❧ THE EPIstles and Gospels with a brief Postil upon the same from after Easter till Advent, which is the Summer part, setforth 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.   

The preface of Richard Taverner to the reader, declaring how this book is to be red.  
Forasmuch as diverse and sundry light parsons at this day contrary to the mind and sentence of the ancient doctors and also against 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: I have thought it very expedient, yea (& as the case requireth) more than necessary, that sith 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 profit and edification, and not to your hurt and destruction. 
☞  It is I say setforth 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 & man's, nor the decent and laudable ceremonies and rites of the church. 
What is taught in this Postil.  Here is taught no lawless liberty to do what you lust, but obedience to God and to his commandments, obedience to the kings majesty and to his laws, obedience to the wholesome traditions of the church. The sacrament of the altar, the sacrament of penance with the other sacraments of the church be here not heretically contemned, but catholicly advanced. faith is here not so nakedly extolled, but that good works also be necessarily required to be in a christian man. Neither yet be good works here in such sort magnified, that faith which ought to be the foundation of the christian religion is defrauded of her due place. Only this one thing I require of you, that you will not rashly judge of a piece of the writing without the hole circumstance, but that ye will deliberately confer one place with an other, and then 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 otherwhiles err. Hierome, Ambrose, and Augustine were men of excellent learning & also holiness, yet some faults escaped them in their writings. Yea saint Austin openly retracted many things. This I dare say with saint austine, Err●●n 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 ingement of the church. Which I would heartily wish that other would do the same, Then these diverse sects of Anabaptistes, of sacramentaries, and 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. i.  
The Gospel on the first sunday after Easter, the twenty chapter of john fol. iii.  
The Epistle on the second sunday after Easter, the first epistle of Peter the ii chapter fol. vi.  
The Gospel on the second sunday after Easter, the x. chapter of john. fol. viii.  
The Epistle on the third sunday after Easter, the first epistle of S. Peter the ii chap. 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 john 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 four chap. fol. xlv.  
The Gospel on the sunday after the Ascension day the xu chapter of john. fol. xlvii.  
The Epistle on whitsunday, 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 ten chapter of the acts fol. lix.  
The Gospel on the second day of Pentecoste. The third chapter of john 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 Penticoste, the ten chapter of john fol. lxvi.  
The Epistle on the fourth day of pentecost, the ii chapter of the acts fol. lxvii.  
The gospel on the fourth day of Pentecost, the vi 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 john 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 john fol. eodem  
The Epistle on the first sunday after Trinity sunday the i epistle of john the iiii, 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 chapter 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. xci.  
The Gospel on the fourth sunday after Trinity, the vi. chapter of Luke fol. xcv.  
The Epistle on the fifth sunday after Trinity, the i epistle of S. Peter the iii cha. fol. xcviii.  
The Gospel on the fifth sunday after Trinity, the v. chapter of Luke fol. xcix.  
The Epistle on the sixth sunday after Trinity, the .v. 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 eight sunday after Trinity, the seven. chapter of Mark fol. cxiiii.  
The Epistle on the ix sunday after Trinity, the first epistle to the Corin. the ten chap. fol. cxvi.  
The Gospel on the ix sunday after Trinity, the xvi chapter of Luke. fol. cxviii.  
The Epistle on the ten sunday after Trinity, the first epistle to the Corin. the xii chap. fol. cxxviii.  
The Gospel on the ten sunday after Trinity, the xix chapter of Luke fol. cxxx.  
The epistle on the xi sunday after Trinity, the first epistle to the Corin. xvi. chap. fol. cxxxii.  
The Gospel on the xi sunday 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 chap. fol. cxxxv.  
The Gospel on xii sunday after trinity, the seventh chapter of Mark fol. cxxxix.  
The Epistle on the xiii sunday after trinity, the iii chapter to the Galathians fol. cxlii.  
The Gospill on the xiii sunday after trinity, the ten chapter of Luke fol. cxliii.  
The epistle on the xiiii sunday after trinity, the .v. chapter to the Galathians fol. cxlviii.  
The Gospel on the xiiii sunday, after trinity, the xvii chapter of Luke fol. cl  
The Epistle on the xu sunday after trinity, the .v. vi chapter to the Galathians fol. cli  
The Gospel on the xu sunday after trinity, the sixth chapter of Matheu fol. cliii  
The Epistle on the xvi sunday after trinity, the iii chapter to the Ephesians fol. clvi.  
The Gospel on the xvi sunday after trinity, the vii 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 xvi sunday after trinity, the xiiii chapter of Luke. fol. clx  
The epistle on the xviii sunday after Trinity, the i epistle to the Corin. the i chapter fol. clxii.  
The Gospel on the xviii sunday after Trinity, the xxii. chapter of Matheu fol. clxiii.  
The epistle on the xix sunday after Trinity, the four chapter to the Ephesians fol. clxv.  
The Gospel on the xix sunday after Trinity, the ix chapter of Matheu fol. clxvi.  
The epistle on the twenty sunday after Trinity, the fifth chapter to the Ephesians fol. clxviii.  
The Gospel on the twenty sunday after Trinity, the xxii chapter of Matheu fol. clxix.  
The epistle on the xxi sunday after Trinity, the vi chapter to the Ephesians fol. clxxii.  
The Gospel on the xxi sunday after Trinity, the four chapter of john fol. clxxcii,  
The epistle on the xxii sunday after Trinity, the first chapter to the Philippians fol. clxxiiii.  
The Gospel on the xxii sunday after Trinity, the xviii. chapter of Matheu fol. clxxvi.  
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 sunday after trinity, the i chapter to the Colossians fol. clxxx.  
The gospel on the xxiiii sunday after trinity, the ix chapter of Mathewe fol. clxxxi.  
The epistle on the xxv sunday after 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 (sayeth S. Paul) that Christ arose again: our preaching were in vain, 
i. cor. xv  your faith were but void, ye were yet in the danger of your sins. If Christ be not risen again, sayeth the Apostle, than are they utterly perished that be entered theey 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 sayeth from see to see, 
psa. lxxi  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. 
lu. xxiv  He began (sayeth Luke) at Moses 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 sundry persons, at sundry times. 
Math. xxviij.  first he sent his angels to the sepulchre, which did show to certain women, that the stone of the grave was removed from the door thereof: and showed them the empty grave 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: than to the two disciples which were going to Emaus. 
i. cor. xv lu. xxiv  He appeared to the disciples also as they were gathered together for fear of the jews the doors shut. 
joh. xxi  At an other time he was seen at the see of Tyberias of Peter and Thomas and other disciples when they were fishing. 
i. cor. xv  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. 
Actu. i.  After this he appeared 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, 
lu. xxiv  and to have preached 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, for our 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 of this victory: 
i. cor. xv  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, wherefore death was appointed as the wages: must be also 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 ruler 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, 
i. cor, xv  where 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 testament, as by Samson, when he slew the Lion, 
Iu. xiv.  out of whose mouth, came out sweetness and honey, and as David bore his figure, when he delivered the lamb out of the lions mouth, and when he overcame, 
i Reg. xvij. jon. ij.  & 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 the dominion of our spiritual enemies. 
Col. ij.  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 of our Lord jesus Christ for his abundant mercy, 
i Pet. i.  because he hath begotten us (sayeth 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 who himself amongs the heavenly citizens above. 
Ephe. ij  He died to destroy the rule of the devil in us and rose again to send down his holy spirit to rule in our hartis, to endow us with perfit righteousness. Thus is it true that David song. Veritas de terra orta est, & justitia de coelo ꝓspexit. 
Psalm. lxxxiiij.  The truth of god's promise is in earth to man declared, or from the earth is the everlasting verity gods son risen to life: 
Eph. iiij Captivam duxit captivitatem.  & the true 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 upward to god above for his mercy and truth: & thus is peace come down from heaven to men of good & faithful hearts. 
Luce. two.  Thus is mercy and verity as David writeth, met together, 
Psalm. lxxxiiij. Misericordia et veritas obui averunt sibi. etc.  thus is peace and righteousness, embracing and kissing themself together. If thou doutest 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 once 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 (sayeth saint Paul) from death of sin to life of grace, 
Eph. iiij  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 sacrament, 
Lu. xviij  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 henseforth: 
Phil. iij.  our conversation is in heaven, from whence 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, forasmuch 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 our hope, that we shall have our bodies likewise raised again from death, to have them glorified in immortality and joined to his glorious body, having in the mean while his holy spirit within our hearts as a seal and pledge of our everlasting inheritance, by whose assistance we be replenished with all righteousness: 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 the we have to this most fruitful 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 delivered from the filthiness of the world through the knowledge of the Lord & Saviour jesus Christ if we be entangled again therewith & be overcome again, 
ij. pet. ij  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 lose 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 wisdom & 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. 
Ephe. vi  Only take good hearts unto you and put 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 vain conversation & your freedom purchased neither with gold nor silver, but with the price of the precious blood of that most innocent lamb jesus Christ, 
i. pet. i.  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 toward 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 your souls. 
i. pet. i.  And as ye have given your bodies to unrighteousness, to sin after sin, now give yourself to righteousness: 
Rom. vi  to be sanctified therein 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: 
Rom. vi  As we be buried with Christ by 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. 
Math. v  If we then be 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, 
Col. iij  if we seek for things that be heavenly, if we have our affection upon things that be above and not on things that be on earth. 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 unbelieve. In which things once ye walked, when ye lived in them. but now put ye also away from you, wrath fierceness, 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, 
jaco. i.  from whom as from the giver cometh these graces & gifts. Ye shall prove by this manner that your conversation is in heaven where your hope is, 
phil. iij  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 & righteousness all the days of your lives: 
Luc. i.  that ye may reign 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: 
joh. v  whose favour and assistance if ye have, than have 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 inhabyting and dwelling within you. Only show you yourself thankful in your lives, 
Col iij.  compound with yourself 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 restitution God accepteth not your shrift nor yet your repentance. 
Psalm. xxxvi.  It is not enough to forsake evil except ye 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, 
Mar. vi  but yet take good courage sayeth our Saviour Christ: for I have overcomed the world & all other enemies for you. 
Rom. v.  Sin shall not have power over you, for ye be now under grace sayeth saint Paul. Though your power be weak, yet Christ is risen again 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 sin that corrupteth & soureth the sweetness of your life before God, 
Ro. viii  that ye may be as new and fresh dough void of all sour leaven of wickedness: 
i. cor. v  so shall 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 slay 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 the thankful remembrance of Christ's benefits which he hath purchased for us by his resurrection & passing to his father: whereby 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 rise with Christ. 
Exo. xii  The jews kept their feast in abstaining from leavened bread by the space of vij 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 the leaven of corrupt doctrine that will infect our souls. Let us keep our feast the 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 effect in us & that we have the right believe & knowledge of his holy resurrection, whereunto if we apply our faith to the 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.   

On the first sunday after Ester. The Epistle on the first sunday after Ester day, called low sunday. The first Epistle of john, and the .v. Chapter.  
th'rgument 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: 
i. cor. x.  but he 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.  
over 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 no man 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. 
The words of S. Austin.  Behold my brethren 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. 
Pertran sijt.  Sin is run through 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 yer 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 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, 
joh. iij.  that is to say, the anointed King and saviour of the world. 
Before we be new borne again by spirit we be all Nicodemes.  For no doubt before we be thus borne again, 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 above he can not see the kingdom of God, 
joh. iij.  which self thing the holy apostle saint John doth in this place declare in other terms saying: 
i joh. v.  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 jesus is first to the a Saviour: and secondly, 
What it is to believe that jesus is Christ.  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 also hath, 
A difference of faiths.  and so all hypocrites) and between the 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 borne again when through the holy ghost we be called by the word to the knowledge of God's will, 
☞  to th'intent 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 believeth, 
Born of God.  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 same 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 was made by god the father in his baptism. 
Mat. iij.  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.   

On the first sunday after Ester. The Gospel on the first sunday after Ester day, called low sunday, the twenty chapter of Ihon.  
th'rgument 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 glad when they saw the Lord. 
Esa. lxi. Mat. xi joh. xvii  Than said jesus to them again: Peace be unto you. As my father sent me, even so send I you also. And when he had said those words, he breathed on them and sayeth unto them: receive the holy ghost. Whoseovers 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 Didimus) 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 hands, and reach hither thy hand, and thirst into my side, and be not faithless, but believing. Thomas answered and said unto him, my Lord and my God: 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 many other signs truly did jesus in the presence of his disciples, 
joh. xxi  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 jesus Christ unto his disciples after his resurrection, that is to wit how he came and showed himself unto 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 infideles 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 greeting or salutation he comforted and confirmed his disciples minds that they should nothing doubt of his resurrection which as the Evangelist Luke witnesseth they counted but for a dream. 
Luke. xxiv.  Wherefore he showed unto them his hands and his side pierced. And by this showing of his hands and feet, 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 disciples 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. 
S. Cyprian.  Surely it is not man of himself that forgiveth, but God. For as saint Cyprian saith. Non potest servus remittere quod in dominum commissum est, that is to say the servant can not pardon the thing that is trespassed against the master. 
S. Ambrose.  And therefore saint Ambrose saith in his book of Cain & Abel, that sins be forgiven by the word of god whereof the priest is as an interpreter and certain executor. But who were they whom they did not forgive? Truly all those which did not give faith and credence to their words. Now in this appearing Thomas called Didimus was not present. Wherefore when the disciples did show him that they had seen our Lord rysyn again to life, which had showed unto them both his hands and his side pierced, he answered that he would not believe them, unless he might see him and put his finger in to the holes of the nails and his hand into his side. So eight days after our Lord the doors being shut, did again apere in the mids of them as he had done before and gave them for greeting his peace according to the usage of the jews, 
Pax vobis.  by which is understand quietness of conscience and all goodness. And now Thomas was there also unto whom he said (answering him unto the words which he had said by his unfaithfulness) behold my hands and put thy finger into the holes, hold forth thy hand and put it into my side. Be no more feithles, but faithful, hereby declaring unto him that he seeth all, that he heareth all, that he is in all places, and that he may do all. Which 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 in person corporally, but only spiritually with the eye of faith or mystically in form of bread in the most blessed sacrament of the altar, and also unto them which shall believe him. Then let us believe him, by saying him spiritually, and so doing we shall be 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 should believe that jesus is Christ the son of God: 
The use of miracles.  and in believing this, that we should have everlasting life by his name. For as much as the end and use of all the signs and miracles of Christ is that by them we should be brought and alured to the true faith in Christ, which thing shall make us to enjoy everlasting bliss through his name that is to wit, by his word. 
Rom. i.  For verily God's word is the virtue & power of God unto the health & salvation of all that believe on Christ jesus our Lord & redeemer. To whom with the father & holy ghost be glory & praise for ever. Amen   

The Epistle on the second sunday after Ester. The i Epistle of Peter the two Chapter.  
th'rgument ☞ The Apostle saint Peter doth exhort us here to follow Christ in all things, even as sheep follow their shepherd.  
MOst dearly beloved brethren, Christ also suffered for us leaving to 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 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 sheep going astray, but are now turned unto the shepherd and bishop of your souls.  
THe Epistle of this day (good christian people) which be the words of saint Peter doth put before our eyes the lief of our Lord jesus Christ to this intent & purpose that we should follow him as a perfect precedent and exemplar. For it is he which died for us, which hath done no sin, according to the saying of the prophet Isaiah, & in whose mouth hath been found no guile nor deceit. 
Esa. lij.  And which when any said harm by him, he said no harm again. When he suffered, he did not threaten, but committed the vengeance unto him that judgeth justly, that is to wit unto God the father. No doubt God judgeth rightly, neither regarding men's persons (as doth the world) neither only after the outward works but after the heart & outward works to. And therefore is god's judgement according to the truth as Paul sayeth. 
Rom. ij.  Furthermore it is Christ which hath borne our sins on the tree of the cross that our sins might be so by him taken away and we being dead unto sin should live unto justice. But what justice? Truly unto the justice or righteousness that proceedeth of faith which is from above. For we be healed of our sin by his wounds, by his passion, by his sacrificing for us. Wherefore this is the final use of our deliverance or justification by Christ that we should no longer live unto sin, but unto justice & virtue. 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 & superiors to live unto sin but unto righteousness, to th'intent ye may be obedient unto them and suffer persecution, vexation, yea and death of them if occasion be given, even as Christ did. And this is even the right use of Christ's passion, to live a new life & to become just & righteous in all our living. For as the Apostle saint Paul witnesseth writing to the Ephesians, 
Ephe. ij  we be the workmanship of God created & made to do good works. But to return to the text, S. Peter allegeth here unto you (good people) the works of the prophet Isaiah, where he sayeth, 
Esa. liij.  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 & merry 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 Gospel of Matheu, where he saith, 
mat. xiii  that the kingdom of heaven is like unto a merchant man, seeking goodly pearls which when he found one precious pearl, went and sold all that he had & bought it. 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. 
The words of. saint Hierom  Surely (sayeth saint Hierome) there is one pearl most precious of all, that is to wit, the knowledge of our saviour and the mystery of his passion and resurrection, which when a merchant man hath found (as saint Paul the Apostle did) he despiseth all the mysteries of the law & prophets & his old obseruauncies wherein he lived without reproach, yea and he regardeth them no better than the parynges of his nails or chips to th'intent to win Christ unto him. This Christ (as John baptist witnesseth) is the lamb of God which taketh away the sin of the world. 
joh. i.  Where as before his coming we were as sheep wandering without a 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 and intercessor for us, always presenting and 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, dissimulation, and lies. Let us not curse, if any say evil of us. Let us not threaten if any do grieve us. Let us give up all vengeance unto God. Let us remember the good which he hath done us by his glorious passion, that we may be dead with him as to him, and mortified by his spirit as to us. Let us live no more in beastly wise to ourselves but in most cleanly sort to him, which is our justice, for we be the sheep which he hath converted from wandering forth of the right path, from error & infidelity, unto faith. He is our shepherd, let us worthily follow him unto the pasture of life. He is our bishop, our mediator our intercessor, our oblation. And how do we fear that we should not be exalted to his glory? Let us have this faith that none is refused which followeth him meekly and patiently. Who so ever hath this faith can not perish, yea there was never so great a sinner but that this mediator & raunsomer hath satisfied from him, if being truly converted and penitent for his sins he be garnished and clad with this fruitful faith and brenning charity and hope in him which is our only saviour & redeemer. To whom with the everlasting father of heaven & holy ghost be glory without end, in secula seculorum. Amen.   

The Gospel on the second sunday after Ester day The ten chapter of Ihon.  
Targument. ☞ christ is the true shepherd.  
Jesus said to his disciples. I am the good shepherd. A good shepherd giveth his life for his sheep. An hired servant, and he which is not the shepherd neither the sheep are his own, seeth the wolf come and leaveth the sheep and fleeth and the wolf catcheth and scattereth the sheep. The hired servant fleeth because he is an hired servant, and 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 shepherd.  
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 everlasting 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 force 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 so that they be his own works and his own sheep. He surely is the shepherd by whom all things been made. Wherefore naturally he can not hate them. He is no forgetful shepherd, but he is a shepherd knowing all, he can forget nothing. For as the eternal father knoweth all: so in like manner he knoweth al. As the father eternal knoweth all in giving him all, in like manner he knoweth his sheep in giving them all. For he giveth them life, wisdom & might. Yea and such life, wisdom, and might, as is above the capacity of the world. For those that be according to the world be but shadows of them. And by this wisdom which surmounteth the world, his sheep know him. This is the good herdinan giving life to all, knowing all & which is almighty. But the hired shepherd is none such. He will not die for his sheep. He doth not give them life. Yea when the wolf cometh he doth leave them forasmoch as they be not his own. He hath neither made them nor yet bought them again. He therefore runneth away, and letteth them be lost, and devoured with the wolf, and finally go into everlasting damnation. He is unmighty. He is ignorant & clean unlike unto the good herdman. Furthermore this hired shepherd hath but a little & a particular flock. But the good herdman hath a  flock, he hath the slocke of the nation of Israel & of all other nations. He hath the universal flock, which from day to day he leadeth and gathereth together, that they may hear his sweet voice & his holy doctrine (which is the doctrine of the gospel) till time that all the world shall be but one flock, and that there 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 evangelical 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 chapter of Matheu. Neither did Christ only teach his sheep, that is to say, those that followed him like sheep 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 & devour Christ's flock, but as soon as persecution & trouble for the word cometh, 
jer. twenty-three  anon they are gone. Of 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 writeth. 
Episcopatus quid sit.  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 calleth a byshopryke a work and not a dignity, 
Saint Hierom  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 according 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. Wherefore 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'rgument. ☞ Peter exhorteth to lay aside all vice, to abstain from fleshly lusts and to obey worldly rulers.  
dearly beloved brethren, I beseech you as strangers and pilgrims, abstain from fleshly lusts, 
Gala. v.  which fight against the soul, 
Ro. xiii.  and see that ye have honest conversation among the Gentiles, that where as they backbite you as evil doers, they may see your good works, 
Mat. v.  and praise God in the day of visitation. submit yourselves therefore unto all manner ordinance of man for the lords sake, 
Ro. xiii. Tit. iij.  whether 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. xii.  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 lief 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 forasmoch 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  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 peax with God & justified in his sight by only faith in him, than noman will do any longer any goodness at all, which thing no doubt chanced even in saint Peter'S time. 
The occasion of this epistle.  By reason whereof 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 papists 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 & carelessy, 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 uless 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 against us and (as the greek word purporteth) do daily exercise with us a pyched field, 
militant  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. 
Note this example of saint Hierom  For saint Hierom himself when he sought every where a present 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 epistle to the Corinthians doth wonderfully well declare, writing on this wise. We know, 
ij. cor. v.  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 willeth 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 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, 
What be carnal desires.  sith such things belong no more to 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 especially 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 paynims 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 th'intent 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, 
In the day of visitation  that is to say, that the paynims being more rightly instructed and taught by the honest life of the christians, might by god's visitation be called also to the Gospel and so to have a better opinion and judgement of god's word, which thing in deed 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 th'exemple 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 works and honest conversation and glorify your father in heaven. submit yourselves, 
Mat. v.  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 saith 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. 
Ro. xiii.  And surely as witnesseth S. Paul, whoseoever 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 mnay times do fall into fowl vices) and do not esteem it by the own proper nature. 
Rom. i.  Whereas 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. 
Fraternity.  Let us love 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 swarm 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 agnized 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 ago 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 to the advise of saint Paul in the place before alleged. Let also servants obey their masters not only if they be good & courteous, but also though they be froward, not doing service to the eye (as Paul saith writing to the Ephesians (and as they do that go about to please men, 
phe. vi  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, 
mat. xiii  some 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 heavenly kingdom which was prepared for you before the beginning of the world by the father of heaven, 
Math. xxv ..  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'rgument ☞ Of the spiritual reign & kingdom of Christ.  
Jesus said to his disciples. After a while ye shall not see me, 
joh. seven.  and again after a while ye shall see me, for 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, 
joh. xx.  but your sorrow shallbe turned to 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, 
Mat. xii  scourged, bobbed and at last nailed to the cross. And for as much 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: 
Christ's reign.  Therefore for a little while in deed ye 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. 
Ephe. i. and four  Lo my dear friends 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 and mighty king over the mount Zion, 
Psal. iiij  leading and governing his subjects with the holy spirit 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, 
Psa. cix.  and therefore 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 speaketh where he saith. 
i. tim. two.  If we shall suffer together with him: we shall also reign with him.  
second, 
An example of our ignorance  we have here (good people) an example 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, & again 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. 
What it is to go to the father. Ps. lxvij.  For assuredly 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 not 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 albeit 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 carnal power sith they see here so manifestly that the apostles themselves which had Christ so much conversant amongs 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 sum 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, 
jer. xiii.  they shallbe 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 taken nailed upon the cross and put to death. 
Cross & persecution  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 concerning 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 be sayeth by his prophet David, 
Psa. cxx  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. 
Prou. iij  Hereunto agreeth Solomon in his proverbs saying. Cast not away the chastisement of the lord. Lo ye see how Christ instructeth his apostles and armeth them with patience 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 heaviness.   
Fourthly uless 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 the 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 child: 
The parable of the travelling woman.  A woman when 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: 
Luc. vi.  Woe be to you which laugh here, for ye shall 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 hearts 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 four sunday after Ester day. The i chapter of james.  
th'rgument. ☞ 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 accomplyshement 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 the same. 
Rom i.  It is perfect uless 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 mengle 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, understanding it, and being regenerate thereby, 
Nolite errare.  might be made the first fruits of 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 cannest 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 first fruits, then seeing we be his first fruits, it becometh 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 his own will, 
Voluntary.  he excludeth marite. 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. 
Rom. vi  What shall we then say, shall we abide in sin that grace might abound? God forbid. We that be dead to sin, how shall we hereafter live in the same? 
Eph●. ij.  Also to the Ephesians he sayeth. We be gods handworke created in Christ to do good works which god hath prepared that we should walk in them. 
Col. iij.  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 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. 
Slow to speak.  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 uncleanliness and superfluity of maliciousness see ye receive with meekness the word that is graft & implanted in you of god the father of heaven. 
In mansuetudine.  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 Papists do) but gladly thankfully and gently. For it is the thing which is able to save your souls. which thing also saint Paul proveth writing to the Romans where he teacheth that we be justified by faith by the ministry of god's word. 
Rom. x.   
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 four sunday after Ester. the xuj chapter of Ihon.  
th'rgument. ☞ 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. Nevertheless 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 already. 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 so 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 t'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 purposes sent of Christ that he might revelate 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 lets 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 of god's word. 
But now I go etc.  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. 
Expedi● 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.  Lo 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 before 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, 
Actu. i.  whom in this place he surely promiseth 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 office forasmuch as his office and feat is even from time to time so long as this spiritual kingdom shall endure, 
Paracletus quid fit.  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. 
Three lets.  Here ye see good people, three lets 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: 
Of sin  The holy 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 mysbeleve of the Turks & saracens, 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 abominable 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. 
judgement  And he calleth 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. 
Adhuc multa habeo.  But (saith Christ) I have yet many things to speak unto you meaning of his cross and of his glory but by reason of your weakness and 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. 
Chrysostom.  For (as 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) shall breathe or inspire nothing into the minds of christian folk but that which Christ's gospel and word willeth. 
joh. iij.  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 witnesseth, 
chrysostom in cap. mat xxij. homi. xli.  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'rgument ☞ 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 which 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 hearers of gods word be they which take it with faith, 
who be the true hearers of gods word mat. xiii  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. 
Psal. i.  And it is he (according to the words of the prophet David) which is like a tree planted by the river side, bearing his fruit in due time. But the false hearers of the word be they, 
the false hearers.  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 what manner thing it was. 
Estote factores verbi.  Be ye then doers of the word, that is to weet, declare with good works that ye truly understand it, and be not 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 entangled 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 nothing 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 considered, anon the promises and gospel that is to say the glad tidings concerning our redemption is out of mind, the beauty of god's goodness is forgotten, 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 iustifyeng faith and that we do understand rightly and truly gods word. 
Augus.  For (as saint Augustine affirmeth) faith ought to go before works. Yea he declareth plainly the works without faith can not be good, and he allegeth for his purpose that text of saint Paul: 
Ro. iiij.  Omne quod non est ex fide peccatum est. That is to say, what so ever is not of faith, the fame is sin. 
chrysostom de fide et Lege.  Hereunto also agreeth chrysostom where he sayeth: Faith ought to shine before works, and works must be the handmaids or waiting servants and followers of faith.  

True religion.  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, but it 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 perfit 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'rgument ☞ 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 sorrow, 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 where 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 grief 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 perceive & 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 we may see in another place where Christ biddeth us always to pray and that without ceasing or intermission. 
lu. xviij.  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 weet 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 special 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 should pray in none other name than in only Christ's name. 
we must pray only in the name of Christ.  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 weet, 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 room or office of priesthood as testifieth also S. Peter in his 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. 
i, Pet. ij.  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 sith 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 De profectu evangelii Where he writeth in this wise. 
chrysostom.  Thou shall need no patrons or advocates 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. 
Theophilactus in johan. ca xv.  Which thing 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, 
Math. v.  thy 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 our 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, 
ij. cor. i.  as Paul in his second epistle to the Corinthians writeth. 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 thing our petition ought to be, 
Ro. viii.  (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 sin: 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 called into judgement and condemn me, 
From whence the peace of conscience springeth.  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 and full. 
ij. pe. iij.  Wherefore that it may grow and with perpetual increase wax greater and greater, undoubtedly god of his most bountiful mercy will bring to pass, if 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. 
Luce. ij.  Et exultavit spiritus meus in deo 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 they were confirmed with the holy ghost, 
Psa. xiii joh. iij.  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 creatute. We think ourselves nevertheless very prudent and wise even as the apostles did in this gospel saying, lo now thou speakest freely & openly, neither speakest thou any parable, now I know that thou knowest all things. etc. But no doubt this was a very foolish rashness and 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 supplycations or prayers which in Greek be called Lytanyes. 
litanies.  Now therefore I exhort 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. 
The abuse of these days.  Albeit (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 gangynges 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 be 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, 
What is to be demanded in supplications.  two things are 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. 
i Timo. iiij.  For as testifieth saint Paul 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 diseases and of sicknesses than that the noisome spirits do infect the air? And by reason hereof commonly our corn and grain be perished, infected, 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 reverence, & 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, perjuries, murders, wars, and all mischief, so that it were much better for us if our corn and cattle did not so happily and plenteously prosper and take. 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 naughtiness 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. 
No man regardeth the spiritual pestilence.  The pestilence which noyeth the body we eschew it with great care and we study to drive it away with often prayers and supplications 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 all things and to be delivered from the corporal pestilence and infections that we may the more freely and abundantly endure after a delicate sort in the 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 supplications 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 surfettynges, to idleness, & to the vices that ensue 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, 
The abuse of god's gifts.  that we are waxen plain Epicures 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 and rogation days by our sins utterly unprofitable and unfruitful unto us. 
Rom. i.  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 kyndlynges and nouryshmentes of god's indignation and vengeance, than mitigations and swagynges 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'rgument. ☞ 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 commandment unto the Apostles whom he had chosen, 
joh. xx.  to whom also he showed himself alive after his passion (and that by many tokens) appearing unto them forty days, and speaking of the kingdom of God, 
lu. xxiv  and gathered them together, and commanded them, that they should not depart from Jerusalem: 
joh. iiij.  but to wait for the promise of the father whereof (saith he) ye have herd of me For John truly baptized with water: 
joh. i.  but ye shallbe baptized with the holy ghost after these few days. When they therefore were come together, 
math. iij  they asked of him, saying: Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them: 
Math. twenty-three. lu. xxiv  It is not for you to know the times or the seasons, which the father hath put in his own power: but ye shall receive power after that the holy ghost is come upon you. 
joh. xv.  And ye shallbe witnesses 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, 
Mar. xvi  and a cloud 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: 
Math. xxiv. mar. xiii Apoc. i.  ye men of Galilee, why stand ye 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 Apostles 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 (which by interpretation signifieth a lover of God) we have spoken of all that jesus began to do and teach. 
Theophilus.  He sayeth not of all that jesus began to teach & do. For our Saviour Christ first did practise and work such things as he afterward taught. He went to Ihons' baptism. 
Mat. iij.  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. 
Mat. iiij  The spirit led him into wilderness, where he fasted forty days and forty 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 appeareth 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, 
Rom. i.  teachest not thyself. Thou preachest a man should not steal, and thou stealest thyself. Thou that sayest a man should not commit adultery, commyttest 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. 
Math. v  He would have them to be the salt 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, 
Math. v  that unless our righteousness do pass the 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 xxiij 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, 
Origene  as were in old time amongs the jues. Origene that ancient doctor, 
Who be scribes.  writing upon this place of Matthew, 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 according to saint Paul the law killeth and the spirit quickeneth. 
Ro. seven.  For as saint Austin doth very well declare, 
Austin.  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 saviour 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. 
The papists be scribes.  Now 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 origen calleth pharisee.  what he calleth 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 ape 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 of Israel? Lo (good people) here ye have a right notable example of the Apostles infirmity and weakness. 
The weakness of the apostles.  For albeit they 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 only in jerusalem, but also in all jury and in Samary, 
The office of apostles or preachers.  and even unto the worlds end. And here is to 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 propowne 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. 
The fruit of the ascension  Here (my brethren) ye shall mark the fruit and profit of our saviour 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, surely promising them, that even such one as they saw him ascending now up to heaven, they should in the last day see again, at which time undoubtedly he shall render to every man his reward according to his deeds. 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 heaven 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'rgument. ☞ 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 appeared again unto the eleleven as they sat 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 saved. 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 his Apostles 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. 
Incredulity.  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 sort that we should hate him or be against him or turn our friendship and love from him. 
Gal. vi.  For thus sayeth saint 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. 
Evil aught to be punished.  Their subjects and such as be 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 fauty 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 notwithstanding, they were the corner stones and the rocks of foundation. Yea and the best and the most excellent part of christendom. No man yet thinketh that th'apostles were utterly and all together infideles. 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 unto them, but yet this was not enough. 
Christ upbraideth his apostles of their infidefitie.  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 it is to believe the resurrection of Christ.  What is it than to believe the 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 peccatum 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 mediator for us to the father, and to make us at one with him, and finally to obtain what so ever is necessary for us. By the same Christ it behoveth us to ask of God what so ever thing we need, 
joh. xvi  as Christ 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 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 theyre 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 and be made righteous. 
All outward christian men believe not in the resurrection.  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 believe 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 xu 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. Hereunto agreeth all scripture both old and new. But it is not yet sufficient 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? 
Abac. i.  And this God 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. 
Actu. ix  Wherefore not without cause Christ said 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. 
Faith constraineth no man.  And here consider me the nature of 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 the infidels as turks, saracens, & jews ought not violently 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. Furthermore there be many Islands found out now in our time which be inhabited with people to whom god's word was never preached, where as yet the scripture confirmeth, 
Ps. viii  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 begun, albeit it be not yet finished and ended, but it spreadeth continually more and more and shall do till the last day. And it is with this commission or ambassadie 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 sendeth 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 ambassadors be not in deed as yet come thither. It followeth in the text. He that believeth and is baptized shallbe saved. 
Signs joined to the word.  Here ye shall note that god doth 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 floods. 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 be 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 He gave to Abraham circumcision for a sign of Christ's coming that should bless the world. 
Goe xvij  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, 
Austin.  ought in any wise to be taken (as saint 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 recover.  
My friends how shall we verefy 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 certainly 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 expound these signs mystically, 
A mystical interpretation.  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 sayeth in an other place: 
Io. xiv.  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 xix 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 miracles 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 that the Gospel is spread abroad and opened to the hole world, miracles be not necessary as they were in the Apostles time. It followeth: 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, equal 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 four chap.  
th'rgument. ☞ 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 four chapter of the first epistle of the Apostle & messenger of Christ S. Peter.  
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, 
The occasion of this epistle.  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 precepts 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 this life. 
Sobrenes and modesty.  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, arrogancy and pride. In like wise doth also Paul understand them in the twelve 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 proudly 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 aswell 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 happen peradventure that a man may fain with himself that he is sober, 
charity  modest, and busy in prayer. Therefore before all things see ye have charity without which, your demureness, your soberness, your prayer may be but feigned and cloaked works, with out which charity also they be nothing worth nor yet thankful to God according to the saying of Christ. 
Math. v  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 offer 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. 
Vehement charity.  And saint Peter will that our charity be vehement or fervent, not cold and negligent such as theirs is, which with their mouth make as though they love a man, 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 congregation, 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 faith, 
Ro. xii.  so let him serve in his calling. As good stewards or dispensers let them behave themselves in executing their office. 
Good stewards.  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 fancies. 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 thorough 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. 
How god is glorified by our gifts and works  Now God is glorified by our 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. 
Ps. lxvij  To 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 for ever and ever AMEN.   

