence which 
No man regardeth the spiritual pestilence.  noyeth the body we eschew it with great care and we study to drive it away with often prayers and sup plications laying unto it all the medicines and remedies we can devise. But in this spiritual pestilence we go still on and proceed without care or thought and even for this purpose as it seemeth we desire of God large sustentation and abundance of ●l things and to be delivered from the corporal pestilence and infections that we may the more freely and abundantly endure after a delicate sort in that spiritual infection. But assuredly (my friends) almighty god the searcher of hearts while he saith us sleeping in such careless wise and that we nothing regard this so pestilent a pestilence: he also winketh at our destruction according to our own vows & requests, he granteth us copy and abundance of all things and so blindeth us with the prosperous success of all things and drowneth us in the sink and puddle of sins till at last our sins by long use run into a custom and that the name of sin be forgotten.  
Wherefore most dearly beloved brethren and sisters albeit every day we ought to exhibit suppli cations and prayers to the Lord with a rough chastisement of our body to drive away from us so horrible floods of all mischief, namely in this region most addict and given to commessations, to banquetings, to revelings, to surfeitings, to idleness, & to the vices that ●nsue of them to th'intent that god ones at last may lighten us with his grace that we may use his gifts to the health of our soul and to the wholesomeness of our body, in such sort, as these goods of the country, I mean our corn and cattle might be available aswell to the tuition and defence of our body as to our soul's health. But as I have said and say again God hath made us so blind and so unsavoury, that we are waxen plain Epicures 
The abuse of god's gifts.  utterly void of all fear or care of God most shamefully abusing his gifts to the riot of the body and destruction of the soul. And for asmuch as this our detestable wickedness and abuse of this godly institution is not amended but waxeth yearly worse and worse, therefore God hath given us up in to a disallowed mind so that we make these litanies 
Rom. i.  and rogation days by our sins utterly unprofy table and unfruitful unto us. Behold how angry and how sore displeased God is with us, neither is there any to assuage and appease his fury, sith our litanies, our supplications, processions, & prayers wherewith we rather mock god than worship him, spending our time and abusing his benefits in this wise: be rather kindlings and nouryshmentes of god's indignation and vengeance, than mitigations and suagings thereof. God grant therefore and be presently at hand & assistant to us (good people) that ones at last we may come home again to ourselves and to return to the heart and that we may being instincted and kindled with earnest and sure faith put from us his wrath and displeasure, to whom be praises and glory, in secula seculorum  
Amen.   

The epistle on the Ascension day. The first chapter of the acts of the Apostles.  
Th'argument.  
☞ Christ's Ascension into heaven is here described.  

IN the former treatise (Dear Theophylus) we have spoken of all that jesus began to do and teach, until the day in which he was taken up, after that he, thorough the holy ghost, had given come maundemente unto the Apostles whom he had chosen, to whom also he showed himself alive of 
joh. xx.  ter his passion (and that by many tokens) appearing unto them forty days, and speaking of the kingdom of God, and gathered them together, 
lu. xxiv  and commanded them, that they should not depart from Jerusalem: but to wait for the promise 
joh. iiij.  of the father whereof (saith he) ye have herd of me For ●hon truly baptized with water: but ye shallbe 
joh. i.  baptized with the holy ghost after these few days. When they therefore were come together, they asked 
math. iij  of him, saying: Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them: It is not for you to know the times or 
Math. twenty-three. lu. xxiv  the seasons, which the father hath put in his own power: but ye shall receive power after that the ho lie ghost is come upon you. And ye shallbe witnesses 
joh. xv.  unto me, not only in jerusalem, but also in all jewry and in Samary, and even unto the worlds end. And when he had spoken these things, while they beheld, he was taken up an high, and a cloud 
Mar. xvi  received him up out of their sight. And while they looked steadfastly up toward heaven, as he went, behold, two men stood by them in white apparel which also said: ye men of Galilee, why stand ye 
Math. xxiv. mar. xiii Apoc. i.  gazing up into heaven? This same jesus which is taken up from you into heaven, shall so come, even as ye have seen him go up into heaven.   

Well-beloved brethren and sisters in our Saviour Christ, this day is called the Ascension day, because that as this day, Christ our Saviour and redeemer mounted or stied up to heaven after his resurrection leaving his Apostles and disciples upon the earth which thing is one of the articles of our Crede or believe. And albeit saint Luke the holy Evangelist doth ascertain us of this thing in the end of his Gospel which he wrote of the acts and life of Christ, yet for asmuch as he touched the thing but briefly and lightly there, therefore he doth here in the lesson of this day which is the beginning of an other book that he wrote for our instruction of the deeds and acts of the Apostles, entreat the matter more at large.  
first therefore ye shall mark and observe (good people) that the evangelical histories do paint out Christ unto us as yet covered with the burden of the flesh, & as yet not glorified, how be it in the mean 
☞  season he declared himself aswell by his heavenly doctrine as by many his miracles which he showed that he was very God. But in the acts of the Apost l●s he is described and set forth unto us as one that now reigneth & is glorified. Thus therefore saint Luke beginneth his description. In the former treatise or book which I wrote dearly beloved friend 
Theophilus.  Theophilus (which by interpretation signifieth a lover of God) we have spoken of all that jesus began to do and teach. He sayeth not of all that Ie sus begins to teach & do. For our Saviour Christ first did practise and work such things as he afterward 
Mat. iij.  taught. He went to Ihons' baptism. He withdrew himself for a season out of the company of the world afore he would take upon him to preach, and to teach other. The spirit led him into 
Mat. iiij  wilderness, where he fasted forty days and four ty nights. He suffered there most sharp hunger to arm himself with abstinence and patience. He there endured the most bitter assaults and temtations of our ghostly enemy the devil, as appcareth manifestly in the fourth chapter of Mathewe. All this he did to show us an example how we ought to do. We have many teachers but few doers. Thou (sayeth Paul) which teachest another, teachest 
Rom. i.  not thyself. Thou preachest a man should not steal, and thou stealest thyself. Thou that sayest a man should not commit adultery, commytteit whoredom thyself. Thou abhorrest images, & yet thou dost rob God of his due honour. Christ biddeth his Apostles and preachers that their light should shine before men. He would have them to be the salt 
Math. v  of the earth. But if the salt (sayeth he) be unsavoury, wherewith shall it be severed? it is good for nothing but to be cast out of the doors and trodden under feet. And in conclusion he sayeth in this wise. Whosoever doth and teacheth, the same shallbe called great in the kingdom of heaven. Yea he furthermore assureth us, that unless our righteousness do pass the 
Math. v  righteousness of the scribes, and pharisees: we shall not enter into the kingdom of heaven. But will ye know good people what be scribes and pharisees? hearken what Christ sayeth in the. twenty-three. chapter of Matthew. The scribes and pharisees sit in Moses chair. All therefore that they bid you observe, that observe and do, but do not ye after their works, for they say and do not. Yea they bind together heavy burdens and grievous to be borne, and lay them on men's backs, but they themselves will not have at them with one of their fingers.  
But let us now see, whether there be any such scribes and pharisees amongs Christian men, as were 
Origene  in old time amongs the jues. Origene that ancient doctor, writing upon this place of Matthew, 
who be scribes.  sayeth, that those be scribes, which depart not from the letter of the law. These be such persons as teach nothing but the outward observing and as who should say the bark of the law, where as 
Ro. seven.  according to saint Paul the law killeth and the spirit quickeneth. For as saint Austin doth very 
Austin.  well declare, the letter of the law without the spirit is not enough. It is the spirit that quickeneth, 
joh. iij.  of whom, unless a man be borne again, he can not enter into the kingdom of God. This spirit is wont to lead men into all troth, he discloseth and openeth unto us the pith of the law, that is to say, the lively and earnest faith in Messiah that was promised so long before by the prophets, even our sa viour Christ jesus, for whose love we ought freely to fulfil and work the law and not constrainedly like slaves and bondmen, forasmuch as the spirit of God hath enfranchised us and made us Christ's freemen. They than which teach not this freedom and enfranchisement of christian men, that is to wit which teach not the pith or kernel of the law but the bark or houske, be no better than scribes. Now 
The papists be scribes.  I pray you, what other be all papists but even such & worse, for they can scant abide to teach so much as the letter of gods law, which nevertheless being taught nakedly and alone doth but kill, it quickeneth not. Yea they will teach well near nothing but their own traditions, customs and beggarly elements. I have briefly showed you (my friends) which be scribes, according to the definition of the ancient doctor Origene. Let us now see, what he calleth 
what origen calleth pharisee.  a Pharisee. Such as professing (sayeth he) some greater thing do divide themselves as better from the multitude and common sort of men, be called pharisees, which by interpretation be as much to say as divisi or segregati, that is to wit, divided or severed persons. For Phares in Ebrue is called a division. Now according to this definition whether there be any pharisees in Christendom I report me to yourselves. Lord God what divisions, what sects what sundry suits of holy holy persons have we had in England now of late which thought themselves better and holier than the rest of people, yea which would suffer none to be called religious but themselves, where as after the definition of saint james, they were as far wide and differed as much from religious persons, as an ●●e differre from an owl.  
But let us return to our lection. These scribes and pharisees did teach but they did not the things which they taught. Christ (as saint Luke doth here witness) first did the things, and after he taught them. And of all these things (saith Luke) which jesus began to do and teach until the time of his ascension have we spoken in the former treatise. This treatise we call commonly the Gospel of saint Luke. Now than when the Apostles were as on this day assembled and come together they asked Christ, saying: Lord wilt thou at this time restore again the kingdom to Israel? Lo (good people) here ye have a right notable example of the Apostles infirmity and weakness. For albeit they 
The we keen of the apostles.  had heard oftentimes that Christ's kingdom or reign should be spiritual yet they continued still to dream of a certain corporal Monarchy or rule. But now what doth Christ unto them? Albeit they thought & spoke foolishly, yet he rejected them not; but right gently he plucketh them away from those carnal thoughts, saying: It is not for you to know the times or the seasons which the father hath put in his own power, as who should say, meddle ye with your office whereunto ye be appointed. Your office is to testify of me & of my doctrine. Ye shallbe witnesses (sayeth Christ) unto me, not on lie in jerusalem, but also in all jury and in Samary, and even unto the worlds end. And here is to 
The office of apostles or preachers.  be noted that Christ will not have his preachers curious upon idle questions or vain philosophy. For their only office and feat is to preach Christ and his doctrine, that is to wit, to set forth and pro pound only such things as Christ hath taught & done to be believed of the ignorant people for which cause also the holy ghost was given unto them, even 
☜  to th'intent to make the Apostles meet to teach and us to receive their teaching. Now when Christ had spoken these things, while his Apostles beheld him, lo suddenly he was taken up on high, & a cloud received him up out of their sight. Here (my brethren) 
The fru te of the ascension  ye shall mark the fruit and profit of our sauiour Christ's Ascension. For by his stying or ascending up into heaven he wrought two things for us. The one was, he had a most goodly and glorious triumph upon our mortal enemy the devil. The other was, he anon sent down the holy ghost to his Apostles, as also the prophet David witnesseth, saying: Ascendit in altum, captivam duxit captivitatem, dedit dona hominibus. That is to say. He ascended up on high, he led captivity captive, he gave gifts to men.  
Finally, ye shall mark that our Saviour Christ at his departure from his disciples when he mounted up to heaven, comforted them by his angels, so rely promising them, that even such one as they saw him ascending now up to heaven, they should in the last day see again, at which time undoubtedly he shall render to every man his reward according to his deeds. They which have done wickedly, and would not believe, shallbe condemned into hell fire, where shallbe weeping and gnashing of teeth. But they that have believed on Christ jesus & with worthy deeds have expressed and declared their faith to the world, they shall inherit the kingdom of heaven and shall enter into the joy which the father of hath prepared for them. To whom with the son and holy ghost be glory and laud in infinita secula.  
Amen.    