The Gospel on the sunday after the Ascension day. The xu chapter of Ihon.  
th'rgument. ☞ The holy ghost is promised to be sent by Christ to his Apostles.  
Jesus said unto his disciples. But when the comforter is come whom I will send unto you from the father (even the spirit of troth, which proceedeth of the father) he shall testify of me. And ye shall 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 as much as our Lord Christ in his maundy (good people) with many promises had bequeathed and deputed the holy ghost to his Apostles, 
Paracletus.  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 certifyeth our conscience, 
Ro. viii.  that we should believe that 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 when 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 in the cross or affliction that was laid upon them as appeareth plainly in the Acts. 
Act. v.   
Now this comforter, 
The spirit of truth.  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, 
The prophecy of jeremy.  even as 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. 
Psalm. lxxxviij. Esa. lv.  Also Esay the 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 ten 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: 
math. iij  This is 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 light.  
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 honest men's company (as they call honest men) they will as heretics drive them out of their churches and assembles, they will excommunicate them, they will curse them with book bell and candle. 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 wolte confess Christ For he that will live after a godly sort (as sayeth saint Paul) must needs suffer persecution. 
ij. tim. ij  And in an other place he sayeth: 
Gala. ij.  If I would please men I 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 shallbe disclosed unto us. 
Ro. viii.  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 two 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 heaven, 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 Lybia 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 rightly either understand or certainly believe the word of God, neither can stick by it constantly without staggering or shrinking from it. It is the holy ghost doubtless that teacheth all things and that putteth men in mind of gods will. 
Io. xiv  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. Wherefore this often promise of sending the holy ghost which was made to the disciples, Christ now in this day of Pentecost performeth. But because it helpeth little to know that the disciples received the holy ghost, unless we draw this receiving also to our profit & advantage, 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 forgotten to teach: 
The causes why the holy ghost is sent.  But he was sent and is sent for three causes. The first is that he should 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 xiiij 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 seal us & to make us full assured and certain of the verity of god's word. Of this office the epistle of this day maketh mention, 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 confirmed and certified the minds of the Apostles upon the verity of god's word, 
Ephe. i. i cor. i.  and therefore he is called of Paul the gage and the earnest.  
The third 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 rightly answer: 
A description of the holy ghost.  The holy ghost is God equal with the father and son, which was to this intent sent of them both, that he should more clearly 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, 
Actu. ij.  that they should 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 followeth 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 sundry, 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 not all to all, 
Ro. xii. i. cor. xi.  but (as Paul saith) according to the measure of faith as it seemeth good unto him. It followeth 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 vulgar 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 embrace them. They said then, how happeneth this that we hear every one in his own tongue which be of sundry nations, speak the great wonders and high works of God, 
Magnalia Dei.  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 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 confession. 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'rgument. ☞ 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 commandment, even so do I  
BEfore we touch the gospel (my brethren) we shall speak somewhat of this days feast. 
The original beginning of Pentecost.  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 whitsunday. 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 pentecost, 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 Pencecoste because the law of God was then spiritually delivered unto us. For the better understanding hereof, 
ij. co. iij and iiij.  saint Paul is to be brought 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 fealeth 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 comprised 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 holy ghost cometh down from heaven and filleth them all together, making them to have cloven & fiery tongues and to preach frankly and freely far otherwise than it was done before, so that all the people was astonied 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 understanding, 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 rightly 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 commandeth where as nevertheless all those things be only extern and outward which he ordaineth or governeth.  
Wherefore this order of things is clean overthwart 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 feat & office is. Let us learn then and consider well what he is, to th'intent his office may be discerned. 
The office of the holy ghost.  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, that 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 raining in their breast maketh them in whom he is resident to do without 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 because 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 prynteth 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, 
charity is the fruit of faith.  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 & dwelling 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 have herd of me. 
A question.  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 holy ghost shall set abroach a new doctrine that Christ had not taught before, 
docebit  but ye must understand by it that the holy ghost shall interpret the doctrine already 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? 
The peace of Christ.  Surely (to be short) it is nothing else 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, no monkery, no pilgrimage, no popish pardons, no pardon beads, no relics, briefly 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: 
Math. xxviij.  Lo I am with you even to the end of the world. 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 place he speaketh in this wise. 
joh. x.  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, 
Princeps mundi.  that is to wit, presently & in person with 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 expressed the pith 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 ten chapter of the Acts.  
th'rgument. ☞ 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, because 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.  

The sum of S. Peter's preaching  GOod people the sum of saint Peter's sermon here is, that jesus Christ which for his benefits and wonderful virtues that he showed amongs 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 came 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. 
Esa. liij.  He only hath taken on him our infirmity and borne our pains. The pain of our punishment 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. 
Origene in epist. ad Ro. li. iij. ca iij.  Whereupon the ancient doctor 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. 
Ambrose of the calling of the gentiles.  Saint Ambrose agreeing hereunto saith, that the redemption of Christ's blood were very vile, if justification which is done by grace should be due to the merits going before, 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 Galathians sayeth: 
Jerome.  None is saved by the law, but we be all saved by faith. 
Austin.  Neither doth saint Augustine 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 xu 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 above unto him. 
Actu. x.  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 mean 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 aswell 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 and of remission of sins, 
What is baptism.  but it is also a badge or knowledge that we be received into the number of the children of God. Wherefore as all holy doctous and expositors do agree, there be two manner of baptisms. 
Jerome super Esa.  Now as also saint Jerome affirmeth, man only giveth the water, but God giveth the holy ghost whereby the filth is washed away, and the sins of blood purged. 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 which 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 Anabaptistes 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 three chapter of Ihon.  
th'rgument. ☞ 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 begotten 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 saint Paul) setteth forth his love towards us, 
Rom. v.  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 brother. If thou beyst a good tree, thou must needs bring forth good fruit. But a bad tree bringeth forth bad fruit. 
Math. v.  Christ goeth further and sayeth: For God sent not his son into the world to condemn 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 according to an other place where he sayeth. 
joh. v.  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? 
joh. i.  The world. The light than shined in the darkness, and the darkness did not comprehend it. Do not men love still darkness more than light? Had they not rather walk in their own fanseys & 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 discloseth 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 done in God and be godly works. Where as contrary wise the hypocrite doth so much abhor from the judgement of my word, that he fleeth by all means he can from it, & will suffer none other to look upon it. 
Math. xxiii.  He will neither enter into the 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 the 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 eight chapter of the Acts.  
th'rgument ☞ 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 the holy ghost. For as yet he was come on none of them: but they were baptized only in the name of Christ jesus. 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 palfeiss 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 jesus. 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, 
Ro. xv.  sayeth S. Paul: but it is written for our learning, that by patience and comfort of scriptures we should have hope. 
☞  first therefore 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 thexemple of th'apostles charity. But they do clean contrary, they rather pluck men 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, 
Math. x  the apostles 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 presentia dei, 
Austin  that the holy ghost doth dwell and inhabit 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 Samaritans at the preaching of S. Philip received the holy ghost, except perchance ye will say, that S. philip's preaching had less virtue and efficaciem it, than the preachings of tother Apostles had, which in no wise is to be granted. Question But peradventure ye 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. 
mar. xvi  But unless a man be renewed 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 doubt I answer in few words, 
The solution.  that this text in this place that the holy Ghost was not yet come upon them, is to be understand not of the substance of the spirit or holy Ghost, 
☞  but of those manifest and notable gifts of the holy Ghost. 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 tongues 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 and 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 ten chapter of Ihon.  
th'rgument. ☞ 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 thief 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: Verily, 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 saviour 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, 
Io. xiv.  the 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 Christ's own judgement and sentence here, a thief and a murderer? But what a great thief art thou if thou also teachest other folk to think 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 & feders. 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, 
Act. xx.  and knew by the spirit 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 the 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, 
Prover. xxvij.  and he calleth his own sheep by name, 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 & honest report of strangers, 
i. tim. iij Tit. ij.  lest his living be a slander to his doctrine. So doing, his sheep shall follow him, and shall know his voice. For assuredly, 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 unapplyed spoke jesus to his disciples. But they understood not what things they were which he spoke unto them, and no marvel. For (as saint Paul sayeth) the flesh perceiveth not the things that be ghostly. The disciples were as yet but carnal. And therefore 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 behoove 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 rebuked Christ because he said that he should suffer death. And therefore Christ called him Satan, 
Mat. xvi  and bade him come after him. Wherefore mark the difference of Christ and of the false Apostles. 
joh. i.  Christ is the preacher of grace, the pseudo-apostles preach man's merits. 
joh. viii  Christ is careful for the food of his sheep, the false Apostles seek their own lucre and gains Christ seeketh the glory of the father, the false Apostles steal from God his glory. 
joh. xi.  Christ quickeneth 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 shepherd. 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 four day of pentecost, that is to say, on the wednesday in wytsonweke. The two chapter of the Acts.  
th'rgument ☞ 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 jury, 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 who soever 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 fysherman 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 thought to usurp any tyranny or reign over his fellows. 
Erasmus in paraphrasi.  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 fysherman 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 before 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 inebrians 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 hose multitude awaiteth to hear what he will say. Let us also 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 began 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, 
The oration of Peter.  whom 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 almighty god offereth unto you. 
johel. ij  For johel being inspired with the holy ghost and saying, that the time should come that God which at sundry times before had imparted his spirit to Moses and to many prophets for your comfort and instruction would 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. 
Erit in novissimis die bus.  It shall come to pass 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 wonders 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 johels' prophecy concerning the sending down of the holy 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 our saviour Christ hath also certified us. 
Math. xxvij. lu. twenty-three.  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 the Lord and we shallbe saved. Let us than in all our adversity woe, and trouble, yea and also in our wealth, prosperity 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'rgument. ☞ 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 Mamna 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 the 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 fortifyeth 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 misbelieve saying, 
Nemo potest venire ad me.  they saw not: and hearing, they heard not: & 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 inspiration of the father, who like as by the 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 the 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 prophesied of the prophets to come to pass. 
Esa. liiij  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 the prophets: yet no mortal man ever saw or heard god as he is. For this is only granted to the son of man our 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, 
Austin.  and why? Not because Manna 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 in this wise: 
Augu. de civitate dei li. xxi. cap. xxv  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 faithful 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. 
Austin. Bernard  Which 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.   

❧ THE EPIstles and Gospels with a brief Postyll upon the same from Trinity sunday till Advent, drawn forth by diverse learned men for the singular commodity of all good christians and namely of priests and Curates.  Christus Mat. iiij. 
Poenitentiam agite, appropinquavit enim regnum coelorum.  
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 greating. We let you weet, that we of our grace especial have given privilege unto our welbiloved subject Richard Banks that no manner parson 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 prynting of every such book so by him printed upon pain of forfeiture 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 afore said, as ye tender our pleasure and will avoid the contrary.   

The Epistle on Corpus Christi day. The first epistle to the Corinthyans', the xi chapter.  
th'rgument. ☞ The institution of the most blessed sacrament of the Altar is here by S. Paul described unto us.  
BRethren, that which I delivered unto you I received of the lord. For the Lord jesus the same night in which he was betrayed took bread and when he had given thanks he broke it and said. Take ye and eat, this is my body, which is broken for you. This do ye in the remembrance of me. After the same manner also he took the cup when supper was done saying. This cup is the new Testament in my blood. This do as oft as ye drink it in remembrance of me. For as oft as ye shall eat this bread and drink this cup, ye shall show the lords death till he come. Wherefore whosoever shall eat of this bread and drink of this cup unworthily shallbe guilty of the body and blood of the lord. But let a man examine himself, and so let him eat of the bread and drink of the cup. For he that eateth and drinketh unworthily, eateth and drinketh his own damnation, because he maketh no difference of the lords body.  
☞ The exhortation upon this epistle ye shall find immediately before the Epistle on Easter day. The Gospel on Corpus Christi day.   

The vi chapter of Iohn.  
th'rgument. ☞ Christ is the true bread of life.  
Jesus said unto his disciples and unto the company of the jues. My flesh is meat in deed, and my blood is drink in deed. He that eateth my flesh and drinketh my blood, dwelleth in me & I in him. As the living father hath sent me, and I live for the father: Even so he that eateth me, shall live by the means of me. This is that bread, which came down from heaven: not as your fathers did eat Manna, and are dead. He that eateth of this bread, shall live ever.  
IN this present Gospel (good people) our saviour Christ which is the true shepherd and feather of our souls goeth about to shake of from our minds the filthy cares of this corporal life, willing us rather to apply ourselves and to labour with the greedy desire of the heavenly and ghostly riches, to obtain everlasting life. He biddeth us cast out of our minds the worldy bread wherewith our bodies be fed and covet that heavenly breed which giveth and conferreth unto us everlasting and immortal life of the soul. This bread is taken by faith, and faith is to be obtained and gotten of almighty god. For it is undoubtedly his gift. Whosoever therefore believeth in Christ, he already hath everlasting life, inasmuche as he hath the fountain of immortality. I am (sayeth Christ) the bread of life. As who should say. I am that same food which giveth life not only corporal, but rather the life of the soul and eternal. The jews (amongs whom Christ was conversant, and unto whom he had this communication) boasted much in the Manna, that was sent down from heaven unto their ancestors. But what sayeth Christ unto them? Your fathers did eat Manna in the wilderness, and died. 
Austin.  Your fathers (sayeth S. Austin) because you be like them murmuring fathers of murmuring children. For assuredly this people in nothing offended god more than in grudging and murmuring against God. Now they therefore died because they believed (sayeth S. Austin) the thing that they saw, 
☜  but the thing they saw not, they believed not nor yet understood. O sacramentum pietatis, o signum unitatis, 
The words of saint Austin.  o vinculum charitatis. Qui vult vivere habet unde vivat, accedat, credat, incorporetur, ut vivificet. O wonderful sacrament of godliness, o wonderful token of unity, o wonderful bond of charity. He that will live he hath whereof he may live, let him draw nigh let him believe & let him be incorporated that he may be quickened. Let him not depart for the frame of the members, let him not be a rotten member worthy to be cut of, nor yet crooked whereof he may be ashamed Let him be a fair member, open, sound & cleaving to the body. Let him live to god. Let him now labour in earth, that he may afterward live in heaven. The sacrament of this thing (saith this holy doctor) that is to say, of the unity of the body and blood of Christ, is taken at gods board of some men to their salvation, and of some to their damnation. 
☜  The thing itself is ordained to the salvation of all men and to the destruction of none. For my flesh (sayeth Christ) is very meat, and my blood very drink. This bread came down from heaven and hath an heavenly power of working given it of god, that who so ever worthily do eat it, shall live eternally and never die. Wherefore good christian people, we have no need to demand from heaven any Manna sith we have the very heavenly bread in deed, that is to say, the body of our saviour Christ ready unto us, to give us everlasting life, if so be we will take it worthily & with faith. For undoubtedly Christ is that heavenly bread which giveth immortality to our souls, & which for our sakes was betrayed and crucified. He is the word of god in whom who so ever steadfastly will believe, shall have everlasting life. Who so ever shall convey this heavenly bread into the bowels of his soul, shallbe nourished and grow up to everlasting life. For assuredly this is the lively bread, which is descended down from heaven, even the most precious body of our saviour Christ which was betrayed and put to death to redeem the life of the hole world. Let us believe it, let us take it & we shall live. The mystery of this thing is right strange and wonderful to the world. But surely unless thou be'st by faith engrafted and incorporated into this mystical body & stick fast in the same (even as a branch doth in the vine tree) thou shalt have no life in the. Let us not (my friends) murmur within ourselves as the jews did, and say how can he give us his flesh to eat? The jews (saith saint Augustine) because they understood not the bread of concord: 
Austin.  therefore they discorded, and fell at variance within themselves. But surely they that eat this bread, do not strive nor contend within themselves, for by this most blessed and heavenly bread god maketh them to dwell in his house in full unity and concord together. Christ assureth us, that unless we eat his flesh, and drink his blood, we shall not have life in us. 
joh. vj.  But how shall we eat his flesh and drink his blood? Truly (as all holy doctors expound this text) we eat Christ's flesh and drink his blood, 
August. lib. iij. de doct. Christ. S. Ambrose.  when we communicate and take part of his passion, and sweetly and profitably lay up in our memory that his flesh was crucified and wounded & that his most precious blood was shed for us. He that believeth not thus in him (saith saint Augustine) eateth not Christ, and therefore he hath not the Christian faith, without which he can have no pardon of his sins.  
Wherefore (my friends) let us daily eat this heavenvly bread this Christ our loving saviour in spirit and by faith. Let us I say take hold of him let us apprehend him by faith, let us take the benefit and use of his passion and resurrection, 
☜  let us make him all ours. Let us suffer him to enter into us. Spiritually we ought daily to receive him. But both spiritually and also sacramentally and corporally we must receive him with most high reverence in form of bread at such time as the church appointeth, and namely at the feast of Easter. I say, when we come to the aultare of god, and to his holy board, let us take heed, that we worthily receive in form of bread his most precious body, 
i. cor. xj.  lest we take him to our damnation, not discerning the lords body. Which thing we can not do without penance, steadfast faith and full purpose of amending our former life. Let us first or ever we approach to this blessed sacrament examine ourselves by knowledging our sins against god, 
Contrition of heart.  whereunto we shallbe brought by hearing & considering gods will declared in his laws & perceiving in our conscience the god is displeased with us for the same and thereupon conceiving not only great sorrow, but also great fear of god's wrath towards us, considering we have no worthy meritis to lay before god as sufficient satisfaction for our sins, which done, we must conceive sure hope & faith that god yet will forgive us our sins not for our own worthiness but for the only merits of his blood & passion which faith we shall confirm by the applying of Christ's promise contained in his gospel & namely in the institution of this most blessed sacrament where it is said (given for the remission of our sins. 
Faith & hope of forgiveness.  
Math. xxuj. ) But to the attaining of this faith, the second part of penance, that is to say, confession to the priest is necessary, 
Confession to a pressed  inasmuch as the absolution given by him is ordained of Christ to apply the promises of gods grace to us, according to these texts. 
joh. xx. Luce. x.  Whose sins soever you forgive shallbe forgiven, whose sins ye retain, shallbe retained. Also. He that heareth you heareth me. Finally being thus truly penitent contrite & confessed, we must also bring forth the fruits of penance, 
The fruits of penance.  as prayer, fasting & alms deed. We must also make restitution or satisfaction in will & deed to our neighbours in that we have done them wrong. We must also do all other good works of mercy & charity & express our obedient will in fulfilling of gods commandment outwardly when time and occasion shallbe given us. Thus we shall examine ourselves & so receive this most holy sacrament worthily. Otherwise we shall receive our own damnation. Wherefore my friends do as I have here declared unto you and ye shall receive forgiveness of your sins & at last the crown of everlasting life. Unto which. etc.   

THE EPISTLE ON TRINITY sunday. THE FOUR Chapter of the Apocalypse.  
th'rgument. ☞ GodMajesty is here described.  
I Looked up and saw a door open in heaven, and the first voice which I heard was as it were of a trumpet talking with me, which said: come up hither and I will show the things, which must be fulfilled hereafter. And immediately I was in the spirit and behold a seat was set in heaven, and one sat on the seat. And he that sat, was to look upon, like a jasper stone, and a Sardyne stone. And there was a rain bow about the seat, in sight like to an emerald. And about the seat were xxiiij seats. And upon the seats xxiiij Elders sitting, clothed in whit raiment, and had on their heads crowns of gold. And out of the seat proceeded lightenings, and thundrynges, and voices, and there were seven lamps of fire, burning before the seat, which are the seven spirits of God. And before the seat there was a see of glass, like unto Crystal and in the mids of the seat, and round about the seat were four beasts full of eyes before and behind. And the first beast was like a Lion, and the second beast like a Calf, and the third beast had a face as a Man, and the fourth beast was like a flying Egle. And the four beasts had each one of them vi wings about him, and they were full of eyes within. And they had no rest day neither night, saying: Holy, holy, holy, Lord God almighty which was, and is, and is to come. And when those beasts gave glory and honour, and thanks to him that sat on the seat (which liveth for ever and ever) the xxiiij Elders fell down before him that sat on the throne and worshipped him that liveth for ever, and cast their crowns before the throne, saying: thou art worthy o Lord our God to receive glory and honour, and power, for thou hast created all things, and for thy wills sake they are, and were created.  
GOod people we be sure by scripture, that there is but one God. For it saith. hearken o Israel, thy god is one. 
Deu. v.  But forasmuch as the scripture doth attribute godhead and divine essency to three: therefore the fathers have found out the word (person) for the avoiding of many errors. 
Why the feast of Trinity was institute.  And hereof for discerning the said persons is the name of Trinity come into the church, whereby we signify not three unegal persons, but three persons coequal of one in divisible substance and essency. And as touching the use of this feast, our predecessors thought it good, to have some certain time appointed in the church, wherein they might entreat of the offices of those three persons equal in godhead. And because the fourth chapter of the Apocalypse seemeth to set forth wonderfully well the majesty of God and not obscurely to touch the mystery of the Trinity, the church of England condescended to have the same red in the church this day, which briefly, God willing, we shall declare unto you. Thus it beginneth After this I looked, and behold a door open in heaven, and the first voice I heard, was as of a trump speaking with me, saying: Come up hither, and I shall show the what shallbe done hereafter. This door which saint John saw open, no doubt is the entrance and coming to the new and heavenly life, which Christ our saviour hath made us, as the Epistle to the hebrews the ten 
phil. iij.  chapter witnesseth. For our conversation ought now to be in heaven. And saint John doth here describe the judicial power of Christ given him of the heavenly father wherewith he defendeth his church from the power of the adversaries. And he sayeth: There was a seat set, and upon it a sytter, whereby he signifieth the stability of Christ's reign. For his seat or throne is (as David sayeth) world without end. And he that sat upon this glorious and princely throne or seat was to look upon like a jasper stone and a Sardyne stone. 
Psalm. lxxxiiij.  By this is understanded nothing else, but a certain heavenly & royal beauty showing aswell the majesty as the power most excellent of the judge Christ. For the cloth of estate & royal seats of kings be wont to be most richly decked and furnished for the setting out of their Majesty and authority. Now, the jasper stone they say beareth the semblance of water, and the Sardyn stone of fire, whereby is understanded that the Lord is wont to make his judgements in water and in fire, as appeareth Gen. seven. and xix Exo. xiv, and in the second Epistle of Peter the last chapter and in many other places of scripture.  

The rainbow.  And a rainbow was about the seat in sight like to an Emerald. The rainbow is a token, that god the father is made at one with us by Christ and reconciled to mankind, 
emerald  as appeareth Gen. ix. Now the emerald they say is of such greenness & virtue that it maketh all things about it to flourish and grow. 
Lactantius.  Even so by Christ the world is renewed and it reflorysheth, as Lactantius doth very elegauntly and well declare in a certain Hymn.  
And about the seat were xxiiij seats. And upon the seats xxiiij elders sitting, clothed in white raiment, and had on their heads crowns of gold Saint John doth here allude to the manner of a realm well ordered, where kings and princes which are to give sentence in matters of weight, will not do it without the assistance of certain ancient personages that have good experience of things and knowledge of the best laws, lest they might seem to condemn any man of their own private lust and pleasure. Wherefore by this allusion he declareth that God is a most just judge, whose sentence all just persons shall approve and praise as most rightful and true. By the xxiiij elders ye shall understand aswell the patriarchs and prophets of the old synagogue, as the Apostles, Evangelists, & doctors of the new Testament, 
Exod. xxiiii. Nu. xi. Act. xx.  and also the godly kings & judges of both people's. For they in scripture be called Elders. Now by the sitting of these Elders is understand the fellowship of the judicial power with Christ, according to Christ's own saying. Mat. nineteen. Ye shall also sit upon the twelve seats, judging the xii. tribes. 
i. cor. vi.  Also saint Paul witnesseth that saints shall judge of this world. By their white garments or robes, wherewith they were clothed, is signified pureness of mind, innocency, and indifferent judgement without affection. 
Exod. xviiij  By their crowns of gold upon their heads I understand the most pure sense of faith, whereby they shall judge of all, according to the arbitrement of God, so that what so ever they shall judge upon earth, shallbe ratified also in heaven, according to that saying of Christ, Matthew. xviii. What soever ye bind on earth, shallbe bound in heaven, and what soever ye louse on earth, the same shallbe loused in heaven. Furthermore they signify the fellowship of the victories and reign of Christ, 
Cap. xi.  according to that in the Epistle to the hebrews. The saints have vanquished realms by faith. It followeth in the text.  
And out of the seat proceeded lightenings, and thonderynges, and voices. And there were seven lamps of fire burning before the seat which are the seven spirits of God. The preaching of the Apostles and of men apostolical is compared to lightening and thundering, because by it is proclaimed the fearfulness of gods judgements the which hang over the heads of infideles and such as believe not. By the vii lamps of fire brenning before the throne I understand the septiforme spirit of God, that is to wit, the fullness and perfection of the heavenly graces wherewith the kingdom of Christ is furnished. 
Esa. xi. i. cor. xii  It followeth.  
And before the seat there was a see of glass like unto Crystal, and in the mids of the seat and round about the seat were four beasts full of eyes before and behind. etc. My friends the calamities of this world, wherewith the stynch of the flesh is repourged and the naughty affects of the same utterly mortified, must needs be passed over of us, even as it behoved the people of God to pass the red see, before they could enter into the land of promission. Wherefore those heavenly and spiritual waters be here signified, wherwythal the purging of the souls and the spiritual regeneration is made. 
joh. iij. i. Pe. iiij  For unless a man be borne again of water and spirit he can not see God. And he calleth it a see after the hebrews fashion, which be wont to call all gatherings of waters sees, as in the third book of kings it is called the brazen see wherein the priests in their ministration washed, and in certain other places. Now glass is a bright thing whereby is meant that the water of baptism purifieth and maketh bright not so much the body as the hearts, yea even in the outward conversation of manners according to that of Christ. Let your light so shine before men that they may see your good works. But why is this see of glass likened to Crystal? Surely because Crystal is a water which by continuance of time is turned into the hardness of a stone, such ones ought they that be baptized to be brought unto, that is to say, strong and hard in faith.  
By the four beasts full of eyes before and behind, some do understand the four Evangelists, other, (whose judgement better agreeth to the scripture as it seemeth) do understand those heavenly and ministratoriouse spirits or angels which be appointed to stand at the four quarters of heaven (by which the kingdom of Christ, that is, 
Heb. ij.  the church is spread) to execute the things that be determined by the unsearchable and eternal counsel of God to be done in men's things. These be full of eyes before and behind, that is to say, they be replenished with the science and knowledge of things passed and things to come. And the first beast was like a Lion, the second like a Calf, the third had a face like a Man, and the fourth was like a flying Egle. Brethren, ye shall understand, that in a lion is courage and strength, in a calf labour and diligence, in the face of a man prudence and right judgement, in an eagle swiftness and also facility in doing their ministries, all which virtues they have need of, 
☜  which will administre well and prosperously any kingdom. And for this cause in the psalms the Lord is said to sit and ride upon Cherubim, because that by them he executeth his judgements courageously, diligently, prudently, and with great swiftness. To this interpretation doth the scripture agre. For the prophet Ezechiel in the ten chapter doth understand by the four beasts the Cherubim, and he maketh also the four beasts one, having yet four faces or forms for the foresaid virtues wherewith those ministering spirits, whose service Christ useth in the administration of his kingdom, were endowed. In that they have two wings a piece, is betokened their swiftness of obedience to execute the things that they be appointed unto. 
Esa. vi.  In like manner doth Esay describe Seraphim. These angels, or if ye list, these four Evangelists which also be angels that is to say messengers, by whom Christ the great conqueror of the adverse powers is carried through out the hole world as it were in a triumphal charette, have no rest neither day nor night but cry without ceasing Holy, 
☞  holy, holy, that is to say, holy father, holy son, and holy spirit comforter, one Lord & God almighty, 
Math. xxviij.  in whose name all we that believe be baptized. And when those beasts gave glory, honour and thanks to him that sat on the seat which liveth for ever and ever, the xxiiii elders of whom mention is made before fell also down before him which sat on the throne, and worshipped him that liveth for ever.  
Now therefore good christian people, sith those holy spirits or angels, and the hole quere and church triumphant in heaven do without ceasing, laud, praise and magnify the high majesty of the godhead, let not us which be the church or congregation militant here in earth be behind with our praises, commendations, and thanksgiving. The holy angels do cry before, let us answer in the same note & say. Holy father, holy son, & holy ghost comforter Let us, I say, according to the example of the xxiiii elders cast our crowns before the throne, that is to say, confess the crowns and rewards which we that be justified people have, come of Christ's mere goodness and no part of our own deserving, and say: Thou art worthy o Lord our God to receive glory, and honour, and power. For thou hast created all things and for thy will they be. etc.   

The gospel on Trinity sunday. The three chapter of Ihon.  
th'rgument. ☞ A conflict between the justice of the flesh and the justice of the spirit.  
THere was a man of the Pharisees named Nicodemus, a ruler of the jews. The same came to jesus by night and said unto him: Rabbi, we know that thou art a teacher come from God, for no man could do such miracles as thou dost except God were with him. jesus answered and said unto him: Verily, verily, I say unto thee, except a man be borne from above, he can not see the kingdom of God. Nicodemus sayeth unto him: how can a man be borne when he is old? can he enter into his mother's womb and be borne again? jesus answered: verily verily I say unto thee, except a man be borne of water and of the spirit, he can not enter into the kingdom of God. That which is borne of the flesh, is flesh, and that which is borne of the spirit is spirit. Marvel not thou that I said to thee, ye must be borne from above. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whether it goeth. So is every one that is borne of the spirit. Nicodemus answered and said unto him: how can these things be? jesus answered and said unto him: art thou a master in Israel and knowest not these things? Verily verily I say unto thee: we speak that we do know, and testify that we have seen: and ye receive not our witness. If I have told you earthly things, and ye believe not: how shall ye believe, if I tell you of heavenly things? And no man ascendeth up to heaven, but he that came down from heaven even the son of man which is in heaven. And as Moses lift up the serpent in the wilderness, even so must the son of man be lift up, that who so ever believeth in him perish not, but have eternal life.  
IN this Gospel (good people) is contained a sore disputation upon the justice of the spirtye, and the justice of the flesh. Christ teacheth and defendeth the spiritual justice, Nicodemus tother, but so yet that he suffereth himself to be taught and instructed of Christ.  
first therefore we shall consider the person of Nicodemus, as the Gospel describeth him, and how foolishly he speaketh of the new birth. 
The description of Nicodemus.  For hereby we shall espy what we also can do of our own power in godly and spiritual matters. Now the evangelist certifyeth us that Nicodemus was a Pharisee, and a ruler of the jews, meaning hereby, that for the outward conversation he was faultless in living and floryshed in such appearance of honesty and holiness, that he was numbered of the jews even amongst the chiefest & first. Lo here thou hast the description of Nicodemus person which before the world is both prudent and righteous. And yet nevertheless this worldly wise and holy man is not so hardy nor so strong, that he dare openly come to Christ or speak unto him, albeit he judgeth Christ a teacher sent from God, and can not deny his signs and miracles. I pray you, why doth not reason here come forth, openly to confess Christ's doctrine? For this thing doth Christ in any wise require where he sayeth. He that confesseth me before men, 
The flesh is fearful.  I shall also confess him before my father and the angels of heaven. Surely reason can not do this, it far passeth her powers to subject herself to the hatred of the world for Christ's sake. And therefore Christ requireth of us to hate our own selves, to kill our old Adam, 
Math. x  that we may so be transformed into new creatures. But what knowledge hath our flesh & our nature of such transfourming or new birth? Surely no knowledge, no feeling, no understanding at all, as this sayntly Nicodemus this holy prelate trusting to his own good works full well declareth. Christ talketh of the spiritual and new birth, & Nicodemus looketh upon the carnal birth, saying thus. How can a man be borne again when he is old? Shall he creep again into his mother's womb? hearken how foolishly, how unwisely for all his outward holiness this noble prelate speaketh of godly things? Yea Christ is fain to expound unto him, how it cometh to pass that we be made new creatures. Howbeit he yet understandeth him not & therefore he asketh again how it can be. I pray you what singular point do ye see in this Nicodemus, or what other thing do ye find in him but ignorance, blindness, and infidelity? Wherefore though his outward conversation shineth never so much before the world yet it can not please God. God beholdeth not the outward face and vysoure, but the mind and faith, 
jere v. Ro. xiv  as also Heremy sayeth. And what so ever is not of faith is sin. The inward righteousness and goodness must go before, or else the outward can not please God. If thou hast not the inward justice, forthwith Christ sayeth: Unless your righteousness be better than the righteousness of the scribes and Pharisees ye shall not come into the kingdom of heaven. Wherefore like as Nicodemus is here found unskilful, rude, and foolish in matters concerning the honour of God and our health: even so be all we, old adam's, and all fleshly (according to Christ's saying, what so ever is gendered of flesh is flesh) unless we be lightened of the lords spirit. 
What the scripture calleth flesh Ro. viii.  We call flesh here the hole nature of man, the body, mind, reason, understanding, will, beside the holy ghost. Such a man and such a body of sin surely can do nought but sin, seem he never so gay to other men, and be he decked with never so many good works, which thing saint Paul declareth copiously to the Romans, and in this place this Nicodeme full plainly showeth by his wise talking  

New birth  Secondly, Christ teacheth us in this Gospel the new birth, which thing Nicodemus could not attain unto, & first he so speaketh of this new birth or regeneration that he maketh it plainly necessary to our soul's health. 
What it is to see the kingdom of God  For thus he sayeth: Unless a man be borne again, he can not see the kingdom of god Now to see the kingdom of God is as much as to be justified. Wherefore consider here with the eyen of thy mind what Christ speaketh of this manner justification, and again what Nicodemus thinketh against it. Christ reasoneth and gathereth thus. No work, no reason, no outward conversation justfieth, it is only the new birth that must work this. Against this conclusion Nicodeme thus objecteth. If so be my outward conversation, works & life, be conformable to the law, than for such works sake God can not but justify me and make me eternally blessed. But surely this saying of him is exceedingly both false and wicked, 
psa. cxv  for asmuch as all men be liars, and only God true. Wherefore let us consider the nature of this regendring in what sort it is. Unless (sayeth Christ) thou beyst borne again of water and spirit thou canst not come into the kingdom of heaven. 
Baptism  Mark that in baptism this new birth beginneth. For it is a token of slaying the flesh, as Paul witnesseth Rom. vi. And this is one part of the new birth. Now in baptism the holy ghost also is given and where as we be thus killed, he raiseth us up again, he driveth, draweth, altereth, and so worketh in us, that we be led no more with fleshly affections but with ghostly, and that we should breathe and think no longer upon earthly things but upon heavenly things, and should live henceforth only to righteousness. And this is tother part of this new birth. It followeth hereof, 
What it is to be new borne  that to be borne again is nought else but to die to sin ward, and by spirit and faith to live to justice ward. Where this chanceth there is the kingdom of god espied, there is the realm of heaven entered into. What gloriation than is left here to the righteousness of Nicodemus? Surely it is not worth a rush, nor to be set an haw by, 
Phil. iij.  none otherwise than Paul esteemed his righteousness that he got in his jewish life no better than dung. For not the thing that cometh of our own reason, but that which the spirit worketh in us is acceptable to God. The thing that is gendered of the spirit is spirit, and is only of valour before God. 
Eph, iiij  And therefore saint Paul sayeth to the Ephesians. Do of the old man according to your former manners and conversation, and put ye on the new man. How can reason do or comprise these things, sith it can not perceive things corporal and outward, as from whence the wind cometh and whither it will? To conclude, this new birth is a work of the spirit, though the Papists do never so much preach the justice of their flesh.  

Christ hath purchased us the spirit  Thirdly, we be here taught, who hath gotten, given, delivered, and communicated unto us this spirit, even the son of man Christ, who only came from heaven and returned into heaven. By what thing then hath he gotten and deserved unto us this spirit? Truly hereby, that he was likewise exalted as the serpent in wilderness. 
Nu. xxi.  But what manner serpent is this? The people of Israel once grudged against god and blaspehmed him so heinously that he sent upon them fiery serpents. And who so ever was bitten of any such serpent, died thereof. Here God at last moved with the prayers and requests of Moses, commanded a brazen serpent to be erected for a sign that whosoever being stricken of any such serpent should look up to that brazen serpent, should be healed. This figure Christ draweth to himself, and this in sentence he sayeth: I shallbe delivered to mine adversaries to be crucified and at last slain, for this intent, that by my cross and death God the most loving father might be reconciled to the world. Whosoever therefore being stricken with the poison dart of sin, looketh up to me that is to say, believeth on me, shall not then perish, but shall attain everlasting life. Lo such one is Christ unto us, he forgiveth us our sins, and bestoweth on us his spirit, he transformeth us to new creatures, 
☜  he ordaineth us the sons and heirs of God, so that we cleave unto him and believe on him without doubting. Wherefore good people that God of his endless goodness will vouchsafe to create in us a sincere and a right faith, let us all pray. To whom be all glory and honour for ever and ever. Amen.   

The Epistle on the first sunday after trinity. The i epistle of John the four chapter.  
th'rgument ☞ How God loved us first, and how we ought by his example to love our neighbour.  
most dearly beloved brethren, God is love: In this appeared the love of God to us ward because that God sent his only begotten son in to the world, that we might live thorough him. Herein is love, not that we loved God: but that he loved us, and sent his son to make agreement for our sins. dearly beloved, if God so loved us, we ought also to love one another. No man hath seen god at any time. If we love one another, god dwelleth in us, and his love is perfit in us. Hereby know we that we dwell in him, and he in us, because he hath given us of his spirit. And we have seen and do testify, that the father sent the son to be the Saviour of the world. Whosoever confesseth, that jesus is the son of God, in him dwelleth God, and he in God. And we have known, & believed the love that God hath to us. God is love, and he that dwelleth in love, dwelleth in God, and God in him. Herein is the love perfit in us, that we should have trust in the day of judgement: For as he is, even so are we in this world. There is no fear in love but perfit love casteth out fear, for fear hath painfulness. He that feareth, is not perfit in love. We love him, for he loved us first.  
If a man say: I love god, and yet hate his brother he is a liar. For how can he that loveth not his brother whom he hath seen, love God whom he hath not seen? And this commandment have we of him: that he which loveth God, should love his brother also.  
MY friends this hole lection is a commendation of gods love towards us, by whose example we also be commanded to love one another. He that loveth not (sayeth saint John which wrote this epistle) knoweth not God though he never so much boasteth himself to be a christian man, for god is love. Yea herein appeared the great love and charity of God towards us men, that he sent his only begotten son into the world, to th'intent, that by his merit we might live through him which else should have died with perpetual death. But happily ye wool here say, that we provoked God with our love and merits first to love us. No not so sayeth saint John, that is a false opinion and a stark lie. For in this is the love, not that we loved God, but that he loved us first, and sent his son to be a sacrifice and a purging for our sins. 
Aug. contra Pela cap. xx  But hearken what S. Austin sayeth of this matter. What good merits could we than have when we loved not God. For that we might take love to love with, we were loved, when as yet we had it not. 
There be no merits before grace.  This (sayeth he) doth John th'apostle most openly affirm. Not that we loved God, but that he loved first us. Truly (sayeth saint Austin) this is most rightly and well spoken. For we could not have to love him unless we had taken this of him, in that he loved us first. How can we do good, if we love not? or how do we not good, if we love? 
☜  For albeit gods commandment seemeth sometime to be done of not lovers but of fearers: yet there is no love, no good work is imputed, neither rightly is it called a good work, for all that is not of faith is sin. And faith worketh by love. Hitherto speaketh Austin. Wherefore my dearly beloved (sayeth John) if God hath so loved us, we ought also to love one another. Question Ye will say: How can God dwell in us, sith we see him not? Solution John answereth: Albeit we see him not with the eyes of flesh, yet he dwelleth in us, for God there will dwell where charity is exercised. Question But again ye will ask, how is it that John sayeth here, 
Exod. xxxiii.  noman ever saw God, saying it is red in scripture that many of the fathers have seen him face to face, as jacob, Moses, and other. Solution I answer, noman ever saw God as god and visibly. For the law was given by angel's act. seven. and it is plain that jacob saw but an angel. For even in the self same xxxiij chapter of Exodus God sayeth: Man shall not see me and live. So than God dwelleth in us invisibly. It followeth therefore, if we love one another, god dwelleth in us, & his love is made perfit in us. Surely the knowledge & confession of Christ maketh us all one with God, so that we shallbe perpetually in him, 
The spirit of God  and he in us. But here ye must mark that this knowledge can not chance but to such as be endowed with the holy ghost. For he sayeth: Herby we know that we dwell in him & he in us, because he hath given us of his spirit. And we have seen and do testify (sayeth S. John) that the father hath sent his son to be the Saviour of the world. O glad and joyful tidings. What an exceeding charity and love was this? Then sith God is so loving unto us, yea sith he is the self love, if we will dwell in him, we must love, not only him, but also for him, our neighbour. For that we do to our neighbour he counteth it done to himself. Now it is a most certain token of our love towards God if we boldly & with confidence look for the day of judgement. For if we fear, we declare that we be no perfit lovers. For fear is not in love, but perfit love casteth out fear. My friends hearken again what saint Austin sayeth herein. He that feareth hell, feareth not to sin, 
Aug. ad Anastasium epi. cxliiij.  but to burn. But he feareth to sin, which hateth sin as hell. This is the chaste fear that remaineth for ever and ever. For that fear of punishment hath torment and painfulness in it and it is not in charity, but perfit charity casteth it out. And surely a man so much hateth sin, as he loveth justice, which he can not do, the law fearing him by the letter, but the spirit healing him by grace. This writeth the most excellent doctor of the church saint Austin to the confusion of the vain sophists which blasphemously write and speak against the justifying spirit of God which worketh by pure and lively faith.  
Wherefore good brethren & sisters let us not think trusting to our own merits and works, that we loved God first and so deserved kindness at his hands. For if ye think so, saint John reproveth you, saying: We love God, because he first loved us. Now if a man sayeth, he loveth God, and hateth his brother, he is a liar. For he that loveth not his brother whom he seeth, how can he love God whom he hath not seen? And this commandment (sayeth saint John) we have of God, that he that loveth God, must also love his brother. But I pray you how do we love our brother and see so many lie in every corner without comfort? Yea we see Christ an hongred, 
Math. xxvi.  and we give him no meat. We see him thirsty, and we give him no drink. We see him harbroughles, and we take him not in, naked, & we clothe him not, sick, and we visit him not, in prison, and we come not to him. For in as much as we do it not to one of these our poor brethren, Christ count it undone to him. Wherefore if we unfeignedly love God, let us declare our love with worthy fruits, let us love our brethren, as we be here willed to do. Then shall we with confidence and full hope look for the day of judgement without fear, at which time the heavenly king shall say unto us. Come ye blessed of my father inherit the kingdom prepared for you from the beginning of the world. To this heavenly king the son of man our Lord and Saviour be given all glory for ever and ever. Amen.   

The Gospel on the first sunday after Trinity. The xvi chapter of Luke.  
th'rgument. ☞ Of the rich man and of poor Lazarus.  
Jesus put forth a parable unto his disciples, saying: There was a certain rich man, which was clothed in purple and fine white, and fared deliciously every day: And there was a certain beggar named Lazarus, which lay at his gates full of sores, desiring to be refreshed with the crumbs, which fell from the rich man's board, and no man gave unto him. The dogs came also, and licked his sores. And it fortuned that the beggar died, and was carried by the angels into Abraham's bosom. The rich man also died, and was buried. And being in hell in torments, he life up his eyes and saw Abraham a far of, and Lazarus in his bosom, and he cried and said: father Abraham: have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue: for I am tormented in this flame. But Abraham said: Son remember that thou in thy life time, receivest thy pleasure, and contrary wise Lazarus received pain. But now is he comforted, and thou art punished. Beyond all this, between us and you there is a great space set, so that they which would go from hence to you can not: neither may come from thence to us. Then he said: I pray the therefore father, send him to my father's house (For I have five brethren) for to warn them, lest they also come into this place of torment. Abraham said unto him: they have Moses and the prophets, let them hear them. And he said: nay father Abraham: but if one come unto them from the dead, they will repent. He said unto him: If they hear not Moses and the Prophets, neither will they believe, though one rose from death again.  
GOod people this Gospel as it is right comfortable to the poor godly persons: so it is right fearful to the ungodly rich persons. The silly poor godly person is much vexed with troubles and diseases in this life, he lieth otherwiles begging at rich men's gates, full of sores, desiring to be refreshed with the crumbs which fall from their tables The ungodly person liveth all at pleasure and flourisheth. But see the end of these two in their death. The poor Lazarus is forthwith carried by angels into Abraham's bosom. The rich man is buried in hell. What is this, to be borne up of angels and to be laid in Abraham's bosom? Surely it is nothing else, but to die in the faith of Abraham, whose souls must needs be in the hands of God. What is it to be buried and to lie in hell in torments? To die with an evil conscience. These things do chance in death, 
☞  what time we pass out of this world. Albeit ye shall yet understand, that it was not poverty that saved Lazarus, nor the riches that damned the rich man, but it is the faith that saveth & which worketh patience and hope, and again it is the lack of faith and despising of the neighbour that damneth. As long as the rich man lived he was so choked with worldly pleasures, that he could not see what was what, but when he was in hell and in torments than he lifted up his eyes, than he saw Abraham afar of, and Lazarus in his bosom. Surely my friends in death first we espy our ungodliness and damnation. Than we see the felicity & joy of the godly persons. 
esa. lxuj Math. xxv.  This is that worm that dieth not, which the prophet Isaiah speaketh of. Than first the unwise virgins see that the wise have oil Then it cometh to our mind, to whom we have done good, and to whom we have done evil. Then doth the law show itself, where as the gospel is taken away, than first, but to late and in vain, we seek favour. 
Prou. i.  Then thou rich man thou canst speak fair and say: Father Abraham, have mercy on me But hearken o thou ungodly rich man, what father Abraham shall answer the again. Son remember that thou in thy life time rceivedst thy pleasure, and contrary wise this poor Lazarus received pain. Lo the sentence of the sharp judgement of God. For as saint james sayeth: 
jaco. two.  judgement without mercy shallbe to them, which have showed no mercy. Also the wise man sayeth in his proverbs. He that stoppeth his ear at the crying of the poor, shall also cry, and not be herd. Furthermore the prophet sayeth: 
Ps. xxxij  For this shall every godly person make his prayer unto the in due season, but in the great water floods they shall not come nigh him. So good people ye see by this parable, that after this life we shall come short to make intercession either for ourselves or for others. For the soul of this rich glutton here espying he could nothing prevail for himself began to entreat for his five brethren, and desired that Lazarus might be sent to his father's house for to warn them, lest they also come into that place of torment. But what was answered unto him again? They have Moses and the prophets, let them hear them, as who should say, they have gods word amongs them, which teacheth them how to eschew everlasting punishments, and how to be saved, if they will not regard it, there is no recovery in them. Undoubtedly this answer teacheth us two things. first, 
☜  that the will of God ought not to be learned of the dead, as Moses also forbiddeth in deuteronomy, saying: 
Deut. xviij  Let noman search the troth of the dead, for God abhorreth it. And surely not without cause, for he that ensercheth the troth of dead men, showeth himself not contented with god's word, which is a sin against the second commandment. Also to search the troth of dead men, is to put other means than preachers, by whom God will have his word known and spread abroad. This thing doth the example of Saul teach us, 
i Reg. xxviij  which after he was cast up of the Lord and utterly wicked in his heart, by the help of a witch raised up the prophet Samuel from death, that is to wit, a certain person resembling Samuel in voice and visage.  
Secondly, this answer of Abraham teacheth us, that beside the word written, none other is to be looked for or to be herd, though an angel should come from heaven, or a ghost rise from death to life. Wherefore good christian brethren and sisters, I exhort in the lords name you that be rich, to make yourselves friends of your wicked Mammon, 
Luc. xvi  that is to say, of your worldly goods that when ye die, they may receive you into everlasting tabernacles, lest ye be served as this rich man was. And again I exhort you that be poor to have sure faith in the Lord and patience in your adversity and poverty And doubt ye not, but at your departure out of this transitory world, according to the example of this poor Lazarus, ye shallbe carried by angels into the bosom of Abraham, 
abrahans' bosom  that is to say, into everlasting life, in which after the example of the father Abraham, who is the father of all believing children, the godly be received as into the bosom of the heavenly father. To whom with the son and holy ghost be all honour and glory. Amen.   

The Epistle on the two sunday after trinity. The i epistle of John the three chapter.  
th'rgument ☞ Of the singular love of God towards us, and how we ought again to love one another  
Marvel not my brethren though the world hate you. We know, that we are translated from death unto life, because we love the brethren. He that loveth not his brother, abideth in death.  
Who so ever hateth his brother, is a manslayer. And ye know, that no manslayer hath eternal life abiding in him. Hereby perceive we love: because he gave his life for us: and we ought to give our lives for the brethren. But who so hath this worlds good and seeth his brother have need, & shutteth up his compassion from him: how dwelleth the love of God in him? My babes let us not love in word, neither in tongue: but in deed and in verity.  
FOr as much as (dear brethren and sisters) even from the beginning of the world it hath been seen, as the example of Abel witnesseth, that the godly have suffered persecution, trouble, 
☜  and vexation of the ungodly and wicked persons: therefore the holy Apostle of God saint John doth here exhort us to patience in persecution and in adversity, and that we should not be false hearted and discouraged because we see we be evil and unworthily handled & entreated of the wicked world. And it is not without cause that saint John moveth us to patience, for of truth it is a right hard thing a man to stand fast in trouble and not to despair, or at lest way not to doubt of the troth of god's word for all that he seeth so many evil and unhappy chances unto him on every side. And besides that he exhorteth us in this place unto patience, he also therewithal comforteth all that be vexed & troubled for truths sake with the great benefit and profit which they have taken through god's word, that is to wit that they be translated from death to life, and be now made the beloved sons of God, to which commodities and profits all the persecutions in the world be not able to be compared.  
Marvel not (sayeth S. John) though the world hate you. We know that we are translated from death unto life, because we love our brethren.  
O what an unspeakable solace and comfort is this (my friends) unto us to know that we now live unto God ward, albeit before the world we be daily mortified and even killed none otherwise than sheep that go to the slaughter. And again on the contrary part what a fearful & horrible thing is it that the wicked persons which pursue the godly be dead to god ward? We be than translated from death to life Wherefore? Because sayeth John we love our brethren. Surely my friends, the loving of our brethren is an open declaration & token to the world, that we be the children of God. For he that sayeth he hath faith and love towards God, and yet loveth not his neighbour maketh a stark lie. For a good tree, must needs bring forth good fruit. He than that loveth not his brother abideth in death, that is to say, 
Rom. vi  he is not yet risen from death to life with Christ unto a new life. Yea saint John goeth further and sayeth:  
Who so ever hateth his brother is a manslayer. 
The law is spiritual   
Surely my friends the law is spiritual, and requireth also the inward affections as John doth here testify. For not only he that killeth by laying on of hands and violence upon his brother is in danger to the law of murder, but also he that pursueth his neighbour with hatred. So though that he be not a murderer and mansleer in outward deed, yet in heart he is. But no manslayer hath eternal life abiding in him. For look with what measure we meat to other, 
Mat. seven  with the same shall it be measured again to us.  
Now in the doctrine and teaching of charity ye shall understand, that it is the manner of th'apostles ever to bring us to the example of Christ, whereby to frame our life, lest we should invent and devise of our own heads new forms & fashions of loving our brethren. S. John therefore doth here prevent us and setteth forth Christ for an example to be followed of us, 
The love of god toward us  which loved us his brethren not after a light and base sort, but even with the peril of his own life. He will have us than in like wise to love our brethren not lightly, but so vehemently that when need requireth, we should not stick to venture our goods yea & our life also for their safety & wealth. By this we know charity, that is to say, the love of Christ towards us and what our love and charity ought to be, in asmuch as he gave his soul or life for us, O what exceeding and vehement love was this of Christ? And shall we then show our selves churlish and unkind again to him and not to express our love towards him upon our brethren according to his commandment? For that which is done to them he counteth it done to himself.  
Who so ever then hath this worlds good and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of god in him? As who should say, if we be not beneficial and good to our needy and poor neighbour, it is a sure token that we love not God and consequently that he neither loveth us. And in contrary wise, if we be beneficial and good to our neighbour for gods sake it is a right sure sign and declaration of our faith towards God and that god loveth us Wherefore (dear brethren) let us be merciful according to th'exemple of the heavenly father as Christ monisheth us Luc. vi. And let us not (as John sayeth here) love in word, 
i. tim. i  neither yet in tongue, but in deed and in troth, and as saint Paul sayeth, of a pure heart and of a good conscience, and of faith unfeigned. Which thing he calleth the end of the commandment. These be the worthy fruits of faith. These fruits if we bring forth we declare our selves to be good trees planted by the river side which bringeth forth fruit in due season, 
psal. i  we declare ourselves to be of the number of them which S. John here speaketh of, that be translated from death to life everlasting. Where we shall live eternally with the father, son, and holy ghost. To whom be all glory. AMEN.   

The gospel on two sunday after Trinity. The xiiij chapter of Luke.  
th'rgument. ☞ christ in this parable declareth that he is not apt to the kingdom of heaven which will once lay his hand to the plough & look back to his affections.  
Jesus put forth a similitude to his disciples, saying: A certain man ordained a great supper, and bad many, and sent his servant at supper time, to say to them that were bidden, come: for all things are now ready. And they all at once began to make excuse. The first said unto him: I have bought a farm, and I must needs go & see it, I pray the have me excused. And another said: I have bought five yoke of oxen, & I go to prove them I pray the have me excused. And another said: I have married a wife, and therefore I can not come. And the servant returned and brought his master word again thereof. Then was the good man of the house displeased, and said to his servant: Go out quickly into the streets and quarters of the city and bring in hither the poor, and the feeble, and the halt, and the blind. And the servant said: Lord it is done as thou hast commanded, and yet there is room. And the Lord said to the servant: Go out unto the high ways and hedges, and compel them to come in, that my house may be filled. For I say unto you, that none of those men which were bidden, shall taste of my supper.  
Our Saviour Christ (good christian people) considering the vanity of men's minds in the world: which for the most part are wont rather to talk of God, of his word, and of the blessed state of the life to come: than earnestly to appoint their minds to remove out of their lives such impediments as might hinder them from God and his word & shut them out in conclusion from the kingdom of heaven, declareth in this gospel as in a proper parable the great folly of such as so content themself with words only and vain praises, and consider no further to temper their lives in such wise that an other day they may enjoy in deed the everlasting life in the kingdom of heaven wherein they confess so much bliss & felicity to be: as one there was which was sitting at the table with Christ hearing him talk of the resurrection of the just, said unto him: blessed is he which eateth bread in the kingdom of God. Christ taking occasion of his words taught both him and all other in him, that many there were which could confess with their mouth such to be happy that should be received there, but yet in the course of their lives seemed not much desirous to be partakers of that bliss, how great so ever it be & how freely so ever it be offered: or how kindly so ever they be called there to, whose unkindness, and forgetfulness of their own wealth and commodity he resembled and likened to such gests as were gently & lovingly called to a rich feast well & abundantly prepared in all things, and yet refused to come: having very vain excuses for them selves, whose unkind behaviour was reported to the feastmaker & moved him to displeasure & to renounce them for their unworthiness & to take other to sit at his feast. Which although they were but of poor estimation, yet because they were ready with great thanks to receive the liberality of the feast maker so gently offered without their deserving, they were admitted to sit at his own table with himself & had the fruition of those delicates, which the other that were first called refused & despised. Here is matter (my friends) for us that be gentiles to consider with great thanks to almighty God, 
☜  that where as the people of the jews were first called by the servants and messengers of his word, to the great supper of the joy of heaven, and they refused to come: that then it pleased the father of all mercy to send his servants to call us to his said feast, which of all people were most unworthy, and furthest from him, in somuch as we were wide of all truth and light, sitting in most blind darkness of error and idolatry, wandering in the buy paths and crooked ways of our own lusts and imaginations, so poor and void of all grace that in stead of the true God we honoured mortal men and brute beasts as our God. Thus provoked we him first, these were our merits and deservings unto him: And yet pleased it him to send his servants to preach us his gospel and by the violence of so great gentleness offered us and earnest calling on us by his Apostles, we were brought into his holy house & church of his elect: and there plenteously were set before us to receive freely the innumerable graces & benefits contained and promised in the word of the gospel: so that now Christ with all his righteousness, with all his justice and holiness is freely given us to our wealth and commodity if we will apply ourselves by faith and charity to our calling. If we see the want of righteousness in ourself & be anhongred therefore, let us sue unto Christ and he shall replenish us therewith. If we be stung with sin, and would be delivered from the danger thereof: in Christ shall we find clear remission and shallbe quite discharged. If we want strength to fight against our invisible enemies, the world, the flesh, and the devil, in Christ's power and assistance shall we no fail have the victory and over come them all. If we desire to be delivered of this transitory world and to be present with God to sit at his table, let us a while tarry in hope until the Lord call us and we shall not doubt but be carried thither with his holy angels, with him to dwell for ever. He hath not prepared this supper of everlasting life of his free mercy only but hath also as freely prepared all necessary helps and means for us to use to the better attaining of this supper. Only let us be ware by the exemples of the jews that we be not unkind to so merciful a calling lest we be refused as they were. We be not more in god's favour than they were. They were gods elect people, we were not so. They were the children of the house, we were foryners and strangers and none of the household. They were the natural branches, we are but grafted in their stocks and received in their rooms. We ought to fear the more, that we shall not be spared, if we show unkindness as they did. Ye have herd what were the lets, whereby the jews were drawn aback from their salvation: One had bought a farm and was so wholly bent to improve and enlarge that, to bear rule and reign in the world, that he had no leisure nor space to give ear to the feastmakers calling, and to come to his supper. An other was so busily set about his oxen and other possession, covetously gathering lucre and gains, to enrich himself, that he chose rather to lose the commodity of that delicate supper then to lose his gains. An other excused himself that he had married a wife, and therefore answered he that he could not come. He desired not to be excused, as the other two did, but said flatly that he could not come, so hard it is for him to come to Christ, which hath his heart set upon the flattering vanities and pleasures of the world. Let us take heed my friends that we be not so overcome of these evil affections before rehearsed, that we follow not them and refuse to come to the supper of everlasting life whereunto we be called. 
Lu. xiv  Let us call to mind what our saviour Christ sayeth, except we renounce all that we possess, we can not be his disciples. It is not evil to have rule and dominion in the world: but so to set our hearts upon our dignities and pre-eminence, that we shall for the safeguard of them forsake the truth, and pervert justice: that is abominable before God. So to ensue honour and worship, that we shall labour by falsehood and sedition, by secret conspiracy to get it, that is abominable before God, and willbe surely revenged: 
i. pet. v  for God ever hateth the proud in heart, he setteth himself a part against them, 
Psalm. xxxvi.  ever to depose such. Though (sayeth David) the ungodly shrine himself never so high yet I saw him when he was exalted above the cedar trees, brought down again to the ground: I sought his room and place, but he was wasted and vanished away like the smoke: Keep therefore (biddeth David) innocency and behold equity: for the godly man hath ever permanent issue. It is not evil to have riches and possessions: to use the course of lawful occupying, but so to ensue our gains that we shall not spare by right or wrong to get them, that is wickedness before God. So to possess riches that unmercyfully we shall keep them and not relief the poor with our superfluities, as Christ commandeth us to be stewards of his goods committed in our trust, 
Math. xxv.  that is the thing which provoketh him to displeasure to pronounce that it is very hard for a rich man to enter in the kingdom of heaven: 
mat. nineteen  more easy for a camel to go thorough a needles eye. Of all mischief is covetise the root and fountain sayeth S. Paul, 
i. tim. vi  & sayeth that they which desire to be rich fall into temptation and snare of the devil and to diverse lusts hurtful and foolish, which drown men in death and destruction. It is that affection sayeth saint Paul which make the suers thereof to err from their faith: They can never have leisure to wait upon Christ and his word that follow this affection: say, and call Christ what ye will they have no lust nor desire to come unto him. And the reason of this thing he openeth in an other place where he sayeth, 
two co. iiij  that the Gospel is not received of these worldly men because the God of this world hath blinded their understanding lest the light of the gospel should shine & appear unto them. As these two evil affections I mean the desire of dominion and authority, and the insatiable desire of riches be great impediments and lets that hinder many a man from salvation: so is the affection to pleasures of this world as great a let, in whom it reigneth, to cause them set little by the calling of God to this great feast of the glory to come.  
This affection is so subtle, that where the other two can not alter and occupy the mind of many men, yet of this they be overcome. A beastly affection to be led with the volupties of this world, and therefore Christ compareth them to swine wallowing in the mire of beastly and carnal life, and would have no pearls cast before them, for they can none otherwise do but tread them under foot & despise them. Let us therefore good people take good advisement, let us consider of what gentleness and mercy we be called. Let us consider whereto we be called, not to pain and misery, but to feasting and banqueting in the kingdom of heaven. We provoked not God to call us by our merits which were nothing but blindness and Idolatry, but he of his mercy prevented us, only to have the praise of our salvation which will come at his calling. Let us consider how great a zeal God beareth to our health which seemeth to be angry when we refuse to come at his calling, & not only calleth us and leaveth us there, but hath provided all things to help us to come thither whereunto we be called, his word we have, his sacraments, and his holy spirit working in our hearts we have, to be present with us, to strength us to come. If we come we be saved and shallbe blessed for ever, if we come not but make our excuses, we deceive ourselves, and for the love of vain and transitory delights and pleasures lose the life everlasting. And what shall it avail to win all the world & lose our souls If we refuse to come to this feast, let us not look to be bidden to any other: for it is the last feast and none other to be looked for after. No better messenger could he send to us to move us to come to this feast than his own well-beloved son. God grant us all grace so to hear the calling of almighty God to this his merciful feast, that we may be ready to come unto him in this life by grace and in the life to come to be at the feast with him in his heavenly kingdom in glory. To whom with the son, and the holy ghost be evermore honour and praise world without end. Amen.   

The Epistle on the three sunday after Trinity. The i epistle of Peter the .v. Chapter.  
th'rgument ☞ An exhortation to humility.  
BRethren, submit yourselves therefore under the mighty hand of God, that he may exalt you when the time is come. Cast all your care upon him: for he careth for you. Be sober & watch, for your adversary the devil as a roaring Lion walketh about, seeking whom he may devour: whom resist steadfast in the faith, knowing, that the same afflictions are appointed unto your brethren, that are in the world. But the God of all grace which hath called us unto his eternal glory by Christ jesus, shall his own self (after that ye have suffered a little affliction) make you perfit settle, strength, and stablish you. To him be glory and dominion for ever and ever. Amen.  
This epistle (good people) is a right comfortable lesson, exhorting us to lowliness and modesty by the hope of everlasting rewards which remain unto us. first therefore saint Peter biddeth us here to be humbled under the mighty hand of god. But what calleth the scripture to be humbled? 
What is to be humbled.  Surely to be humbled signifieth in holy scripture to be thrown down, to be depressed, and utterly to be brought to nought, so that despairing of all man's help, we perceive both that we be nothing & that we can do nothing, upon which humility also a certain outward soberness and meekness followeth towards the world. They that in this wise being humbled, do cast the hole trust and affiance of their heart upon God shall at length no doubt be promoted and advanced up on high. Let us then my friends be humbled, let us submit ourselves under the mighty hand of God, that is to say let us know, that while we submit ourselves one to another, 
☜  we exhibit and do this office of obedience not to men, but to God himself. And assuredly this ought to be a right singular comfort unto us, if we know that we by our obedience do please not men only, but also God himself. But ye will object against me. Who would not wish to be obedient unto God? Ye say well, but we worship God with th'office and service of obedience, when we honour our neighbour with obedience, whom god commandeth to be honoured. Let us then my friends be meek and humble aswell in weal as in woe, and let us evermore have in remembrance the mighty hand of God, wherewith we know that we shall once be delivered, yea and also be exalted. But when? surely in due time, not when it seemeth good to us, but when God shall see it most convenient for us. And let us cast all our care upon him, let us (I say) commend and commit our cause to God, which shall fight and care for us.  
second, for as much as the devil hateth nothing worse than mutual obedience and subjection in the congregation: 
☞  Saint Peter also in this epistle monisheth us that we should be sober & watch, lest the devil disturb our concord, and while we be asleep come and sow tars according to the parable of Christ in the xiij chapter of Matheu. Let us than be sober aswell in our doctrine, as in our outward conversation and manners of life. Let us be vigilant & prudent in all our doings and proceedings. And why? For our adversary (I say not the worlds adversary but the adversary of them which follow godliness,) I mean the devil busily without ceasing walketh about like a roaring Lion on every side, 
Tanq lo rugiens.  to what end? to devour and utterly to destroy us. Surely (good people our mortal enemy the devil is ever dying in wait not against the world but against such as renounce the world & follow Christ I mean such as be right christian men and women to th'intent he might chase and drive them away from the confession of the Gospel unto foul and unclean lusts, whom unless we resist with faith, soberness, watching, and wareness, he will surely have the upper hand of us, and cast us down headlong. How then shall we chase away the devil? with outward and carnal things? No truly, but with steadfast faith, which cometh from the heart cleaving fast to Christ the Lord and conqueror of Satan our enemy, knowing this, 
☜  that the same afflictions be appointed to the hole christian brotherhod through out the world. Wherefore we ought not to think that we only be tempted and troubled, but we suffer it in common with so many as are earnest believers of Christ's holy word.  
Finally we be here comforted against the cross and temptations and be put in mind by saint Peter, that the God of all grace which hath called us to his eternal glory by Christ our Lord, will at last deliver us, and not suffer us to be tempted above our powers, and where he suffereth us to be tempted, yet he will make perfit our temptations and will confirm, strengthen, and stablish us in them, lest we perish or take a fall and so be utterly vanquished of our enemy and be confounded. To him be glory, praise, & dominion world without end. Amen.   

The Gospel on the three sunday after Trinity. The xu chapter of Luke.  
th'rgument. ☞ The parable of the hundred sheep and of the groat.  
THen resorted unto him all the publicans & sinners, for to hear him. And the pharisees and scribes murmured, saying: He receiveth sinners, and eateth with them. But he put forth this parable unto them, saying: What man of you having an hundred sheep (if he lose one of them) doth not leave ninety and nine in the wilderness, & go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders with joy. And assoon as he cometh home, he calleth together his lovers and neighbours, saying unto them: Rejoice with me for I have found my sheep, which was lost. I say unto you, that likewise joy shallbe in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. Either what woman having ten groats, if she lose one doth not she light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her lovers and her neighbours together, saying: Rejoice with me, for I have found the groat which I had lost. Likewise I say unto you, shall there be joy in the presence of the angels of god, over one sinner that repenteth.  
IN this Gospel (dear brethren) is set before our eyen the notable example of the loving kindness and mercy of Christ towards us wretched sinners and lost sheep, unto whom only this gospel is proponed for a singular comfort. For the pharisees & scribes which be blinded with their own proper justice, be not only no partakers of this most comfortable Gospel, but more over they utterly understand it not. Yea when they see that Christ bestoweth his Gospel upon sinners, they grudge thereat, & invye that they should have such favour and grace at his hands.  
The publicans then, that is to say, customers, 
Publicans.  tribute gatherers, or bailiffs, which amongs the jews and namely amongs the religious pharisees were counted unholy persons, and the other notorious and open sinners resorted to Christ, to hear him. They had herd much of him, and what wonders and miracles he had showed amongs the people, and namely they had herd of his comfortable doctrine. Wherefore they come now, knowing themselves sinners, and therefore not quiet in their conscience, to seek rest to their souls, and to hear Christ, whom forthwith he lovingly receiveth, and like a tender and a good physician goeth about to lay his medicine and salve to their diseases. All his patient hearers and humble suitors he healeth, not only in body, but also in soul. But the most holy and religious pharisees and famous doctors of the law and scribes are nothing content herewith, they murmur, they grudge, they snouffe at him, and what say they? Lo this fellow, which is reported to be the son of God and which maketh himself so perfit and holy a person receiveth sinful persons in to his company, and eateth & drinketh with them. But he put forth this parable unto them. etc. Good people ye shall understand, that our master Christ because he would not give a just cause of offence to the pharisees & scribes, studieth to heal them with two feat parables, by which he teacheth, that not without cause, he receiveth sinners and eateth with them. Yea he declareth, that his office requireth to preach glad tidings to the poor, not to break a broused reed, nor to quench the smoking flax, as Esay had prophesied of him. 
Esa. xl.  Moreover that his office and feat was to feed his flock like a shepherd, to gather together the lambs with his arm to relieve them in his bosom, 
Ezechi. xxxiiii.  also such as be lost to seek up, such as go astray to bring again, such as be wounded to bind up, such as be weak to make strong, and so forth. All these offices of Christ be every where recorded in scripture, and he doth express them here in the parables ensuing, to th'intent he would show that he doth not amiss in that he receiveth sinners and taketh meat with them. In deed Christ might have made answer to the pharisees and scribes without parables even with open texts out of the prophets concerning his offices But this he doth not, that hearing they should not hear, and saying they should not see, but at last should perish by the just judgement of God. And in these parables lieth hid the right dreadful judgement of God against these proud religious and holy pharisees that will evermore justify themselves which shallbe rejected and shaken of with their iusticies, where as the penitent and lowly sinners shallbe received. What man of you, (saith Christ) which if he have an hundred sheep and fortune to lose one of them will not forthwith leave the fourscore & nyntene in wilderness, and go after that which is lost until he find it? And when he hath found it, for joy he layeth it on his shoulders, and he cometh not so soon home, but he calleth together his friends & his neighbours and desireth them to rejoice with him for the finding again of his lost sheep. So sayeth Christ, joy shallbe in heaven over one sinner that repenteth more than over four score and xix persons which need no repentance. My friends what meaneth this parable? 
The declaration of the parable  who is this shepherd or shepemayster? Surely it is our master Christ, he feedeth his sheep, he teacheth all men in the wylsome & desert world, of these sheep, one strayth abroad and is lost, the other in their own conceits and judgement err not but be still in the right way and therefore they need not to be sought and to be redeemed. And truly (good people) the number is very small of them that shallbe saved, for the rest of the people think themselves just and righteous persons by the merits of their own works. The sheep that goeth astray signifieth them which know themselves sinners, these doth Christ seek up, yea he came for these men's sakes that he might redeem them. Here than ye see the final cause and use of Christ. 
Esa. xlij  The son of man came to seek and save that was lost, he came in to this world to save sinners. So then there be two sorts of just or righteous persons in the world. He that knowledgeth his sins & unworthiness, and believeth on him that justfieth the wicked, is just by faith, and he is the true just and good person. The other is he that will be justified & made good by the works of the law, 
justice pharisaical.  this justice is called the pharisaical justice. Of this justice Christ speaketh thus. Unless your righteousness pass the righteousness of the scribes and pharisees, ye shall not enter into the kingdom of God. 
Math. v  And in the xvi chapter of Luke he sayeth. Ye be they which justify yourselves before men, but God knoweth your hearts. The second parable of the woman which had lost a groat, and after much seeking, found it again, meaneth the same thing, that the other parable doth In deed the woman is a weak vessel. 
☞  So Christ applieth himself to the weak and unperfect persons. The woman lighteth a candle, sweepeth her house, seeketh diligently her coin that she hath lost she never ceaseth till she hath found it again. Even so careful and desirous is our Saviour Christ to call sinners to repentance. 
☞  Now if ye will know the cause of our repentance, ye shall understand, that it is not our own work nor our own merit and deserving, but because Christ our shepherd seeketh us, yea we should utterly perish strayenge in the wilderness, if Christ our herdman sought us not up. But how doth he seek us? Truly by his word, which being preached unto us reproveth us of our wand'ring and strayenge abroad, which known, we be brought again by Christ our pastor and shepherd to the flock, that is to wite, we be made the true members of the true church. And after we be once reduced and brought home again to the flock, we be not set in a field alone by our selves, where we alone shall feed, but together with that rest of the flock and under our shepherd we seek all one and the same food and do the same that the rest of the sheep do. Finally forasmuch as Christ sayeth, that the angels in heaven do joy upon such as repent, we be here taught that repentance is a work very acceptable and pleasing to God.  
Wherefore my friends let us not be likened to these religious proud and presumptuous Pharisees & scribes which murmured and grudged at the tender heart and kindness of our Saviour Christ, & which justified themselves; despising all other in comparison of them, because of their own traditions and observances & therefore thought they had no need of Christ. But let us humbly and thankfully at the preaching of Christ's holy word, which it hath pleased him now in these last days to disclose and open again unto us, to repent us of our wand'ring out of the right way. And than doubtless the angels in heaven shall have more joy over us, than over all those which were counted most holy & perfit persons in the sight of the world. Which angels also at our departure out of this vale of misery shall carry up our souls into heaven, where we shall have the most full fruition of all joy with Christ our Lord. To whom with the father and holy ghost be all glory. Amen.   