The Gospel on Ascension day, The xvi. chapter of Mark.  
Th'argument.  
☞ Of the commission that Christ gave to his Apostles to preach his gospel through out the hole world. And how Christ ascended up to heaven.  
AFter this jesus appear edagayne unto the eel leaven as they ●at at meat: and cast in their teeth their unbelief and hardness of heart, because they believed not them which had seen that he was risen again from the dead. And he said unto them: Go ye into all the world, and preach the Gospel to all creatures: he that believeth and is baptized shall be sau●d. He that believeth not shallbe damned.  
And these tokens shall follow them that believe. In my name they shall cast out devils, they shall speak with new tongues, they shall drive away serpents. And if they drink any deadly thing, it shall not hurt them. They shall lay their hands on the sick, and they shall recover. So then when the Lord had spoken unto them he was received into heaven, and is on the right hand of God. And they went forth, and preached every where: the Lord working with them and confirming the word with miracles following.  

THe Christian man's life in this present Gospel (good people) is set before our eyes. For faith and charity are here proponed unto us as in all the rest of the gospels. Wherefore sith the Gospel bringeth ever these two with it, we ought also continually to preach and entreat of them. For he sayeth who so believeth and be baptized shallbe saved, which things we shall now in order peruse and consider.  
first of all Christ upbraideth in this Gospel 
Incredulity.  his Apóstles of their faint believe and hardness of heart and consequently blameth them declaring what they wanted and yet he rejecteth them not neither is moved rigorously and hastily against them but he gently blameth them none other wise than if one of us would say to an other. Art thou not ashamed to do the thing thou goest about? speaking after this sort to bring him to know himself & to make him ashamed that he may leave of his evil enterprise or work, and yet we reject him not nor hate him nor yet pluck our love from him. Neither was it a light matter why the Lord rebuked his disciples, for surely infidelity or lack of believe 
☜  is of all sins that can be named the greatest. And he expresseth unto them the manner of their misbelieve when he sayeth, that their hearts were hardened, and yet notwithstanding he handleth them gently and mildly. All these things were done to our comfort and consolation that we should not be discouraged though we be any thing faulty in our faith as if we doubt, stumble, or fall, but rather that we should quickly rise again, establish our faith and run to God taking trust & affiance at him and constantly also retaining it, namely sith he dealeth with us not according to rigour, but can wink at our falls & infirmities. And he that reputeth him to be such shall also find him such one: I say if he can take him for a merciful God he will suffer himself to be found such one, he will so declare himself towards him. Contrary wise an evil conscience and an unfaithful heart doth not so, he beareth no such affiance towards God, but flieth from him, reputing him a sore & rigorous judge, and therefore also find him such one. The same we must also do with our neighbours. If we see any serve from the faith he is not to be beloved in his malice but we ought to reprove and lay his fault and shrinking before his eyes but yet not after such fort that we should hate him or be against him or turn our friendship and love from him. For 
Gal. vi.  thus sayeth say●t Paul. Brethren although a man be found in any fault, you that be spiritual redress 
☞  such a person with the spirit of meekness. But the most holy father or god rather, the bishop of Rome which will be called Pope, his bishops, his priests his monks, his canons, his freers, and his nuns can not abide when that they be found in any notable crime, to be reproved. For what so ever evil do chance they pretend and allege for them that it come not through their fault but through the fault of their subjects. Their subjects and such as be 
Evil aught to be punished.  under their obedience shallbe cruelly and roughly handled. Summa summarum any injury and wickedness ought to be punished, but love and verity must be kept towards every man. Neither ought we to suffer our mouth to be stopped. For none of us all shall so live as long as we be in this flesh that we can be found on every part blameless. But I am faulty in this thing, and an other in that.  
Namely sith it is right manifest to all men that even th'apostles themselves lacked that which was chief and the highest point of all, where as notwithstandynge, they were the corner stones and the rocks of foundation, yea and the best and the most ex cellent part of christendom. No man yet thinketh that th'apostles were utterly and all together infidels. For they believed the things that were written in the law and in the prophets, albeit they had not yet the full perfection of faith. Faith was in them and it was not in them. faith therefore is a thing which always groweth bigger and bigger according to the parable of the mustard sede. So the Apostles were not utterly void and destitute of faith for they had a part of it. For it is with faith as it is with a man that is sick and beginneth by little and little to creep up & wax strong. The lord than expresseth and declareth to his apostles where in they believed not and what they wanted, which doubtless was that they perfitly believed not his resurrection. For albeit they believed all the rest, yet in this behalf they remained infideles. For happily they believed also this that God would be merciful 
Christ upbraideth his apostles of their infidelity.  unto them, but yet this was not enough. For it was necessary also that they should believe Christ's resurrection. Wherefore he upbraideth them of their infidelity saying that albeit they had seen altogether yet they believed it not, and that they yet wanted this article of resurrection. What is it than to believe the 
What it is to believe the resurrection of Christ.  resurrection of Christ which beareth so great a stroke and is of such importance that the disciples were called infideles and misbelieving persons for the default of it? Certes, to believe the resurrection of Christ is nothing else than to believe we have a reconciler before God which is Christ which maketh us at one with God the father and justfieth us in his sight. For what so ever is in man of his own nature and birth without regeneration is but sin and death whereby he heapeth upon himself god's vengeance. Again, God is the eternal justice and clearness, which of his nature hateth sin. Hereof it cometh that between God and man is perpetual enmity neither can they be friends or agree together. Christ therefore being incarnate did both translate our sins upon himself and drowned the wrath of the father in himself to reconcile us to his father. Without this faith we be the children of vengeance, we can do no good work that may be acceptable to God, neither will God hear our prayers. For thus in the. xviij. psalm it is written. They cried and there was no helper, to the Lord, and he answered them not. Yea the most excellent work whereby we thought to obtain grace, help, & comfort of God was imputed unto us for sin, as the prophet in the. cix. psalm saith: Oratio eius in pec catum fiat. Be his prayer counted for sin, for surely we can not with all our powers of our own nature pacify god. We needed therefore Christ to be me diatour for us to the father, and to make us at one with him, and finally to obtain what so ever is ne cessary for us. By the same Christ it behoveth us to ask of God what so ever thing we need, as Christ 
joh. xvi  himself instructeth us saying: What so ever ye ask the father in my name it shallbe done unto you. What soever we demand of God, surely by this Christ (which hath satisfied for our sins) we must obtain and get it. For Christ is he which layeth a garrison about us, he is the defence and buckler under 
lindx;  whom we be hidden, even as the chickens be nourished and hid under the wings of the hen. By him only our prayer is allowed before God. By him only we be herd and get the favour & grace of the father. This is now to believe upon Christ's resurrection if as it is recited we believe that Christ hath borne upon him aswell our sins as the sins of the hole world & hath drowned in himself the one and the other and also the ire of the father whereby we be reconciled to God and made righteous before him. Now ye see yourselves how few christian men and women there be which have this faith whereby all men be delivered from their sins 
All out ward christian men belove not in the resurrection.  and be made righteous. For they believe not in the resurrection of Christ, that their sins be taken away also by Christ, but go about to be justified by their own works. This man entereth into the cloister & is made a monk or freer, she a nun some one thing, some another, that they may be delivered from their sins, and yet they say they be leave in the resurrection of Christ, where their works do show clean contrary. Wherefore this article have the holy fathers preached and inculked specially before other. For thus saint Paul in the. xv. chapter of his first epistle to the Corinthi. sayeth. If Christ hath not risen from death to life than vain is our preaching, vain also is your faith, And a little after. If Christ have not risen vain is your faith, ye be yet in your sins. What manner consequence is this? how do this follow? Thus truly, if Christ rose not from death to life, it followeth, that sin & death did swallow him up and killed him. After that we could not rid ourselves out of our sins, jesus Christ took them upon him to tread under his feet death and hell, and to be made Lord over them. Now if he rose not again, than surely he overcame not sin, but was overcome of sin.  
And if he rose not again, he redeemed us not, and so we be yet in our sins. Furthermore in the tenth to the Romans he sayeth thus. If thou confessest with thy mouth jesus to be the Lord, and believest in thy heart, that God hath raised him from death, thou shalt be saved. Here unto agreeth all 
☞  scripture both old and new. But it is not yet suffi cient to believe the resurrection of Christ. For all wicked persons believe this, yea Satan doubteth not but that God suffered & rose again. But we must 
☞  also believe the sum of the resurrection and also what fruit and profit we have taken thereby, that is to say, pardon of our guilt and as it were a jail delyverey of all our sins that Christ passed through death and by it overcame sin & death, yea and what so ever could hurt us he trod under his foot and is constitute and made at the right hand of the father in heaven the mighty Lord over sin, Satan, death, hell, and what soever hurteth us and that all these things be done for our sake which thing the wicked persons believe not. Ye see than (my friends) how much is laid in this article of resurrection so that we may better want all the rest than this one article. For what were it to believe all the articles, as that God was borne of the virgin Mary, that he died and was buried: if thou dost not also believe that he rose again? And this God 
Abac. i.  meaneth in Abacuc where he sayeth: I shall work a work in you which no man shall believe when it shallbe told. And this is the cause why Paul in all his epistles handleth no work or miracle of Christ so diligently, as he doth the resurrection of Christ.  
Yea he letteth pass all the works and miracles of Christ, and chiefly teacheth us the fruit of it, so that none of th'apostles hath so painted Christ unto us as Paul. Wherefore not without cause Christ said 
Actu. ix  to Ananias: This is my vessel of election to bear my name before the heathen people, and kings and the children of Israel. It followeth in the text: Go ye into the hole world, and preach the Gospel to every creature.  
What shall they preach▪ none other thing, but that Christ is risen from death, and that he hath vanquished and taken away sin and all misery, 
what is gospel.  he that believeth this, is saved. For the gospel (which in the Greek soundeth a glad tidings) is nothing else, but a preaching or showing of Christ's resurrection, he that giveth faith unto it is safe, he that doth not, is lost. And here consider me the nature of 
faith constraineth no man.  faith. Faith constraineth none to the gospel, but leaveth every man to his own liberty and choice He that believeth, may freely believe, he that cometh let him come, he that will not, chose him. And here again ye shall mark that the Romish bishop erreth and doth nought, in that he goeth about by violence to draw men to the christian faith. For besides the preaching of the Gospel, Christ gave nothing in commission unto his disciples. So they preached it accordingly to their commission & left it in men's free liberty to come to it or not. They said not, either believe it or I will kill the. So ye see 
☞  that infidels as turks, saracens, & jeus ought not vio lently to be drawn to our faith, but lovingly rather invited and alured. But here is a doubt, how this text ought to be understand (go into all the world) sith the Apostles never passed through out all the world. For none of the apostles came so far as to us. Further more there be many Islands found out now in our time which be inhabited with people to whom god's word was never preached, where as 
Ps. viii  yet the scripture confirmeth, saying: In omnem terram exivit sonus eorum, that is, their sound went forth into all the world. I say their preaching went out into all lands although it be not yet come into the hole world. And this coming out is be gone, albeit it be not yet finished and ended, but it spreadeth continually more and more and shall do ty● the last day. And it is with this commission or ambassade of preaching as it is with a stone, when it is cast into the water, for it maketh waves about it, & one wave driveth forth another, till they come to the shore, & albeit there be in the mids a great calm, yet the waves cease not, but go continually forth. Even so it is with the preaching of the gospel, it began by th'apostles, and it still goeth forth, and by preachers it spreadeth further and further, it suffereth in the world persecution and chasing away, yet it is always opened more & more to such as heard not of it before, though in the mid journey it be driven down and be made stark heresy. Or it may be likened to an embassage that one sen death out, as if our sovereign lord the king of England should send his ambassadors into France, or Spain, we say that an ambassadie is gone forth from our king thither, all be it the am bassadours be not in deed as yet come thither. It followeth in the text. He that believeth and is baptized shallbe saved. Here ye shall note that god doth 
Signs joined to the word.  hang an outward sign to his word which sign maketh his word to be the stronger unto us, so that it confirmeth our hearts & maketh us not to doubt thereof. Thus God did set the rain bow for a sign to. Noye to assure him he would no more destroy the world. with ●loudes. So that this rain bow is as it were a seal or surety both to Noye and to all us none otherwise than a seal is put to writings to make them sure. And like as princes and noble men he known by their colours, badges, and arms: even so dealeth god with us and hath established his words as with a seal that we should nothing doubt 
Goe xvij  He gave to Abraham circumcision for a sign of Chri stes coming that should bless the world. Likewise hath he done here by putting to this promise of salvation an outward sign, I mean baptism For baptism is as it were a watchword to put god in remembrance of his promise, which if it can be had, ought in any wise to be taken (as saint Austin 
Austin.  sayeth) and not to be despised. But if it can not be had, or if it be denied a man, yet he shall not be damned so that he believeth the Gospel. For where the Gospel is, there is baptism and all that pertaineth to christianity. And therefore the Lord sayeth. He that believeth not shallbe damned. He sayeth not, he that is not baptized. For baptism without faith is nothing worth, but it is like to a paper that hath a seal hanging to it and hath no writing in it. Wherefore they that have signs (which we call sacraments) without faith, they have seals without writings. Furthermore ye see here (good people) what is th'office of such as wolbe called Christ's apostles, that is to wite, to go into the world & preach Christ's Gospel. And so here ye may judge whether the bishop of Rome with his gallant prelate's which ride like princes upon their moils & never preach one word but rather stop the mouths of true preachers, aught to be called apostolic persons or no. It followeth in the text.  And these tokens shall follow them that believe. In my name they shall cast out devils, they shall speak with new tongues, they shall drive away serpents. And if they drink any deadly thing, it shall not hurt them. They shall lay their hands on the sick, and they shall recoves. 
My friends how shall we verify this text, that he that believeth shall have power to work all these signs? for the Lord saith that these tokens shall follow the believers. Moreover it is certayuly known unto us that not all the Apostles wrought them. For it is recorded of none to have drunken poison but of John the Evangelist. Furthermore if this saying of Christ must needs stand, few shallbe saved for very few of the saints have done all these. Some therefore to avoid this inconvenience do ex 
A mystical interpretation.  pound these signs mystically, saying that they do speak with new tongues which where as before they taught devilish doctrines, now they confess Christ and so they be new men. By taking away of serpents they understand the destroying of pestiferous doctrines, heresies and sects. By drinking of poison without hurt, they understand that the reading or hearing of false doctrines shall not hurt them. By healing and curing of sick persons they understand the healing of the soul. Albeit this interpretation is honest and a matter of troth that such as believe shall work these feats, yet it is not the right sense and meaning of this text. This than is the meaning. Where a christian man hath faith, he shall have power to work these signs and they shall follow him, as Christ himself 
Io. xiv.  sayeth in an other place: verily verily I say unto you, he that believeth in me the works that I do he shall do, yea and he shall do greater than they be. For the christian man hath the same power with Christ, Christ is a community, he is set in the same goods with Christ. Furthermore Christ gave them power against wicked spirits to cast them out & to heal all manner of sicknesses as it is red in the tenth of Matheu. Also in the. nineteen. psalm ye read: Thou shalt walk upon Lions and Dragons. Wherefore where a christian man is, the power to work these signs & miracles is not taken away, as by many exemples it hath been proved. But no man ought to do them, unless it be necessary and the case require it. For the Apostles themselves wrought not these miracles but only to the testification of god's word that so by my racles the Gospel might be confirmed, as the text sayeth. They went and preached every where, the Lord working with them and confirming the word with miracles following. But now after the the Gospel is spread abroad and opened to the hole world, miracles be not necessary as they were in the Apostles time. 〈…〉 loweth: when the Lord had spoken unto them, he was received into heaven. That is to say, he went up to begin his spiritual and heavenly kingdom, and drew with him our hopes into heaven that thither, whether we saw him ascend we should also follow. And he sitteth on the right hand of God. This is a manner or figure of speaking and it signifieth, he is God, ●●all and of like power with the father. And as the prophet sayeth, he ascended up on high & hath led captivity a prisoner. So that now, we be no longer in thraldom, for Christ hath carried it away with him and made us the children of his father to live eternally with him in heaven. To whom be glory for ever and ever.  
Amen.    