The Epistle on the four sunday after trinity. The eight chapter to the Romans.  
th'rgument ☞ In this epistle we be comforted to bear adversity well in worth, saying it is the way to everlasting glory.  
BRethren, I suppose that the afflictions of this life, are not worthy of the glory, which shall be showed upon us. For the fervent desire of the creature abideth, looking when the sons of god shall appear, because the creature is subdued to vanity, against the will thereof, but for his will which hath subdued the same in hope. For the same creature shallbe delivered from the bondage of corruption into the glorious liberty of the sons of God. For we know, that every creature groaneth with us also, and travaileth in pain, even unto this time. Not only it, but we also which have the first fruits of the spirit, mourn in ourselves also and wait for the adoption of the children of god even the deliverance of our body.  
THe holy Apostle saint Paul well-beloved brethren and sisters considering the state of true christian men which live godly in this world to be full of adversities and troubles which be offered unto them both by the world, 
Psalm. xxxiij.  the flesh, and the devil, and knowing the weak power of frail men to be far unable to stand steadfastly in them, unless they be armed & fenced with the armour of god's word, exhorteth us therefore in this epistle by diverse reasons to patience and sufferance: and comforteth us with the great joy and glory that shall be declared unto us in the world to come. He affirmeth unto us that what so ever we can suffer in this world is but short and transitory: but the joy that we shall receive is durable and everlasting. How great so ever the pain be of our adversity that we suffer here, I think it nothing (sayeth saint Paul) to the glory that shall appear unto us, which is so great and infinite that it can not be comprehended of any man's understanding. 
i. cor. ij Esa. lxiiij.  It far passeth the eye of man to see thorough it, or the ear to hear the greatness thereof or the heart of man to understand the glory that God hath prepared for them that love him, which are content after the example of his well-beloved son Christ to suffer and to bear their cross with good heart and will. Let us therefore behold not so much the grief and despite of persecution and despleasures of this world, as the brightness and excellency of the glory that we shallbe in, which although we see it not with our corporal eye, yet with the eye of our faith in the mirror of god's word we see it much more clearly, and shall more surely enjoy it than we see & enjoy those things, which be under our corporal sight. If the greatness of adversity feareth us, let us call to mind that when we suffer innocently, we suffer with Christ and Christ with us. If we be of the body by true faith, than may we be sure that the head beareth part with us and helpeth us in our adversity. In his power & assistance we shall overcome. Of ourself we be to weak, but in his power sayeth saint Paul in whom is my comfort 
phil. iiij  I can do all things. Let noman think it impossible to bear patiently the loss of name, of goods, of wife and children, to bear the great assaults of the devils temptations: for to overcome the strong & unruly affections of our corrupt nature, and thereupon in cowardness to give over and suffer ourselves to be led under their captivity, nay there is nothing to hard to be performed of a christian man in whom the spirit of God is abiding.  

joh. xvi  Take good heart sayeth our Saviour and captain Christ I have overcome the world and all these for you. It is not impossible for you to resist & to have the victory: for faith subdueth all things and hath the victory of all things that be against you, for all things be possible to faith. 
Mat. ix.  This is the comfort that a christian man may have to consider that it is not his adversity alone which he suffereth, but Christ his head and captain suffereth with him. As he said to Saul when he persecuted the christian men, 
Act. ix.  Saul Saul, why dost thou persecute me? It ought to be no strange thing to us to suffer. 
i. tess. iij Heb. xii  For saint Paul sayeth that we be ordained for this use and purpose. In chastisement doth god nurture his children whom he loveth. If our life be in chastisement and adversity and we live in patience: we may have good hope that as we be made like to Christ in trouble and affliction, so shall we be like to him in glory. The way to pleasure is by adversity, to wealth by infirmity, to glory by rebuke and shame, to riches everlasting, by transitory poverty. After none other sort walked our saviour Christ in this world. 
Math. ●  It were unmeet the disciple to be above the master. It were not meet the souldioure to be more delicately handled than his captain. 
Ro. viii.  Who can require of God to be spared from his cross, where god spared not his own dear and well-beloved son Christ? He suffered all reproffes and afflictions & suffered to the death of the cross and yet deserved it not, 
Phil. ij.  why than should not we that be sinners content ourselves to suffer, whether God ordaineth adversity to fall upon us, for our sins to th'intent to purge us of them, or whether he would have us suffer for the trial of our faytht, hat so by our patience, we might glorify his name and edify our neighbour by our example? Let us bliss ourselves in the name of the father, of the son, and the holy ghost, & offer ourselves to bear what so ever he thinketh meet for our soul. Let us pray that we may have faith to stand and not be overcomed of the temptation of adversity. It is no small comfort to us that we suffer not alone. Such an unity & consent is there between the members of Christ's mystical body, that what one member suffereth, 
i. co. xii Heb. iiij  all the residue feel the grief of the same: & bear their part of the burden And if this seemeth not enough all the creatures of God, seem to feel our adversity and to suffer with us: and desire and tarry for (in hope) their deliverance. They seem to understand, as they be abused in the world, that so also be the elect. They see themselves created of God to the use and necessity of man, whom they serve with right good will, & they see themselves otherwiles sore abused in excess & riot, & therefore they be grieved therewith. And yet though it be against their wills, they are still subject for his sake that ordained them, and are content for his pleasure to be subject to mutability and bear patiently the vanity of men in their abuse in hope yet once of deliverance. They desire not to be above the dignity of gods dear and chosen servants, whom they see unworthily dealt withal in the world, but bear their bondage and captivity well in worth, taking such part as gods most worthy creatures do, for they know that they shall once be delivered, not only from their pain and travail in changing and renewing themselves from time to time for man's use and commodity, in perpetual generation and corruption: but shall also be delivered from the abuse which the ungodly hold & occupy them unjustly in. A liberty and deliverance they look for in hope, which they know certainly shall then chance to them, when they shall see the children of god delivered from their labours and travails and set in their glory of joyful rest. This is the deliverance which all creatures sorrow and wail daily for, and are in as fervent desire to see this deliverance, as the woman which is in travail of her child longeth for the deliverance thereof. In a parable (good friends) thus saint Paul speaketh unto you, to comfort you, that for some solace of your pain and adversity, ye have all the creatures of god suffer with you. Count it not for any vain invention feigned of saint Paul, for he said that he knew it to be thus in deed, that all creatures do suffer part with gods elect in their troubles. Which thing might we learn and know also if we will consider with better advisement the thing which he speaketh. For consider me what doth it signify to us: when we see the weary ox wail and pant under his yoke: the horse groan under his burden, and the poor lamb blete when he is drawn and driven to his slaughter: when all beasts travail with pain and dolour to increase in their kind, when all creatures are subject to such continual alteration, form and reform from one fashion to another, what signifieth it unto us but that they be partakers of such pains as god's servants be put to?  
They suffer and resist not, for so they see such portion to fall to the elect of God. And therefore in hope of deliverance they abide what so ever the use and necessity of man requireth of them, or yet what soever abuse and tyranny man's malice put them to. And thus in their painful travail they continue till the day come when gods children shallbe delivered of all their misery, which they long for both for the elects sake and their own also. This desire and carefulness is not in unreasonable creatures only, neither do they alone suffer such vexation and abuse in the world to be wrongfully dealt with: but we ourselves (sayeth saint Paul) which have the first fruits of god's spirit, endowed with singular prerogatives above other of god's household, being the heads and teachers of the people and made of God the vessels to receive and keep the most worthy and excellent treasure of his gospel, 
ij co. iiij  we ourself are in danger & subject to manifold adversities in the world, in somuch that we are as men daily in danger and judged to death, and are reputed as sheep evermore ready to the slaughter. We see so many unworthy things done in the world, 
Ro. viii.  that we desire to be out of the world and to be with Christ. Such cumbrance and grievance we feel in this corruptible body, that we sigh and daily long to be delivered. We desire much to have this tabernacle of our bodies to be changed and altered that we may be endowed with our heavenly house from above. 
ij. cor. v.  Now (my friends) these things well considered, 
Eph. vi  let us take upon us the armure of God, to fight against our invisible enemies. Let us patiently abide all griefs and displeasures of this life, that we may reign with Christ another day. It is no small joy that we be called to. It is far passing all the passions that we can suffer here. And let us as I said call to mind, that we suffer not alone. Christ our head suffereth with us, by whose assistance, we shallbe able to stand. And such communion and fellowship is there between the members of Christ's body, that what the one suffereth, all other suffer with it. Yea all the creatures of god are partakers with us, and in hope to be delivered they suffer patiently. No creature should desire to be exempt from trouble in this world: saying Christ gods natural son, was not exempt, saying gods holy prophets and apostles were not exempt. Let us than commit ourselves into the hands of God, and arm ourselves with patience, so that we may glorify gods holy name by our well doing, that an other day, we may be taken for his well beloved children. To whom be all glory for ever and ever. AMEN.   

The Gospel on the four sunday after Trinity. The vi chapter of Luke.  
th'rgument. ☞ Christian laws be here described.  
Jesus said unto his disciples. Be ye merciful, as your father also is merciful. judge not and ye shall not be judged: Condemn not, and ye shall not be condemned. forgive, and ye shallbe forgiven. give, and it shallbe given unto you: good measure and pressed down, and shaken together and running over shall men give into your bosoms For with the same measure that ye meet withal, shall other men meet to you again. And he put forth a similitude unto them. Can the blind lead the blind? Do they not both fall into the dycke? The disciple is not above his master. Every man shall be perfit, even as his master is. Why sayst thou a moat in thy brother's eye, but consyderest not the beam that is in thine own eye? Either how cannest thou say to thy brother, Brother, let me pull out the moot that is in thine eye, when thou seest not the beam that is in thine own eye. Thou hypocrite cast out the beam out of thine own eye first and then shalt thou see perfitly, to pull out the moat that is in thy brother's eye.  
GOod people our Saviour Christ in this gospel setteth forth unto us certain christian laws that is to say certain offices or duties of charity and fruits of faith.  
first he biddeth us be merciful and tender of heart But after what sort? As paynims or publicans be? No, but even according to th'exemple of our heavenly father. Why, how merciful is our heavenly father unto us? Surely he when we were his enemies and had deserved no kindness at his hands, yet of an exceeding mercy which he bore to mankind, vouchsafed to send down his only begotten son to redeem us with his most precious blood. He also from time to time as often as by frailty we offend his majesty, if we humbly ask mercy, forgiveth us. 
Math. v  Yea he sendeth his rain, he causeth the Son, the moon, the stars, and his heavenly planets to shine, aswell upon his enemies as friends and lovers. But yet (saith Christ) blessed and happy be the merciful, for they shall again receive mercy. He that hath the substance and goods of this world, and seeth his brother in need, and shutteth up the entrails of his heart from him, how can the love and charity of God remain in such a person, 
i Io. iij  sayeth the Evangelist John? Certes, he that hath compassion and pity of the poor, is a great gainer and who so feedeth, shallbe fed again.  
second, Christ biddeth us here not to judge, and we shall not be judged. For he shall have judgement without mercy (saith saint james) which showeth no mercy. 
jaco. two.  Let me alone therefore with vengeance sayeth the Lord, and I shall requite. But mark my friends that this is only spoken of private judgement and private condemnation, that is to say, I may not be mine own judge, I may not revenge mine own quarrel, but I must commit the cause to God and he shall judge my quarrel and punish accordingly. It is not meant of public judgement. For such as be rulers and public officers represent not their own persons, but they represent the person of almighty God, and they be his deputies and ministers. 
Ro. xiii  And for this cause saint Paul will that every soul should submit himself to the authority of the high powers. For there is (sayeth he) no power but of God. Yea the judges and Magistrates in scripture be called Gods. Also saint Peter th'apostle sayeth. 
i Pet. ij  submit yourselves unto every human creature for our lords sake whether it be unto a king as unto the chief head, or unto rulers as unto them that are sent of him, for the punishment of evil doers, and praise of well doers By this text of S. Peter ye see plainly that it is lawful for rulers to punish. But punish they can not, unless they judge and condemn the guilty. So than it is lawful for rulers, to judge and to condemn, because they do it not in their own name, but as gods ministers and vicars. To this do all the ancient expositors and doctors agree, as saint Austin, 
☜  Hierome, Ambrose, chrysostom and the rest. Wherefore the wicked Anabaptistes are to be banished which condemn temporal or civil judgements. It followeth in the text.  
forgive and ye shallbe forgiven. Here my friends ye see, that unless we forgive other men their offences, which they have trespassed against us, our heavenly father will not surely forgive us. And therefore we say in our pater noster called the Lords prayer. dimit nobis debita nostra, 
Math. v  sicut & nos dimittimus debitoribus nostris. That is to say: forgive us our debts or sins, even as we forgive them that trespass against us. So, if thou cannest not find in thy heart, to forgive thy neighbour his faults thou mayest be right sure, that god will not forgive the thy faults. He biddeth us also give, and it shall be given unto us. 
Math xviij Ro. xiv  For freely have we taken and therefore freely we ought to give. What hast thou (sayeth Paul) but thou hast received the same before of almighty God? 
ij. cor. ix  Surely, he that soweth scantly & nygardly, shall reap scantly. If we be faithful stewards in little, God will surely reward us in much. But he that is unfaithful in little, how can he be faithful in much sayeth Christ? Wherefore look with what measure that we meet withal to others, with the same shall other men meet to us again. I pray you (sayeth our Saviour Christ) can the blind lead the blind? Here he teacheth us to be content with his doctrine, for else we shall wander like blind beetles. He is blind which hath not the pure & right understanding of god's word, if this man teacheth, he teacheth not well, he can be no good leader or guide.  
Why seest thou a moat in thy brother's eye, but considerest not the beam in thine own eye? O how uncomely, how wicked, how hypocrite like, how uncharitable a thing is it, to judge our neighbours of light matters, where as we be an hundred times worse ourselves? Why do we not rather gently bear, dissemble, and interpret well the small error and fault of our brethren? Why do we not rather go down to the entrails of our own heart, 
Esopes' wallet  and see our own stuff? Esope the fable writer doth very well paint us, he feigneth that every man hath two pookes or wallettes, the one hanging before him, the other hanging behind him. In that which hangeth before us be put other men's faults. Into this pooke we be always pering and looking, but in the other pooke of the wallet which hangeth at our back wherein our own faults be put, we never look. Wherefore he would have us turn the wallet an other while the contrary way. Assuredly he ought to be void of all faults, that should be ready to speak against other men. Also it is directly against the eight commandment of God, to speak any false testimony or word against thy brother. Yet this notwithstanding it is lawful for the charitably to monish thy neighbour of his fault, according to saint Paul's lesson. If a man be found in any fault, ye that be ghostly, reprove such a person after a gentle sort. Also he sayeth: Reprove, 
i. tim. v. Esa. lviij  beseech, blame timely untimely in all patience. Cry, cease not, as a trump lift up thy voice. If thy brother (sayeth Christ) trespass against thee, 
Math. xviij  go and tell him his fault between the and him alone. If he hear thee, thou hast won thy brother, but if he hear the not, than take yet with the one or two, that in the mouth of two or three witnesses every matter may be established. If he hear not them, tell it unto the congregation. If he hear not the congregation, let him be unto the as an heathen man & as a publican. Lo good friends here ye be taught by Christ, to be tender hearted or merciful according to th'exemple of the father in heaven, not to judge, not to condemn but to remit all to God and to gods minister the temporal ruler, we be taught to be perfit and not to be captious but gently to wink at the small offences of our brethren. These be the precepts of our Saviour Christ, whereby a christian man shallbe known. Wherefore let us earnestly embrace them & execute them in our living. So doing we shall declare ourselves, that we be in deed the children of the father in heaven whose properties we follow. To whom with the son and holy ghost be all glory in infinita secula. Amen.   

The Epistle on the .v. sunday after Trinity. The i epistle of S. Peter the three chapter.  
th'rgument  
BRethren, be ye all of one mind, of one heart love as brethren, be pitiful, be courteous meek not rendering evil for evil, or rebuke for rebuke: but contrary wise, bless: knowing that ye are there unto called, even that ye should be heirs of the blessing. For he that doth long after life, and loveth to see good days, let him refrain his tongue from evil, and his lips that they speak not guile. Let him eschew evil, and do good: let him seek peace, and ensue it: For the eyes of the Lord are over the righteous, and his ears are open unto their prayers. Again the face of the Lord is over them that do evil. Moreover who is it that will harm you, if ye follow that which is good? Yea happy are ye if any trouble happen unto you for righteousness sake. Be not ye afraid for any terror of them, neither be ye troubled, but sanctify the Lord God in your hearts.  
IN this Epistle good people th'apostle Peter instructeth us in a generalty what it becometh all good christian folk to do. briefly therefore to conclude (sayeth saint Peter) see ye be all of one mind, as who should say, be not contentious & striving one against another, neither in learning, nor yet in your other worldly matters, but be ye compaciente, 
Compacient  that is to say, suffer together and bear one with an other, be ye endowed with brotherly love and charity, be ye tender of heart & pitiful, easy to forgive all offences, easy to depart your goods and money, as ye may spare it, to the relief and succour of your poor neighbour, see ye be also meek, courteous, affable, gentle to speak unto. Moreover see ye tender not evil for evil, but bear ye injury and wrong patiently, according to the example of Christ, resigning and committing the punishment and vengeance to god's hand, or to the correction of the ruler which is gods minister and which beareth not a sword for nought. Yea rather contrary wise, 
Ro. xiii  see ye do good, and bless you them, that wrong you, and which work you displeasures, knowing this, that ye were called by the frank election of God & of his special grace and mere goodness even before the foundations of the world were laid, 
Ephe. i.  that ye should receive not the blessing of the world but the blessing of the heritage of God, that is to wit, everlasting life, which heritage pertaineth unto us not as unto natural children but as children of adoption & election. For assuredly, my friends, he that will be happy and be counted just either in this life before men, or in the life to come with God, and with his holy angels, what shall he do sayeth saint Peter. Let him refrain and temper his tongue from evil, so that he break not charity, and let him hold in & repress his lips, that they utter no guile, no deceit, no fraud, no dissimulation, no hypocrisy, no untruth. Let him, I say, eschew from evil, and do the thing that is good and honest both before God & man. Let him seek not after discord, variance, and debate, but after peace, after unity, after concord, & let him follow and ensue it. For be ye right well assured, that the eyen of the Lord God are over the righteous, and his ears are open to their prayers. And again, the terrible visage and face of the Lord is over all them that do evil, as who should say: God loveth and favoureth all such, as do well & which live after a godly and honest sort, & being in perfit love and charity with their neighbours and even christian, he heareth their prayers, he accepteth their oblations and sacrifices, as our saviour Christ hath taught us in the .v. chapter of S. Mattheu. But on the contrary side God hateth and abhorreth all such as be evil doers, yea and also he punisheth them when he seeth his time.  
Finally, the Apostle Peter doth here propound and set forth unto us two great commodities and profits, which follow them that work well, the one is a temporal pleasure and commodity to be taken here in this world, which is, that no man shall harm them, if they live after a civil and honest fashion amongs men in the world, the other is an everlasting and heavenly commodity to be taken in the world to come, which is, everlasting bliss. But peradventure ye will say: 
☜  What if we do well and yet we be wrongfully vexed & troubled in the world? Saint Peter answereth, and sayeth. Happy are ye, if ye suffer for righteousness sake, and therefore he willeth us, not to be afraid for any terror of them, neither yet to be troubled, but thankfully to praise and glorify God in our hearts.  
hitherunto my friends, I have briefly declared the mind of S. Peter unto you, which exhorteth you in this epistle to good works. But ye must consider that in the former part of his epistle he taught and spoke of faith to be reposed and set in our Saviour Christ. For as saint Austin affirmeth, 
Austin  it is the intention that maketh the good work, and it is the faith that must direct the intention. Let us than do good works, according to saint Peter's exhortation here, of pure love and faith unfeigned. So doing, we shallbe sure to be crowned with immortality by god the father of heaven. To whom be glory and praise for ever. Amen.   

The gospel on the .v. sunday after Trinity. The .v. chapter of Luke.  
th'rgument. ☞ Christ declareth the power of his word.  
When the people pressed unto jesus to hear the word of God, he stood by the lake of Genezareth: and saw two ships stand by the lake side, but the fysshermen were gone out of them, and were washing their nets. And he entered in to one of the ships (which pertained to Simon) and prayed him that he would thrust out a little from the land. And he sat down and taught the people out of the ship. When he had left speaking, he said unto Simon: launch out into the deep, and let slip your nets to make a draft. And Simon answered, and said unto him: Master we have laboured all night, and have taken nothing. Nevertheless, at thy commandment I will louse forth the net. And when they had this done, they enclosed a great multitude of fishes. But their net broke, & they beckoned to their fellows (which were in the ship) that they should come and help them. And they came, and filled both the ships that they sunk again. When Simon Peter saw this, he fell down at jesus knees, saying: Lord, go from me, for I am a sinful man. For he was astonied & all that were with him, at the draft of fishes which they had taken: and so was also james and John the sons of zebedee, which were partners with Simon. And jesus said unto Simon: fear not, from hence forth thou shalt catch men. And they brought the ships to land, and forsook all, and followed him.  
IN this Gospel (good people) Christ teacheth the virtue and power of his word, to th'intent to confirm the faith of his disciples, that he is the true Messiah, God an man. Furthermore he taketh care for their bodily sustenance sygnifyenge, that nothing can well prosper, unless he furthereth and putteth his hand thereunto. Now than after that Christ had preached in Galilee (as in the chapter before is mentioned) it came to pass, when the sinful people which were troubled in conscience with their offences, pressed upon him, to hear the word of God, that their conscience might be healed by the medicine thereof, he stood by the lake of Genezareth which is a water of Galilee, and he saw two ships stand by the water side, but the fishermen were gone out of them and were washing their nets. For they had laboured all night in vain and had caught no fish. Wherefore they now utterly despaired to take any there, and therefore they were about to have left work. But our saviour Christ, knowing all within himself, & seeking hereby occasion, to show his power (for than is god wont most of all to help, when man can do no good) entered into one of the ships which pertained to Simon, whom afterward Christ named Peter. And Christ, 
Rogavit eum.  whereas he was the son of God and had all in his hand, and might have commanded, and taken away all, yet he did none of all this, but meekly and gently prayed this Simon, that he would thirst out his ship a little from the land, to th'intent he might the more quietly sit himself down and teach. But ye will ask, 
Sedens docebat.  why Christ sat when he taught? Surely, sitting is a sign of a meek and peaceable preacher, he was not a busy and bragging striver or contend, as many preachers be, but he taught in most quiet and sober wise. And when he had left speaking, he bad Simon launch out into the deep & let slip their nets to make a draft. Here ye shall mark, 
☜  that Christ first feedeth the soul with his preaching, or ever he feed the body with meat, for else forthwith, when he had seen the fishermen washing their nets, he might have wrought the miracle following. But Christ is ever wont to prefer the food of the soul, before the things pertaining to the sustentation of the body, 
Mat. vi.  and therefore he willeth us first to seek the kingdom of heaven and the justice thereof, and all shallbe cast unto us. Wherefore after he had fed the people with preaching, he confirmeth it with a miracle. 
The use of miracles.  For the use of all miracles is that by the same the doctrine of Christ should be confirmed. Now this miracle tendeth hereunto, that all our labour & travail for our bodily sustenance is in vain, unless the blessing and helping hand of God be put thereto. Wherefore these fishermen, because they first sought the kingdom of god, be now bidden to launch out into the deep, and to let slip their nets to make a draft. And albeit that Simon Peter despaired that the letting down of the nets could do any good, saying they had laboured all the night before in vain, yet anon he believeth Christ's word and applieth himself by faith to the bidding of Christ. So they did cast down their net and caught an exceeding great number of fishes. Here we be exhorted to labour, and also to faith, that we should believe the word of god, which if we do, there shallbe no doubt at all for our living, but it shall follow, not skasely, but plentifully, so that it shallbe enough for Peter, 
☞  & that Peter may give part to other. Now when Simon Peter saw the great miracle that Christ wrought here with him, he fell down at jesus knees, saying: Lord, go from me, for I am a sinful man. Here good people we be taught, what we own to the Lord for his benefits and large blessing of food. first to be thankful unto him according to th'exemple of Peter. Secondly, that we should acknowledge our unworthiness, how we be far unworthy that God should bestow so high benefits upon us. 
Repentaunte heart.  And this unworthiness ought to spring of the knowledge of our sins, as Peter here like a good penitent person said: Lord depart from me, for I am a sinful man.  
Thus a man to show his kindness and to knowledge himself a sinful person before God, the scripture calleth it the sacrifice of praise most acceptable to the Lord of heaven. 
☜  But what did our Saviour Christ answer again unto Simon Peter? Fear not from hence forth thou shalt catch men. Here we be warned by th'exemple of Peter, james, & John, to set all things behind the study of the Gospel, and if by the state of our life we be called to the office of preaching, to obey our calling. But man's reason, as it will rule all: so it is here also very busy, which when it heareth, Obiecti ¦ on that these fishermen left altogether and followed Christ, forthwith gathereth. Then after the receiving of the gospel we must forsake, wife, children, lands, and all that we have. To this I answer, that this conclusion can not be applied to the exemples of these fishermen. 
Solution  For they changed not the condition and state of their life. For the Evangelist doth not express that. But admit they changed the state of their life: Ye must consider that they were called to an other state for they were called to catch men, that is to say, to preach gods word. Howbeit here is not prescribed in these Apostles a commandment for us to follow the same, albeit they left all that they had. The faith of saints or holy persons is to be followed of all men generally, 
☞  but it is not necessary that the works should be equal in all. For else we should be compelled to become first fishermen, and afterward to leave fyshyngcraft as these disciples did. Ye must understand then that the Gospel pertaineth to the conscience, and therefore it teacheth not the change of the temporal life or state which civil ordinance alloweth. Let us then (my friends) follow the faith of this Apostle Peter, and his penitent heart, confessing our unworthiness. And then doubt we not, but we shallbe called to the great feast, where we shall sit at table with the hole company of heaven in the heavenly palace of God the father. To whom with the son and holy ghost be praise and glory. AMEN.   

The Epistle on the uj sunday after Trinity. The vi chapter to the Romans.  
th'rgument ☞ Of the spiritual signification of our baptism.  
BRethren, know ye not that all we which are baptized into jesus Christ, are baptized to die with him? We are buried then with him by baptism, for to die: that likewise as Christ was raised up from death by the glory of the father, even so we also should walk in a new life. For if we be graft in death like unto him: even so shall we be partakers of the resurrection: knowing this, that our old man is crucified with him also, that the body of sin might utterly be destroyed, that henseforth we should not be servants unto sin. For he that is dead, is justified from sin. Wherefore if we be dead with Christ, we believe, that we shall also live with him: knowing, that Christ being raised from death, dieth no more. Death hath no more power over him. For as touching that he died he died concerning sin once. And as touching that he liveth, he liveth unto God. Likewise consider ye also, that ye are dead as touching sin, but are alive unto God thorough jesus Christ our Lord.  
AFter the holy Apostle saint Paul (good christian people) had declared to the Romans the profit of these two great articles of our faith, that is to say, Christ's death and his resurrection, showing them, that Christ by his most precious death purchased the everlasting remission of our sin, and by his resurrection ascended up to heaven to open the gates thereof for us, and appeased the wrath of the father and made us in favour again with him & that by this his deed we be justified, 
☜  made god's loving children and the right inheritors of the kingdom of heaven: now in this epistle he teacheth us an other lesson to be considered in Christ's death and resurrection, and setteth it before us as an example to follow the manner thereof in our own self, meaning it should not avail us to believe that Christ died and rose again from death: except we will conform our life to his death and resurrection. Do ye not know (sayeth saint Paul) what further thing is signified unto you in Christ's death? or to what end ye be baptized? Verily so many as be christened in the name of Christ jesus and by baptism be graft in the number of his servants, be therefore baptized that in a certain similitude they should die with him. Such a signification and figure hath Christ's death unto us, that beside that it is the price of our sins, it monisheth us daily to die to sin, daily to mortify and to slay the evil affections and motions of sin and concupiscence rising up in our hearts against the will of God. And verily such a signification hath the ceremony of our baptism also unto us. 
The signification of baptism  For when we be plunged under the water, and be lift up again: it meaneth nothing else but that our sin is washed and slain by Christ, and we by his grace life up from death (which our sin deserved) to everlasting life. It signifieth furthermore that we there promise to die to sin & daily to rise up again out of sin to a new life, the life of righteousness. And this is the virtue & figure of baptism, which if we take not after this purpose, we do but deceive our selves with the outward token of the sacrament and lose the inward commodity thereof. Wherefore my friends consider the spiritual meaning of this holy sacrament, & let it put you in mind that ye have promised there a perpetual mortification and penance of your sin: whereof it is a sign. Ye be ones baptized, and need no more to receive the sacrament, but yet the signification thereof must ye daily fulfil, that is, to die to sin, & to rise more and more to perfytnes of life. For we be not washed from our sin by the blood of Christ shed for us in his death, that we should return again thereto but therefore be we cleansed, that from henseforth we should defoul ourself no more with sin. And as Christ died and was buried for us, so should we die and be buried with him, that is to say, sin should die in us and be utterly as buried, never to be seen again in our life. And as Christ was raised up from death by the glorious spirit of the father to life again, so should we daily rise up from the fruits of sin to a new life & walk continually there in. And as the power of gods holy spirit raised Christ up again from death to life which work redounded to the great glory and praise of God: even so by the power of the same spirit, shall we be able to rise from death of sin to the newness of virtuous life. In which our doing we shall in some manner, work to the glory of god when men shall see our well doing: and praise the father of heaven for his grace that he worketh in us. Let then noman refuse to mortify his evil affections that he fealeth in him. That if it be painful for him to abstain from sin: let him consider that else he can not be the child of God. For he is none of Christ's that hath not his spirit, and by this token is it known who is graft in Christ, and is in the state of salvation. For it is not he which followeth the lusts of his flesh, but he which walketh after the spirit. Let us consider what saint Paul sayeth here: If we be like Christ in the similitude of his death: we shallbe partakers with him in the general resurrection, for if the self same spirit ruleth in us to fight against sin which raised Christ from death to everlasting life, it shall also raise us from the corporal death of our body to life again and that to life everlasting. And let us know this of surety that as Christ hath not slain sin and crucified it upon the cross, that we should live in it and serve the desire thereof but that we should be delivered from the danger of it: even so ought we to slay our old Adam, that is to say, all evil motions and lusts of sin which we inheryte by that we be Adam's children conceived and borne in sin. I say we ought to subdue him all our life time & keep him under by the cross of wilful penance and affliction, so by little and little to abolish and expel out of our souls the hole body and lump of sin & vicious nature wherein we be borne. In deed so to mortify sin, that we should feel no motions thereof so long as we be in the body, it can not be: but yet by gods holy spirit if we take good heed, we may so live that we shall not serve sin and be led wilfully under the dominion thereof. Wherefore they which so love their evil affections, that they strive not against them to subdue them to God: want god's spirit (the gage of their salvation) and so serve sin as their lord and master: and therefore be under the danger of sin and deserve the stipend thereof which is everlasting death: 
Rom. vi  but he that with good heart and will studieth to resist and fight against sin and the motions thereof and laboureth to kill it daily more and more, is now justified from sin that is to say delivered from the danger and penalty thereof. 
Rom. ix  For saint Paul sayeth plainly to the Romans. If ye mortify the deeds of the flesh and lusts of the corruptible body, ye shall live, & in this epistle he sayeth the same, that if we be followers of Christ in his death, that is in dying to sin, we believe certainly that we shall live with him. Christ once was risen from death and dieth no more, death shall no more have power of him, for in that he died (sayeth our epistle) he died once for all, and by his once dying he destroyed sin for ever. He died once to sin and after he was ones dead he was never assaulted of sin after, but quite discharged of it and now liveth to God and evermore shall he enjoy the life which he is now attained unto, and shall never die again. Even so suppose you yourselves dead to sin, that is to say, think yourselves so to be discharged from sin & that Christ hath destroyed the power thereof for you, as ye conform yourself to the life of virtue. In baptism ye die to sin and promise to live to righteousness: and therefore if ye keep your promise you be dead to sin and sin is utterly dead in you, so that ye follow not the lusts thereof. Even so the life which you now live, is to God and to his pleasure Ye live now by your faith in righteousness, which cometh by jesus Christ our Lord not of any works of righteousness which we have done sayeth S. Paul, lest we should glory in ourself for this life of grace wherein we live before God. 
Titum. iij  But of his mercy hath he saved us thorough the fountain of baptism wherein we be new borne again and renewed by the holy ghost, to live this new life acceptable before god. And as by the mercy of our Lord we be set in this life of grace and strenghthed by his gracious spirit to continue us therein, no more to return and fall to sin and to the lusts thereof: even so is the life of glory which we now tarry for in hope the gift of almighty God thorough the merits and purchasing of Christ jesus, 
Rom. vi i cor. i  that all might be of God: and no flesh should glory in his sight but he that will glory, let him glory in the Lord. Now my friends, these things afore rehearsed well considered, let us diligently labour with ourselves to mortify and subdue the evil desires of our flesh. If we will have any part of Christ's death and resurrection, let us keep battle with the flesh and beware we be not subdued thereof. We do boast of Christ in vain, if we serve the desire of sin. For it is not enough to say that we be christian men and that we pertain to Christ, 
i Io. ij.  for he that sayeth he abide in Christ (as writeth saint John) must in such wise walk in his life as Christ walked in his, for it is not he (sayeth our Saviour) which sayeth to me Lord, 
Mat. xii  Lord, that shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. How much then are they deceived which in such wise do fancy of Christ and his death, that they care not into what sin they fall & continue in only trusting vainly upon the merits of the same: where here saint Paul affirmeth that we shall never live with Christ, except we mortify our evil affections and desires, and live in righteousness. 
Heb. xi.  For though God requireth faith as the first entre to come to Christ, yet he requireth also, that out of this faith should springe good and virtuous living. first he sayeth in the gospel of saint Mark. 
Marc. i.  Repent and believe the Gospel: It is no faith that hath not repentance. It is a vain repentance wherein be espied no works of repentance. Now the works of true repentance be fear and dread of God, hatred of sin, purpose of amendment, & diligence to watch against the evil motions of sin Surely there is no faith, where the spirit of God is not: And there is not the spirit of God but the spirit of the devil: where such fruits be reigning, as be adultery, fornication, wantonness, hatred, strife, envy, wrath, contention, sedition, partestaking, 
Gal. v.  murder, drunkenness, and excess. The doers of these, if they repent not: shall never be inheritors with Christ how much so ever they boast of Christ. And against these must we daily fight to subdue them, if we will be of Christ's flock. For as saint Hierom writeth: Ne semel putemus ardorem fidei posse sufficere: 
Hiero. super mathe. x.  semper crux portanda est, ut semper Christum amare doceamur. Ita apostolus portabat iugiter carnis mortificationem in corpore suo, quod qui facit omni tempore semper orat, semper poenitet. etc. Let us not think that the ferventness of faith can ones suffice, evermore must the cross be borne, that so we may be taught ever to love Christ. Thus did the apostle bear continually the mortification of the flesh in his body: 
August. ad juli. lib. iiij. cap. iij  which thing he that doth: doth pray alway and repent alway. Also saint Austin sayeth: Whosoever is without the faith which worketh by charity (though he seem to repent doing it but feignedly) is an evil tree, and of such a tree what sayeth saint John baptist. 
Mat. iij.  Every tree which bringeth not forth good fruit, shallbe cut up and cast into the fire. Let us my friends (all vain presumptions and false trusts cast away) labour to perform our promise which we made at the fount stone, let us I say renounce the devil and his suggestions, and serve Christ our Lord and master by the true works of righteousness. Let us watch daily against our evil dispositions, that we may like obedient children of God glorify God in our life. 
i joh. iij  In so doing we shall persuade our own hearts that we pertain to him and that we have the true faith which is of value before God. To whom with the son and the holy ghost be praise for ever and ever. Amen.   