The Epistle on the sunday after the Ascension day. The. i. Epistle of Peter the. iiij. chap.  
Th'argument.  
☞ An exhortation to do good works according to th'exemple of Christ.  
most dear beloved brethren. Be ye therefore sober, and watch unto prayer. But above all things have fervent love among yourselves. For love shall cover the multitude of sins. Be ye herberous one to another, without grudging. As every man hath received the gift, even so minister the same one to another, as good ministers of the manifold grace of God. If any man minister, let him do it as of the ability which god ministereth unto him, that god in all things may be glorified thorough jesus Christ.  

GOod brethren and sisters in our saviour Christ the lection of the epistle of this day red in the church is taken forth of the. iiij. chapter of the first epistle of the Apostle & messenger of Christ S. Peter. 
The occasion of this epistle.   
Ye shall therefore understand that forasmuch as this holy man S. Peter had now in the chapters going before this place sufficiently taught the jews and others whom he wrote this epistle unto, of the faith and justification which cometh by Christ, he doth now in the chapters following monish them of good works, according to the manner of sincere 
☜  and pure preachers, which before they give any pre ceptes of good manners, will first entreat of the causes of new life. Wherefore this present lesson is nothing but an exhortation to good works after the example of Christ. Thus than he sayeth:  Be ye therefore sober and watch unto prayer. 
This text containeth a general exhortation to all such things as become christian men to do in 
Sobrenes and modesty.  this life. For modesty and soberness be not so greatly good works, as they be the self rules whereby all good works be tempered. Ye shall therefore understand here by modesty and soberness first those civil virtues which have contrary vices, arrogan ●ye and pride. In like wise doth also Paul under stand them in the. xii. to the Romans where he writeth. I say unto you by the grace which is given me to every one of you, that none think proud lie of himself above that it becometh him to think but let him so think that he be demure and sober even as God hath bestowed to every one the measure of faith. second, ye shall understand by modesty and soberness here, also the soundness of mind so that ye think modestly & soberly of god's word, lest through your own imaginations and good intentions ye go away from the true understanding of god's word, or suffer yourselves to be plucked away with any manner wind of new doctrine. Now when we be modest and sober as well in life as in doctrine it followeth consequently that we must needs watch and give ourselves to prayer. It followeth.  But afore all have fervent love amongs yourselves, for love shall cover the multitude of sins. 
As though saint Peter should say. It may hap pen peradventure that a man may fain with himself that he is sober, modest, and busy in prayer. 
charity  Therefore before all things see ye have charity with out which, your demureness, your soberness, your prayer may be but feigned and cloaked works, with out which charity also they be nothing worth nor yet thankful to God according to the saying of 
Math. ●  Christ. When thou shalt offer thy offering at the altar and remember'st, that thy brother have aught against thee, leave there thy offering, and go and be at one with thy brother first, and then come and of free thy oblation. Doubtless (my brethren) charity is to be preferred before all other works for without it none of all our other works can please God as Christ himself witnesseth Math. v. And also the prophet Esay in the first chapter. Thou shalt no more offer to me sacrifice and so forth, but learn to do right, help the needy. etc. And saint Peter will 
Vehement charity.  that our charity be vehement or fervent, not cold and negligent such as theirs is, which with their mouth make as though they love a man, but with their heart they hate him as evil as a toad. And he addeth the cause, for love or charity covereth the multitude 
☜  of sins. This sentence is taken forth of the x. chapter of the proverbs. For the most proper office of charity is to hide the infirmities of the neighbour. Furthermore hospitality and harbouring without murmuring or grudging is also one of the effects of charity. It followeth in the text.  As every man hath received the gift, even so minister the same one to another as good dispensers or stewards of the manifold grace of god. 
Here good people, the Apostle Peter exhorteth every man particularly to do his office in his calling. He that is a preacher of god's word, ought to be content with his gift and to execute his duty in his vocation, that is to wit, he ought to preach 
☞  not his own dreams, but the sermons and words of God, and so of all other offices in Christ's congre gation, which if they were done according to S. Peter's advise here, we should both have gods word more purely set forth, and also the church in better unity and concord. Then according to every man's gift, and (as Paul sayeth) even as God hath allotted every man according to the measure of his 
Ro. xii.  faith, so let him serve in his calling. As good stewards or dispensers let them behave themselves 
Good stewards.  in executing their office. I pray you is not he a foolish steward which of other men's goods would 
☞  glory and take a pride, where he is but only the steward and not the owner of them? Now they be good stewards which be faithful and prudent, which know what, how, to whom and what time they ought to preach and lay out the treasure of god's word, the treasure I say of the manifold grace of God according to the sundry and manifold gifts. He that speaketh let him speak the sermons and words of almighty God, let him not preach his own gloss, his own inventions his own dreams and fausies. And to what so ever ministration he be called and appointed in the church, 
Ex virtute.  let him do it (sayeth saint Peter) as of the virtue, power, and ability which God ministereth unto him, and not as though he were able by his own wit & prudence to execute his ministery. It followeth.  
That God in all things may be glorified though row jesus Christ.  
Here saint Peter declareth the principal end of all our gifts offices and good works, which is that by them should rise contentions, strifes, debates, and discords. Now God is glorified by our 
How god is glorified by our gifts and works  gifts, offices, duties, and works, when we so use them that the congregation may take profit & edification thereby, and may take occasion by the good distribution of the same to glorify God by jesus Christ. For our Saviour Christ jesus ascending up to heaven distributed and gave gifts unto men as the prophet sayeth. To 
Ps. lxvij  whom be all glory, all praise, all empery and dominion aswell to save as to rule and govern his faithful ones, together with the father and the holy ghost foreever and ever  
AMEN.    

The Gospel on the sunday after the Ascension day. The. xv. chapter of Ihon.  
Th'argument.  
☞ The holy ghost is promised to be sent by Christ to his Apostles.  
Jesus said unto his disciples. But when the come forter is come whom I will send unto you from the father (even the spirit of troth, which proceedeth of the father) he shall testify of me. And ye shall bear witness also, because ye have been with me from the beginning. These things have I said unto you because ye should not be offended. They shall excommunicate you: yea the time shall come, that whosoever killeth you, will think that he doth god service. And such things will they do unto you, because they have not known the father neither yet me. But these things have I told you that when the time is come, ye may remember them that I told you.  

FOr asmuch as our Lord Christ in his maundy (good people) with many promises had bequeathed 
Paracletus.  and deputed the holy ghost to his Apostles, he doth now at last name him more plainly with his proper name of office, declaring thereby what profit and commodity he shall bring to the world. He sayeth: when the comforter is come. This proper and true name he giveth the holy ghost calling him paracletum, that is say a comforter. For who else certifieth our conscience, that we should believe that 
Ro. viii.  by Christ we be the children of God and cry Abba father, but this only comforter? I pray you, who maketh us both desireful and also hardy to confess this faith? Who comforteth us in all such misfortune and afflictions as we suffer in this world for this confessions sake? Surely the same self good spirit, which proceedeth from the father doth all this, this is his feat and office. For thobtaining of which spirit, the prophet David so busily prayeth in the. l. psalm. But ye may more lively behold the nature and working of this holy ghost or spirit in the apostles, which before the coming of the holy ghost, in tribulation fled from the Lord and utterly denied him. For they hid themselves in corners, some here some there. But wha this spirit, this comforter was once confirmed in them: then they confessed Christ freely and his resurrection in so much that they also took pleasure and delight 
Act. v.  in the cross or affliction that was laid upon them as appeareth plainly in the Acts. 
The spirite of truth.   
Now this comforter, because by the virtue of his office he maketh men truth tellers, yea and comforteth and strengtheneth the faithful in the confession of the troth, by the virtue also of his office he shall testify of Christ. So ye must here mark that the holy ghost ought to bear witness of Christ. But what shall he testify, what shall he teach of Christ? Undoubtedly none other thing but that which 
☜  Christ preached and taught before, that is to say, he shall make them which before could not perceive Christ's doctrine, now to understand it, by writing the gospel in their hearts. A man's own wisdom can here do nothing, it must be this holy spirit & comforter which must do the deed, even as jeremy 
The prophecy of jeremy.  the prophet in the. xxxi. chapter sayeth: I shall plant my law in the inward parts of them and write it in their hearts, and willbe their God and they shall be my people. And from thence forth shall noman teach his neighbour or his brother and say: know the Lord. But they shall all know me from the lowest to the highest, sayeth the Lord. Of all these things it is gathered manifestly that without the holy ghost we neither can know the truth nor bear witness unto Christ jesus.  
second, ye may espy here (good people) very plainly th'office of Apostles or Christ's messengers That is to wit, that they ought to bear witness of Christ. For to testify or bear witness in scripture 
☞  signifieth to teach and speak not the thing that pleaseth us but the thing that almighty god hath commanded. After this sort is Christ named in the psalm a faithful witness in heaven. Also Esay the 
Psalm. lxxxviij. Esa. lv.  prophet speaketh of Christ in the person of the father. I have set him for a witness to the people for the prince and master of the gentiles. Wherefore sith the record and witness of Christ and of his apostles ought to be equal and agreeable togethers: surely they must have one tenure of their testimonies, and furthermore it must needs follow that the holy ghost executed his testimony and record by the apostles as in the. x. of Matthew it appeareth. It is not you (saith Christ) which speak, but the spirit of my father which shall speak in you. Where be now these fellows which here tofore have cried that the holy ghost have revelated and disclosed to th'apostles and fathers certain secreter and higher things which be not comprised in the gospel? To whom will ye give more credence? To Christ or to these vain triflers? Christ sayeth that the holy ghost shall testify of him to the world and shall make men meet and apt to receceyve his gospel and shall teach none other thing than that which he himself hath taught. But these triflers babble that the holy ghost ought to teach some thing of more excellency than that which is comprised in the holy gospel. Surely I would think it most convenient that we should obey and believe him to whom the father of heaven bare witness saying: This is 
math. iij  my well-beloved son in whom I am right well pleased hear ye him. But they that can not be satisfied with Christ's doctrine to whom not only th'apostles but also the holy ghost hath borne witness, let them at their apparel chose them other doctrines. Certes I will not counsel you like owls to wander in darkness but rather to fix steadfastly your feet in the ●yght.  
Last of all ye shall consider and note (good Christian brethren and sisters) in this gospel, that the word and institution of Christ, of which the spirit & the apostles do testify, can in no wise b grateful and acceptable to the world. For those that will admit this word, the world wool cast them out of all ho nest men's company (as they call honest men) they will as heretics drive them out of their churches and assembles, they will excommunicate them, they will curse them with book bell and candle. Yea if they may with all kind of punishment and death persecute the true Apostles and messengers of Christ they will think to do a high service to God, & that their zeal hath highly served gods will. But what sayeth Christ in the mean season? Therefore I will be with you. They shall so handle themselves towards you, because they know neither me nor my father. Here ye see with what success and fortune in this wicked world the most precious word of the gospel with the imbrasers thereof be commonly received. For thou mayst not look to live a sweet an idle and a delicate life if thou wilt confess Christ for he that will live after a godly sort (as sayeth 
ij. tim. ij  saint Paul) must needs suffer persecution. And in an other place he sayeth: If I would please men I 
Gala. ij.  should not be the servant of Christ.  
Wherefore if persecution shall invade us for confessing of Christ: it is good that we be armed with god's word that we may know how persecution hangeth over our heads by the proper will of God to th'intent our faith might thus by such persecution be clarified, tried, and purged. For if we be full certified hereof, we can not easily be offended with temptation but with a patient mind we shall suffer all the wrong that the world for Christ's cause will put us to. And surely this shallbe a comfort unto us, that our persecutors for all their proud brags and vaunts neither know Christ nor his father. Finally we be right well assured that the trouble and affliction of this time (as Paul saith) can in no wise be compared with the glory to come that 
Ro. viii.  shallbe disclosed unto us. With this our knowledge comforting ourselves we shall remain quiet in our conscience, still awaiting with steadfast hope for the immortal crown of the said glory which the father of heaven hath prepared for us. To whom with the son & holy ghost be all glory and praise for ever and ever.  
AMEN.    

The Epistle on whitsunday. The. ij. chapter of the acts of the Apostles.  
☞ The holy ghost is here given according to Christ's promise before.  
When the fifty days were come to an end, they were all with one accord together in one place. And suddenly there came a sound from, as it had been the coming of a mighty wind and it filled all the house where they sat. And there appeared unto them cloven tongues, like as they had been of fire, and it sat upon each one of them: and they were all filled with the holy ghost, and begun to speak with other tongues, even as the same spirit gave them utterance. There were dwelling at jerusalem, jues, devout men, out of every nation of them that are under heaven. When this was noised about, the multitude came together, and were astonied, bycuase that every man heard them speak with his own language. They wondered all and marveled, saying among themselves: behold are not all these which speak, of Galilee? And how hear we every man his own tongue wherein we were borne? Parthians and Medes, and Elamytes, and the inhabiters of Mesopotamia, and of jury, and of Capadocia, of Ponthus and Asia, Phrygia, and Pamphilia, of Egypte, and of the parties of Ly bia which is beside Siren, and strangers of Rome, jews and Proselytes, Greeks and Arabians: we have heard them speak in our own tongues the great works of God.  

CHrist had oftentimes (good people) promised unto his disciples the holy ghost to confirm them in the true doctrine. For without the holy ghost noman can tyghtly either understand or certainly believe the word of God, neither can stick by it costantly without staggering or shrinking from it. 
Io. xiv  It is the holy ghost doubtless that teacheth all things and that putteth men in mind of gods will. And therefore Christ sayeth in the ten Chapter of Matthew. It is not you that be the speakers, but it is the spirit of your father which speaketh in you. Where fore this often promys● of sending the holy ghost which was made to the disciples, Christ now in this day of Pentecost perfou●neth. But because it helpeth little to know that the disciples received the ho lie ghost, oules we draw this receiving also to our profit, & avanntage, therefore it were good to know the causes why the holy ghost was sent.  
Ye shall therefore understand (good people) that the holy ghost was not sent to th'apostles nor at this day is sent as some men do dream, to teach a diverse or strange doctrine from Christ's doctrine which Christ either taught not before or had forgot 
The causes why the holy ghost is sent.  ten to teach: But he was sent and is sent for three causes. The first is that he sh●●de teach and put in mind & expound all such things as Christ taught And of this final cause and office of the holy ghost our Saviour jesus Christ in the. xiii●. and xu chapters of John very copiously and at length speaketh.  
The second cause that the holy ghost is sent, is to confirm, strengthen, and as it were to seize us & to make us full assured and certain of the verity of god's word. Of this office the epistle of this day maketh menc●●i●, while it declareth that the holy ghost sat upon every of them and filled them, which thing betokeneth nothing else, but that the holy ghost confirined and certified the minds of the Apostles upon the verity of god's word, and therefore 
Ephe. i. 1. cor. i.  he is called of Paul the gage and the earnest.  
The thyde cause that the holy ghost is sent, is that in temptation he might comfort us and preserve us from desperation, and therefore he is called paracletus that is to say a comforter. Now therefore if ye covet to know, who & what the holy ghost is which is called the third person in trinity, consider well the foresaid offices of him, and ye shall right lie answer: The holy ghost is God equal with the 
A description of the holy ghost.  father and son, which was to this intent sent of them both, that he should more clearly expone the divine will of the father which was openly published to the world by Christ, and that he should put men in remembrance of the same and confirm it in their hearts to th'intent they might boldly confess it. But let us now approach to the text of this present lesson.  
When the day of Pentecoste. 
Pentecost.   
That is to say the fifty day from Ester was a fulfilling which was one of three solemn feasts in which all the jews were wont to be assembled according to the law of Moses in Deuteromye in the xvi chapter, which feast we christian men do observe with an other liberty & for an other respect than it was kept of the jues. For we do solemnize & keep this day only in memory of the special and wonderful sending of the holy ghost as on this day. When this feast (I say) of the jews called Pentecost otherwise named the feast of weeks was in the complyshing and doing, the Apostles were all with one accord together in one place, as Christ had commanded them before to do, that they should 
Actu. ij.  not depart from jerusalem but that they should await for the promise of the father.  
And suddenly there came a sound from heaven, as it had been the coming of a mighty wind, and it filled all the house where they sat.  
My friends this sudden coming of the holy ghost doth admonish us of the manner or form of his coming which is not human nor chanceth after man's fashion, but as the similitude declareth in the third chapter of Ihon. The spirit or wind bloweth where it will, and thou hearest his voice, but thou knowest not whence it cometh nor whether it goeth. Now for as much as Christ applieth this similitude and saith: So is every one that is borne of the spirit, therefore ye must also understand here, that the holy ghost in deed cometh unto us, but how or after what sort it passeth man's wit and capacity▪ which neither can comprehend the manner of his coming neither yet the quality of his action, albeit of the action & presence of the holy ghost we be made certain even as we may be certain of the blowing of the wind.  
Finally it is here to be considered in what wise 
☞  the holy ghost is to be received of us. Surely he is not to be received simpliciter as a dove that must be miraculously sent from heaven, (as certain heretics at this day do think) neither is he to be taken as a virtue of God proceeding from the father and from the son (as Campanus thinketh) neither yet in a prescribed and devised form as the papists have prefixed him before all their counsels were they never so contrary to god's word, but he is to be received as very god of the self same essency and godhead with the father and son. It foloweth in the text:  
And there appeared unto them cloven tongues like as they had been of fire and sat upon each one of them.  
Here (good people) ye may learn the effects or fruits of the holy ghosts coming, for he cometh not in vain but maketh dispertite or cloven tongues and fiery, he maketh men to speak with other tongues, that is to say, he regendreth them, he createth in them new motions, he assureth them of the word that they hear, he openeth their mouths and maketh them boldly and without fear to confess the troth. And all they that is to wit the Apostles that were assembled together for this purpose were forthwith and suddenly all at one's replete and filled with the holy ghost in such strange sort that by and by they began to speak with sundry and new tongues, 
diverse tongues.  not with old tongues and such as the tongue of Moses the lawspeaker is described to be that is to wit hard and unpleasant, as it is written in the fourth chapter of Exodus. And here may ye note the diversity and difference of the law and gospel. Moses tongue was single and but one, for one certain 
☞  people. But the tongues of the gospel be sound dry, whereby is signified the liberty of the gospel. They spoke therefore with sundry tongues even as the spirit gave them utterance. The holy ghost gave 
Ro. xii. ●. cor. xi.  not all to all, but (as Paul saith) according to the measure of faytli as it seemeth good unto him. It foloweth in the text.  
There were dwelling at jerusalem jews' devout men out of every nation of them that are under the heaven and so forth.  
Here be contained the common and vulgate effects which be wont to follow the works of the holy ghost. These effects be stoyning & wondering, and they declare unto us the power of the holy ghost in them which were moved with the works of the holy ghost. For the rest of people were rather more and more offended with the works of the holy ghost than kindled to unbrace them. They said then, how happeneth this that we hear every one in his own tongue which be of sundry nations, speak the great 
Magnalia Dei.  wonders and high works of God, that is to say, the things that God hath wrought in his Christ. For to this intent surely was the holy ghost come even to expound and declare Christ to the disciples, and no doubt he exhorted them freely and boldly to preach him unto the hole world, which thing afterward they▪ manfully executed, as the sermon of Peter immediately after made, doth declare & show. Surely the holy ghost sent from heaven make men freely to confess the evangelical troth before kin kings and princes, which thing the flesh otherwise is not able to do. For it is to much afraid, that it can willingly and gladly suffer the hatred of this world which is knit and joined with this confess sion. Finally ye shall understand that the holy ghost was given to the Apostles in a visible form. But it is now given to the chosen and elect persons invisibly only by the word. Wherefore good christian people I heartily exhort you, that ye will earnestly embrace and love gods word, and not mock & deride it as certain of the jews here said that the apostles were drunken and full of new wine. Neither do I exhort you only to read and praise the word, but also to work after it, to declare by your deeds and proceedings that ye have an unfeigned and right faith in Christ. So doing, no doubt the holy ghost shall come and dwell within you and declare and open unto you all truth necessary to your soul's health, to the extirpation of all wicked doctrine and advancement of god's glory. Unto whom be all honour and praise world without end.  
Amen.    