The Gospel on the uj sunday after Trinity. The .v. chapter of Matheu.  
th'rgument. ☞ Christ correcteth the false doctrine of the pharisees and teacheth the true justice.  
Jesus said unto his disciples, Verily I say unto you: except your righteousness exceed the righteousness of the scribes and pharisees, ye can not enter into the kingdom of heaven. Ye have herd that it was said unto them of the old time: Thou shalt not kill: who soever killeth, shallbe in danger of judgement. But I say unto you: that who soever is angry with his brother (unadvisedly) shallbe in danger of judgement. And whosoever say unto his brother, Racha, shallbe in danger of a council. But whosoever sayeth, thou fool, shallbe in danger of hell fire. Therefore, if thou offerest thy gift at the altar, and there remember'st that thy brother hath aught against thee: leave there thine offering before the altar, & go thy way first, and be reconciled to thy brother, & then come, & offer thy gift  
IN this Gospel (good people) our saviour Christ correcteth the corrupt doctrine of the Scribes and Pharisees, and utterly disproveth their righteousness, and teacheth us which is the true righteousness, saying: Unless your righteousness pass the righteousness of the scribes and pharisees, ye can not enter into the kingdom of heaven. As who should say, unless your conversation, your good living in love and charity, your study and zeal to follow gods commandments be above the pharisees, think not to come to heaven. first ye must mark the difference between gods commandments and man's, which is touched in this self chapter a little before, where Christ said. Whosoever shall break one of these lest commaundentes, shallbe called the lest in the kingdom of heaven, that is, he shallbe sure never to enter into heaven. Here ye may not gather, that these be little or small commandments of God. For Christ speaketh here after the judgement of the people. For the scribes and pharisees had so taught and enticed the people to follow the laws and constitutions of men, that gods law was little or nothing regarded. So that Christ there did speak after the manner and reputation of them. But surely he that shall teach so, shallbe called the lest in heaven, that is, he shall not come there at all. For the pharisees had advanced the laws, commandments, ceremonies, traditions, and inventions of men above the laws and commandments of god. 
How Christ expoundeth the law.  Christ therefore expoundeth the law according to the mind and sentence of God, which requireth even most pure affections of the heart, whereas the pharisees thought it enough to fulfil the law in outward work after their exposition. Ye have herd (sayeth Christ) that it was said unto them of the old time. 
Non occides.  Thou shalt not kill. etc. My friends first ye must note, that it is the father of heaven that speaketh these words, and that he speaketh them to every one of us. Now what meaneth he by these words? Surely he meaneth plainly hereby, that thou mayst not slay neither with thy body nor with any member. But saying these words were spoken to man, let us consider, whereof man is made. Every one of us is made of body and soul. To the body longeth the head, feet, arms, and the other members. In the soul or mind of man do reign affections, as rancour, malice, hatred, grudge, wrath, and envy. To the body I say pertain all thy members. Then thou mayst kill noman with thy head, that is, thou mayest give no token to any other man to kill, nor yet give counsel to any other to do it. Nor thou mayest kill noman with thy hands. So in like wise of the mind, thou mayst not be wroth, nor out of charity with thy brethren, nor desire or will them any hurt by corrupt affections of thy mind, if thou dost, thou surely breakest this commandment. Now the jews & pharisees did not understand their law, but took it carnally. For they thought if they did not kill outwardly with sword, all was safe. But because they were so blinded with ignorance, therefore Christ expoundeth them this commandment saying:  
But I say unto you that whosoever is angry with his brother without cause shallbe in danger of judgement, 
Racha is a sign or a gesture of an angry person  and who soever sayeth to his brother (racha) shallbe in danger of counsel But who so ever sayeth fool, shallbe in danger of hell fire. Surely my friends to bear malice and ire in heart secretly against thy neighbour is not so great as to speak it also, as to call thy brother Racha, as who should say, ah, or well. For undoubtedly it is a token of a greater malice when it breaketh out and is spoken. But it is a more offence to speak it with a greater violence, as to say fool to thy brother in despite and malice willing him hurt, and it is undoubtedly right damnable, and so be they all three but yet there be degrees. For look how the grief of the offence be spoken and done: so shall the pain be distributed. I say they be all damnable, but the one is deeper than the other. The greater the offence be, the more pain in hell. But now a days we go further than to say fool. For we call in despite hooremayster, thief, whoreson, villain, yea traitor, heretic, pharisee, infidele, and not alonely in speaking, but also intending to avenge and execute our malicious mind. Oh what a deep damnation hangeth over these men. How high a presumption is this, to compare with God, to advance ourselves in gods room and to avenge ourselves, which thing only pertaineth to him. For he sayeth: Let me alone with vengeance and I shall pay it. It followeth: Therefore if thou offerest thy gift at the aultare, and there remember'st that thy brother hath aught against thee, leave there thine offering before the aultare. etc. Good people I pray you mark well this manner of speaking that Christ useth. He biddeth us leave there our offering. He differreth no time, but sayeth, go by and by, and reconcile thy brother, or else I hate the and thy offering. Therefore first reconcile thy brother and then come and offer up thy gift. 
Reconcile.  By reconciling of thy brother is meant to make him at one, when thou hast brought him out of charity, or hast separated him out of Christ's flock and made him the child of everlasting damnation. And this making at one, in to bring him again into Christ's flock & to make him the child of salvation. Furthermore if thou perceivest thy brother offended and angry with thee, though thou hast given him no cause: yet thou art bidden here of Christ to go, and make him at one and then come and offer up thy gift. After this manner thou must offer thy gift to the aultare & with a good mind and glad heart and not grudgingly. For else, all is nought that thou dost. For where the spirit of god is, there is liberty. So that we must do all things that God commandeth us to do, freely with a good mind and a loving heart.  
Christ sayeth, if thou offerest thy gift. Here therefore thou must consider first and know whether it be thine or no, for if it be not thine, bring none. Surely as long as thou gettest thy goods with true labour and with no deceit, nor breaking gods commandments, & if the poor man hath no need of thy goods, so long it is thine own and thou mayest offer it. But if thou keepest it away from the poor man when he needeth it, or gettest it by any false means deceiving the people, than it is not thine, but thou art a thief and dost steal it. Therefore then offer none, but restore it again, for if thou offerest it, it is in vain, and God abhorreth both the and thine offering.  
But as touching thy tithes and such offerings as the law compelleth the to pay unto thy curate, 
Tithes ought to be paid truly.  surely thou art bound faithfully and truly to pay them. Thou mayest not take from the priests duty, and give it to the poor, for than thou art a thief and thou robbest Peter to pay Paul. give therefore to every one that which is his. give to thy king his duty, to thy poor & needy brother that which charity willeth the to give, and pay thy curate his duty, yea though he be never so naughty of living, though he be vicious, proud, ambitious, and though he live never so gloriously and voluptuously.  
Peradventure thou wilt say. Why, shall I pay my tithes and offerings to such a curate to maintain his ungracious living? Yea forsooth. Why? For the church hath so decreed and the laws hath ordained and commanded. Therefore pay him his duty with a good will, and no doubt thou art discharged towards God. But he for receiving and spending it on that manner is a strong thief and shallbe hanged in hell for it, if he make not amends. In deed if thou givest to such a curate more than his duty, 
☞  than thou mayest be a maintainer of his evil living and naughtiness. But if he be a good curate doing his duty, preaching to his parishioners the word of God, giving them example of good living and teaching them Christ's rule, that they may know it and follow it: forsooth to such one thou canst not give to much. Why? For thou shalt be sure to have it again when so ever thou shalt have need of it. For such a charitable man will surely not see the poor man want.  
Thus my friends I have declared unto you the true righteousness that Christ requireth of us. Ye be here taught to mortify the affections of the heart. If ye do this, ye shall show yourselves to be in deed right and perfit christian people, the children of salvation and the inheritors of the kingdom of God. To whom be honour and glory. Amen.   

The Epistle on the vij sunday after Trinity The vi chapter to the Romans.  
th'rgument ☞ An exhortation to good works.  
BRethren, I will speak grossly, because of the infirmity of your flesh. As ye have given your members servants to uncleanness and to iniquity (from one iniquity to an other) even so now give over your members, servants unto righteousness, that ye may be sanctified. For when ye were the servants of sin, ye were not under righteousness. What fruit had ye than in those things, whereof ye are now ashamed? For th'end of those things, is death. But now are ye delivered from sin and made the servants of god and have your fruit to be sanctified, and the end everlasting life. For the reward of sin is death: but eternal life is the gift of god, through jesus Christ our Lord.  
IN this lesson (good christian people) th'apostle S. Paul exhorteth the Romans and in them us all, that now sith by the benefit of Christ's redemption we be made fire from the condemnation of sin and be justified and reconciled to God the father of heaven by the mediation of Christ's blood which was shed on the aultare of the cross for our transgressions and offences: we will give ourselves to good and virtuous living. For albeit sayeth S. Paul, ye be enfraunchysed and made fire from sin and as who should say manumissed as bondmen be wont: yet ye be not so utterly free, but ye be still in bondage and servitude to righteousness, that is to say, to good living and honest conversation. So ye be free and not free, free from sin, but bond to righteousness and good living. I speak grossly and after an human fashion sayeth Paul to call you the bondmen and servants of righteousness But to this impropre and homely manner of speaking I am driven because of the weakness of your flesh. 
humanum  I am, I say, fain to apply & frame my words according to your capacity & understanding I know right well the infirmity, and the weakness of your flesh, which as yet is not come to the perfection, no nor can not come to the full perfection so long as ye be in this mortal and frail life. Yea our saviour Christ himself a little before his departure out of this world, complained of the infirmity of the flesh. Wherefore my friends, like as before ye received the Gospel of Christ ye have freely and voluntarily given and exhibited your members as slaves and bond to serve all naughtiness, all uncleanness & wickedness, and that from one wickedness to an ather every one worse than other. So now, where as ye be under grace, and become christian persons and have received Christ's Gospel, I exhort you that ye will an other while serve righteousness, that is to say, that with all your might and force, ye will study and apply yourselves to virtue, honest conversation and good living. If ye do this, undoubtedly ye shallbe sanctified and made holy in god's sight, while through the work and operation of the holy ghost new motions be created in you, which after a certain manner shall answer to the law & satisfy the same though in great infirmity & weakness, making you with your heart to love God even of a good conscience and faith unfeigned. For so long as ye were in your former state, and knew not Christ, but lived in idolatry and blindness of heart, serving sin: ye were as fremen to righteousness, that is to say, ye served her not, ye had no justice, no righteousness in you, ye were not under her power and dominion. I pray you then my friends what profit, fruit, and commodity took ye at that time of your louse and fire living, I mean of your sin which ye commonly then haunted, whereof now that ye be in the state of grace and have received the title and also the religion of christian persons, ye be ashamed of. And why be ye ashamed? Truly because ye perceive that the end of such lose and unruly living is death, and what death? death everlasting, eternal damnation in the fire of hell, where is continual weeping and gnashing of teeth. But now good people saying ye be infraunchysed and delivered from the bondage and consequently from the condemnation of sin: and are become the servants of God: ye have your fruit into sanctification, that is to say, this fruit, this commodity this advantage ye have thereby, that ye be now sanctified and made holy and just persons in god's sight, and your end shallbe everlasting life. For truly so long as ye were servants to sin, ye could look for none other reward, for none other stipend or wages, than death. Death I say is the undoubted stipend of sin and of beastly living But contrary wise, 
Death is the wages of sin.  if ye will be followers of righteousness, and force yourselves to serve God, utterly renouncing the stinking service of sin: ye shall surely have a far contrary reward, that is to wit everlasting life, 
Aug. in Enchiri. capi. cvi  which (as writeth saint Austin) is a certain reward of good works, albeit the Apostle calleth it not so here, but he calleth it the grace or gift of God. Therefore hearken what saint Austin sayeth further. 
The words of S Austin.  A stipend or wages due for the work of a souldioure is paid and not given, & therefore the apostle sayeth, the stipend of sin is death, to show that death is not undeseruedlye put but due to sin. But grace if it be not freely is no grace. Ye must therefore understand that even the self good merits of man be the rewards of God unto which when eternal life is yielded, what is rendered but grace for grace? These be saint Austin's words. Wherefore good people let us not think that we be free from good works, by the blood of Christ but rather clean contrary that we be now bound to good works according to saint Paul's doctrine here which affirmeth that if we serve sin, we shall be sure to have the wages of sin even everlasting death. But if we live virtuously and justly & serve God, we shallbe sure to have everlasting life not as a reward of duty but as a gift and grace of god, through jesus Christ our Lord. To whom be all glory. Amen.   

The gospel on the vij sunday after Trinity. The eight chapter of Mark.  
th'rgument. ☞ The miracle of the vij loves.  
When there was a very great company, and had nothing to eat, jesus called his disciples to him, and said unto them: I have compassion on the people, because they have now been with me three days, and have nothing to eat and if I send them away fasting to their own houses, they shall faint by the way. For diverse of them came from far. And his disciples answered him: where should a man have bread here in the wilderness to satisfy these? And he asked them how many loves have ye? They said: seven. And he commanded the people to sit down on the ground. And he took the seven loves: and when he had given thanks, he broke, and gave to his disciples, to set before them. And they did set them before the people. And they had a few small fishes And when he had blessed, he commanded them also to be set before them. And they did eat and were sufficed. And they took up of the broken meat that was left seven baskets full. And they that did eat, were about four thousand. And he sent them away.  
IN this gospel, good christian people, ye shall note, that they which first and formest do seek for the kingdom of god and the righteousness of the same, can in no wise perish and die for hunger, but that the grace of God doth prevent them in all things, as we see in this history how tenderly and busily our Saviour Christ provideth for the people's bodily sustenance, even before they ask it, saying: I have compassion over the people forasmuch as they have been now with me three days and have nothing to eat. This than is Christ's order of feeding, first to repast the soul with his word, and then to relieve the body. 
Horatius in epist.  But the worldly care is contrary, according to a Poetes saying: O cives cives, quaerenda pecunia primum est, virtus post nummos. That is to say: O citizens citizens, first seek for money, and after money for virtue. But Christ saith: first seek for the kingdom of God and all these things shall be cast unto you. 
An example of infidelity   
Secondly, here is described unto us an example of infidelity in th'apostles and under them in all such as will do as they did here, which leaving gods word & forgetting all the miracles which Christ had done before, by which they ought well to have gathered that Christ might have fed this multitude without any victual at all, be deceived by the judgement of reason which only looketh upon the thing present, and thinketh things only to follow of sure occasions only. Surely while reason judgeth thus, it judgeth well before the world in civil things. But before Christ and in his presence to call reason into judgement, & thereupon to despair of Christ's power: is certainly a point of infidelity, namely sith before God there is nothing impossible. 
Mat. nineteen  And here furthermore we have an example in Christ of great gentleness and patience, 
The time of gods help.  which rejecteth not the unfaithful disciples.  
Thirdly, here is prescribed unto us the time when Christ is wont most of all to help, which is even then when no occasion is present, but when reason utterly despaireth of her arguments or conjectures. So Christ in this history suffereth his Apostles a little while to delude themselves with the arguments of their own reason, that he might bring them to the utter denial of themselves & also that they might learn to flee to the absoluteness of god whereby he is able to help, even there where no occasion of helping is offered. 
☜  We be nevertheless here taught and admonished, not to despise such occasions of temporal living as be offered unto us. For Christ of his omnipotency might have made bread of stones, or might have caused food to have rained down from heaven, or if he had would, he might have fed the people only with the virtue of his word. But Christ doth none of all these, but taketh the bread and the few fishes which by occasion was ministered unto him, and by his blessing of bread, maketh bread: and of fish, fish.  
Finally we be here instructed and taught, that bodily food and sustenance with all other necessaries of our life cometh unto us by the only providence and blessing of God, yea even then when we think lest of it.  
Wherefore good people according to the lesson of this Gospel, let us first seek for our soul health and food, as we see the people did here, and doubt we no thing, but God will provide well enough for our bodily food. Let us not do as the Roman citizens did which first sought for money and then for virtue, but let us first seek for virtue and for the kingdom of God, and then without much seeking the rest shallbe abundantly given us. Let us not trust to much to our own carnal reason as the Apostles did here, but let us think nothing impossible to God, yea let us be full assured that he will help when he seeth best his time, being thoroughly persuaded that all things come by the large blessing of god To whom be all glory. Amen.   

The Epistle on the eight sunday after Trinity. The eight chapter to the Romans.  
th'rgument ☞ Of the mortification of the flesh.  
BRethren, we are debtors, not to the flesh to live after the flesh. For if ye live after the flesh, ye shall die. But if ye (thorough the spirit) do mortify the deeds of the body, ye shall live. For as many as are led by the spirit of God, they are the sons of God. For ye have not received the spirit of bondage to fear any more, but ye have received the spirit of adoption, whereby we cry: Abba, father. The same spirit certifieth our spirit that we are the sons of god. If we be sons, then are we also heirs: the heirs I mean of God, and heirs annexed with Christ: if so be that we suffer with him, that we may be also glorified together with him.  
first in this Epistle we be taught, good christian people, 
We ought to mortify our lusts.  that after we be once grafted by the sacrament of baptism into the holy communion of christian persons and thereupon through the intercession and merits of Christ's most holy blood shed for us be justified and reconciled to the father of Heaven: we ought now not to live according to the lust of the flesh, but utterly to mortify the deeds of the same, and to do the works of the spirit, that is to say, not fleshly works but spiritual works, honest, virtuous, and charitable works, the stipend and reward whereof is everlasting life, whereas the reward of them that do otherwise and that live after the flesh is death without end. And here the Apostle Paul setteth before our eyes aswell the promises as the threatenings & terrors, wherewith he frayth us away from carnal works, and exhorteth us to the mortification of the flesh and unto ghostly works which be seeming for christian men to use. To the carnal works he yieldeth for reward death, and consequently eternal damnation. To spiritual and good works in place of reward he ascribeth life, wherein the godly parsons do here in this world live holily, and after this world shall enjoy eternal life.  
Secondly, we be here taught by S. Paul that if we be right Christians, I mean, if we live not after the flesh, but after the spirit and christianly: we be sure to be the sons and children of God. And on the contrary side if we live otherwise, we be undoubtedly the children of Satan. 
Two spirits.  And forasmuch as there be two sorts of spirits, the spirit of fear or bondage, and the spirit of adoptyon, whereof the first pertaineth to wicked persons, and the other pertaineth to the good and godly persons: therefore ye shall understand that they which have the spirit of bondage do all that they do coactly and not of a free heart these be the children of the law or letter and be mere hypocrites. But they which do good works even of a free heart and not as compelled by fear of the law but even of love, these be the right children of god, these be the true christians, these have the heart and the grace in all their necessities to cry to God their father and to call him Abba father and to ask of him with certain and sure faith all that they want which is necessary for them to have. These have peace of conscience, whereby they being justified and led of the spirit of god, be thoroughly persuaded in their conscience, that by the merits of Christ they have God their merciful Lord and father, which will both help them and here them in their need. Of this peace speaketh S. Paul in the .v. Chapter of the Romans, saying. Now than that we be justified by faith, we have peace towards God by our Lord jesus Christ. But of the servile fear wherewith all hypocrites & no true christians by endowed, saint john writeth in this wise, 
i Io. iiij.  fear is not in love but perfect love casteth forth fear, because fear hath torment. 
The office of the holy ghost   
Thirdly, we be here taught what is the most proper office of the holy ghost, that is to say, to certify us of our inheritance which we receive in Chryst jesus. With this confirmation of the holy Ghost were all saints and holy men sealed even as many as constantly stood and persisted in the confession of Christ and which at this day do persist. And for this cause doth the Apostle oftentimes wish and desire to such as he wrote, the strengthening of the holy ghost, 
Eph. iij  as to the Ephesians, where he saith.  
For this thing do I bow my knees that ye may be strengthened by his holy spirit. And of this office or property which the holy ghost hath, 
Ephe. iij. cor. i.  he is oftentimes called the earnest, the pledge, the gage, the seal, or certificate.  
Finally we be here instructed, 
the way of glorifyenge us.  that albeit we surely know we be the heirs of God and fellow heirs with Christ, yet nevertheless it behoveth us to be glorified by taming and mortifying of our lusts, by patient suffering of tribulation and displeasures as the apostle sayeth here. Heirs with Christ if so be we suffer with him that we may also be glorified with him. Wherefore my friends if we covet to be of the saved number: let us according to S. Paul's exhortation, kill the lusts of our flesh, to th'intent we may live and walk spiritually. Then in all our needs we shall as loving children be bold to call to our most tender and kind father for succour. Then shall we be certified by the holy ghost, that we be the sons and heirs of God, and joint neyres with Christ with whom, if we suffer with him, we shall also be glorified. To whom be honour and glory per infinita secula. Amen.   

The Gospel on the eight sunday after Trinity. The vij chapter of Matheu.  
th'rgument. ☞ Signs whereby to discern false teachers.  
Jesus said unto his disciples. Beware of false prophets, which come to you in sheeps clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns? or figs of thistles? Even so every good tree bringeth forth good fruits. But a corrupt tree, bringeth forth evil fruits. A good tree can not bring forth bad fruit: neither can a bad tree bring forth good fruits. Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire. Wherefore, by their fruits ye shall know them. Not every one that sayeth unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my father, which is in heaven, he shall enter into the kingdom of heaven.  
Forasmuch as (good christian people) it is hard to know false teachers and their doctrine: therefore our Saviour Christ thought it not enough to bid us beware of them, but he addeth also certain tokens and signs whereby we may easily discern and know them. They come (sayeth Christ) unto you in sheeps clothing, but inwardly they are ravening wolves. They come uncalled, unappoynted, unsent of God, nay scent rather of the devil to blaze and sow abroad the wicked learning & doctrine either of the bishop of Rome, or of the cursed Anabaptistes, or of the sacramentaries, or briefly to conclude of some other ungodly and detestable here tykes. The Lord of heaven keep us and preserve us all from their infections. They come I say unsent for, according to the saying of the prophet Hieremye. 
jer. twenty-three  Currebant & ego non misi eos. They ran and I sent them not, sayeth the Lord.  
In outward appearance they seem most holy men and of great simplicity. But surely according to the common proverb they be foxes or rather wolves clad in lambs skins. They be like painted and gay sepulchres, which be fair without & full of all stench and caren within. They come in sheeps clothing. What beast is more simple, more harmless, yea more profitable also to the common wealth than the sheep? But what be these false teachers inwardly? Inwardly sayeth Christ they be ravenous wolves. The wolves property is to raven, 
joh. x.  to rent, to spoil, to devour the sheep. But now how shall we keep us and beware of these woluyshe preachers? By their fruits, sayeth Christ, ye shall know them, as who should say. If they be good men in deed and right teachers and no hyprocrites I mean no counterfeit nor deceivable preachers, they must needs bring forth good and godly works, even such works as God commandeth them to do, and not works of their own devising & fantasyenge, but such as God alloweth, and which proceed of a faith unfeigned. And not only they will do them but also teach the same to other, even as Christ and his Apostles would have them taught & as they themselves taught them, not that by them we should justify ourselves as the proud and glorious pharisee did that Christ speaketh of in the xviij chapter of Luke, 
lu. xviij.  but that we should according to th'exemple of the lowly publican confess ourselves sinners, and desire gods mercy. The good and right preacher will teach the people unfeignedly to trust & repose themselves in Christ, to stick to the merits of his passion, & utterly to revounce their own righteousness and merits in gods sight. He will teach them nevertheless to mortify their carnal afections and to do good works even of a free heart or else that according to Paul's rule they declare themselves not to be the children of God. 
Ro. viii.  For if sayeth Paul, ye live after the flesh, ye shall die. But if ye mortify the deeds of the body through the spirit, ye shall live. But again he will teach them not to claim heaven as of duty for their works sake, 
Rom. vi  but rather for the promise sake. For though death be the wages of sin, yet eternal life is no wages but (as Paul calleth it) the gift of God, through jesus Christ our Lord. Yea he will teach them when they have done altogether, yet to confess and say that they be unprofitable servants. These I say be the fruits of good teachers, these be the grapes, these be the figs that come of the good trees. They that teach or live otherwise be naughty & corrupt trees, & their fruits that they bring forth be thorns and thystyls. And I pass not though diverse false teachers have died most constantly and patiently in their erroneous opinions, as many papists, and also Anabaptistes & sacramentaries have done in our time, and as it is red that certain heretics named Donatists did in old time. Whose error S. Augustine confuting writeth, 
Austin.  that in a christian man the suffering of death is not to be considered, but the cause of suffering, that is to wit, whether his doctrine be such that he ought to suffer death for, by the commandment of God.  
second, we be here taught that wicked & evil doctrine can not endure but as an evil tree which beareth no good fruit is hewn down and cast in to the fire: even so it is with evil doctrine and with the teachers thereof. Let men build upon the foundation of Christ what they will, surely if their building be stubble or hay that is to say if it be no sound & sure doctrine, 
i. cor. iij  the fire at length will burn it up. But if the building be gold silver, or precious stones, it shall stand against all tempests. As we see at this day how the papistical doctrine at the touch stone of god's word appeareth in the likeness what it is, and how it beginneth to vanish away everywhere, where the gospel is preached. But the pure word of God abideth for ever.  
Finally Christ doth teach us here, that these glorious and holy hypocrites which in outward appearance and in name appear christians speaking always of god, but doing nothing that god biddeth them do, shall not enter into the kingdom of heaven. But they shall come thither, which have Christ, and the gospel not in their mouths only, but in their hearts also, which do the will of Christ and live as the gospel teacheth them. These shall inherit the kingdom of heaven, where they shall live eternally in all joy with the father, son, and holy ghost. To whom be glory. Amen.   

The Epistle on the ix sunday after Trinity. The i Epistle to the Corin. the ten Chap.  
th'rgument. ☞ Godvengeance upon evil livers and idolaters is here set forth in exemples unto us.  
BRethren, we should not lust after evil things as they lusted. And that ye should not be worshippers of images, as were some of them, according as it is written: The people sat down to eat and drink, and rose up to play. Neither let us be defiled with fornication, as some of them were defiled with fornication, and fell in one day xxiij thousand. Neither let us tempt Christ, as some of them tempted, and were destroyed of serpents Neither murmur ye, as some of them murmured and were destroyed of the destroyer. All these things happened unto them for exemples: but are written to put us in remembrance, whom the ends of the world are come upon. Wherefore let him that thinketh he standeth, take heed, lest he fall. There hath none other temptation taken you, but such as followeth the nature of man. But God is faithful which shall not suffer you to be tempted above your strength: but shall in the mids of the temptation make a way, that ye may be able to bear it.  
This lesson my friends of the holy apostle saint Paul containeth certain notable exemples of gods vengeance and punishment which he took upon the unfaithful fathers of old time, which where as God had most plentifully heaped upon them his innumerable benefits & graces: yet they ever abode unfaithful and would not in any wise change nor amend their naughty and beastly living. And therefore they suffered horrible punishments aswell for their misbelieve as for their evil and detestable living. 
☜  All which things (as sayeth th'apostle) chanced unto us in figure, that is to wit, that we should thereby learn to fear God, to believe in God, to amend our life, to give our selves to good works, & not (bearing ourself bold upon vain and idle faith) to force not how we live as many sweet brethren and new gospelers or rather false brethren & false gospelers at this day do, 
False gospelers.  which think they offend not what so ever they do, but that they have full remission of their sins even in the mids of their abominable living because they persuade themselves to be chosen and sanctified before the beginning of the world. O Lord, what a devilish and damnable persuasion is this? What spirit of error, what devil occupieth and vexeth these men thus to think? And yet they will be counted great clerks and allege nothing but scripture for them, they be full of saint Paul. But they belie saint Paul and they falsify scripture. For saint Paul mysreported, is not S. Paul. Nor scripture that is wrested is not scripture. Let these persons than beware the sudden vengeance of God which hangeth over their head. For if God spared not the Israelites upon whom he had heaped so many benefits and which were his chosen and peculiar people, surely he will not spare us, neither shall our baptism, our hearing of gods word nor his grace that we have received any thing help us, unless we constantly continue and abide in our religion and change our life into better. So then we be here monished, that those alonely be saved and do enter into the land of promise, which stand fast to the end, as Christ sayeth in an other place. He that continueth to the end, shallbe saved. These exemples then of the fathers be warnings and figures unto us, that we should not lust after evil things as they lusted, as that we should not be idolaters that is to say, that we should not give to creatures such honour as is due only to God the creator & maker of all things, as the Israelites gave to their golden calf, and as the bishop of Rome do claim at this day to have, which will have Emperors, Kings, and Princes, to fall down prostrate on the ground and to worship him, even as the devil would have had Christ to do to him. 
Mat. iiij  Wherefore in so doing he resembleth the devil and is no better than an Antichrist, forasmuch as such honour is due only to God, As Christ there declareth alleging scripture for him. Furthermore that we should not commit fornication, 
Nu. xxv  as they did, as the history of Phinees telleth, for which defiling of themselves there fell in one day xxiij thousand. Also that we should not tempt Christ, that is, that we should do nothing contrary to faith and despice such means and remedies as God hath appointed for us to use in all things, as the Israelites did, & therefore were destroyed of serpents, as it is red in the xxi chapter of Numeri. Finally that we should not grudge and murmur against God of an ambitious mind, seeking seditiously & contenciously an other calling than God hath appointed us unto, as Chore, Dathan, and Abyron did, and were destroyed of the destroyer. All these things I say befell, to be exemples, presidents and figures, to admonish us, how God taketh vengeance upon such dissolute and careless livers, and to put us in remembrance which be now in the later days of the world Wherefore my friends he that thinketh that he stand that is to wit, 
Stare.  that he rightly perceiveth and understandeth all things and walketh now surely in the knowledge of God, so that he despiseth all other in comparison of himself and judgeth every man at his pleasure, let him take heed lest by reason of his sureness and pride he fall again from grace, from understanding and from the knowledge of god's word. Now albeit many temptations have assaulted us, & that we have thereby also gone astreye, yet we ought to comfort and life up ourselves with this right comfortable sentence of saint Paul, that the temptation which hath taken us is human, and such as commonly chanceth to men. But God is faithful and just of the promise which he maketh to such as fear and stand in awe of him. For surely he will not suffer us to be tempted over that we be able to bear, 
☜  according to the petition in our pater noster Let us not be led into temptation. For doubtless God tempteth no man to evil, but every man is tempted of his own concupiscence and flesh when god permitteth it so to be. But God shall in the mids of the temptation (if with earnest prayer ye will desire him) make a way that ye shallbe able to bear it. Let us then (good people) if we be true christian persons and do answer to our name, stand in awe ever of God, not tempt him, not provoke him to anger and vengeance, but meekly and lovingly work and walk as he hath commanded us to walk So shall we have eternal bless with God. To whom be all glory, praise, and empery for ever and ever. Amen.   

The gospel on the ix sunday after Trinity. The xvi chapter of Luke.  
th'rgument. ☞ Of the rich man and of his steward.  
Jesus put forth a similitude unto his disciples, saying: There was a certain rich man which had a steward and the same was accused unto him that he had wasted his goods. And he called him, and said unto him: How is it, that I hear this of thee? give accounts of thy stewardshype: For thou mayest be no longer steward. The steward said within himself: what shall I do? For my master taketh from me the stewardship. I can not dig, and to beg I am ashamed. I wot what to do, that when I am put out of the stewardship, they may receive me into their houses. So when he had called all his masters debtors together, he said unto the first: how moche owest thou unto my master? And he said: an hundred tons of oil. And he said unto him: take thy bill and sit down quickly, and write fifty. Than said he to an other: how moche owest thou? And he said: an hundred quarters of wheat. He said unto him: Take thy bill, and write four score And the Lord commended the unjust steward, because he had done wisely. For the children of this world are in their nation wiser, than the children of light. And I say unto you, make you friends of the unryghteouse mammon, that when ye shall have need, they may receive you into everlasting habitations.  
GOod people, because these words before rehearsed are so spoken in parable, and are so wrapped in wrinkles that yet they seem to have a face of a thing done in deed and like an history: I think it much profitable, to tarry somewhat in them. And though we may find in our hearts to believe all that is here spoken to be true: yet I doubt whether we may abide that these words of Christ should pertain to us, and admonish us of our duty, which live after such sort, as though Christ when he spoke any thing regarded not the time that came after him, neither provided for us, or any matters of ours, as some of the philosopher's thought, which said, that God walketh up and down in heaven, & thinketh never a deal of our doings. But err not you so, stick not you to such imaginations. For if ye inwardly behold these words, if ye diligently roll them in your minds, & after unwind them, ye shall see our time much touched in these mysteries Ye shall perceive that god, 
The parables of christ pertain to us.  by this example shaketh us by the noses, and pulleth us by the ears. Ye shall perceive very plain, that God setteth before our eyes in this similitude, what we ought most to flee and what we ought soonest to follow. For Luke sayeth, the Lord spoke these words to his disciples. Wherefore let it be out of doubt, that he spoke them to us, which even as we will be counted Christ's disciples, so we be, if we be good stewards and do our duty. He said these things partly to us, and he spoke them partly of himself. For he is that rich man which not only had but hath and shall have evermore, I say not one but many & sundry stewards even to th'end of the world. He is man, seeing he is God and man. He is rich, not only in mercy, but in all kind of richesse. For it is he, that giveth us all things abundantly. It is he, of whose hand we received both our lives, and other things necessary for the conservation thereof. What man hath any thing I pray you, but he hath received it of his plentifulness? To be short, it is he, that not only giveth unto us in most ample wise his benediction, but also openeth his hand, and filleth all beasts with his blessing. Neither can his treasure be spent, how much so ever he lash out, how much so ever we take of him, his treasure tarrieth still, ever taken, never spent. He is also the good man of the house. The church and congregation is his household which ought with all diligence to be fed not only with bodily meats but also with his word and his sacraments. These be his goods most precious, the bestowing and ministration hereof, he would bishops and curates should have. Which thing saint Paul affirmeth, saying: Let men esteem us as the ministers of Christ and stewards of god's mysteries. 
two. co. iiij  But I pray you what is to be looked for in a steward? This surely, that he be found faithful, and that he truly lay out the goods of the lord, that he give meat in time, give it I say, and not sell it: meat I say, and not poison. Finally let him not slack and differre the doing of his office, but let him do his duty when time is, and when need requireth it. This is also to be looked for, that he be one, whom God hath called and put in office, and not one that cometh uncalled, unsent for, not one that of himself presumeth to take honour upon him, he must I say be a steward of office & not a steward at liberty. What is to be looked for? Surely, if all this that I say, be required in a good minister, it is much lighter to wish them all in every one, than to find one any where that hath them al. Who is a true & faithful steward? He is true, 
A faithful steward.  he is faithful, that coineth no new money, but taketh it ready coined of the good man of the house, and neither changeth it, nor clippeth it, after it is taken to him to spend, but spendeth even the self same that he had of his lord, and spendeth it as his lords commandment is, neither to his own advantage uttering it, nor as the lewd servant did, 
mat. xxv  hiding it in the ground. Now if a faithful steward ought to do, as I have said, I pray you ponder this well, whether in christendom there have been hitherto faithful stewards or no? I pray you was there not some, that despising the money of the lord, as copre & not current, either coined new themselves or else uttered abroad newly coined of other, some time either adulterating the word of God, or else myngling it (as taverners do, 
☜  which brew and utter the evil and good both in a pot) sometime in the stead of god's word, blowing out the dreams of men: while they preached to the people, the redemption that cometh by Christ's death to serve only them that died before his coming that were in the time of the old testament, and that now redemption and forgiveness of sins purchased by money, and devised of men, is of efficacy, and not redemption purchased by Christ. Be these the faithful stewards of god's mysteries, and not rather falls dissipatours of them? whom god never put in office but rather the devil set them over a miserable family, over an house miserably ordered & entreated. Happy were Christendom, if such preached seldom. And yet it is a wonder to see these, in their generation, to be much more prudent and politic, than the faithful ministers are in their generation, while they go about more prudently to stablish men's dreams, than they do to hold up gods commandments. Thus it cometh to pass that works lucrative, wilworks, men's fancies reign, & Christian works, necessary works, fruitful works, be trodden under foot. Thus the evil is much better set out by evil men, than is the good by good men: because the evil be more wise, than be the good in their generation. These be the false stewards, whom all good and faithful men every day accuse unto the rich master of the household, not without great heaviness, that they wast his goods, whom he also one day will call to him and say unto them, as he did to his steward when he said, what is this that I hear of thee? Here God partly wondereth at our unkindness and perfidy, partly chideth us for them and being both full of wonder, and ready to chide asketh us: What is this that I hear of you? As though he should say unto us, all good men in all places complain of you, accuse your avarice, your exactions, your tyranny. They have desired in you a long season, and yet desire diligence and sincerity. I commanded you, that with all industry and labour ye should feed my little once both bodily with your temporal goods and rents which ye have for that purpose delivered unto you, and also ghostly with my word. But what do you? ye earnestly feed yourselves, from day to day, wallowing in delights and idleness. I bade you teach my commandments and not your fancies, and that ye should seek my glory & my vantage: you teach your own traditions, and seek your own glory and profit. You preach very seldom, and when ye preach, ye do nothing but snap them that preach truly, as much as lieth in you, so that it were much better such not to preach at all, than so to preach. Oh, what hear I of you? You that ought to be my stewards, what other thing do you, than apply all your study to bring my little ones to envy, shame, contempt, yea more than this, ye pull them into perils, into prisons, and as much as in you lieth, to cruel deaths. To be short, I would that my people should hear my doctrine, and at their commodity read it also as many as would: your care is not, that all men may hear it, but all your care is, that none should read it, because ye be afraid lest they by the reading should understand it: and understanding, learn to rebuke your nygardnes, infidelity, & slothfulness. This is your generation, this is your bestowing of my treasure: this is your wisdom. In this generation, in this dispensation, you be most politic, most witty. These be the things that I hear of your demeanour. I wished to hear better reaporte of you. Have ye thus deceived me? or have ye rather deceived yourselves? Where I had but one house, that is to say, the church, and this so dearly beloved of me that for the love of her I did put myself forth to be slain & to shed my blood: this church at my departure, I committed unto your charge to be fed, to be nourished, and to be made much of. My pleasure was, ye should occupy my place: my desire was, ye should have borne like love to this church, like fatherly affection, as I did. I made you my stewards, yea in matters of most importance. For thus I taught openly: 
Luce. x.  He that should hear you, should hear me: He that should despice you, should despice me. 
Mat. xvi  I gave you also keys, not earthly keys, but heavenly. I left my goods that I have evermore most highly esteemed, that is, my word and sacraments, to be dispensed & ministered of you. These benefits I gave you: and do ye give me these thanks? Can ye find in your hearts thus to abuse my goodness? Have ye thus deceived me? No no, ye have not deceived me, but yourselves. My gifts & benefits toward you, shallbe to your greater damnation. Because ye have contemned the lenity & clemency of the master of the house, ye have right well deserved to abide the rigour and severity of the judge. Come forth than, let us see account of your stewardship. An horrible and fearful sentence: ye may have no longer my goods in your hands. A voice to weep at, and to make men tremble. You see my friends, you see, to what evil, the evil stewards must come to, your labour is paid for, if ye can so take heed, that no such sentence be spoken to you. Nay we must all take heed, lest these threatenings one day take place in us all, aswell us of the clergy for myspending the spiritual treasure, as you of the laity for myspending the temporal treasure, whereof god hath made us stewards. Wherefore good people at the  way let us take example & follow the policy of the worldly steward that our saviour Christ here telleth his tale of, to th'intent we should do the same. This worldly steward when he saw he was accused to his lord that he had wasted his goods, thought thus with himself. What shall I do? my lord will surely take from me my stewardship. Dig I can not, and to beg, I am ashamed. Well, I will at lest way make me friends of my lords goods, which when I am removed out of mine office, shall take me into their houses for the kindness and benefit that they shall have received at my hands. So when he had assembled together all his lords debtors, he said to the first. What owest thou to my lord? He answered, an hundred tons of oil. Than the steward to him said: Take thy writing and sit down quickly, & write for an hundred, but fifty. My lord is very rich, I will that by my means thou shalt win the one half. This done, he said to an other. How much owest thou? He answered, an hundred quarters of wheat. The steward also bade him: sit down and writ in his bill but four score. For (sayeth he) my lord shall not espy twenty taken away, but to thee, which art a poor man, it may do pleasure. In semblable wise he did with the rest of his lords debtors. Now this deceit and policy if this temporal rich man had espied, he would surely have punished his steward. But yet the Lord jesus for an example of liberality, commended and praised unto his disciples the deceitful but yet wise policy of this steward, and to the imitation and following of him he provoketh all us christian men and rebuketh our slothfulness, in asmuch as worldly wise men and such as serve this world are wiser and more busy in providing for themselves the sustenance of the body, than we be which ought to forsake the vanities of this world and follow the things that be eternal. The children of this world (sayeth he) are wiser than the children of light in their nation. My friends ye shall understand that our saviour Christ in this saying, touched the sloth & fluggishnes of his: he did not allow the fraud and sudtyltie of other, neither was he glad that it was in deed as he had said, but complained rather that it should be so: as many men speak many things, not that they ought to be so, but that they are wont to be so. Nay, this grieved Christ, that the children of this world should be of more policy than the children of light, which thing yet was true in Christ's time, & now in our time is most true. Who is so blind but he seeth this clearly, except perchance there be any that cannot discern the children of the world from the children of light? The children of the world conceive & forth bring more prudently, & things conceived and brought forth, they nourish and conscrue with much more policy, than do the children of light. Which thing is as sorrowful to be said, as it seemeth strange to be heard. When ye hear the children of the world, you must understand the world, as a father. 
The world  For the world is father of many children not by first creation and work, but by imitation & love. He is not only a father, but also the son of another father. If ye know once his father, by & by ye shall know his children. For he that hath the devil to his father, must needs have devilish children. 
The devil.  Now the devil is not only taken for father, but also for prince of the world, that is, of worldy folk. It is all one thing or not much different to say children of the world, and children of the devil, 
Io. viii.  according to that, that Christ said to the jues. Ye are of your father the devil: where undoubtedly he spoke to children of this world. Now saying the devil is both author & ruler of darkness in which the children of this world walk, or rather wander, they hate deadly both the light, and also the children of light. 
☜  And hereof it cometh, that the children of light never or very seldom do lack persecution in this world, whereunto the children of the world, that is, of the devil, bringeth them. No man there is but seeth, that these use much more policy in procuring the hurt and damage of the good, than those in defending themselves. Therefore gather you the disposition of the children, by the disposition of the fathers. You know this is a proverb much used, An evil crow, 
Proverb.  an evil egg. Than the children of this world that are known to have so evil a father the world, so evil a grandfather the devil, can not chose but be evil. Surely the first head of their ancestor was that deceitful serpent the devil a monster monstrous above all monsters. 
A description of the devil.  I can not wholly express him, I wot not what to call him, but a certain thing all together made of the hatred of God, of mistrust in God, of lyenges, deceits, perjuries, discords, manslaughters, and to say at one word, a thing congealed, heaped up, and made of all kind of mischief But what go I about to descrive particularly the devils nature, when no reason, no power of man's mind, can comprise it? This only I can say as in a gross sum, of the which all we (our hurt is the more) have experience, that the devil is a stinking puddle of all vices, a foul filthy channel of all mischiefs: & that this world, his issue, even a child meet to have such a parent, is not much unlike his father. Than this devil being such one, 
The genealogy of the devil.  as can never be unlike himself, Lo of envy his well-beloved leman begat the world, and after left it with discord at nours. Which world, after it rain to the full grow, had of many concubines, many sons. He was so plentiful a father, and had gotten so many children of lady pride, dame gluttony, master avarice, lady lechery, and of dame subtlety: that now hard and scant, ye may find any corner, any kind of life, where many of his children be not. In court, in country, in city, in village, in college, in temporalty, in clergy yea where shall ye not find them? How be it they that be secular and lay men are not by and by children of the world: neither yet be they forthwith the children of light, that are called spiritual and of the clergy. No no, as ye may find among the laity many children of light: so among the clergy (how much so ever we challenge these holy titles unto us, and think them only due to us: 
Math. v  Vos estis lux mundi, peculium Christi. etc. Ye are the light of the world the chosen people of Christ, a kingly priesthood, 
i. pet. ij.  an holy nation, and such other) Ye shall I say among us of the clergy yet find many children of the world, because in all places the world getteth many children. Among the lay people the world ceaseth not to bring to pass that as they be called worldly, so they are worldly in deed driven headlong by worldly desires, in so much that they may right well seem to have taken as well the manners as the name of their father. In the clergy the world also hath learned a ways, to make of men spiritual, worldings, yea and there also to form worldly children where with great pretence of holiness and crafty colour of religion they utterly desire to hide & cloak the name of the world, as though they were ashamed of their father, which do execrate and detest the world (being nevertheless their father) in words & outward signs, but in heart and work, they coll and kiss him, and in all their lives declare themselves to be his babes: in so much that in all worldly points, they far pass and surmount those, that they call seculars, lay men, men of the world. The child so diligently followeth the steps of his father, never destitute of the aid of his grandfather. The children of light have policy, 
Children of lights policy.  but it is like the policy of the serpent, and is joined with dowyshe simplicity. They iugender nothing but simply faithfully, and plainly, even so doing all that they do. And therefore they may the easylyer be cumbered in their engendering, and be the more ready, to take wrongs. But the children of this world, have worldly policy, foxely craft, lionish cruelty, power to do hurt, more than either aspis or basiliscus, engendering and doing all things craftily, deceitfully, guilefully. Which as Nembrothes and such sturdy and stout hunters, being full of simulation & dissimulation, before the lord, deceive the children of light, and cumber them easily. Hunter's go not forth in every man's sight, but do their matters closely, & with use of guile and deceit wax every day more craftier than other. The children of this world be like crafty hunters, they be mysnamed children of light, for as much as they so hate light, & so study to do the works of darkness. If they were the children of light, they would not love darkness. It is no marvel, that they go about to keep other in darkness seeing they be in darkness, from top to toe overwhelmed with darkness, darker than is the darkness of hell. Wherefore it is well done in all orders of men, to put a difference between children of light, and children of the world, because great deceit ariseth in taking the one for the other. For is it a little deceit, when they that the common people take for the light, go about to take the son and the light out of the world? But these be easily known, both by the diversity of minds, and also their armours. For where as the children of light are thus minded, that they seek their adversaries health, wealth, and profit with loss of their own commodities, and oft-times with jeopardy of their life: The children of the world contrary wise have such stomachs that they will sooner see them deed, that doth them good, then sustain any loss of temporal things. The armure of the children of light, 
armour of the children of light  are first the word of God, which they ever set forth, & with all diligence put it abroad, that as much as in them lieth, it may bring forth fruit: after this, patience and prayer, with the which in all adversities the Lord comforteth them. Other things they commit to God, unto whom they leave all revengement. 
armour of worlds children  The armure of the children of the world, are sometime frauds and deceits, sometime lies & money: By the first, they make their dreams, their traditions: by the second, they stablish and confirm the same, be they never so fond, never so against scripture, honesty, reason. And if any man resist them, even with these weapons they procure to slay him. Thus they bought Christ's death, the very light itself: and obscured him after his death. Thus they buy every day the children of light, & obscure them, and shall so do, until the world be at an end. So that it may be ever true, that Christ said. The children of the world be wiser in their nation then be the children of light. These wordlynges pull down the lively faith which worketh by charity and love, & set up an other faith, an other confidence of their own making as in pardons and such trumpery: the children of light contrary. These wordlynges set little by such works as God hath prepared for our salvation, but they advance traditions and works of their own invention: the children of light contrary. The wordlings, if they espy profit, gains, lucre in any thing, be it never such a trifle, be it never so damnable, they preach it to the people: and defend it with tooth and nail. They can scarce disallow any abuses of things, albeit they be intolerable, lest in disallowing the abuse, they lose part of their profit. The children of the light, contrary put all things in their degree, best highest, next, next, the worst lowest. They extol things necessary, christian, and commanded of God. They pull down will works feigned by men, and put them in their place. The abuses of all thing they earnestly rebuke. But yet these things be so done on both parties, and so they both do gender, that children of the world show themselves wiser than the children of light. Neither the children of the world be only wiser, than the children of light, but are also some of them, among themselves, much wiser than the other in their generation. For albeit, as touching the end, the generation of them all, is one: yet in this same generation, some of them have more craftily engendered, than the other of their fellows. For what a thing was that, that one's every. C. year, was brought forth in Rome of the children of this world, & with how much policy it was made it is a wonder to hear. How some brought forth Canonisations, some Expectations, some pluralities and unions, some totquottes, and dispensations, some pardons, and these of wonderful variety, some stationaries, some jubilaries, some pocularies for drinkers, some manuaries for handlers of relics, some pedaries for pilgrims, some oscularies for kyssers: some of them engendered one, some other such features, and every one in that he devised, was excellent, politic, wise, yea so wise, that with their wisdom they had almost made all the world fools. But yet they that begot and brought forth that their old ancient purgatory pick purse, I mean that which was suaged & cooled with a grey freers cowl put upon a dead man's back, to the fourth part of his sins, that that was utterly to be spoiled, and of none other, but of the most prudent lord the bishop of Rome, and of him as oft as him listed: they, I say, that were the wise fathers and brochers of this purgatory, were doubtless, the wisest of all their generation: and so far pass both the children of light, and also the rest of their company that they both are but fools, if ye compare them with these. It was a pleasant fiction, and from the beginning so profitable to the feyners of it, that almost, I dare boldly say, there hath been no emperor that hath gotten more by taxes and tallages of them that were alive, than these the very and right begotten sons of the world got by dead men's tributes and gifts.  
But what go I about particularly to recount unto you the wonderful crafts and policies of the children of this world? Certes no tongue, no oration is able to express them, they be so many and so sundry. Wherefore my well-beloved friends, were it not a right foul shame for us English men, for us, I say, that pretend utterly to detest and renounce the frauds and policies of the byshope of Rome and of all his limbs, and to ensue the true religion of Christ and which count ourselves the children of the light, were it not I say a shame that these worldlings should have such a foresight, prudence, and wisdom in their kind for things transitory, which be of small valour and mere vanities, and that we should be stack and negligent by doing of our offices and duties towards our neighbours to get us the rewards of everlasting life, namely sith every one of us because of the incertain term of this life ought ever to be in a readiness and to await when the Lord of heaven will say unto us as was here said to the Stuard. give accounts of thy stuardshippe, for thou mayst be no lengar steward. This time, because it is both uncertain to every man & also short, we must therefore hasten us to bestow our earthly substance upon the poor whereby to get us a passport to eternal life. For so shall it come to pass, that the good deeds & benefits which other folk have done, we shallbe made partakers of, while we help them with our goods. For assuredly he that with his wordly substance helpeth the prophet I mean him that setteth forth Christ's word, the same shall receive the reward of the prophet, & shallbe relieved in semblable wise in the kingdom of heaven with the good deeds of the prophet or preacher. And therefore the Lord sayeth here in this place: 
Make you friends of the wicked Mammon.  Make you friends of the Mammon of iniquity. As who should say: See that ye provide for yourselves in time, according to th'exemple of this prudent and politic steward. Get you good friends of an evil thing, that when at the lords commandment ye shallbe compelled to depart from this tent and pavilion of your body, they may receive you into everlasting habitations. It is an happy change, when earthly things be permuted for heavenly. What thing is viler, or goeth further from virtue, than the goods of this world? They are scant at any time gotten without fraud, without deceit, and craft, neither is there any other way of keeping & augmenting them, than of getting them. It is (no doubt) an onerous, and a chargeable possession, and in the mean season neither sure nor long lasting. For truly they follow not their master, when he departeth hence. But with these yet may he buy the thing, that is everlasting, and that may do him good in the life to come. So shall it come to pass, that that thing, which if it be laid up, maketh a man wicked and subject to many cares, the same if it be well bestowed, is become an instrument of the evangelical righteousness, while both he is relieved of his necessities which serveth the gospel, and a reward returneth with much gains to the giver. Wherefore my friends to conclude, if we will not be like these children of the world, whom I have spoken of, let us heartily love the light, let us walk in the light and let us so be the children of light while we are in this world, that we may shine in the world that is to come bright as the Son. Let us according to our saviour Christ's advertisement & counsel here, play the parts of the wise steward. Let us make us friends of our money and worldly goods in bestowing them not upon pardons as the bishop of Rome teacheth us, but upon our poor and needy neighbours, to th'intent that they may receive us again, whither? into their own houses to give us dinner for dinner, cote for cote, money for money? No but into everlasting habitations and tabernacles in heaven, there to have fruition of all celestial joy with the father, son, and holy ghost. To whom be all honour, all glory, all empery for ever & ever. Amen.   

The Epistle on the ten sunday after Trinity. The i Epistle to the Corin. the twelve Chap.  
th'rgument. ☞ The diversity of the gifts of the holy ghost.  
BRethren, ye know that ye were gentiles, and went your ways unto dumb images, even as ye were led. Wherefore I declare unto you that no man speaking by the spirit of God, defieth jesus. Also no man can say that jesus is the Lord, but by the holy ghost. There are diversities of gifts, yet but one spirit. And there are differences of administrations, and yet but one Lord. And there are diverse manners of operations, and yet but one God which worketh all in all. The gift of the spirit is given to every man, to edify withal. For to one is given thorough the spirit, the utterance of wisdom. To an other, is given the utterance of knowledge by the same spirit. To an other is given faith, by the same spirit. To an other, the gifts of healing, by the same spirit. To an other power to do miracles. To an other, prophecy. To an other, judgement to discern spirits. To an other, diverse tongues. To an other, the interpretation of tongues. But these all, worketh even the self same spirit dividing to every man a several gift, even as he will.  
THe ancient fathers (good people) which ordained this epistle to be red this day in the church, thought it (no doubt) right necessary, that there should be some certain time appointed in the church, to entreat of the gifts of the holy ghost, wherewith he hath adorned and furnished one member of the same before another to th'intent that they which have the more gifts, should the more labour and the rather help other. And therefore Christ said to his disciples. He that is the greater man of you, be he the servant of tother. 
The occasion of this epistle.  The occasion that moved saint Paul to write these things of gifts seemeth to be this. The word of God when it is purely and sincerely preached, can not be abiden ne suffered of the devil, who is the most sworn enemy of the pure word. He cometh therefore by and by, and attempteth all the means possible, either utterly to destroy it, or at least way to blot it with false doctrine, as we see the thing to have come to pass in our time not without great confusion. The Apostle to remedy these inconveniencies, writeth these things concerning gifts, because that of pride and vainglory which is conceived by great gifts of God, sundry sects and contentions, be wont to rise. Yea the devil hath no readier way to take away gods word, than to make us puffed up with pride in our learning and knowledge, and so to set us together by the ears, which mean also the devil used in the church of the Corinthians, in which one pursued an other very unchristianly for their gifts. Some there were which despised the gifts of the holy ghost, as at this day there be some which despice the expositions and interpretations of all holy doctors & fathers of the church, leaning only to their own wit & exposition, some which despice the liberal sciencies, and good arts, some which say that the knowledge of the tongues do no good in the church. But this is the straight way to take away gods word. For when preachers yea or lay men shall strive amongs themselves of vain glory: there must the pure word of God needs be adulterated & corrupted with infinite sects.  
first therefore saint Paul in this epistle putteth the Corinthians in remembrance of the state of their former life that they lived in before they came to the knowledge of god's word. For there is surely no argument either greater or stronger to stay men from taking pride of their gifts, than is this, to put them in mind of their former state and conversation that they were in, while they were out of grace & walked in blindness & idolatry. For what other thing were we, before the knowledge of god's word, than wicked paynims and idolaters? From which inconveniencies and evils, when we are delivered by grace, I pray you what occasion doth now remain for us to be proud? In that we be turned of wicked paynims into christians, it is not our merit. Furthermore where as of idolaters we be made the true worshippers of God, neither can we ascribe this to our own powers. That we have gifts now being under the Gospel, by whose benefit cometh it? Surely not by our own merit. By whose than? By the bountifulness and benefit of the holy ghost. What gloriation than remaineth unto us? Forsooth this, that we may say we were wicked paynims, worshippers of idols, & enemies of God, but now through the grace & favour of god we be delivered from so great evils. Afore the world it would seem a great folly and madness, a man to glory and boast in other men's benefits. But what a greater folly and madness is it, as the Corinthians did, to glory in the gifts of god, which do chance unto men of mere grace, and that but only for a time of this life? 
The cause of arrogancy in gospelers.  Assuredly my friends the chief arrogancy inflation or puffing up with pride which some men upon their singular gifts at this day have, springeth principally hereby, that they consider not what they were before the opening and revelation of the gospel. Hitherto pertaineth the saying of Paul in the eight chapter of the first epistle to the Corinthians. Scientia inflat. 
Scientia inflat.  Knowledge maketh a man swell in pride, as who should say: When men know that they be no longer under the condemnation of the law but in the state of grace, this knowledge namely if it be not rightly understanded maketh many men proud, arrogant, puffed up, negligent, slack in the office of charity, and overmuch spiritual, which oftentimes with great contempt of other do glory of their gifts and take a pride in them. But against this inflation and pride (as I have said) there is no remedy more present for us, than often to call again to our remembrance our pristine and former state of life, which thing the apostle Paul before the rest of the Apostles doth most diligently in all his epistles & namely in this epistle. To this agreeth that which he sayeth in the fourth chapter of this epistle. 
i. cor. iiij  What hast thou that thou hast not received the same before? And if thou hast received it, why dost thou brag?  
Secondly, we be here taught and informed of the author and cause of these gifts, that is to say, the holy ghost & of his principal office: and in especial of the greatest gift of all, which is to endow us with the knowledge of Christ, out of which gift the other special gifts do flow none otherwise then out of a quick spring. 
☞  For Christ being known and apprehended by a lively faith, which is ever in a readiness when occasion serveth, to work by charity and to fructify, is the cause that we receive the holy ghost and all his gifts, according to the saying of the prophet. 
Psalm. lxxvi.  When he ascended up to heaven, he led captivity a prisoner, and gave gifts to men. This ascension is yet daily accomplished in us, when by the aid of the holyghoste we know Christ and take hold of him by lively faith, who being known & apprehended, sendeth unto us more abundantly the holy ghost, and endoweth us with gifts. To say then that Christ is the Lord, is the very gift of the holy ghost whereupon all the rest of the gifts be founded and laid, as appeareth by the verse of the psalm above remembered: Ascendit in altum captivam duxit captiuitatem, dedit dona hominibus. And surely, who soever hath this gift of the holy ghost, that he can say Christ to be the Lord, may soon be made also partaker of the other gifts. But he that defieth Christ, he that calleth Christ Anathema he can be partaker of no gifts of the holy ghost. They call Christ Anathema, which deny him to be Lord, which thing is as much to say, as to deny him to be the Saviour of the world, which hath overcome death, and which now with great power reigneth over sin, death, and the devil. It is also to deny Christ to be our justice, sanctification, and redemption, who furthermore like a most valiant Lord protecteth, defendeth, and saveth us from all evils. 
Anathema what it is.  Anathema is a Greek word & signifieth a laying aside or separation of gifts which were offered up to gods and which was lawful for no man to remove out of their place. Even so do hypocrites set apart Christ, and use not him, 
☜  but the works of their own invention, to such hypocrites Christ is Anathema, that is to say, a cast away a thing accursed, abhorred, and detested as in likewise the jews by Anathema do signify an execration or cursing, as saint Hierome also witnesseth. 
Hierom   
Thirdly the apostle doth here teach us the final use and end of all gifts, which is unity and concord, so that we must know, that the holy ghost as he is one, so he giveth his gifts to men to the unity and edification of the church and not that men should after a contentious and uncharitable sort be proud and glory of their gifts and talents that God hath endowed them with. These men preach rather for vain glory and to win them praise of men, than to edify the christian flock. Wherefore they have their meed and reward. Let us then my well-beloved brethren, cease of all such contentious & uncharitable boasting & despising of others that have not the knowledge which we have. If they offend, let us rather gently and charitably monish them between them and us, and not rail, triumph detract and defame them with unseeming names. Let us call to mind what we were ourselves and what we be of ourselves. Let us remember that what so ever we have, the same we have received of god's grace and not of own proper powers. Thus doing, we shall edify our brethren and cistern, we shall declare, that we be in deed the persons that we be named, that is to say, christian men and women, followers of Christ, and finally inheritors of everlasting bless prepared for us by the father of heaven. To whom be all glory and praise world without end. AMEN.   

The gospel on the ten sunday after Trinity. The xix chapter of Luke.  
th'rgument. ☞ The punishment of such as despice goddess word and how Christ casteth out buyers and sellers in the temple.  
When he was come near, he beheld the city and wept on it, saying: If thou hadst known those things which belong unto thy peace, even in this thy day, thou wouldest take heed. But now are they hid from thine eyes. For the days shall come upon the that thine enemies also shall cast a bank about thee, and compass the round, and keep the in, on every side, and make the even with the ground, and thy children which are in the. And they shall not leave in the one stone upon an other, because thou knowest not the time of thy visitation. And he went into the temple, and began to cast out them that sold therein, and them that bought, saying unto them: It is written, my house is the house of prayer: but ye have made it a den of thieves: And he taught daily in the temple.  
MY well-beloved friends in Christ ye shall understand that God is right good and much merciful toward us. Father of mercy and God of all consolation is he as saint Paul sayeth. And yet for all that we must take good heed, that we do not abuse the high benefit and commodity of his mercifulness & goodness as they of Jerusalem hath done, like as in this story we read. We see how jesus Christ was come for to bring them grace for to teach and to save them, and they have refused him. It was for that cause only that he wept when he did behold the city as is now made mention in the gospel. And in that that he hath wept he hath well showed that he would not covet the death nor the damnation of the sinner. He did not weep for the ruin and fall that he knew should ensue of the fair houses, of the towers, and great edifices and buildings, but he bewailed the loss, the ruin, and damnation of the people He said O jerusalem if thou didst know the things that belong unto thy peace even in this thy day, thou wouldest take heed. As if he had said, if thou knewest thy misery, & the confusion, & desolation which is to come to thee, and specially if thou didst know it in these days when I am descended from heaven for to make thy peace with god my father and get the remission of thy sins, if thou (I say) didst know it: thou shouldest have good cause for to weep with me. But now all this is hidden from thee, thou fearest nothing forbecause that thou carest for nothing. But the days shall come in the and thine enemies shall environ the with bulwarks. etc. Now my friends by desolation and confusion temporal of them of jerusalem which would not believe nor receive jesus Christ, is figured the spiritual confusion which shall come unto them which yet will not receive him nor follow him and which make resistance against him & his gospel of whom the number is great. For whom also jesus Christ knowing their destruction that was to come hath wept. Those which think to be saved by any other means then by him and which have their faith & their hope in any other then in him and by him, surely they have not yet received him, and evil shall come unto them. For God alone is the object of the faith, hope, and charity of christian men. Then followeth that after he was arrived there, he entered into the temple and drove out of it the buyers and sellers. God (if his pleasure were) I heartily beseech him to visit again his holy temple I mean the church of christian men and women and the house of prayer where as he alonely aught to be served and worshipped by his subjects in spirit: 
joh. iiij.  and verity. And that it would please him to cast out those which shallbe found buyers and sellers by simony and covetousness and that will resist his most holy and sacred word and that will let that the service of god in spirit and verity be not accomplished according as he would by his right holy word & ordinance to be served and honoured. Unto him be all glory and honour in infinita secula. Amen.   

The Epistle on the xi sunday after Trinity. The i epistle to the Corin. the xu chapter.  
th'rgument ☞ The resurrection of the dead.  
BRethren, as pertaining to the gospel which I preached unto you, which ye have also accepted, and in the which ye continue, by the which also ye are saved: I do you to wit, after what manner I preached unto you, if ye keep it, except ye have believed in vain. For first of all I delivered unto you, that which I received: how that Christ died for our sins, agreeing to the scriptures: And that he was buried, and that he arose again the third day according to the scriptures: and that he was seen of Cephas, than of the twelve. After that was he seen of more than five hundred brethren atonce: of which many remain unto this day, and many are fallen asleep. After that appeared he to james, then to all the apostles. And last of all he was seen of me, as of one that was borne out of due time. For I am the lest of the Apostles, which am not worthy to be called an Apostle, because I persecuted the congregation of God. But by the grace of god, I am that I am. And his grace which is in me, was not in vain.  
THe thing good people wherefore saint Paul being in this world took most thought for, and the which he had most at his heart next jesus Christ, was for to know how every church did govern and entertain themselves in the Gospel of jesus Christ, to th'intent that if perdauenture any went out of the way of troth, he should be forth with redressed as specially he doth show in the epistle of this day. He admonisheth and reduceth in memory unto the Corinthians principally two things on the which all the faith and all the assurance and hope of christian men is founded. The first is that jesus Christ is dead for our sins. It is a word which ought well to be imprinted in the hearts of christian people, or else one ought not nor is not worthy to be called christened. jesus Christ is dead for our sins (saith saint Paul.) Then we be no more in debt for our sins sith that jesus Christ hath satisfied and paid for us. Nor also we ought no more to serve unto sin saying that by his death he hath willed to cause sin to die in us if so be we believe steadfastly in him. The second thing which he reduceth in memory unto the Corinthians and to us, is that jesus Christ hath been buried and is risen to life again. This is it where on the hope of the christian people ought to be founded. For if the head be risen again to life in triumph & glory, in like case shall the members rise again. They shall rise again unto grace and unto spiritual life in this world and unto glory and life eternal in the other. 
Apo. xx  As saint John sayeth in his Apocalyps'. Happy shall they be & holy is he which hath part in the first resurrection, the second death hath no power over them. Some false preachers would have turned the Corinthians from the said faith & for this cause doth saint Paul warn them so busily, saying: My brethren I do you to understand and I do reduce to your memory the good news which I have preached unto you I mean the gospel which ye have received by faith to the which ye have stayed yourselves and by the which ye shallbe saved if you follow it. I let you to wit for what reason & in what fashion I have preached it unto you if ye have remembrance thereof, yea if ye have not believed in vain. first that which I have received of God which hath been to me revelate. What? Christ is dead for our sins according as it is written as it hath been said before and written by the prophets. Then he sayeth he hath been buried and is risen again to life. And for to confirm the same the more, he sayeth more over, that jesus Christ after his resurrection hath been seen by Peter and after by the xii. apostles and sythin hath been seen by .v. hundred brethren being together. As if he had said: You ought to be well assured of this for as much as these mysteries have not been showed unto me alone, but the holy writings doth witness the same. And also they unto whom he hath appeared after his resurrection which be of great number. Certes who soever loseth the hope of resurrection the same also loseth all spiritual consolation and comfort. Then after he cometh to speak (in a great humility) of the grace which jesus Christ hath given him. And after all (he sayeth) he hath been seen by me, he hath appeared unto me which am as an abortive creature. For I am the least of the Apostles which am not worthy to be called an Apostle, for I have persecuted the church of God, but I am that I am, apostle among the gentiles in faith and in troth. I am that that I am not by my works, not by my merits, but by the grace of God. And his grace (sayeth he) hath not been idle in me. As if he would say: I have not hid the talon of gold which my master & lord jesus Christ took me to bestow, but I have made it to gain more than any other. I have laboured more abundantly than they all. But not I yet but the grace of God which is in me. Saint Paul in speaking of his own person and of his grace which he received of God speaketh unto us teaching us by his example that we ought to presume nothing of ourselves but to yield all unto God & understand that all cometh from him. The ecclesiastes sayeth speaking of the See. The waters return unto the place from whence they come forth to th'end that they may run again. In like manner we must send again and knowledge God to be all grace to th'end that he may always augment it unto us unto the time that we may come with him into his glory for to praise him, exalt him, & perpetually to glorify him. Amen.   

The Gospel on the xi sunday after Trinity. The xviij Chapter of Luke.  
th'rgument. ☞ The parable of the Pharisee and Publican.  
Jesus put forth this parable unto certain which trusted in themselves that they were perfit, and despised other. Two men went up into the temple to pray: the one a Pharisee and the other a Publican. The pharisee stood and prayed thus with himself: God, I thank thee, that I am not as other men are, extorsioners, unjust, adulterers, or as this publican. I fast twice in the week. I give tithe of all that I possess. And the publican standing afar of, would not lift up his eyes to heaven, but smote upon his breast, saying: God be merciful to me a sinner: I tell you: this man departed home to his house justified, more than the other. For every one that exalteth himself, shallbe brought low: And he that humbleth himself, shallbe exalted.  
MY friends and brethren in our Saviour Christ jesus, I do you well to understand, that there was sometime amongs the jews and is yet at this day amongs christian folk a certain pharisaical kind of just or righteous persons, which have their confidence and trust in their own works, and which presumptuously seek to themselves laud & praise of justice thereby, 
Psalm. xiv.  where as afore God as witnesseth the prophet there is no righteous person. Neither did they only stand foolishly in their own conceits and pleased well themselves, but also in comparison of themselves they dispraised and also despised others as synfulle and worldly persons, where as in very deed the humbleness and modesty of such as be sinners and the condemnation of themselves with request of mercy is much more regarded and is more acceptable to God, than is the proud and arrogant working of such pharisaical people. Wherefore against such pharisaical righteous folk and for the comfort of such sinners as displease themselves and be heartily sorry for their misordered life, our saviour and Lord jesus Christ did propone this parable or similitude unto the jews & by them to all the world. It befell so (sayeth Christ) that two certain persons went up to the temple or church for to pray, the one was a Pharisee (that is to say one that divideth himself as better from the multitude & common sort of men, 
Origine  according to Origenes interpretation) the other was a publican, that is to say, a customer, a gatherer of toll or tribute, or such other common officer deputed for such purposes. The pharisee standing nigh to the high aultare, as one that thought himself worthy to talk presently with God, thus began to pray with himself. God I thank thee, that I am not like to the rest of folk, which live by ravin, pillage, and extortion, which do increase their substance by fraud and craft, which defile other men's beds with adultery, or finally which bearing any sklaunderouse room or office do pill and poll the people of God or holy church, as is this publican, this tribute gatherer, this collector. I am not riottouse and sumptuous in my fare and apparel, as is the common sort of people, I fast twice a week, and in somuch defraud I noman, that also I distribute the tenth part of my goods upon the poor people. This was the prayer of the swelling and proud pharisee, which albeit he reapported of himself the troth and thanked God: yet he displeased the eyes of God even because he pleased himself, flattering himself, and being contumelious against his neighbour. On the contrary, the publican altogether displeasing himself for the knowledge of his sins stood a great way of from the aultare, being so ashamed of himself and penitent, that he durst not once life up his eyen to heaven but struck his breast, saying: Deus propitius esto mihi peccatori. That is to say, God, be thou merciful unto me a sinner. The pharisee thought it enough to give God thanks, supposing that he lacked nothing, that should be requisite unto perfit holiness, and therefore he confessed no offences, whereas in very deed even in his self prayers he sinned most grievously in that he boasted of himself and despised the penitent person, being an arrogant praiser of himself and a rash accuser of his neighbour. Contrary, the publican made no rehearsal at all of his good deeds. Only acknowledging and confessing his naughtiness, he knocketh his breast, condemning himself and humbly begging grace and pardon of his offences. My friends, will ye know the conclusion and end of this sundry and diverse prayer? That same publican, which came a sinner into the church, by Christ's own sentence and determination went home in the sight of God more just and righteous than that pharisee, which thought himself most righteous. For assuredly whosoever advanceth himself with himself, shallbe dejected & cast down in the eyen of God. And whosoever dejecteth and casteth himself down with himself, shallbe high in the eyen of god. By this parable then (good people) let us learn to humble and lowly ourselves. Let us learn, when we be out of god's favour for the heinousness of our sins, by due penance to reconcile ourselves again and to purchase remission of the same. 
Austin.  I call penance (according to saint Austin's definition) a daily pain and grieve of the good and lowly christians wherein we knock our breasts, saying: 
Math. vi  forgive us our trespasses as we forgive them that trespass against us. And by these words (sayeth saint Austin) humbling our souls we cease not after a manner to do daily penance. But it is to be feared, lest many of us play rather the pharisees part, thinking ourselves highly in gods favour and in the mean season despising our neighbours which by their humble submission and penitent hearts shall get up before us. Heaven is given not to such as justify themselves by their own deeds, but to such as meekly and penitently call for mercy, pardon, and grace whereby they may afterward work that may be pleasant in gods sight. Who will surely in heaven crown them with glory immortal. To whom be honour and praise for ever and ever. Amen.   

The Epistle on the twelve sunday after Trinity. The two Epistle to the Corin. the three Chap.  
th'rgument. ☞ The ministration of the gospel is here praised  
BRethren, such trust have we thorough Christ to godward, not that we are sufficient of ourselves to think any thing, as of ourselves: but if we be able unto any thing the same cometh of God, which hath made us able to minister the new testament, not of the letter, but of the spirit. For the letter killeth, but the spirit giveth life. If the ministration of death thorough the letters figured in stones, was glorious, so that the children of Israel could not behold the face of Moses, for the glory of his countenance (which glory is done away) why shall not the ministration of the spirit be much more glorious? For if the ministering of condemnation be glorious: much more doth the ministration of righteousness exceed in glory.  
FOr because that saint Paul well-beloved brethren in our saviour Christ had a little before the beginning of the epistle of this day praised the Corinthians saying unto them that they were his epistle in jesus Christ in as much as they had received his gospel and had written and imprinted his faith in their hearts by his administration & preaching. Ministered by us (sayeth he) not written with ink but by the spirit of the living God. Not written in tables of stone as those that Moses had, but in tables of flesh in the heart: therefore to th'intent to give them none occasion that they should wax therewith proud and to hope and glory in themselves and not in God, and also for to hold them in humility under the safeguard of God: saint Paul sayeth: We have truly such hope in God by Christ not that we are sufficient of ourselves. etc. As if he had said. This that I say, I do not speak it arrogantly, presuming of mine own wits, but I have such hope in God by jesus Christ, that this that I say, is true, and shall abide true. I do not say it of myself, as of myself, for we be not sufficient to think any thing of ourselves, as of ourselves, but our sufficientnes, and all that which we may think, speak, and do, touching goodness, cometh and dependeth from God, which is beginning, mids, and end of all goodness. The which hath made us and given us power to be ministers and preachers of the new testament, of the new and good promises which are by jesus Christ. He hath given us authority and commission to be a preacher, not of the letter, but of the spirit, for the letter sayeth saint Paul sleeth the soul, and the spirit doth quicken it. We ought here to note well the difference that there is to preach the letter and the spirit. For unto the time that the lively word of God be by fervent faith rooted in our hearts, unto the time I say that we serve God no more with evil will, but joyfully and freely what study or lections soever we take, yea if we knew the old and new testament by rote of heart: yet follow we the letter. But the spirit of God, the spirit of scripture, the spirit of the which S. Paul speaketh of here, is out of fear, it serveth in liberty For where the spirit of the Lord is, there is liberty & freedom. Saint Paul now after that he bore the light of God I mean the word of jesus Christ being desirous and willing, not to hide it under a bushel, but exalting it and setting it up to be bruited and praised of angels and of men: cometh to compare the eternal gospel unto the transitory law of Moses. He calleth the law of Moses the executing or administration of death & damnation. Not but that the law is good and holy, if it be used lawfully: but forbecause the jews have abused it to their damnation. And for the same cause, by occasion, it is called administration of death. He sayeth than, if the administration of death, that is to say, if the ancient law was delivered and given in light in puissance and in glory: what shall the law of the gospel be which is the administration of the spirit, of life, and of justice, But forasmuch as diverse heretics and unlearned persons have mysunderstanded this writing of saint Paul in this place: therefore I think it not amiss briefly to make a faithful reapport unto you of S. Austin's words concerning the interpretation of this place. Thus he writeth in his second book against the adversary of the law and prophets.  
The law albeit it be holy, just, and good, 
The words S. Austin.  yet it bringeth death to the transgressors and breakers thereof, whom the grace of God helpeth not to fulfil the justice of the law. For it behoved, that in the old testament a law should be laid upon the proud and stubborn jews and on such as trusted upon the power of their own will, which law should not give them righteousness, but should command unto them righteousness, and so being wrapped and in tangled with the death for transgression, that they might i'll to grace, which grace not only commandeth but also helpeth, this grace in the new testament is revelate and opened unto us. And of this occasion do these blasphemers of gods word think, that the law was nought which was given by Moses, because it is called the ministration of death figured in stony letters. They consider not that it was so called because of them which thought by their own free will to satisfy the law & not helped with the spirit of grace were holden guilty of transgression under the letter of the same law. For assuredly the transgression or breaking of the law should not be evil: unless the law itself were good. What marvel is it than, if it be called the ministration of death, where the letter killeth in prohibiting evil which is done, and in commanding good which is not done, and on the contrary side that the other is called the ministration of the spirit which quickeneth, that we mought rise from the death of prevarication and read, not guilty, in table's righteousness, 
☞  but being free, might have it in our hearts and manners, that is to say, the new testament, differing from the old, in as much as in the one, the old man is hedged in with the straits of fear, but in the other the new man walketh at large in the wideness of charity. For the prohibition of sin, because it is a law, undoubtedly increaseth the desire of sinning, which is not quenched but by the contrary desire of doing well, where faith worketh by love. hitherunto I have reported the words of S. Austin, which doth full well expound and declare unto us the sentence & meaning of the Apostle Paul in this epistle, whose only mind and purpose is to provoke us to love, esteem; and follow the holy and sincere gospel, by the which the holy ghost is given unto us, and by the which we be newly borne again and living in spirit or ghost and no more after a fleshly sort. God give us the grace that it may be shed over all the world, as the four floods of paradise, as a see flowing, as floods rising in life eternal, that every body may drink plentifully of eternal life, to this end & purpose that we may altogether praise and glorify God everlastingly, by our Lord jesus Christ. To whom be all honour, Amen.   