The gospel on whitsunday. The xiv. chapter of Ihon.  
Th'argument.  
☞ Of the word of Christ and of the holy ghost  
Jesus said unto his disciples, If a man love me, he will keep my sayings, and my father will love him, and we will come unto him, and dwell with him He that loveth me not, keepeth not my sayings. And the word which ye hear, is not mine, but the fathers which sent me. These things have I spoken unto you, being yet present with you. But the comforter which is the holy ghost whom my father will send in my name, he shall teach you all things, and bring all things to your remembrance what so ever I have said unto you. Peace I leave with you, my peace I give you. Not as the world giveth, give I unto you. Let not your hearts be grieved, neither fear. Ye have herd how I said unto you: I go, and come again unto you. If ye loved me, ye would verily rejoice, because I said: I go unto the father. For the father is greater than I And now have I showed it you before it come, that when it is come to pass, ye might believe Hereafter will I not talk many words unto you. For the prince of this world cometh, and hath nought in me. But that the world may know that I love the father. And as the father gave me common dement, even so do I  

BEfore we touch the gospel (my brethren) we shall 
The ori ginal beginning of Pentecost.  speak somewhat of this days feast. This feast which they call Pentecost, began in this wise. When God should lead the Israelites out of Egypte, the night before he ordained Passeover which we call Ester to be solemnized, and commanded that every year about that time that day should be kept holiday for a memory of their departure out of Egypte. And from that day afterward for the space of thirty days they walked in the wilderness, till at last they came to the mount Sinai, where by Moses the law was given them of God. For this cause they kept that solemn holiday which we call in Greek Pentecost that is to say the fifty day and in English Wytsonday. Now therefore thirty days from Ester being accomplished and the memory of the law which god had promulgate to the people in the mount Sinai fulfilled: the holy ghost came and gave an other law. Now therefore, this day is celebrate of us not because of the old fact but because of the new, I mean, of the sennding of the holy ghost. So we declare a certain difference between our Pentceoste, and the jews Pentecost. first the jews kept this day, because the law written was then given unto them. But we ought to celebrate our pentecost because the law of God was then spiritually delivered unto us. For the better understanding hereof, saint Paul is to be brought 
ij. co. iij and iiij.  forth which also putteth the same difference, where he speaketh of two manner preachings. And as there be two manner preachings, so be there two sorts of people. First was the law written, which God commanded and comprised in letters and therefore it is called the law of the letter, because it remaineth in letters and entereth not in the breast, neither do any works follow it save hypocritical and constrained works, and therefore the people also remain still but literal and fleshly. And because it was comprised only in letters and was all together in dead writing, it killed and made a dead people, for the heart was dead because it did not of the own accord the commandment of god. For if every man should be left to his own will to do what him lusteth without all fear of punishment there should be found none but would rather be fire and louse from the law then bound thereto. For thus he naturally thinketh. Lo God will surely punish me, yea and drive me into hell, unless I keep his commandments. Than nature feeleth itself unwilling, and to do them with no manner love or delectation, wherefore man is forth with made enemy to god by reason of the penalty when he feeleth himself a sinner, and that he walketh not rightly before God, so that he would rather that there were no God. This bitterness is infixed in the heart against God, though nature goeth about never so much to garnish herself with fair works. It appeareth therefore how that the law comprysed prised in scripture and letters doth justify noman nor yet can enter into the heart. 
The law spritual.   
The other law is spiritual which is written not with pen or ink, nor is declared with the mouth after the fashion as Moses wrought the matter in tables of stone, but like as we see in this story. The ho lie ghost cometh down from heaven and filleth them all together, making them to have clo●en & fiery tongues and to preach frankly and freely far otherwise than it was done before, so that all the people was as●onnyed thereat and wondered. The holy ghost I say cometh and replenisheth the heart, he changeth the man which loveth God and doth gladly all that ever is acceptable unto him. Wherefore all things be there lively, quick is the under standing, the eye, the mind, and the heart, which brenneth and is rapt with the desire of all goodness. And this is the true difference between the law comprised in letters and the spiritual law, & here is it seen which be the works of God. Wherefore here is all the craft set to discern and preach right lie of the holy ghost. Heretofore men have preached of him that he bringeth to pass and prompteth all things what so ever either the counsels decern or the B. of Rome in his canonical law cō●●●deth where as nevertheless all those things be only extern and outward which he ordaineth or governeth.  
Wherefore this order of things is clean ouer●wharte and preposterous, in that they make of the works of the holy ghost a lettered and a dead law where it ought to be spiritual and lively, & so there is made of it a Mosaical and human tradition. The cause is that they know not what the holy ghost is, whereunto he was given, or what his f●●te & office is. Let us learn then and consider well what he is, 
The office of the holy ghost.  to th'intent his office may be discerned. In the epistle of this day it is showed how the holy ghost is sent down from above, and filleth the disciples which before sat in heaviness & fear, he cleaveth their tongues, he kindleth, he inflameth them, that they might take strength of heart and freely preach the Gospel without fear of any man. Here thou seest it is not the office of the holy ghost to make books & to enact laws, but that he is such a God that only writeth the thing in the heart, the kindleth it, that createth a new mind, making man to rejoice before god and to be ravished with a new love toward him, & consequently with glad mind to do his duty and service to all men frankly. After this sort the parts of the holy ghost be rightly preached, he that painteth them otherwise, believe him not. For where he cometh thus thou seest he taketh away the letter and maketh men free from sin and from the compulsion of the law so that he tayning in their breast maketh them in whom he is resident to do with out compulsion all that the law commandeth. But thou wilt ask whereby he bringeth to pass & what thing he useth thus to change and renew the heart? Surely by that he showeth and preacheth of jesus Christ (as Christ himself in the xu chap. of John sayeth) when the comforter cometh whom I shall send you from my father I mean the spirit of troth which proceedeth from the father he shall bear witness of me. Now oftentimes ye have herd that the gospel or evangel is the thing which god suffereth to be preached in the world and to be told to every man that is to wit that none can be justified by the deeds of the law but rather that a worse thing come thereby, and therefore he sent down his most dear son to die and to shed his blood for us by cause we of our own powers could not rub out the spot of sin nor be delivered from it. But to the preaching hereof another thing yet is required, even the holy ghost whom God must send. He printeth in the heart this sermon and preaching to make it fixed and rooted in it, for it is most sure and certain that Christ hath done all this gear, he hath taken away our sin and overcomen all, that by him we might reign over all, and even here in one heap is all the treasure hurded. This treasure we can not get unless the holy ghost be given us which may put in our hearts and minds to believe and say: And I also am of the number of them to whom 
☜  so great treasure doth belong. When we have one's felt this, that God hath thus helped us and bestowed upon us so great treasure: then the matter goeth well forward, neither can it otherwise be but man's mind must be ravished with a pleasure towards God and lift up himself & say: Oh good father, if this thy will be that thou haste showed so great love and such exceeding kindness towards me I must needs again love the with my hole heart and rejoice, and gladly do what so ever thy pleasure is. Then the heart is no more wayward nor crooked in the meditation of God, it thinketh not to be driven down to hell of him, as before the coming of the holy ghost it thought, when it felt no goodness no love no fidelity, but still a pace the wrath and indignation of God. Now therefore while the holy ghost printeth into the christian man's heart how he hath God his merciful and gracious Lord, it is a pleasure for him for God's sake boldly to execute and suffer any manner of thing. After this wise thou shalt learn to know the holy ghost and his office which is to distribute the great treasure Christ and all that in him is which is, given and declared unto us by the Gospel to th'intent thou mayest put him into thy heart to make him thine own good. Hitherto I have declared unto you, the history of the holy ghost. Now what we shall do in it, we shall know further in the gospel. Thus sayeth Christ  If a man love me he will keep my saying, and my father shall love him. 
Lo good people here ye may see (as I have often times preached unto you) that the fruit of faith is 
charity is the fruit of faith.  charity, which thing can not be denied. For charity or love performeth and doth even of the own accord all that ever scripture commandeth. And this doth saint Paul declare Gal. v. He that loveth his neighbour hath fulfilled the law. Wherefore they that have not faith and charity, do not fulfil the law, albeit they seem in outward appearance to perform all the works of the law. The word which Christ preacheth he sayeth is not his word but his father's word declaring hereby that nothing ought to be added nor taken away from it. And these things (sayeth Christ) concerning aswell your love towards me, as the keeping of my word have I spoken unto you, being yet present & dwellynge amongs you. But that same comforter of whom I have made so much mention unto you, I mean the holy ghost, whose feat and office shall be to sanctify & lighten you unto all troth, which holy ghost my father shall send in my name that is to say for my cause, he shall teach you altogether & shall put you in remembrance of all that ever ye 
A question.  have herd of me. Thou wilt say unto me. Why? knew not the disciples all before, which were so long time with Christ? I answer, that the disciples ought needs to have been taught by the holy ghost, for without him they were yet imperfect and carnal, for they understood neither Christ's glorification by the cross nor yet his reign or kingdom. Wherefore they needed the holy ghosts teaching, that 
☜  is to say, his sanctifying and making the things lively in them which they had learned of Christ For the disciples were as yet but (litera) they perceived not the things that were of the spirit of God, and therefore they needed the holy ghost to quicken them, according to the saying of saint Paul.  
The letter sleeth, but the spirit quickeneth. Ye may not then understand by this word (teach) that the 
docebit  holy ghost shall set abroach a new doctrine that Christ had not taught before, but ye must understand by it that the holy ghost shall interpret the doctrine all ready taught by Christ and declare it to the spiritual understanding. And therefore Christ expoundeth himself and sayeth he shall put you in remembrance of all the things that I have showed you. So that ye can not gather hereby that the holy ghost shall add any thing to Christ's doctrine, as the wicked papists do wickedly gather. It followeth.  Peace I leave with you, my peace I give unto you▪ not as the world giveth, give I unto you etc. 
My friends what is Christ's peace? Surely (to 
The peace of Christ.  be short) it is nothing eye but the quiet and tranquillity of conscience. This peace the world can not give, man's traditions can not give, man's own voluntary works can not give, ●● monkery, ●● pilgrimage, no popish pardons, no pardon beads, no relics, bre●●y no fleshly thing can give this peace of conscience. It is only Christ that can give us this peace when we spiritually eat him & drink him, that is to say, when we know wherefore Christ serveth us and so suffer him by true faith and charity to enter into our souls and to dwell within us which thing he promiseth us here in this gospel that he will do, in case we declare the fruit of our faith and keep his word.  
Furthermore ye shall observe (good people) in 
☞  this gospel, that Christ here showed his disciples that he must go away from them, but yet he sayeth he will come again. But I pray you when cometh Christ again unto us? Surely he cometh again, when he sendeth his word and his spirit unto us. For look where the word is and there is Christ most presently. So in an other place he sayeth: Lo I am with you even to the end of the world. 
Math. xxviij.  Finally where Christ sayeth that the father is greater than he, ye shall understand, that Christ otherwiles speaketh as a man, otherwiles as God, which thing ought diligently to be observed of such as will study holy scripture. For that he here sayeth: My father is greater than I, ye must refer it to his humanity. But of his divinity in an other 
joh. x.  place he speaketh in this wise. I and my father be one. And now sayeth Christ calling back his disciples to his word whereby they might comfort themselves after his departure, I have told you of it before hand, to th'intent that when it is come to pass ye might believe that I wool surely come unto you again. Hereafter will I not speak much unto you, that is to wit, presently & in person with 
Priceps mundi.  man's voice. For the prince of this world cometh that is to say, my mortal enemy and yours Satan the devil which treadeth upon my heel is at hand. 
Gen. iij.  And he calleth him the prince of the world of his effect, because he commandeth and ruleth the world after his will and pleasure, and draweth it whether he will as he lust himself. But this prince of the world this Satan (sayeth Christ) hath nought in me. As who should say, albeit the prince of the world is coming against me to utter and work all that ever he can devise to put me down, yet sure I am that I shall overcome him. So he maketh his disciples afraid in that he telleth them that the prince of this world is marching forward against him, but again he comforteth them when he sayeth, he hath nought in him. And in these few words is ex pressed the ●yth of the hole gospel. Wherefore to conclude, of this victory of Christ all we good christian people shallbe partakers, in case we believe according as in this Gospel we be taught. And consequently the holy ghost who is the true and only comforter in all troubles and affliction shall make his mansion and abode within us, and put us in mind of all Christ's will and pleasure, to the glory of God the father of heaven and his only begotten son Christ jesus our Lord. Qui vivit & regnat in infinita secula.  
Amen.    

The Epistle on the second day of Pentecost. The. x. chapter of the Acts.  
Th'argument.  
☞ How the heathen received the holy ghost & were baptized.  
PEter opened his mouth and said. jesus commanded us to preach unto the people, and to testify, that it is he, which was ordained of God to be the judge of quick and dead. To him give all the prophets witness, that thorough his name who so ever believeth in him, shall receive remission of sins. While Peter yet spoke these words the holy ghost fell on all them which heard the preaching. And they of the circumcision which believed, were astonied, as many as came with Peter, by cause that on the gentiles also was shed out the gift of the holy ghost. For they heard them speak with tongues, and magnify God. Then answered Peter: can any man forbid water, that these should not be baptized which have received the holy ghost as well as we? And he commanded them to be baptized in the name of the Lord.  

GOod people the sum of saint Peter's sermon 
The sum of S. Peter's prechig  here is, that jesus Christ which for his benefits and wonderful virtues that he showed among the jews, was crucified, that is to wit, nailed most villainously to the cross (which was the most painful and cruel death that the jews could imagine) did notwithstanding rise again from death to life and that who soever will believe in him shallbe saved. And he sayeth furthermore that God anointed this jesus of Nazareth with the holy ghost and with power. Whereby he declareth him to be the true Messiah which was promised to the fathers and of whom the prophet David spoke: I have anointed my king over Zion my holy hill He declareth also that Christ's office is to do good to all. Now this resurrection of Christ he confirmeth both with his own witness and with the witness of all that saw the thing with their eyes. And lest a man should reject them as partial witnesses because they were his servants and disciples, he fetcheth out a most sure record of scripture saying: that all the prophets do testify of this Christ. Finally lest a man will find cavillation and say they cain forth of their own mind uncalled to bear witness of this thing, he addeth that they were commanded and sent by God to preach to the people, & to testify that it is this same jesus Christ which was ordained of God to be the judge of the quick & dead. Which thing is also an undoubted article of our faith. To this Christ (sayeth Peter) give all the prophets witness that through his name who so ever believe in him shallbe saved. And amongs other, the prophet Isaiah who writeth of Christ in this wise. He only hath taken on him our infirmity 
Esa. liij.  and borne our pains. The pain of our punish ment was laid upon him, and with his stripes are we healed. Surely we have gone all astray like sheep, every one hath turned his own way. But through him, the Lord hath pardoned all our sins. Lo here ye may see plainly aswell by the words of saint Peter in this place as by this prophet Esay how we get remission of sins by believing in Christ. This doth also saint Paul in many places declare & namely through out his hole epistle to the Romans. Whereupon the ancient doctor 
Origene in epist. ad Ro. li. iij. ca iij.  Origene writing, saith: Man therefore is justified by faith, whom the works of the law do nothing help to righteousness. For where faith is not which justfieth the believer, although a man have works of the law, yet because they be not builded upon the foundation of faith, albeit they seem to be good, they can not justify the worker, if faith be away which is the seal of all that be justified of God. Saint Ambrose agreeing her unto saith, that 
Ambrose of the calling of the gentiles.  the redemption of Christ's blood were very vile, if justification which is done by grace should be due to the merits going before, so that it should be not the gift of the giver but the reward of the worker. Also Jerome writing upon the epistle to the Gala 
Jerome.  thians sayeth: None is saved by the law, but we be all saved by faith. Neither doth saint Augustine 
Austin.  disagree from this, saying: Our faith that is to say the catholic faith discerneth the righteous from the unrighteous not by the law of works, but by the self law of faith. But what go I about to allege a few doctors? All the prophets (as Peter here sayeth) Christ himself, all the Apostles yea all the holy scripture through out, all the ancient and ecclesiastical doctors and holy expositors of scripture do give witness to Christ that through his name whosoever believeth in him shall receive forgiveness and pardon of their sins. It followeth in the text.  
While Peter yet spoke these words, the holy ghost fell on all them which heard the preaching And they of the circumcision which believed were astonied. etc.  
Brethren ye shall note that Christ was peculiarly promised to the jews as he himself also sayeth in the. xv. Chapter of Matthew. I am not sent but to the lost sheep of the house of Israel. Howbeit the calling of the gentiles was long before prophesied of by the prophets, and here also it was opened to saint Peter by a vision of a sheet sent down from 
Actu. x.  above unto him. And therefore he began his sermon on this wise. Of a troth I perceive that there is no respect of persons with God, but in all people he that feareth him and worketh righteousness is accepted with him. Now so many as believed of the circumcision that is to wit, the jews not knowing hereof but being ignorant that the gentiles also were to be admitted to the fellowship of the Gospel wondered, when they saw that on the gentiles also was shed out the gift of the holy ghost, and heard them speak with tongues & magnified God. Here ye shall also mark, that this gift of tongues wherewith at 
☜  the sending down of the holy ghost the Apostles and other were so endowed that they were understanded of the people of all nations, is now ceased, but in the mea ne season the praise of god's name ceaseth not nor ought not to cease. It followeth in the text.  
Then answered Peter, can any man forbid water that these should not be baptized which have received the holy ghost as well as we?  
Here ye see manifestly (good people) that the gentiles by Peter's preaching of god's word were replenished with the holy ghost before they were outwardly baptized with the water, for with the spirit it is plain that they were baptized. Saint Peter therefore to confirm them, and as it were to seal them with an outward sign, commandeth them to be baptized with water in the name of the Lord for baptism is not only a sign of mortification 
what is baptism.  and of remission of sins, but it is also a badge or knowledge that we be received into the nomb●r of the children of God. Wherefore as all holy doctous and expositors do agree, there be two manner of baptisms. Now as also saint Jerome affirmeth, man only 
Jerome sup Esa.  giveth the water, but God giveth the holy ghost whereby the filth is washed away, and the sins of blood purgeb. The same Jerome also writing upon the Epistle to the Galathians, sayeth in this wise. If then they that be baptized in Christ have done on Christ, it is manifest that they which have not put on Christ, be not baptized in Christ. For it was said to them which were counted faithful & which were supposed to have had the baptism of Christ: Put ye on the Lord jesus Christ. If a man taketh only this corporal washing of water whi●h is seen with the eyes of the flesh, he is not clad with the Lord jesus Christ. For albeit Simon Magus in the acts of the Apostles had received the washing of water, yet because he had not the holy ghost, he was not baptized in Christ. Wherefore (as I declared unto you on the Ascension day) baptism without faith is as who should say, a paper sealed without any writing in it. But ye shall always understand that I except and speak not of the baptism of infants or babes. For they (as saint Austin and the other expositors of scripture do full well declare) be saved if after baptism they chance in their infauncy to die, by the faith of the catholic church. And furthermore we say against the wicked Ana baptistes that the baptism of children is not vain but necessary to salvation. For no doubt the promise of salvation pertaineth also to children or infants. But it pertaineth not to them that be out of the church where is neither the word nor the sacraments. And here upon do all learned men agree. Now therefore (good christian people) sith your baptism will not serve you without faith, no nor all the works ye can do, I earnestly exhort you that according to saint Peter's declaration here for the obtaining of remission of your● sins ye will fastly believe in Christ. So doing no doubt the holy ghost shall enter into your hearts & make you even of love without compulsion of law, to work well to the glory of God, and health of your souls eternally.  
Amen.    

The gospel on the second day of Pentecost. The. iij. chapter of Ihon.  
Th'argument.  
☞ The most comfortable glad tidings of Christ is here wonderfully well described.  
Jesus spoke unto a ruler among the Pharisees. God so loved the world, that he gave his only he gotten son, that whosoever believeth in him, should not perish, but have everlasting life. For God sent not his son into the world, to condemn the world, but that the world through him might be saved. He that believeth on him, is not condemned. But he that believeth not, is condemned already, because he hath not believed in the name of the only begotten son of God. And this is the condemnation: that light is come into the world, and men loved darkness more than light because their deeds were evil. For every one that evil doth, hateth the light: neither cometh to the light, lest his deeds should be reproved. But he that doth troth, cometh to the light, that his deeds may be known, how that they are wrought in God.  

THe Gospel of this day, good people, is in very deed an evangel or gospel that is to say a glad tidings. For in few words it declareth unto us the sum of the Christian man's religion. first therefore it showeth the cause that moved God to send down his son to the earth. The words here spoken be Christ's words unto Nicodemus. Thus he sayeth: God so loved the world that he gave his only begotten son that who soever believeth in him should not perish, but have everlasting 
☜  life. Here ye see that the cause which moved God to send Christ to redeem us was love and not man's merit, as also saint Austin noteth. And surely the deed self declared gods exceeding love towards us in that he sent his only son to deliver us out of bondage. For true love standeth not in fair words and amiable countenance or gesture, but in the deed self. Now the more misery we were in before Christ's coming: the greater is his benefit and the more bound be we unto him. God (as writeth 
Rom. v.  saint Paul) setteth forth his love towards us, seeing that while we were yet sinners, Christ died for us. Now Christ himself assureth us that who so ever believeth in him thus sent of the father down unto us, shall not quail, shall not be confounded, shall not perish, but shallbe sure to attain everlasting life. saying Christ himself doth assure us of everlasting life for our belief or faiths sake, why should we doubt? Why should we go about to seek heaven by other ways than Christ appointeth us? The sentence is universal, all that believe in him shall not perish. Wherefore let noman think himself exempted as unworthy. Here is no respect either to thy worthiness, or to thy unworthiness. If thou hast faith, thou shalt be sure to be of the chosen company. Only take heed thou mockest not God, & dissemblest not before the face of the world, saying thou hast faith, and have it not in deed. If thou hast faith in deed, thou must needs bring forth the fruits of faith, thou canst not but declare thy faith with works of charity both to God & man, whom for God thou canst not but love as thy natural bro ther. If thou beyst a good tree, thou must needs bring forth good fruit. But a bad tree bringeth forth bad fruit. Christ goeth further and sayeth: 
Math. ●.  For God sent not his son into the world to con dempne the world but to save the world. Here ye see the final cause of Christ's coming which was to save that was lost. Howbeit this text is to be understand of Christ's first coming and of the time of grace, ye may not understand it of his second advent or coming which shallbe at the last day, for than he shall without fail come to judge 
joh. v.  according to an other place where he sayeth. The father hath given all judgement to the son. Nevertheless in the mean season whosoever believeth not is already judged and condemned, whereas on the contrary part they that believe can in no wise be condemned. But why is the infidel already condemned? Because (sayeth Christ) he hath not believed in the name of the only begotten son of god. Lo here ye see again how faith saveth, & lack of faith condemneth. And this is the condemnation that light is come into the world, and men loved darkness more than light, because their deeds were evil. Who is this light? Christ. Who is the darkness? The world. The light than shined in the darkness 
joh. i. , and the darkness did not comprehend it. Do not men love still darkness more than light? Had they not rather walk in their own fancies & wilworks then in Christ's doctrine? Alack for pity. Yea though the light never so much shine, though the Gospel be never so much in the hand, if Christ by his holy spirit do not teach thee, thou art still but darkness, and why so? for thou lovest still darkness better than the light, for thy deeds are evil, and therefore thou must needs convince and damn thyself of infidelity. It followeth. For every one that doth evil hateth the light, neither will he come to the light that is to say to Christ and his word lest the brightness of the light should reprove his deeds. This is the cause (good people) why these papists are so loath that the scripture of God should be red of you lay people, lest ye might happen to espy their hypocrisy and crafty juggling against Christ and his troth. For scripture is the rule or touchstone whereby ye may easily try and discern the chaff from the corn, the chalk from cheese, that is to say, hypocrisy from true religion.  
They have (good people) long holden you in ignorance and in blindness to advance themselves and to reign like kings over you, contrary both to god's law and man's law. Wherefore I blame them the less though they hate scripture, which does closeth their hypocrisy and usurped authority, lest (as Christ here sayeth) their deeds should be rebuked and reproved. But he (sayeth Christ) that doth troth, cometh to the light, that his deeds may be known, because they are wrought in God, as who should say. He that is justified & declared a good person by his faith which he hath in me & for declaration thereof doth the truth that my word moveth him to do, and worketh not after his own fansey, this man cometh to the light, that is to wit, he gladly suffereth his works and proceedings to be tried and examined by the rule of my word, because they be do●e in God and be godly works.  
Where as contrary wise the hypocrite doth so much abhor from the judgement of my word, that he i'll by all means he can from it, & will suffer none other to look upon it. He will neither enter into the 
Math. xxiii.  kingdom of heaven himself nor yet suffer others that would enter. Such persons under pretence of holiness have long shut up the kingdom of heaven from many men. But now thanked be God that light hath somewhat shone again. Wherefore good people let us not hate this light and love darkness still as we have done in times past, when we were deceived by the jugglings of these papists. Let us believe in this Christ sent down from the father of heaven to redeem us. And if gods word be true we shall surely be saved and reign with him in heaven, world without end. etc.    