The Gospel on the twelve sunday after Trinity. The vij Chapter of Mark.  
th'rgument ☞ The healing of the deaf and dumb man.  
Jesus departed again from the coasts of tire and Sidon, and came unto the see of Galilee thorough the mids of the coasts of the ten cities. And they brought unto him one that was deaf and had an impediment in his speech, and they prayed him to put his hand upon him. And when he had taken him aside from the people, he put his fingers into his ears, and did spit, and touched his tongue, and looked up to heaven, and sighed, and said unto him: Ephata, that is to say, be opened. And straight way his ears were opened, and the string of his tongue was loused, and spoke plain. And he commanded them that they should tell no man. But the more he forbade them, so much the more a great deal they published, saying: he hath done all things well, he hath made both the deaf to hear, and the dumb to speak.  
THe Gospel red in the church this day good christian people teacheth us, that after that our saviour Christ had privily stolen away out of jewry and had amongs the Tyrians, Sidonians, and Canaanites secretly sown there the seed of his holy word, he reflected his journey, and came again to the lake of Galilee, taking in his way the region of Decapoly, where before that time he had healed a man possessed of a devil. When he was come hither, they brought unto him a right miserable spectacle, that is to say, a man both deaf and dumb. For he must needs be dumb, which is of nature deaf. 
☞  But he is more miserably deaf, which hath no meet ears to hear gods word, he is worse dumb, which hath no tongue to confess his filthiness and gods mercy. By hearing of the faith, is the beginning of health and salvation, and by confession of the mouth is the perfection of health. The jews, albeit they daily heard jesus speaking, yet hearing they heard not, for as much as according to th'exemple of the serpent called the Aspik which stoppeth her ears against the voice of the wise enchanter, 
The property of the Aspic.  they would not believe such things as they heard, And therefore they had a tongue to backbite and detract, but they had no tongue to the wholesome profession of faith. But what shall this silly poor man do, which hath no tongue wherewith he may crave his soul health of the Lord, which hath no ears whereby he may perceive the voice of jesus which is wont to raise even the dead to life? They that had tongues and ears do help the silly man, they bring him to jesus. They beseech him of his tender mercy, that he will vouchsafe to lay his hand upon him. Thus it pleaseth the most merciful Lord, that even other men's faith should help sinners. 
Other men's faith otherwiles helpeth  In likewise the heathen person which is about to leave his heathen life & to become christianed in which state he is called of the ancient fathers of the church catechumenus is brought to jesus, he hath stinted to do evil, he hath stinted to speak evil, but he hath not yet learned to do well, he hath not yet learned to confess the goodness of the gospel. For how can he do this, if jesus lay not his hand upon him? Men labour in vain, unless the secret power and virtue of Christ be put thereto It was an easy thing for the Lord, even with the bare word of his mouth, to give health to the deaf and dumb man, but this form of things is purposed and set forth unto us. For like as for the most part, it is a parable, that Christ speaketh: so oftentimes it is a parable, that he doth. He took the man by the hand, & led him aside from the multitude of people. He is safe, whom jesus taketh up, whom he leadeth away from the hurly-burly of this world. He put his fingers into his ears, and with his spittle, touched his tongue. Assuredly, my friends, 
☜  health and salvation is then at hand, when our saviour Christ jesus, by the virtue of his spirit, 
The allegory.  which is the finger of God, vouchsafeth to touch the ears of our mind, and as often as with the spittle of the heavenly wisdom, which is himself, coming out from the mouth of the father above, he vouchsafeth to touch the tongue of our mind, to th'intent that those things might savour unto us, which belong to God and be godly. For without this humour is made no taste, & man's spittle, if it be infected, hath a perverse judgement. This spettell not only looseth the tongue, but also openeth the eyen of him, that is borne blind, as often as, being mixed with earth it be laid upon the eyes, whereas on the contraryesyde, 
☞  the spettel of philosophers and of pharisees, do rather put out the eyes. The same thing in manner do also the teachers of the gospel. They take men and lead them away from the multitude, when out of the broad way, wherein the most part of people do walk into their own damnation, they call them back and bring them again to the fellowship of the little flock. They put their fingers into their ears, when by calling them away from the vanities of this world, they stir them to receive the heavenly doctrine. They lay spettell upon their tongues, when they exhort them to profess the evangelical faith, they lay their hands upon them, when they give the holy ghost to such as be baptized, by whom their sins be wiped away, and innocency is conferred. But all these things the curate or bishop doth outwardly in vain, if Christ work not within and send out his godly virtue from heaven. Of this thing Christ jesus, willing to declare unto us as it were a certain image or token, after he had taken the man unto him, after he had put his fingers into his ears and had spetted on his tongue: he lifted up his eyen to heaven & sighed. This sighing was no mistrusting, 
Why Christ sighed.  but a bewailing of man's misery & calamity. For what thing can be more miserable, than they, which have the ears of their mind so encumbered and occupied with earthly lusts, that they can not hear the word of God? and which have their tongue so entangled and infected with vicious affections, that they saver not of heavenly things, that they be dumb to confess their naughtiness, dumb to advance gods mercy? Wherefore the sighing of jesus admonisheth us what we were, 
☜  and his looking up to heaven plucketh away desperation, declaring from whence help cometh unto us, & also whom we be bound to thank, that whereas before we had our ears open to detraction, backbiting, to ribaldry and foul words; to foolish fables, to pharisaical doctrine, to vain philosophy, to the suggestions of the devil: we have them now open to receive the heavenly doctrine of the gospel, and whereas before we had our tongue so infected with the spettel of flesh, that the delicate food of the gospel was loothed of us, so bound with the bonds of Satan, that we could neither confess our own sins, nor yet advance the glory of god: we now confess, that of our own merits we deserve nothing but hell, and that it cometh holly of god's goodness, that we be chosen to the name and inheritance of the children of god. Wherefore in like wise doth every good curate and pressed bewail rather than rage's upon men's sins, he is rather sorry than angry, neither doth he arrogantly calenge to himself the power of assoiling, but he looketh up to heaven, confessing and testifyenge, that all that ever is done through the rites of holy sacraments, is done by god's virtue, and not man's power. It followeth in the text, that jesus said unto him: Ephata, that is to say, be opened. And forthwith the virtue followed the word. For straight his ears were opened, and the string of his tongue loused, and he spoke distinctly. They had open cares, which when the Lord said unto them: Come after me, 
Actu. ij.  left all, and followed him. They had an untangled and louse tongue, which after they had received the holy ghost, spoke with sundry tongues the wonders of God, and which answered the ruler that charged them no more to preach the name of jesus, in this wise. 
Act. iiij.  Whither it be right in the sight of God to obey you rather than God, judge you. Now these things that Christ did, were done aside from the multitude. For he thought it not best to make the rude multitude a witness of the evangelical beginnings, lest they should mock the thing that as yet they knew not. jesus therefore commanded them that they should tell noman hereof, not because he would not that the thing were known that was done, but because the thing self speaketh better the heavenvly virtue, than doth the brute and reapporte of men. They knew all well enough the deaf and dumb man. Now he heard and spoke plainly, so he not disclosing the thing yet bruited the benefit of Christ. Furthermore jesus bore here the image of man, 
☞  to th'intent he would instruct men what they ought to do. 
An example for us to follow.  What soever excellent thing a man doth, let him covet to have his deed unknown, that the glory of man might be huyshed, and the glory of God preached. Man is ieopardously praised, but the power & goodness of God is worthily advanced. Albeit neither is man's glory huyshed (if yet he hath any glory) but oftentimes the more it is eschewed, the more it followeth. Yet nevertheless a christian teacher ought to be thus affected, that as much as in him lieth, he covet to be known d●ly of God. And herein he is the worthier to be praised amongs all men. For who soever seeketh for glory amongs men, is even for that cause unworthy thereof. Wherefore that jesus forbade them which brought the do●be man, that they should tell no body what was done, the self same thing provoked them the more, to bl●se it abroad, and so much the more also they magnified & advanced Christ which whereas he had so great virtue and power, & did them therewith such pleasure not only required no reward of them for the same, but also would not once enjoy the glory of so noble a far. But as it is the part of a weldoer not to require praise for his benefit: so again it is the office of a kind man so much the more to give thanks, in that that he which did the benefit look for no thank. Wherefore they never ceased to blaze abroad the name of jesus in every place where so ever they came, saying: He hath done all things well. He hath restored aswell hearing to the deaf, as tongue to the dumb. Assuredly my friends this praise agreeth only upon God. There is no earthly, no mortal person, that doth all things well. All Christ's miracles no doubt were our benefits, which miracles, if ye way and expend them after the outward face of corporal things: in deed there were many miracles which he did that were of much more excellency and worthiness than this that of a deaf man he made an hearer, of a dumb a speaker. 
☜  But according to the spiritual sense, the sum of all a christian man's felicity standeth in this point, that with his ears he mought hear the word of the gospel, & speak that he hath learned and believed. This thing, good christian people if we do, we shall surely at length in heryte the kingdom of heaven prepared for us. Where God the father, the son, & holy ghost three persons in deity reign eternally. To whom be all glory. Amen.   

The Epistle on the xiij sunday after Trinity. The three chapter to the Galathians.  
th'rgument. ☞ The law saveth us not but Christ.  
BRethren, to Abraham and his seed were the promises made. He sayeth not in the sedes, as many: but in thy seed, as of one, which is Christ. This I say, that the law which began afterward, beyond four hundredth and thirty years, doth not disannul the testament, that was confirmed afore of God unto Christward, to make the promise of none effect. For if the inheritance come of the law, it cometh not now of promise. But God gave it unto Abraham by promise. Wherefore than serveth the law? The law was added because of transgression (till the seed came, to whom the promise was made) and it was ordained by Angels in the hand of a mediator. A mediator is a mediator of one. But God is one. Is the law than against the promise of God? God forbid. For if there had been a law given which could have given life: than no doubt righteousness should come by the law But the scripture concluded all things under sin, that the promise by the faith of jesus Christ should be given unto them that believe.  
Saint Paul my well-beloved friends in the epistle of this day declareth unto us, that they change the testament & the everlasting will of God, which testament, will, or covenant god hath concluded in Christ our only justifier and saviour, which seek salvation and justification by the law & not by Christ I speak (sayeth saint Paul) after man's fashion, that ye may the better understand me. Though it be but the testament and last will of a man, yet if it be one's authorized and allowed, noman cutteth it of, or addeth any thing thereto. 
Ambrose.  Here saint Ambrose noteth, that the Apostle useth this comparison or similitude, to th'intent he would declare that they be falsifyers of god's testament, which whereas they believe in Christ, yet mengle with Christ the law & which hope to be partly saved by the law. For in very deed the hole cause of our salvation is Christ jesus, and no jot of the law, as the Apostle saint Paul doth in this epistle very fully and effectually prove. If man's testament ought to be of such strength, that we ought neither take aught therefro, nor put aught there to: how much rather ought gods testament & will to be such? But in god's testament to Abraham was the promise of eternal salvation and justification made and unto his seed. 
Goe xxij  In thy seed (said god to Abraham) shall all the nations of the earth be blessed. He saith not in the sedes as many, but in thy seed, as of one, which is Christ. Now than saying this writing, this testament and covenant maketh mention but of one heir in whom God promised, that we should all be saved and justified: then we ought to allow none other thing to our justification to our bliss and salvation but only Christ.  
Secondly, S. Paul proveth by the circumstance of the time, that the law blessed not nor justified mankind. For the promise or writing of the testament was proved and confirmed by god in the only heir jesus Christ before the law was given. For the law was given long after, that is to say (as Paul here witnesseth) above four hundred and thirty years after. Wherefore if the law were any cause of our justification: then the people which were before the law was given, could not be justified, which thing is false, 
Ro xiv  as the Apostle manifestly proveth in his epistle to the Romans. For Abraham was justified long before the law came, yea and that before he was circumcised. It is therefore plain, that the everlasting inheritance can not come by the law. For if it were by the law, (as reasoneth saint Paul) than it can not come by promise. But so it is, that god gave it unto Abraham by promise. Ergo the heritage of heaven and salvation cometh by promise and not by the law.  

An objection.  But here (sayeth he) ye will ask me, sith the law is not the cause of salvation, but Christ is the only giver of it to such as cleave fast unto him by true faith, hope, and charity, wherefore then serveth the law, 
Solution  what good do it? Surely much good my friends. The use & profit of the law is great, though it be not cause of our justification. I say the works of the law save us not, but it is only the merits of Christ that saveth us, that justifieth us if we stick unto him by earnest & quick faith which worketh of love and not of compulsion. In deed a true and right christon man, I mean a person that is clean turned into a new man & which hath so great faith and charity in him, that for Christ's love, he is ready to do all things, such as man need no law. 
i Tim. i.  For the law (as the Apostle also testifieth) is not given unto the righteous man but unto the unrighteous and disobedient, to the ungodly and unto sinners, to unholy and unclean, to murderers of fathers and murderers of mothers, to manslayers, to whoremongers, to beastly persons, to thieves and so forth. The law than is rather a restrayner from evil, than a justifier, it is, as it were a bridle till Christ come and be settled in us which may cause us to work even of love without compulsion of law. The law (saith Paul) was added because of transgression till Christ, which was the sede that was promised came. So the law is not against the promise of God, but it standeth with the promise, it is as it were our school master and leader to Christ. For (sayeth saint Paul) if there had been any law given which could have given us life, that is to say, which could have justified and saved us, than (no doubt) should righteousness have come by the law. But that could not be. And therefore the scripture concluded all under sin to th'end that the promise by the faith of jesus Christ should be given to all such as believe the same. The law than was added not to justify, but to bridle us in, to lead us like a schoolmaster unto Christ. And it was ordained and given (sayeth Paul) by angels (as is witnessed also in the Acts) in the hand of a mediator, 
Actu. seven  that is to say, in the hand of Moses, which went between as a spokesman between the angels and the people. The people could not hear the law that was ordained and given of the angels from god without a mediator. Wherefore now we have much more need of the mediator Christ which may bring us the way to God.  
Here therefore good people, ye learn in this epistle two things, the one is wherefore Christ serveth and the other wherefore the law serveth. The law must be our bridle our stay our schoolmaster to direct and lead us to the true & unfeigned faith in Christ which faith may make us to work even of love. But Christ must be counted our only justifier, and the only cause of our salvation. We must do the works of the law not as compelled by law, but as provoked by love which we bear first to God and consequently to our neighbour for Christ's sake. This doing we shall surely be justified and sanctified persons, and shall inherit the eternal inheritance of God. To whom be glory. etc.   

The Gospel on the xiij sunday after Trinity. The x. Chapter of Luke.  
th'rgument. ☞ Of the lawyer's question & of Christ's answer.  
Jesus said to his disciples. Happy are the eyes which see the things that ye see. For I tell you that many prophets and kings have desired to see those things which ye see, & have not seen them: and to hear those things which ye hear, and have not herd them. And behold a certain lawyer stood up and tempted him, saying: Master, what shall I do to inherit eternal life? He said unto him what is written in the law? How readest thou? And he answered and said: Love the Lord thy God, with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind: and thy neighbour as thyself. And he said unto him: Thou hast answered right. This do, and thou shalt live. But he willing to justify himself, said unto jesus: And who is my neighbour? jesus answered, and said: A certain man descended from jerusalem to Hierico, and fell among thieves, which rob him of his raiment and wounded him, and departed, leaving him half dead. And it chanced, that there came down a certain priest that same way, and when he saw him, he passed by. And likewise a Levite, when he went nigh to the place, came and looked on him, and passed by. But a certain Samaritane, as he journeyed, came unto him: and when he saw him, he had compassion on him and went to, and bound up his wounds & poured in oil and wine & set him on his own beast, and brought him to a common in, & made provision for him. And on the morrow, when he departed, he took out two pence, and gave them to the host, and said unto him. Take cure of him and what so ever thou spendest more, when I come again I will recompense the. Which now of these three thinkest thou, was neighbour unto him that fell among the thieves? And he said: he that showed mercy on him. Than said jesus unto him: Go, and do thou likewise.  
BLessed be the eyen which see that you have seen etc. Well-beloved audience these be the words of our Saviour Christ spoken to his disciples in the x. chapter of Luke which be red in the church this day. For the better understanding whereof, ye shall mark, that Christ a little before the speaking of these words rejoicing in spirit, gave praises and thanks to his father of heaven, because he had hid the mystery of the gospel from the proud Pharisees which were counted the wise and witty persons of the world, and had disclosed and opened it to simple and unlearned persons, as to fyshermen, publicans, and so forth, such as were his disciples. And speaking these words, he turned himself to his disciples apart, and said the words before rehearsed. Blessed be the eyen that see, which you do see. For I tell you that many prophets & kings would have seen that you see, and saw not, and would have herd that you hear, & heard not. I pray you what herd, what saw these disciples that the prophets and kings which were before them, heard not nor saw not? Truly, they saw not, they herd not Christ as did thapostles. They busily waited and looked for him, they knew such one should come to redeem and save them from everlasting damnation & death whereof they were guilty by the sin of Adam their first father. But they could not see him personally. For the time was not yet come, that the father of heaven had set and determined to send him. And amongs other holy fathers which looked for this redemption, 
Luce. ij.  we read in holy scripture of one simeon a righteous and devout man, which had received an answer of the holy ghost, that he should not see death, till he had seen with his eyen the Christ of the Lord, that is to say, the Messiah that should save and redeem the world, which thing came to pass. For when Christ our saviour was brought to the temple on the eight day to be circumcised according to the custom of the jews, this simeon in spyred with the holy ghost came into the temple and taking the child in his arms praised God and said: Now thou lycencest me thy servant to departed (o Lord) according to thy word in peace. For mine eyen have seen thy saving stock, which thou hast prepared before the face of all people. etc. We read also of a certain widow prophetess named Anne daughter of phanuel, 
Luce. ij.  which was also in the temple the same time, and praised the Lord in like wise & spoke of this Christ unto all those that waited for the redemption of Israel. These I say and such other which were in Christ's time rejoiced to see that they saw, and to hear that they heard. But this could not the holy prophets and kings which were before Christ's coming into this world see, because the time was not yet come. So Christ might very well call the disciples blessed because they saw things and also heard doctrine taught them which were not seen nor heard before. Now when Christ had spoken these words and was come again to the people to teach and instruct them his doctrine behold, a certain scribe which was a lawyer start up to take Christ in a trip and to tempt him, saying: Master, what shall I do to inherit everlasting life? Christ perceiving whereabout he went answered and said to the lawyer. What is written in the law? 
Deut. vi.  How dost thou read there? He said: In the law thus is it written. Thou shalt love the Lord thy God with thy hole heart, and thy hole soul, and with thy hole might, and with all thy mind, and thy neighbour as thyself. Than said Christ unto him: Thou hast well answered. This do, and thou shalt live. As who should say: Thou art a doctor a teacher and master in Israel. Do the thing that thou teachest other to do, be a worker of the thing that thou readest. For not the hearers of the law be just before God, 
Rom. ij.  but the doers of the law shallbe justified. Think not, for all my new and strange doctrine to your ears, 
Math. v.  that I am come to destroy the law and the prophets as many do think of me. No no, I am not come to destroy, but to fulfil. Ye scribes and pharisees commonly set little by gods hests and commandments, all your busy study & labour is to advance & set up your own laws, your own rites and traditions. But I tell you, and take it for a warning, that who so ever breaketh one of these little pretty commandments of God (for so ye count them in comparison of yours) and teacheth men to do as he doth, as commonly ye scribes and pharisees do, 
Math. v  believe me, he shall have lest to do in heaven. But that person which first doth himself, & afterward teacheth other men these commandments of God, of which thou hast reckoned up the chiefest of all and that which containeth all the rest, doubtless, this fellow shallbe called a great man in heaven. Now good people, ye shall understand, that the scribes & pharisees amongs the jews in deed taught, when they sat in Moses chair, the law of God and his commandments, but they added many gloss, interpretations, and additions of their own heads. They corrupted gods word with their own traditions, as taverners be wont to brew and corrupt the pure wine with other unwholesome things for their own gains and advantage. And therefore when our saviour Christ came amongs them he went about to restore all again to the right sense and pureness, and to sever and weed out the fancies dreams and leaven of the pharisees wherewith they had ensoured and corrupted the sweet bread of life, and he openly told the people, that unless their perfection, their goodness and righteousness passed the righteousness and good living of the scribes and pharisees, they should never come to the kingdom of heaven. Whereupon he went on, and taught the commandments of God and the pure and right understanding of them as in his most excellent and sweet sermon which he made to his disciples on the mountain, which the holy Evangelist saint Matthew setteth forth unto us in the. u.vi. and vij chapters, more at large doth appear. 
Mat. seven  A good tree (saith Christ) bringeth forth good fruit. For not every one, that saith unto me, Lord Lord, shall enter in to the kingdom of heaven, but he that doth the will of my father which is in heaven. Thou readest in the law. Thou shalt love thy Lord God with all thy heart, with all thy soul, with all thy power & mind. Do this sayeth Christ, and thou shalt live eternally in heaven. Thou mayest not speak of God with thy mouth or pray unto him with thy lips, and thy heart be far from God. Nay, thou must love him with thy hole heart, mind and power, and not faintly. And thou must love thy neighbour as thyself. Who soever doth this, shall live. And who soever hath not done this, let him repent and become a new man. Let him ask grace of God that he may be able through his aid and help to do it. He that seeketh shall find, he that asketh shall obtain, to him that knocketh, it shallbe opened. There is nothing impossible to God. So long as we be carnal and unrenewed by the spirit it is not possible for us to love God with heart. We may well dread him as a Lord & punysher of sin, but love him as a father we can not. We may well like servants fear him, but reverently love him like sons and daughters, we cannot. It is not possible (I say) for a carnal man to fulfil the law which is spiritual. 
Rom. seven  The law (as ye have herd) requireth the heart. We must love God with heart, and not dread him for fear of punishment, as bondmen and bondwomen do their lord. If we will consider what God hath done for us, first he made us of nought, he provideth for us all things necessary to our soul's health, he hath made our souls not as be the souls of beasts without reason and which perish & die with the body, but reasonable, but immortal, he sent also his own son from heaven to redeem mankind from the tyranny and thraldom of the devil, and to teach them how to live a godly and an innocent life. If I say we will consider all this, how can we but love god even with heart & do his sweet will and pleasure, unless we be harder than the Adamant stones, unless we be made of such a churlish nature that nothing can move us. But the pharisees for most part were carnal and fleshly persons They observed the letter of the law, they kept the outward words, they did no lechery outwardly, they committed no theft, no murder, no perjury nor such other vices outwardly, they did sacrifice to God, they offered unto him, they sensed, they piped, they played, they prayed after their fashion, but none of all this was done with the heart. For inwardly they were full of all abomination, as Christ himself witnessed unto them. For they did it only for fear of punishment and not for any hearty love that they had to God. They fulfilled the letter of the law outwardly. But their mind, their spirit, their heart was upon other things, that is to wit, upon worldly vanities and pleasures. So they could not fulfil the law so long as they were in that case. For as Paul full well declareth, the law is spiritual, 
Rom. seven.  and aught to be done and executed with the heart, with the spirit, and mind, and not only outwardly. Yet nevertheless all the jews were not in this case, for there were holy and just persons in all ages, as appeareth full well in the books of holy scripture. And there were also many, which had good intentes, but they were so drowned with the blindness, superstition, gloss, traditions, interpretations and dreams of the pharisees and elders that they espied not the true honour and worship of God, of which sort was Nicodemus, 
joh. iij.  which came by night to Christ to learn of him and to dispute with him. But Christ perceiving that he was yet carnal and that he observed but the letter of the law, and not the spirit and mind of the law, said by and by unto him: Verily verily I say unto thee, unless thou be (as who should say) new borne, not of thy mother, but of water and spirit, thou canst not enter into the kingdom of god. That that is borne of flesh is flesh, but that which is borne of spirit is spirit. A fleshly man a natural man, a man unbaptized, unrenewed with the spirit can not smell nor have any savour of things spiritual, he can not work the will and pleasure of God. He may well for fear satisfy the outward words, but he shall never do the will of God willingly, heartily, and with spirit, as it is required of God that he should do. For as I have said, the law is spiritual and requireth the heart. And surely it appeareth well that this lawyer took but the letter of the law & not the spirit, by the question following where he asketh Christ who is his neighbour. For if he had loved God heartily he should have counted every man his neighbour as Christ's similitude biddeth and not only his own nation as commonly the jews did. Wherefore my friends if we will have everlasting life, let us do as Christ here biddeth us. Let us not be speakers nor hearers of the law but doers, and not outward and literal doers, but hearty, but spiritual doers, not for fear as bondmen but for love as fremen and sons and heirs. This let us do and we shall live everlastingly in heaven with God. To whom be all honour and empery for ever and ever. Amen.   

The Epistle on the xiiij sunday after Trinity. The .v. chapter to the Galathians.  
th'rgument ☞ The battle between the spirit and the flesh, and the fruits of them both.  
BRethren, walk in the spirit, and fulfil not the lust of the flesh. For the flesh lusteth contrary to the spirit, and the spirit contrary to the flesh: These are contrary one to another, so that ye can not do what soever ye would. But and if ye be led of the spirit, than are ye not under the law. The deeds of the flesh are manifest, which are these, adultery, fornication, uncleanness, wantonness, worshipping of images, witchcraft, hatred, variance, zeal, wrath, strife, sedition, sects, envying murder, drunkenness, gluttony, and such like: of the which I tell you before as I have told you in times past, that they which commit such things, shall not be inheritors of the kingdom of God. contrarily they fruit of the spirit, is love, joy, peace, long suffering, gentleness, goodness, faithfulness, meekness, temperancy. Against such there is no law. They that are Christ's have crucified the flesh with the affections and lusts.  
MY well-beloved brethren and sisters in Christ, ye must well consider and understand, that the life of a christian man and woman in this present world is as who should say a continual warfare, a daily battle and fighting, according to the saying of job. 
job. seven  Man's life is on earth a warfare. And ye shall furthermore understand, that the greatest adversary, the greatest enemy the man hath, is himself. Neither hath man any thing so hard and so strong an enemy to overcome as his own flesh, his own stubborn and rebellious mind and lust, forasmuch as of our own corrupt natures we be inclined to all naughtiness and evils as it is written in the book of Genesis. 
Goe viii.  The understanding and imagination of man's heart is evil even from his youth. The flesh lusteth contrary to the spirit and the spirit to the flesh. 
joh. iij  Wherefore if we be not regenerate, if we be not borne again, if we be not purged, cleansed, & renewed by the spirit of God and so governed and directed in all our procedings and doings of the same surely we shall never enter into the kingdom of heaven, and this is it that saint Paul doth here tell us of. He biddeth us walk in the spirit, that is to say, cast away our old corrupt nature, and put on us a new nature, that is to say, a spiritual nature, a new man, so shall we not fulfil the lusts and desires of the flesh. As who should say. Albeit your flesh wrestleth and fighteth against your spirit which ye have obtained by Christ and again your spirit against your flesh because it is not yet throughly mortified nor crucified in such wise that sometime ye do not the thing that ye would fain do through the infirmity and weakness of the flesh which ye have not yet fully conquered: yet this notwithstanding see ye go still on, and walk according to the spirit. Follow I say the things of the spirit, as holy meditations & readynges of scripture, devout prayers, abstinence of the body, and all godly exercises. Thus doing, ye shall grow strong in the spirit, ye shallbe able by gods grace and assistance to withstand the lusts and desires of the flesh and of the corrupt nature, yea ye shallbe new men, spiritual men, conducted, led and governed by the holy spirit of god, ye shall then embrace the will of God freely without compulsion, and not as bondmen to the law. Ye shall then be enfranchised from the thraldom of the devil. Then shall charity work more in you than any outward law can do. 
i. tim. i.  For a law is not made for just and perfit persons, but to bridal and repress the lusts of sinful persons of carnal and beastly folk, for as a certain Philosopher sayeth: 
Plato.  Of the evil manners of men did good laws take beginning. For if all men would do as they ought to do, we should need no laws. Good men therefore be not under the law. For to be under the law is to be in servile fear and not to do the law freely.  
And because ye should know the better when ye walk fleshly and when spiritually, the Apostle S. Paul setteth forth unto us the fruits of the flesh and the fruits of the spirit. 
Works of the flesh.  The works of the flesh (sayeth he) be easily known, which are these, adultery, lechery, uncleanness, idolatry, witchcraft, poisoning, hatred, strife, hartbrenning, fume, chafing, discord, heresies, sects, envy, drunkenness, riot, surfeiting, and such like. Of these foul vices and fruits of the corrupt nature, I tell you before (sayeth saint Paul) that who so ever do them (unless he rise again by due penance) shall never inherit the kingdom of God. On the contrary side, the fruit of the spirit is love, charity, joy, peace with all men, patience, sufferance, mildness, liberality, faithfulness, meekness, temperance. And against such persons sayeth S. Paul as show these fruits, surely there is no law. 
i. tim. i.  For (as said is) the law is made for the other sort of men which be injust and disobedient, it is not ordained for the children of the spirit which be infraunchysed and which be willingly without compulsion obedient enough. For the children of the spirit, I mean all such which belong unto jesus Christ have mortified and crucified and do continually mortify and crucify their flesh, their vices and concupiscences by the power of the spirit that reigneth in them, as S. Paul did saying: 
i. cor. ix.  I tame my body and bring it into subjection. Assuredly my friends the children of the spirit be now no more subject to the flesh, but the flesh rather is subject unto them or at  ways unto the spirit which is in them. Our Lord grant, that his spirit may so work in us by his lively word that we may eschew the works of the flesh and follow the fruits and works of the same spirit by our Lord jesus Christ. To whom with the father and holy ghost three persons and one God, be rendered all honour, glory, praise, and thanks for ever and ever. Amen.   

The Gospel on the xiiij sunday after Trinity. The xvij Chapter of Luke.  
th'rgument. ☞ Christ healeth the ten lepers.  
AS jesus went to Jerusalem he passed thorough Samaria and Galilee. And as he entered in to a certain town, there met him ten men that were lepers. Which stood afar of, and put forth their voices and said: jesus master, have mercy on us. When he saw them, he said unto them: Go show yourselves unto the priests. And it came to pass, that as they went, they were cleansed. And one of them, when he saw that he was cleansed, turned back again, and with a loud voice praised God, and fell down on his face at his feet, & gave him thanks. And the same was a Samaritane. And jesus answered, and said: are there not ten cleansed? But where are those nine? There are not found that returned again to give God praise, save only this stranger. And he said unto him: arise, go thy way, thy faith hath made the hole.  
GOod christian people not only the words of our Lord be full of great mysteries and significations, but also his miracles and his works be as it were parables and full of mystery, and by them we ought to nourish & increase our weak faith more and more and to make it strong, as one may see and consider in the gospel of this day, which maketh mention of ten lazars or lepers, whom at that time our Lord cleansed of their lepry, and of his large mercy made them hole. But what signify these ten lazars or lepers unto us? Truly in the law of Moses God had forbidden that none should keep company with them which were infected and sick with bodily lepry but commanded that they should be put forth from amongs them and from the company of the rest, lest they should infect and pollute other as it is red in the book of Numeri where it is written in this wise. 
Num. v  The Lord god spoke to Moses saying: Command the children of Israel, that they put out from their tents all lazars or lepers. But certainly we ought a great deal more to take heed that we do not communicate nor keep company with such as be lazars spiritually. The spiritual lepry is infidelity, heresy, and ignorance of God. For like as the bodily lepry doth corrupt all the body, even so doth infidelity corrupt all the soul, and by the stinking breath thereof, that is to say, by the words and conversation of such as be corrupted therewith, be other corrupted the company with them, according to that saying. Corrumpunt bonos mores colloquia prava, that is to say, evil communications do corrupt good manners. Wherefore all such aught to be eschewed and fled from, as lepers and lazars, they must be excommunicate and put out of the assemble and congregation of christian people. Yet this notwithstanding, there is no sickness, no malady, no lepry so grievous, but that the most excellent physician and surgeon our Lord and Saviour Christ jesus both can heal and will heal, if he be faithfully sought and called upon, as by example is well showed in this gospel. But I say it is our parts, to seek and call upon him, it is our office to go and meet jesus Christ, if we will be cured. We must cry afar of after him, we must with deep lowliness and humility of heart, pray unto him and say: jesus, saviour, and master, have mercy on us, take pity and compassion over us. By this means after that we have once offered and presented our selves unto the priests, which have authority and power of God for to discern and judge, 
☜  according unto the scripture, between the lepry and not lepry, that is to say, between heresy and verity, between vice and virtue, and according unto the scripture, to assoil, as saint Paul did assoil a sinner of which is made mention in the second epistle unto the Corinthians, 
ij. cor, ij  we shallbe received again into the number of the faithful, even into the flock of jesus Christ But after that we shallbe assoiled of God in troth, and of men in signs, we must yet beware that we be not ingrate, churlish, nor unthankful to God, as the ix lazars were which did not return, for to yield thanks and praises to Christ, and for to give glory unto god for the great benefit and goodness that they had received of him. Let us be like the lazar Samaritane, which figured the christian gentles, and let us say that which the spirit of God sayeth by the prophet David in the cij psalm. My soul, bless thou the Lord God and do not forget all his rewards, which maketh hole all thine iniquities & all thy sicknesses. This let us do, to th'intent our Lord may semblably say unto every one of us. Rise up, and go thy way, thy true earnest and catholic faith hath preserved and made the hole. Hence forth see thou sin no more, walk no more after the flesh, but after the spirit. If we thus do (my friends) doubt we not, but we shall have the reward of ever lasting bless, which is endless joy in the heavenly Jerusalem with the father, son, and holy ghost. To whom be all glory and empery, in infinita sesecula. Amen.   

The Epistle on the xu sunday after Trinity. The .v. and vi chapter to the Galathians.  
th'rgument. ☞ An exhortation to good works.  
BRethren, if we live in the spirit, let us walk in the spirit. Let us not be desirous of vain glory, provoking one another, envying one an other. Brethren, if a man also be taken in any fault ye which are spiritual: help to amend hymin the spirit of meekness: considering thyself, lest thou also be tempted. Bear ye one another's burden, and so fulfil the law of Christ. For if any man seem to himself that he is somewhat, when in deed he is nothing, the same deceiveth his own mind. Let every man prove his own work, and then shall he have rejoicing, only in his own self, and not in another. For every man shall bear his own burden. Let him that is taught in the word, minister unto him that teacheth him, in all good things. Be not deceived, God is not mocked. For what so ever a man soweth, that shall he all so reap. For he that soweth in his flesh, shall of the flesh reap corruption: But he that soweth in the spirit, shall of the spirit reap life everlasting Let us not be weary of well doing. For when the time is come, we shall reap without weariness.  
While we have therefore time: let us do good unto all men, and specially unto them which are of the household of faith.  
Well-beloved friends in our Lord jesus Christ, ye shall understand, that our Saviour in the Gospel of saint Mattheu sayeth, 
mat. viii  that every tree is known by his fruit, for a good tree beareth good fruit, but an evil tree bringeth forth evil fruit. Therefore the holy Apostle of God saint Paul doth in this epistle admonish us christian folk, that if we be good trees we ought to bring forth good fruits, and if we live in the spirit, as christian men ought to live, that we must walk also in spirit. For surely it is not enough for us to be called christian folk, unless we do also the deeds and works of christian folk. It is not enough for the to say, I have received the holy ghost, or I have faith, 
☜  if thou showest not worthy works and fruits of the spirit. Now one of the first and principal fruits of the spirit, is love and brotherly supportation or bearing of one another, which thing saint Paul doth admonish us here of, that we should keep, where he sayeth: Let us not be desirous of vain glory. etc. Certes it is not possible for a man or woman that is vain glorious and that loveth to be advanced and praised of the world, either to support, or to forbear much an other man, for he will always covet to be herd afore all other, and to be obeyed in all places, wheresoever he goeth or rideth. Certainly my friends vainglory is an appetite or lust of all lusts the most dangerous and the most subtile and secretest that may be imagined, in so much, that those persons, which be esteemed for most spiritual, most holy, most godly, be oftentimes infected therewith. Let us (sayeth Paul) not be covetous of vainglory, provoking one another, nor having envy one at an other. But if any one amongs you be taken in any fault or offence through frailty of nature & not by obstinate evilness, you (sayeth Paul) which be or aught to be spiritual, teach him & help to amend him in all meekness, in all sweetness of spirit, considering in yourselves, that ye also may fall in to like temptation. As if he should say: Do not brag nor vaunt yourselves in the fall of another body, but rather consider that even the same or like error may happen unto you. And therefore saint Paul saith in another place. 
i. cor. x.  He that thinketh himself to be standing, let him take heed he fall not. See ye bear & support one another's burden & charge, and so ye shall accomplish the law of jesus Christ. 
☞  Whosoever loveth his neighbour, he hath fulfilled the law, 
Ro xiii.  as witnesseth the apostle in his epistle to the Romans. Abuse not then yourselves in trusting in yourselves and thinking yourselves to be any thing. For surely ye be nothing, ye can do nothing, ye are worth nothing, if God put not his hand unto you. So then of yourselves ye can worthily challenge nothing. He that alloweth and praiseth himself, is not forthwith approved & allowed, but he is praise worthy, he is allowable, whom god praiseth & alloweth. 
ij. cor. x.  Wherefore let every body look on himself and well consider himself, and he shall have none occasion to brag and glory with himself over the frailty and weakness of other persons. What so ever it be, every man shall bear his own farthel, his own burden. 
Mat. xvi  The son of man shall yield unto every man according to his works as he himself testifieth.  
After saint Paul had thus greatly praised and commended brotherly supportation or bearing one with another, he now exhorteth christian men to be helping and relieving to all the bodily necessities of them that do teach the faith and the gospel of jesus Christ. He sayeth: Do not err, abuse not your selves, for god can neither be mocked nor beguiled. For what thing so ever a man soweth, the same shall he also reap and gather again, as who should say. All that which a man doth or soweth in this world, he shall find it and reap it in the other world, 
Two fields  whither it be good or evil. Certainly my friends there be two manner of fields which men do sow, there is the field of the flesh, and the field of the spirit. He that soweth in his flesh, that is to say, he that doth the works of the flesh, which be evil works, devilish works, ungodly works, shall of the flesh reap corruption and everlasting curse and damnation But he that soweth in the spirit shall of the spirit reap everlasting life. Wherefore in the mean time, while we have space to sow, let us sow in spirit, let us sow good sedes, christian sedes, charitable sedes, let us do well without fainting, without being weary, not only to them, which do good unto us, but unto all, and principally unto the good and faithful christian men. And doubt we not, but we shall gather in, and reap in time convenient good and full harvest in eternal life to the glory of the eternal father of heaven. Unto whom be thanks. Amen.   