The Epistle on the third day of Pentecost. The. viii. chapter of the Acts.  
Th'argument  
☞ Peter & John be sent into Samaria, where after baptism the Samaritans received the holy ghost.  
WHen the Apostles which were at jerusalem heard say, that Samaria had received the word of god, they sent unto them Peter and John Which when they were come down, prayed for them, that they might receive ●he holy ghost. For as yet he was come on none of them: but they were baptized only in the name of Christ jesu. Then laid they their hands on them, and they received the holy ghost.  

This lesson (good people) is taken forth of the eight chapter of the Acts of th'apostles, for a more perfit understanding whereof, ye shall know that in the self chapter a little before it is showed, how S. Philip th'apostle entered into a city of Samaria and preached there to the Samaritans the glad tidings of our Saviour Christ jesus, how he being the son of God came down for the redemption of mankind. This his preaching he did also confirm with miracles. For (as the text also declareth) the unclean spirits crying with loud voice came out of many that were possessed of them And many taken with palsies and many that halted were healed. Now the people gave great heed to the things which Philip spoke. And assoon as they gave credence to Philip's preaching of the kingdom of God and of the name of jesus Christ, they were baptized both men and women. Here ye see (good people) how the Samaritans which were heathen persons yea and such persons as the jews which were the peculiar and proper people of god took for very contempt and vile persons, received the gospel of Christ forthwith at the preaching of saint Philip and were by and by baptized. Thus farforth are the Samaritans brought▪ Now the lection red in the church this day goeth further and saith, that when the Apostles which were gathered together at jerusalem heard say that the Samaritans had received the word of God, they sent unto them Peter and john, which when they were come down from the high city of jerusalem thither unto them they prayed for them, to th'intent they might receive the holy ghost. For as yet the holy ghost was not come on none of them, only they were baptised in the name of Christ jesu. Than laid these two Apostles their hands upon the Samaritans, and anon they received the holy ghost. This is the history red in the church as this day. But now my friends what fruit and profit shall we bear away of this lesson? What is here to be gathered? Nothing? Yes truly for there is nothing written, sayeth S. Paul: but 
Ro. xv.  it is written for our learning, that by patience and comfort of scriptures we should have hope. first there 
☞  fore ye shall● note how glad the Apostles were to hear, that these Samaritans were turned to the Gospel of Christ, and they were not only glad, but also careful for them, lest they might happen to go back again to their old baguage and blindness. And therefore in all hast they sent these two Apostles Peter and john to confirm and strengthen their faith. Here we be taught what the office of true & good Apostles, yea of all good Christian men is. For we ought in likewise to be careful for our brethren that they may be brought to the perfect knowledge of god's word. And namely such as call themselves Apostolical persons and Apostles fellows & successors (as the bishops of Rome do) ought in this behalf to follow theremple of th'apostles charity. But they do clean contrary, they rather pluck me from the Gospel, then allure them unto it.  
second, ye shall note, that before the resurrection of Christ, when as yet the jews and gentiles were not joined together by all one faith, the apostles 
Math. x  were forbidden to enter into the cities of the Samaritans. But after the resurrection, when they were bidden for the spreading abroad of the gospel to go into all parts of the world, than that former commandment which was but temporal and which did serve but for a time, was taken away and cessed.  
Thirdly, in this history ye shall mark, that the Samaritans received forthwith the holy ghost assoon as they believed and were baptised. For assuredly true and perfect baptism can not be without the holy ghost. Furthermore it is not possible that faith can be in that person where the holy spirit of God doth not inhabit, as many places aswell of scripture, as of ancient fathers do witness. Yea S. Austin affirmeth plainly in his book, de presen●ia de●, that the holy ghost doth dwell and inhabit 
Austin  in infants or children that be baptised. Wherefore how much more is he resident and abiding in persons of age and discretion which have faith and be baptized? So it is no doubt, but these Samarit●nes at the preaching of S. Philip received the holy ghost, except perchance ye will say, that S. philip's preaching had less virtue and efficaciein it, than the preachings of tother Apostles had, which in no wise is to be granted. But peradventure ye 
Question  will marvel then, how it is that it followeth in the history red in the Church this day, that after the Samaritans had received the word of God, the holy Ghost as yet was not come on none of them. And therefore the Apostles even for that purpose sent Peter and johan, which prayed for them that they might receive the holy Ghost. My friends, what shall we say to this? Did the Samaritans receive gods word, did they believe, were they baptized, and yet were they void of the holy ghost? How can this be? christ himself sayeth, he that believeth & is baptized shall be saved. But unless a man be renewed 
mar. xvi  with the holy ghost, he can not be saved, as the same Chryst also testifieth in the third Chapter of john. Wherefore it must needs follow that the Samaritaynes had received the holy ghost, forasmuch as true baptism can not be without the holy Ghost How than saith S. Luke here that the holy ghost was not yet come on the Samarytanes. To this 
The solution.  doubt I answer in few words, that this text in this place that the holy Ghost was not yet come upon them, is to be understand not o● the substance 
☞  of the spirit or holy Ghost, but of those manifest and notable gifts of the holy Ghost. They had the holy Ghost to comfort them, and to lead them to all truth necessary to their salvation, but they had him not yet to do miracles and speak strange ●onges as in the primitive Church they had for the confirmation of Christ's doctrine. Neither is it at this day necessary, the Gospel being now stablished, that men should have such wonderful gifts of the spirit.  
Wherefore good christian people I exhort you, and in the name of Christ I require you, that according to the example of these Samaritans here, ye will lay down your superstition a●d blindness of heart, wherein ye have wandered, and with glad minds receive the word of God, according to your profession and promise which ye made at the fount stone, and put on Christ, renouncing the world, the flesh, and the devil with steadfast and earnest faith. And no doubt ye shallbe endowed with the holy ghost who in all your trouble and afflictions shall comfort you and direct you in your way to heavenward where is our dwelling place prepared with the father, son, and holy ghost. To whom be all glory without end.  
Amen.    

The gospel on the third day of Pentecost. The. x. chapter of Ihon.  
Th'argument.  
☞ Christ is the true shepherd.  
Jesus said unto his disciples. Verily verily I say unto you: he that entereth not in by the door into the sheepfold, but clymmeth up some other way, the same is a the●e and a murderer. But he that entereth in by the door, is the shepherd of the sheep: to him the porter openeth, and the sheep hear his voice, and he calleth his own sheep by name, and he leadeth them out. And when he hath sent forth his own sheep, he goeth before them and the sheep follow him, for they know his voice. A stranger will they not follow, but will flee from him: for they know not the voice of strangers. This proverb spoke jesus unto them, but they understood not what things they were which he spoke unto them. Than said jesus unto them again: We rely, verily, I say unto you: I am the door of the sheep. All (even as many as came before me) are thieves and murderers: but the sheep did not hear them. I am the door: by me if any man enter in, he shallbe safe, and shall go in and out, and find pasture. A thief cometh not but for to steal, kill, and to destroy. I am come that they might have life, and that they might have it more abundantly  

IN the Gospel of this day (dear friends) our sauiour Christ declareth his own property or office and he setteth out unto us the exceeding love and kindness which he beareth to mankind by a very proper and feat parable or similitude, whereby he resembleth himself to a good shepherd, and the false preachers or prelate's to thieves and murderers. Certainly all false doctors, all false prophets, all proud pharisees that will justify themselves by their own works and all hypocrites be here wonderfully touched. And why? Because they enter not into the sheepfold by the door, but climb up an other way. What call ye climbing up an other way? Surely it is to seek forgiveness of thy sins, ryghtuousmaking, and everlasting life by other means than Christ (which is the way, the 
Io. xiv.  troth, and the life) hath taught. Wherefore if thou interest not in by the door, that is to say by Christ, but an other way, I mean, if thou wilt justify thyself and promise thyself soul health, bearing thy self bold of thine own proper works, & not cleaving to the mercy of God (according to th'exemple of the publican) nor depending upon the merits of Christ's passion, art thou not, trowest thou, by Chri stes own judgement and sentence here, a thief and a murderer? But what a great thief art thou if thou also teachest other folk to think the same that thou dost? By me, sayeth Christ, he that entereth in, shall be saved. But what is this sheepfold that he speaketh here of? surely the sheepfold is the church, it is the congregation and assemble of Christian people. He that will entre into this congregation, into this church, into the holy communion and fellowship of christian persons any other ways than by Christ, he is a thief and no christian person. He that also will teach any other doctrine in Christ's church than such as Christ hath taught, is no pastor, no bishop, no true shepherd, but a thief rather, a murderer, a wolf. And it is much to be feared, lest there be at this day many more wolves and thieves, than be true herdsmen & feeders. I say, I am sore afraid lest the prophecy of saint Paul be yet still verified & in force in christendom. For when S. Paul should depart from Ephesus, and knew by the spirite 
Act. xx.  of God, that his death approached, he called together the priests or elders of the congregation and amongs other words he saith thus. Take heed unto yourselves and to all the flock wherein the holy ghost hath made you bishops that is to say overseers, to feed or guide after the manner of good shepherds the church of God, which he hath purchased with his own blood. For I am sure of this, that after my departing shall grievous wolves enter in amongs you, not sparing the flock. But who is the porter of this sheepfold which openeth the door to the good & faithful shepherd of Christ's flock? Surely it is that holy ghost, for he openeth unto him 
☞  the scriptures of God, he leadeth him into all troth And his sheep, that is to say, his parishioners, hear his voice, and he calleth his own sheep by name, 
Prover. xxvij.  according also to the counsel of Solomon in his proverbs, where he sayeth: See that thou know the number if thy cattles thyself, and look well to thy flocks. Moreover this good shepherd, this good curate, this bishop, this overseer goeth before his sheep and his sheep follow him. What is this to say? Truly he that is a good bishop, a good pastor, and curate will make himself conformable to his doctrine, he will lead them the way, that by his steps and good example of living, they may walk in Christ's grounds and pastures. He will not play the crab fish which would have taught her daughter to go straight, but would not lead her the way herself and teach her by her example how to go, as it is in Esopes fables. I am afraid we have many crabs. Saint Paul would have a bishop that is to say an overseer or curate to give good example of living himself and to have a good & 
i. tim. iij Tit. ij.  honest report of strangers, lest his lyvyunge be a slander to his doctrine. So doing, his sheep shall follow him, and shall know his voice. For assured lie, they that be godly persons will knowledge none for their shepherd, but such as teach gods word True teachers of Christ's Gospel be easily discerned of good christian men. And again the good Christian men be easily discerned and known of true preachers. This proverb or parable nakedly and unapplied spoke jesus to his disciples. But they under stood not what things they were which he spoke unto them, and no marvel. For (as saint Paul sayeth) the flesh perceiveth not that things that be ghostly. The disciples were as yet but carnal. And there fore our Saviour Christ like a good master declareth unto them the meaning of his parable, & sayeth, that he himself is the door of the sheep, by him who soever entereth in, shallbe saved and shall go in & out and find pasture, as who should say, whether so ever he turneth him, whither so ever he casteth his eyes, he shall find that shallbe for the behoof and edification of his flock, brefley to speak, God shallbe with him, the holy ghost shall prompt him and put him in mind of such things as he ought to teach his parishioners and flock that is committed to his charge. But (sayeth Christ) as many as came before me are thieves and murderers, and the sheep did not hear them. Here doth our saviour Christ show us the difference between the doctrine of the true preachers and the doctrine of heretics, 
☜  of false prelate's, & hypocrites. Now, they go before Christ which bear not Christ with them and which will seem wiser than Christ, as Peter did when he 
Mat xvi  rebuked Christ because he said that he should suffer death. And therefore Christ called him Satan. and bade him come after him: Wherefore mark the difference of Christ and of the false Apostles. Christ is 
joh. i.  the preacher of grace, the pscudapostles preach man's merits. Christ is careful for the food of his sheep, 
joh. viii  the false Apostles seek their own luere and gains Christ seeketh the glory of the father, the false Apost les steal from God his glory, Christ quickeneth 
joh. xi.  with his word, the false Apostles kill men's souls with wicked doctrine. For the thief cometh not but to steal, to kill, and to destroy. Hitherto I have briefly and plainly declared the parable of the sheep heard. Now it shallbe your parts (good people) so to acquaint yourselves with gods word, that ye may know the voice of the shepherd from the voice of the thief and murderer according to our saviour Christ's words here. So doing ye shall at last be conducted to the most sweet & pleasant grounds of the living, and shall sit with Abraham, Isaac, and jacob, and with the angels in heaven, where ye shall see God face to face and have fruition of all joy with God. To whom be all honour and glory world without end.  
AMEN.    

The Epistle on the. iiij. day of pentecost, that is to say, on the wednesday in wytsonweke. The. ij. chapter of the Acts.  
Th'argument  
☞ The sermon of saint Peter, containing the prophecy of johel.  
PEter stepped forth with the eleven, and life up his voice, and said unto them: Ye men of ●urye, and all ye that dwell at jerusalem, be this known unto you, and with your ears hear my words. For these are not drunken as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet johel: And it shall be in the last days, sayeth God: of my spirit I will pour out upon all flesh. And your sons and your daughters shall prophecy, and your young men shall see visions, and your old men shall dream dreams. And on my servants, and on my hand maidens I will pour out of my spirit in those days, and they shall prophecy. And I will show wonders in heaven above, and tokens in the earth beneath, blood, and fire, and the vapour of smoke. The Son shallbe turned into darkness and the Moon into blood, before that great and notable day of the Lord come. And it shall come to pass, that whosoever shall call on the name of the Lord, shallbe saved.  

IN the lesson of this present day (good Christian people) is contained the right godly sermon of the holy Apostle saint Peter, wherein he soberly, coldly, and learnedly maketh answer and defence to the unreverent talking and of the people of all nations which when they heard Christ's disciples speak with new tongues the great works and wonders of god, were partly abashed and wondered thereat, and partly gested upon them and said they were drunken and full of new wine.  
Saint Peter therefore which of a fisherman is now become a great bishop and pastor riseth up, not alone yet, but the. xi. apostles standing up with him, lest (as Erasmus doth full well note) he might be 
Erasmus in paraphrasi.  thought to usurp any tyranny or reign over his fellows. He only spoke the words, but he spoke them in the name of all his fellows, even as he alone did also before Christ's passion in the name of all his fellows confess jesus Christ to be the son of the living God. Who would have thought that so simple a creature and that a fisherman should have had such audacity once to have looked upon so great a multitude. Oftentimes great Orators when they bring their oration that they have long studied for before, to speak in a great audience of people or be fore a great ruler, change colours, be astonied & utterly dismayed. Truly this was that heavenly drunkenness which they had caught of that heavenly cup whereof the prophet sayeth. Calix meus mebrians q praeclarus est. This fisher man I say stood before so great a multitude, he joined with him in commission the eleven Apostles, not to aid him but to accompany him, he fixed his eyes upon the people which were unknown unto him, he lifted up his voice and without any premeditation at all, he spoke unto them according as the Lord had commanded him to do. Neither speaketh he for himself, but being the shepherd he defendeth the flock, which thing he doth not with human craft or eloquence, but with the aid of holy scripture. Now the hole multitude awaiteth to hear what he will say. Let us all so attend, for asmuch as these things be spoken to all. first after he had once with moving his hand assuaged the murmuring of the people, he be gan with such a proheme as might make them attent and desirous to hear without any rhetorical flattery at all.  
O ye men (sayeth he) of the juysh nation, whom 
The oration of Peter.  it behoveth not to be ignorant of the law and of the prophets and namely you which be inhabitants of the city of jerusalem where the head of our religion and knowledge of the law is: Ye have cause perchance to wonder, but ye have no cause to sklaunder. Wherefore so many of you as be here, give attentive ears a little while unto me, and know the matter as it lieth. For it stand you all upon so to do.  
For these men of Galilee whom ye see here with me be not drunken nor full of new wine, as some of you think, sith it is now morning & but the third hour from the son rising, at which time noman is wont to be drunk. But in these men ye see now the thing accomplished which God long ago promised by johel his prophet should come to pass. hearken to the prophecy, and consider whether the thing be fulfilled or not. Sklaunder not, because ye see a thing unwont, but receive rather the grace which 
johel. ij  almighty god offereth unto you. For johel being inspired with the holy ghost and saying, that the ty me should come that God which at sundry tyines be fore had unparted his spirit to Moses and to many prophets for your comfort and instruction would once at last when his only begotten son should come, pour out most plentifully the same spirit not upon one or two (as heretofore) but upon all nations of the world even as many as with sincere faith should receive this glad tidings which at his commandment we bring now unto you: thus uttered the heavenly prophecy. It shall come to pass 
Erit in novissimis die bus.  in the last days, sayeth the Lord. I shall pour out plentifully of my spirit upon all flesh, and suddenly your sons and your daughters shall prophecy and your young men shall see visions, and your old persons shall dream dreams. And truly upon my servants & my handmaidens I shall pour out of my spirit and they shall prophecy. And I shall give wone dear in heaven above, and tokens in earth beneath, blood and fire, & the vapour of smoke. The son shallbe converted into darkness and the moon into blood, before that great and renowned day of the Lord come. And whosoever shall call on the name of the Lord shallbe saved. This my friends hath the prophet johel so long ago prophesied unto us. And hitherto goeth the lesson of this present day● which containeth the first part of S. Peter's sermon. Now as touching the first part of johel's prophecy concerning the sending down of that ho lie ghost after such a plentiful sort, the scripture teacheth us that it was fulfilled about this time of Pentecost, as in our sermons before we have fully & at large declared unto you. And as for the rest of the prophecy concerning the great calamity and terrible tokens that shall come against domes day, there is no doubt but it shall come to pass, as out 
Math. xxvij. lu. twenty-three.  saviour Christ hath also certified us. But my friends let us be nothing dismayed nor troubled with the remembrance of this dreadful time, which no doubt yet approacheth near and shall steal upon us or ever we be ware, we know not how soon. Only let us do as the prophet teacheth us here, & we shall not need to fear. Let us call on the name of that Lord and we shallbe saved. Let us than in all our adversity woe, and trouble, yea and also in our wealth, prosperitic and felicity remember God, love God, praise God, call on God with faith. But let it be such faith as shall work by charity. Let it be a lively faith & no dead faith, that may bring forth good works. If we thus do, we shall not need to fear these terrible tokens, but we shallbe sure to be translated from this misery unto immortal joy with God. To whom. etc.    

The Gospel on the four day of Pentecost. The. vi. chapter of S. Ihon.  
Th'argument.  
☞ Christ teacheth us here that unless we be renewed by the holy ghost, we can not come unto him.  
Jesus said to his disciples, and to the company of the jews. No man can come to me, except the father which hath sent me, draw him: And I will raise him up at the last day. It is written in the prophets: and they shallbe all taught of god. Every man therefore that hath herd, and hath learned of the father, cometh unto me. Not that any man hath seen the father, save he which is of god: the same hath seen the father. Verily, verily, I say unto you: he that putteth his trust in me, hath everlasting life. I am that bread of life. Your fathers did eat Mana in the wilderness and are dead. This is that bread which cometh down from heaven, that a man may eat thereof, and not die. I am that living bread which came down from heaven. If any man eat of this bread, he shall live for ever. And the bread that I will give, is my flesh which I will give for the life of the world.  

IN this Gospel (good people) our saviour Christ making answer to the murmouring of that people against him, because he said he was the bread of life, and declaring that their thoughts could not be hid from him, expoundeth and also fortifieth the word that he spoke, saying unto them, that they had no cause to murmur amongs themselves of the thing that he spoke. For therefore his word did not sink into their minds because of their mysoeleve saying, they saw not: and hearing, they heard not: 
Nemo potest venite ad me.  & being present they were absent. Whosoever cometh to Christ shall attain everlasting life. But there is no way to come unto him but by faith.  
This faith is not lightly had, but cometh by the in spiration of the father, who like as by that son he draweth men's minds unto him: so with secret inspirations of faith he draweth them to the son. He bestoweth not so great a gift but to such as be willing 
☜  & greedy. Whosoever then shall merit by his prompt will & devout mind to be drawn of the father, the same shall attain by Christ to everlasting life. For our saviour Christ shall also raise ye● dead to life again in the last day. A great thing taketh he that believeth Christ, but without the help of the heavenly father, he can not do it. Yet nevertheless they are not excused because they be not drawn. For the father as much as in him is coveteth to draw all. He that is not drawn, is in fault himself, because he with draweth himself from him that would draw him. human things be learned with human study, but this heavenly learning is not perceived, unless the secret inspiration of the father maketh him an apt & teachable heart. And this is it that long sithence was pro 
Esa. liiij  phecied of the prophets to come to pass. And they all shallbe taught of God. But the desire of this world do make many unapt. I say it is the gift of god, but the endeavour must be ours. A man heareth with his bodily eyen Christ's words in vain, unless he hear within first the secret voice of the father, which breatheth the mind with an insensible grace of faith. For god is a spirit & is neither herd nor seen, but of spiritual persons. Many have seen & herd Christ to their damnation. And albeit the jews boasted that god was both seen & heard of Moses & of that prophets: yet no mortal man ever saw or heard god as he is. For this is only granted to the son of man ours saviour Christ. Let us then shake of the care of this life and not so much seek for the bread whereby our bodies be fed, as this bread which giveth everlasting life. We count the old father's happy which did eat Manna, yet this Manna preserved them not from death, and why? Not because Manna 
Austin.  was evil (sayeth saint Austin) but because of their evil eating. Christ is the bread which descendeth from heaven, which is signified by Manna. He that eateth of this bread, shall live for ever. But ye will ask who this is? Saint Austin answereth 
Augu. de civitate dei li. xxi. cap. xxv  in this wise: He that is in the unity of Christ's body, that is to wit, in the fellowship of the christian membres: the sacrament of which body all faith: full persons be wont to receive, when they communicate at the altar & come to god's board, doth truly eat the body of Christ, and drink the blood of Christ. Now therefore let us by all endeavours we can, make ourselves meet and apt to receive the holy spirit of god, whereby we may be drawn to Christ. Let us also take part of his passions, and follow the conversation which he had in his flesh. Which 
Austin. Bernard  thing (as S. Austin & others expone this place) is to eat his flesh and drink his blood. To whom with the father and holy ghost be all glory.  
AMEN.     

¶ Imprinted at London by Richard Banks, and are to be sold in Fleetstreet at the sign of the white Heart.  
Cum privilegio ad imprimendum solum.