The Gospel on the xu sunday after Trinity. The vi Chapter of Matheu.  
th'rgument ☞ christ forbiddeth us here to seek carefully for worldly things.  
Jesus said unto his disciples. No man can serve two masters. For either he shall hate the one, and love the other, or else lean to the one, and despise the other: ye can not serve God and Mammon. Therefore I say unto you: be not careful for your life what ye shall eat or drink, nor yet for your body, what raiment ye shall put on. Is not the life more worth than meat, and the body more of value than raiment? Behold the fowls of the air, for they sow not, neither do they reap, nor carry into the barns: and your heavenly father feedeth them. Are ye not much better than they? Which of you (by taking careful thought) can add one cubit unto his stature? And why care ye for raiment? Consider the lilies of the field, how they grow. They labour not, neither do they spin And yet I say unto you, that even Solomon in all his royalty was not arrayed like one of these. Wherefore, if God so clothe the grass of the field (which though it stand to day, is to morrow cast into the furnace) shall he not much more do the same for you O ye of little faith? Therefore take no thought, saying: what shall we eat, or what shall we drink: or wherewith shall we be clothed? after all these things do the gentiles seek. For your heavenly father knoweth, that ye have need of all these things. But rather seek ye first the kingdom of God, and the rightwiseness thereof, and all these things shallbe ministered unto you.  
GOod people if we were christian men and women with hearts and with works, I say if we did believe sufficiently as we boast ourselves to believe in jesus Christ and in his blessed and pure word, we should without fail not be so troubled nor dismayed nor yet so pensive and so careful when we have any misfortune and necessity. jesus Christ our saviour doth command us that we should in no wise take thought what we should eat, or what we should drink, or wherewith we should be clothed. And that they be the carnal men, the paynims and infideles which take thought for these things: and not the true & faithful christian men. He sayeth and assureth us in the Gospel of this day, that God his father and ours, shall nourish us and array us: And for all this, as if he were a liar & an abuser, we do not believe in him nor in his words. Certes the infidelity of the world is great. The world I say is blind, which thinketh to believe so well and so firmly, and yet believeth never a deal. We do great injury unto jesus Christ in mistrusting him. But it is to be noted for the understanding of this text that our Lord forbiddeth christian men to take thought: but he doth not forbid them to labour: but commandeth that every body should labour according to the grace & might that god hath given him. In the sweat of thy visage thou shalt eat thy bread (sayeth he in the three chapter of Genesis) And for all the rest let him cast all his hope in god. And as S. Peter showeth us in the .v. chapter of his first Epistle, and the Prophet in the liiij psalm. Cast thy care upon the Lord God, and he shall nourish the. And saint Paul sayeth in the four chapter unto the Philippians. Be not careful for any thing but in all prayer and petition with thanksgiving let your prayers be known unto God. And saint Peter in the v. chapter of the aforesaid epistle sayeth: Cast all your thought in him which hath care of you. And for this cause saint Hierome exponing this place sayeth in this wise. 
Hierom.  We be here commanded by Christ, not to be careful what we should eat, for in the sweat of our face, we prepare unto us bread. Labour aught therefore to be exercised, 
Chrysostomus super Mattheum.  but care taken away. Here with agreeth chrysostom saying: Not with spiritual cares, but with bodily labours, we must seek our food, which food aboundeth to such as labour for it by gods gift for a reward of their diligence, and on the other side it is wythdrawn from such as despise labour, 
☞  by gods doing for a punishment. But this that Christ speaketh here (sayeth saint Hierome) is to be understand, of the bodily meat and raiment. For of the ghostly food & raiment we ought always to be careful. Our Lord for to rebuke us the more of our little faith biddeth us behold the birds, and the lilies of the fields, unto whom God provideth. And be we no more worth than the birds: or then the flowers of lilies of the fields? He doth then defend us to take thought for earthly things, to th'end that our spirit may the better be lift up unto the heavenly things: for a man to take thought and care for the one and the other, it is unpossible. Who so ever hath tasted of the true goodness of God, he doth untaste and mislike the flattering and vain goodness of the earth. For none can serve two masters at ones. He can not serve both God and also Mammon. Mammon in the Syriake speech (sayeth S. Hierom) is called riches. 
Hierom.  Let the covetous person than hear this, that he can not both serve Christ and riches, and yet he sayeth not, he that hath riches but he that serveth riches. For he that is the servant of riches, keepeth riches as a servant or bondman, but he that hath shaken of, the yoke of bondage or servitude, 
Austin.  he giveth them as a lord. And saint Austin saith: He that serveth Mammon, that is to say, riches, serveth him which by the merit of his perversity is called of our lord the prince of this world that is to say the devil. Wherefore here be reproved all covetous folks, which do set and fix so much their hearts unto the world: and so little unto god. Let us then believe at the lest jesus Christ which doth not lie: and care we not for to gather goods, but let us rather care for the kingdom of God only and for his justice: and to obtain his grace and for the rest there shallbe given us asmuch as we shall lack for to pass soberly this life with patience. 
chrysostom  Seek ye then first (sayeth Christ) the kingdom of god and the justice thereof The kingdom of God, 
kingdom of God.  as holy chrysostom expoundeth, is the retribution or reward of good works, and the justice thereof, is the way of godliness, whereby sayeth he, we go to the kingdom of God. If than thou wilt consider, how great the glory of the saints shallbe, it must needs follow, that either for fear of pains thou must go from evil, or for desire of glory, thou must hasten the to do good. And if (sayeth this holy doctor) thou wilt consider, what is the justice of God, I mean, what God hateth and what he loveth, the self justice shall show unto the her ways which followeth such as love her. For we shall not be called to a reckoning whether we be rich or poor, but whether we have done well or evil, which thing (sayeth he) is in our free will. Wherefore good people see ye do not care for your bodily sustenance, for our Lord doth promise you, that it shallbe given unto you, you need not to doubt of it, if ye cast from you this fleshly & worldly thought full of mistrust of the provision of God. Do ye rather the contrary, have no trust in yourselves, but all in God: and you shallbe truly faithful and the children of almighty God: and you shall lack nothing in this present time nor in the other to come by our Lord jesus Christ unto whom be glory and thanks world without end. Amen.   

The Epistle on the xvi sunday after Trinity. The three chapter to the Ephesians.  
th'rgument ☞ Of the power, height, breadth, and depth of Christ, that is to say, that he is every where, and potent in all things.  
Saint Paul wrote unto the Ephesians saying: I desire, that ye faint not because of my tribulations that I suffer for your sakes: which is your praise. For this cause I bow my knees to the father of our Lord jesus Christ, which is father over all that is called father in heaven and in earth, that he would grant you according to the riches of his glory, that ye may be strengthened with might by his spirit in the inner man, that Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, might be able to comprehend with all saints, what is that breadth and length, depth and height: and to know the excellent love of the knowledge of Christ, that ye might be fulfilled with all fullness, which cometh of God. Unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us, be praise in the congregation by jesus Christ, throughout all generations from time to time. Amen.  
THe charge my friends of a bishop or of a curate, is to teach continually, and to pray for the people, which is committed unto him, to th'intent that it would please God to redress, comfort, and assure them against the temptations of this world, as saint Paul doth teach us, by all his epistles & in the epistle of this day he sayeth: I pray you my brethren, that you do not discomfort yourselves for my tribulations, which I suffer for you. That is to say, if you see that I do suffer much harm, injuries, and persecutions forbecause that I do preach unto you the gospel, do not discourage yourselves, but persever in the faith of the same. If the master hath been evil entreated, by good right the servant must be in like manner. Our Lord jesus Christ sayeth in the ten chapter of S. Matthew. It sufficeth unto the disciple for to be like unto his Master. For this cause to th'end that you should not discourage yourselves I pray and require humbly the father of our Lord jesus Christ, the great father of household of the heaven and of the earth, which is the spring & fountain of all goodness. For I know well, that without him, you nor I can do nothing. I pray him, that by the richesses of his glory and grace, it will please him, to give unto you by his spirit, strength not bodily but spiritually and inwardly, for to endure and to suffer. And that it will please jesus Christ, the glory of the father, the glory of the angels and of men, to abide in you by fervent faith in your hearts, founded and rooted in charity to th'intent that you may know and understand the incomprehensible graces which by him be given unto us the largeness and length of the same, for the earth is full of the mercy of the Loroe God (sayeth the prophet David) and the highness and depthnesse: 
Psalm. xxxij.  for they do pierce the heavens and the hills. He which is descended is he which hath ascended above all the heavens sayeth saint Paul. 
Eph. liij  To th'intent also that ye shall know the great charity of jesus Christ toward us (the which knowledge is more to be esteemed than all the science of the world) and that you should be replenished in all abundance with the graces of God. In this epistle saint Paul declareth in short conclusions the perfection of the christian life, unto the which we ought to breath and to sigh. He doth not pray that god should give them much temporal goods for to live at their ease, but he desireth and prayeth, that they may have strength for to endure and to bear with him the cross of jesus Christ For all the life of a christian man is to endure. In the conclusion of the epistle, with profound heart and with great spirit he yieldeth graces & loving thanks unto God, saying: Unto him which is able for to give us more than we can demand or think, according unto the might the which pvissantly & strongly worketh and laboureth in us, unto him be yelden all glory by all the church, by the means of his son jesus Christ. For even as by him all grace is given us from the father, so it must needs be that by him, which is the beginning and the end, all glory be unto him rendered. Then my brethren, let us not discourage ourselves of the word of God, of the doctrine of the gospel, for any tribulation or worldly vexation that may hap unto any of them by which it shall have pleased God that they should bear it: if it be his pleasure to make them to bear his cross: & unto them which shall bear it, but so much the more let us be founded steadfast and farm, & rooted in faith, hope, and charity, and we shall know the incomprehensible graces of God. And he that surmounteth all might, shall deliver us from all evil, and shall lead us unto his glory, unto his heavenvly kingdom, where in eternal joy we shall yield perpetual graces and praises unto the father of heaven by our Lord jesus Christ. To whom. etc.   

The Gospel on the xvi sunday after Trinity. The vij Chapter of Luke.  
th'rgument. ☞ Christ raiseth a dead man to life again.  
Jesus went into a city which is called Naim, and many of his disciples went with him, and much people. When he came nigh to the gate of the city: behold, there was a dead man carried out, which was the only son of his mother, and she was a widow, and much people of the city was with her. And when the Lord saw her, he had compassion on her, and said unto her: weep not. And he came nigh, and touched the coffin: and they that bore him stood still. And be said: Young man, I say unto thee, arise. And he that was dead, sat up, and began to speak. And he delivered him to his mother. And there came a fear on them all. And they gave the glory unto God, saying: A great prophet is risen up among us, and god hath visited his people.  
THe thing (good people) which is most agreeable unto god, and that which he demandeth & requireth of us principally, is to believe his word, as saint Paul saythin the xi chapter of his epistle to the hebrews. It is impossible to please God with out faith. For this cause all the miracles which were at any time done, aswell by jesus Christ in earth as by him in his members, it hath not been for to attribute the honour unto his members, or that his members hath done miracles, but for to approve the word of God, and for to manifest his glory and might, to th'intent that he should be honoured and reverenced of every body, and in every place, as the prophet sayeth: Lord god all the earth doth worship the. For this cause our Lord hath raised up from death to life the widows son, of the which is made mention in the gospel of this day. He hath here raised one from bodily death: for to make us to believe, that he hath the power also for to raise us again from spiritual death. And also he shall raise us up again bodily at the day of doom: As he said unto Martha: I am the resurrection and life, who so believeth in me, he shall not die eternally. 
joh. xi  All they therefore which do not live according unto the spirit, which follow the old life of Adam, which accomplish the desires, concupiscences, and works of the flesh (of the which was spoken in the epistle of the last sunday) they be dead spiritually. For who that hath not the holy ghost, he hath no life, he doth not belong unto jesus Christ which is the life. If any hath not the spirit of Christ, he is not Christ's. Ro. viii. He is borne and conducted of evil spirits to the pit of hell: If jesus Christ do not come quickly for to touch him with his hand, the which signifieth his great puissance and might conjoined with his word. If he do not speak and touch lively the heart, it is impossible, that the said creatures should have power to rise again, or that they should ever change from the death of the soul unto newness of life and state of grace. For surely so long as we be in deadly sin and under the thraldom and subjection of the fiend, so long we be as dead persons. 
S. Ambrose  And therefore sayeth saint Ambrose. We lie dead in secret, when either the fire of unreasonable lust brenneth us, or the cold humour drowneth and as it were with a certain slothfulness of the body the sharpness of the mind is accumbered and overwhelmed, in which case we can not rise out of our drowsy slumber but by Christ. And if sayeth this holy doctor saint Ambrose, 
An allegory  it be an heavy & grievous sin which thou thyself art not able to wash away with the tears of thy penance and repentance, let thy mother the holy church weep for the. Let the people also be assistente unto her. And fortwyth thou shalt rise again out of the coffin or beer and shalt begin to speak with an other life, and all that hear it shall fear & shallbe corrected by th'exemple of one. They shall also praise God, 
Bede  which hath given us so great remedies to eschew death. And here sayeth Bede is the error of the heretics called Novatians confounded, which while they go about to destroy the cleansing of penitent persons, do deny that our mother the church weeping for the spiritual death of her children ought to be comforted by hope of restoring again to life Which damnable opinion the wicked Anabaptistes at this day have renewed in divers places of christendom, which deny, that they that fall into deadly sin after baptism can by due penance or any other means come again to the state of grace whom we pray God to bring out of their foul heresy. Let us than good people instantly & humbly pray to almighty God the father of heaven that it would please him so oft as we fall into sin to touch and speak to us so virtuous and pithy words that may quicken us, and raise us from death to life, in yielding and restoring us living truly in spirit unto our mother, which is the church of faithful men, and that we may speak continually the word of praise and of grace unto God: in such wise that by occasion of us, our neighbours may be edified and exhorted for to praise & glorify god with us, knowing that God hath visited his people by jesus Christ. Unto whom appertaineth glory and honour eternally. Amen.   

The Epistle on the xvij sunday after Trinity. The four chapter to the Ephesians.  
th'rgument. ☞ Of the unity of faith that there be no dissension amongs christian people.  
BRethren, I which am a prisoner of the lords exhort you, that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with humbleness of mind, forbearing one another thorough love, and be diligent to keep the unity of the spirit thorough the bond of peace, being one body, and one spirit, even as ye are called in one hope of your calling. Let there be but one Lord, one faith, one baptism: one God and father of all, which is above all, and thorough all, and in you all.  
MY brethren and sisters in jesus Christ, let us consider the benignity loving kindness and sweetness of the holy ghost, the which doth not command us with rigour and sharpness (as men do often) but doth desire us lovingly by his great messenger the apostle saint Paul, that we should walk worthily in the vocation or calling unto which we be called. Of this vocation is spoken in the first chapter of the first epistle unto the Corinthias', where he sayeth: God is true and faithful, by whom you are called into the company of his son our Lord jesus Christ. This companyenge with jesus Christ, is the christian and Catholic church, the which is called a body, whereof he is the head, and we be his members: in case we be conducted and lead by the holy ghost. For he is the stirrer, the life and the conductor of all the catholic church, for to make it to walk worthily with the head in all humility, meekness and sweetness. He doth teach us also by true love and charity, in all patience to support & bear the faults and infirmities of our neighbours. And saint Paul induceth us to do this in the vi chapter of the epistle unto the Galathians. Bear the burdens one of another and so ye shall accomplish the law of Christ. The which doth admonish us above all things that we should endeavour ourselves to keep the unity of the spirit of faith in a bond of peace and concord: that is to wite in savouring in faith one self thing. And what is that that we should all savour? That we be one body, one spirit, and all called into one hope of salvation by jesus Christ. That there is one Lord, one faith, one baptism, one God and father of all, which is above all, and over all things, and in us all, which is he that is blessed in the world of worlds. This is the faith in the which we ought to be unied and knit with the holy ghost, and to have steadfast peace & concord The which things if we have, we shallbe conducted by this holy ghost in all graces and virtues for to bless, laud, and glorify this right high and sovereign father by our Lord jesus Christ unto glory of all the Trinity without end. Amen.   

The gospel on the xvij sunday after Trinity. The xiv. chapter of Luke.  
th'rgument. ☞ Christ healeth on the sabbath day and commended humility unto us.  
When jesus went into the house of one of the chief pharisees to eat bread on a Sabbath day: and they watched him. And behold there was a certain man before him which had the dropsy And jesus answered and spoke unto the lawyers and pharisees, saying: Is it lawful to heal upon the sabbath day? And they held their peace. And he took him and healed him, and let him go: and answered them, saying: which of you shall have an ass or an ox fallen into a pit and will not straight way pull him out on the sabbath day? And they could not answer him again to these things. He put forth also a similitude to the gests, when he marked how they pressed to the highest rooms, and said unto them: When thou art bidden of any man to a wedding, sit not down in the highest room, lest a more honourable man than thou be bidden of him, and he (that bade him and thee) come, and say to thee: give this man room, and thou than begin with shame to take the lowest room. But rather when thou art bidden, go and sit in the lowest room: that when he that bade thee, cometh, he may say unto thee: friend sit up higher. Than shalt thou have worship in the presence of them that sit at meat with the For whosoever exalteth himself, shallbe brought low. And he that humbleth himself, shallbe exalted.  
AT the beginning of our gospel good christian people jesus Christ doth commend unto us singularly love and charity toward all men, when we see that so familiarly he haunted and frequented with them that were his enemies and his evil willers, that also he did eat and drink with them for to have occasion to teach them and to convert them unto God his father as the ancient doctor Cyrillus noteth. 
Cyrillus  And here be rebuked and checked those which have hatred, malice, & rancour against their christian brethren, and do not vouchsafe to company with them, nor also to speak unto them, when that by the divine commandment of almighty God they be bound for to to remit and to pardon all injuries, 
math. vi  and aught by all means they can for to reconcile them, or else God shall never be reconciled with them. Consequently jesus Christ doth instruct us that we ought at all times to accomplish and do the works of mercy towards our brethren and neighbours. And specially that the sunday be not in any wise violated by the said works of charity. The which he showed well, when that upon the sabbath day he did heal the poor man of the dropsy. Which as holy doctors do expone is truly the figure of all human nature, 
The spiritual dropsy  which was spiritually full of the dropsy, and full of waters of concupiscence: whereby it perished and drew unto eternal death. Moreover in this gospel Christ doth advertise us of these covetous and proud scribes and pharisees which by their ambition at the feasts and banquets did take the first and most honourable places. For the which cause jesus Christ doth correct them, and instructeth them, and us also, willing us when we shallbe called unto marriages and feasts, that we do not sit in the highest places but in the lowest. The which may be unto us very well a moral doctrine as to the exterior work, as the holy doctors of the church do full well declare it, & in especial the great clerk Basilius declareth it on this wise. To take the lowest place at feasts according to the lords commandment is convenient, but again contenciously to run into it, is a thing reprovable as a disturbance of order and occasion of hurly-burly. And surely sayeth this clerk if contention be moved who should sit lowest amongs you, ye shall differ nothing from those that strive to sit highest, for all is one matter. Wherefore like as our lord sayeth here, it is expedient for him that maketh a feast to appoint the order of sitting. So shall one of us in patience sustain each other honestly, and doing all things in order and not after the fancy of some we shall neither seem to conterfayte humility by overmuch gainsaying but rather by humility we shall obtain patience. For surely it is a greater token of pride, by overmuch repugnancy & refusing not to sit in such place as the feastmaker thinketh meet for us, and contenciously to occupy the lowest room, than it is to sit in the highest place when we be commanded so to do. This saying therefore of Christ morally is thus to be taken. Yet for all that spiritually, it may be well understanded as Bede & other expositors also do godly apply it of the marriage of the son of God with human nature: which is the union and the marriage of him and all faithful souls. 
Math. xxij.  Of the which it is written in an other place. That many be called but few elected. The which sentence of God ought to astonny us, & we ought diligently to consider what they be which be chosen, in desiring to be of their company. Truly jesus Christ himself doth show us, saying: That whosoever doth humble himself in making himself servant unto all and doing the works of charity to his brethren for the honour of him, he shallbe elected or chosen and exalted. And on the contrary who soever shall exalt himself in willing by pride to have mastership and lordship over all, and uncharitably neglecting and despising his even christian and poor brethren he shallbe humbled put down, and cast back from the marriage, for God resisteth proud men, and giveth grace unto the humble. Wherefore my friends let us at all times do good works, and mercy unto all. Let us not be ambitious of worldly honour. Let us humble ourselves under the mighty hand of God, & after this life we shallbe by him exalted when it shallbe his pleasure and godly will into eternal glory with the company of all those that be happy for to praise him & bless him without end.   

The Epistle on the xviij sunday after Trinity. The i Epistle to the Corin. the i Chap.  
th'rgument ☞ A gratulation or thanksgiving for the true knowledge of godliness.  
BRethren, I thank my God always on your behalf: for the grace of god, which is given you by jesus Christ, that in all things ye are made rich by him, in all utterance, and in all knowledge, by the which things the testimony of jesus Christ was confirmed in you, so that ye are behind in no gift waiting for the appearing of our Lord jesus Christ, which shall also strength you unto the end that ye may be blameless in the day of the coming of our Lord jesus Christ.  
Saint Paul good christian people in the epistle of this present sunday doth teach us, that he which hath the grace of God in his heart, when he seeth the poor sinners leave their evil life, and that they convert them unto God in grace, is exceedingly joyful, and continually yieldeth graces and thanks unto God. For it is written in the xiij chapter of his first epistle unto the Corinthians. Charity doth not rejoice at iniquity, that is to say, of the estate of sinners but is in heaviness, pity, and compassion But it rejoiceth of truth, which is when they leave their sins and the vanity of this world, & that they convert them unto God which is all verity. And also joy is made in heaven amongs the angels of God, as it is written in the xu chapter of S. Luke. It is joy before the angels of God for a sinner that doth penance. Also saint Paul here yieldeth graces and thanks unto God for the Corinthians: knowing that it was not by any works that they had done, that they were converted, but by the only mercy of God not deserved on their behalf. And thus it is of us. In our converting by true faith unto jesus Christ we be made rich in him in all things, in all words, and in all sciences, that is to say, in the doctrine of the gospel, by the which is confirmed unto us, the witness of our salvation: knowing certainly, that the might of god is in the Gospel for to save all them which shall believe in it. But before that we be worthy to have such, and so great richesses, we must renounce and utterly forsake the vain confidence and trust in the richesses and delights of this world. For jesus Christ himself sayeth unto us, 
math. vi  that we can not serve God, and also the richesses of this world. Moreover in an other place he sayeth, that if we do not renounce in our mind and affection all the goods that we do possess we can not be his disciples. Let us than hold us by faith in our conversion to God: the which faith, followeth so many gifts and graces of God that there lacketh nothing for salvation. And we shall abide in all surety and in peace of conscience, the coming of jesus Christ, which shallbe particularly at the day of our death and departing from this world, and generally at the day of doom, at the which time he shall come and give unto us his great & inestimable richesses, the which we do now tarry for by faith and hope, that is the eternal glory of his heaven. Into the which that we may all come by the graces and merits of our Lord jesus Christ. etc.   

The gospel on the xviij sunday after Trinity. The xxij Chapter of Matheu.  
th'rgument. ☞ The pharisees question to Christ, and again Christ's question to the pharisees.  
THe pharisees went unto jesus, and one of them which was a doctor of the law of Moses, asked him a question, tempting him, and saying Master which is the great commandment in the law? jesus said unto him: Thou shalt love the Lord thy God with all thy heart, and with all thy mind. This is the first and great commandment And the second is like unto it. Thou shalt love thine neighbour as thyself. In these two commandments hang all the law and the prophets.  
While the pharisees were gathered together, jesus asked them, saying: what think ye of Christ? Whose son is he? They said unto him: the son of David. He said unto them: how then doth David in spirit call him Lord, saying: The Lord said unto my Lord sit thou on my right hand till I make thine enemies a footstool. If David than call him Lord, how is he then his son? And no man was able to answer him any thing: neither durst any man (from that day forth) ask him any more questions.  
THe Gospel red in the church this day good christian audience doth rehearse unto us, how the pharisees, 
Hierom  hearing that jesus Christ had confounded the Saducees, which as saint Hierome noteth were of contrary opinions within themselves and as it were enemies one to another, yet they come & join together against Christ to th'intent as John chrysostom sayeth they might overcome him by multitude, 
chrysostom  whom they could not convince with reasons. And so sayeth he they confessed themselves to be naked of the troth which armed themselves with multitude. They come than all together. And one among them a doctor of the law speaking for all the rest (to th'intent if that one overcame they might all seem to have the upperhand) in tempting our Lord jesus Christ, did put this question unto him, saying: Master which is the greatest commandment of the law? Here you may see what fashions these false foxes and hypocrites had. first they called jesus Christ master: whose disciple for all that, they had no desire to be. And they did demand him of the greatest commandment (as chrysostom sayeth) which never had accomplished the least: 
chrysostom.  but rather by their cursed and avaricious constitutions had transgressed all the law of God. And they thought that it was enough for to dispute the one against the other by pride and vanity, for they did not desire but all only to be seen and praised of men, yet for all this the sweet Saviour desiring their salvation doth give them here true and sound doctrine and healthful correction, answering them meekly, that they ought to love God with all their thought, the which they did not: and their neighbour as themselves, but they did clean contrary. For he which was their God, & their neighbour in as much as he was man, they would put him to death. In which he showed them to be sinners, hypocrites that is to say counterfeited holy & transgressors of all the law and of the prophets. And according unto saint Mark in the twelve chapter, they wist not what to answer, but their own doctor gave sentence against them, saying: Master, in truth thou hast said well. For there is one only god, and there is none other but he. And to love him with all the heart, with all the understanding with all the soul, and with all the strength, and the neighbour as himself: is a greater thing than all the brentofferynges and sacrifices made unto God. Here may you see, how he himself giveth judgement against the covetousness of the scribes & pharisees which loved so well the sacrifices for the profit that came thereof unto them. And on the contrary side he approveth the answer of jesus Christ, the which they thought to have interrupted and checked. Thus it appeareth that the crafty be taken in their craftiness, and that theridamas is no counsel against god And then finally our Lord demanded of the pharisees being all there together, whose son Christ was. And forbecause they were carnal they knew nothing in Christ & in Messiah but flesh, and they answered him that he was the son of David.  
And then our Lord would show them and teach their salvation. For it was not enough for to believe that he was a man comen of royal blood, but also it must be believed that he was God unied unto human nature for to make the redemption of men. And therefore he showeth them by the witness of David self that he is God, 
Psal. nineteen  where David sayeth in spirit. The Lord god hath said unto my Lord. Sit on my right hand unto the time that I put thine enemies a foot stool to thy feet. David calleth Christ his Lord sitting on the right hand of God which is to understand (as the ancient doctor S. Remigius & other doth expone it) not that God is corporal that he should have a right or left side but to sit on the right hand of God, 
Remigius.  is to remain in the same honour and dignity equal with the father, so that hereby he confesseth that he is God. And this the pharisees understood not to be said of Christ: but they were those which the spirit of god calleth the enemies of Christ, for to be put under his feet. Than my brethren let us not tempt jesus Christ. Let us believe, that the greatest and the first commandment: is to love God with all our heart, with all our thought, and with all our soul, that he is true God and that he is true man. And we shall be of the number of the chosen for to laud the heavenly father, and our Lord jesus Christ sitting on his right hand. Unto the which with the holy ghost be glory without end.   

The Epistle on the xix sunday after Trinity. The four chapter to the Ephesians.  
th'rgument ☞ How we ought to put of our old Adam, and put on the new.  
BRethren, be ye renewed in the spirit of your mind, and to put on that new man, which after God is shapen in righteousness and true holiness. Wherefore, put away lying, & speak every man troth unto his neighbour, for as much as we are members one of another. Be angry and sin not: let not the Son go down upon your wrath, neither give place unto the backbiter. Let him that stole, steal no more but let him rather labour with his hands the thing which is good, that he may give unto him that needeth.  
MY well-beloved friends in our saviour Christ ye shall understand that in the text immediately going before this epistle of this present day, the Apostle doth admonish us for to leave the old man, that is to say our first nativity or birth by the which we be borne children of the ire and wrath of God, & we be fulfilled with sins, with evil desires, and with concupiscences, the which will turn us unto corruption and eternal death. After in our epistle he exhorteth us, that we should be renewed, not according unto the body, but in the spirit of our soul. For it is the spirit of God that will inhabit there, and do his works. Then we must, for to be renewed in our hearts have need that the gifts and graces of God may abide there in stead of the concupiscences which the devil hath put there by the sin of Adam. As against covetousness, mercy and liberality. Against lechery, continence, & chastity. Against pride and rigour, friendship meekness and all humility. Against hathered and rancour, love and charity. Against iniquity and sin, justice & all grace. And thus we shallbe newly arrayed with the new man jesus Christ: which by his holy spirit shall make us also new men, holy men, and virtuous men living no more in foul and stinking sin as we were wont to do, but walking in newness of life by the grace of God by whom we shallbe justified and truly sanctified. And for because he is all troth, if we would abide in him, we must cast out and put from us all lies and false tales, the which from our birth is conjoined and even knit fast unto our flesh. 
Omnia homo mendax  For as the prophet sayeth. All men be liars, they have spoken vanities and false things from their birth, And god alone is veritable & even troth itself the which willeth that we speak troth one to an other for we be all members of his body, which is his church and spouse, which spouse ought to be governed led & conducted by the spirit of troth. And this spirit of troth if it dwell in us, shall doubtless give us all holy zeal and a certain godly anger against sin which shallbe without sin. As in saying the blindness and the unhappiness of the poor sinners, we shallbe sorrowful and heavy. As it is written in the three chapter of saint Mark, that our saviour jesus Christ when he did see the wickedness of the scribes and pharisees he was sore troubled and heavy with anger for the blindness of their hearts. But here my friends we must be well aware, that this anger be not against our christian brother but against the wicked enemy and the sin. And also that it do not abid overlonge in our hearts for fear that it should happen that the son of justice, which is jesus Christ, should bide and go down from us for our anger and ire, for in leaving god, we should give place to the devil. Finally the Apostle doth admonish us that they which have been thieves and robbers, that they should do no more thefts & robberies: but rather that they should labour with their hands in good works, not by avarice or covetousness for to wax rich, but for to aid charitably and relief their christian brethren which have need and poverty. And in doing this God shall be in likewise merciful unto us, and shall have pity of us. For he loveth mercy more than sacrifice as our saviour Christ himself recordeth. After this wise if we fynyshe the course of our life, we may trust that the crown of justice is laid up for us which our Lord shall render unto us who is a just judge as S. Paul sayeth. 
ij. ti. iiij.  For he shall render unto every man according to his works. We shall sayeth Paul be set before the throne of Christ to bear a way according as we have done in our body, 
ij. cor. v.  either good or evil. Let our faith then bring forth worthy fruits of christianity that by god's grace we may be crowned accordingly. To whom be all glory and praise for ever and ever. Amen.   

The Gospel on the xix sunday after Trinity. The ix chapter of Matthew.  
th'rgument. ☞ jesus forgiveth the sick man of the palsy his sins, and healeth him.  
Jesus entered into a ship, and passed over, and came into his own city: and behold, they brought to him a man sick of the palsy, dying in a bed. And when jesus saw the faith of them, he said unto the sick of the palsy: son, be of good cheer, thy sins be forgiven the. And behold, certain of the scribes said within themselves: this man blasphemeth. And when jesus saw their thoughts, he said: wherefore think ye evil in your hearts? Whether is easier to say, thy sins be forgiven thee, or to say arise and walk? But that ye may know, that the son of man hath power to forgive sins in earth. Then sayeth he unto the sick of the palsy: arise, take up thy bed, and go unto thy house. And he arose, and departed to his house. But the people that saw it, marveled, and glorified God, which had given such power unto men.  
MY well-beloved brethren and friends, the city of jesus Christ as noteth Chrysostomus the holy doctor of the church is Capharnaum, 
chrysostom  the which is called his city forbecause that in leaving Nazareth he went and dwelled there, and also for the noble sermons, and great miracles which he did often there, as also now he doth one, which we ought well to mark and note: for therein is comprised for us noble and healthful instruction. first of all than we ought to consider that our Saviour jesus Christ, hath perceived and beholden the faith of them that did bear the man having the palsy, but here is no mention at all made of the great pain that they took. For saint Mark in the second chapter, and saint Luke in the .v. chapter do rehearse this self miracle and say that they uncovered the house, and so did let down the bed wherein the sick man of the palsy lay before our Lord, for because that there was so great multitude of people that did follow him that they could not come near unto him notwithstanding all this, there is made no mention here but of their faith and trust: instructing us, that God doth not so greatly esteem our outward works, though that they be fair and in appearance good, if we have not faith by charity working in us, the which only and her works he esteemeth. For certes what soever proceedeth not of faith which is the root and foundation of all good works is sin as th'apostle S. Paul doth witness. 
Ro. xiii.  And therefore the prophet Hieromie sayeth: 
jere. v.  Lord God thy eyes do behold the faith. Therefore said our lord unto the paralitique. Son have hope, be of good cheer thy sins be forgiven thee, showing unto us that our sins is the sickness that god will principally heal & of the which above all things we ought to desire the healing, which is the remission: which we shall have not by outward works done without faith, but by the faith & confidence that we shall have in jesus Christ in returning again unto him for all our businesses aswell spiritual as corporal, as unto our creator & redeemer, which is only mighty enough for to help us, & principally for to pardon our sins, which is the most dangerous sickness that can be to mankind, for by the same we die of everlasting death. And forbecause that the scribes and doctors of the law did not believe that Christ was God, they said in their hearts, that he blasphemed in forgyvinge and pardoning the sins unto the palsy man. And it may be that they had red that which god had said in the xliij chapter of Esay: It is I, it is I myself that pardon the sins because of me. Then God did show himself true God, in rebuking them of their evil thoughts, and saying their hearts (the which appertaineth unto God only, of whom is said. It is thou Lord God which searcheth the hearts and the reins. And yet more outwardly he showed himself. For visibly and by his only word he healed the sick man, & did give him suddenly bodily strength, and without being in any manner weak of his sickness, he commanded him to bear away his bed and to go unto his house, showing that it was he of whom it is said. He hath said and they were done. This poor paralitique is the figure of all sinners, the which be unable as of themselves to do any good, & they be borne in their beds, that is to say in the flesh of their concupiscences. But when they have faith unto the word of God which apprehendeth gods promise with an earnest repentance of their former life and a study of a new life they receive full health: and where as before they were subjects unto their flesh and fleshly desires, they be now masters, and hold them subjects, and finally they go by the grace of God and the virtue of his word being conducted and fortified by the same in newness of life walking in the precepts and ordinances of god, they go I say unto their house which is the most blessed and joyful kingdom of heaven. And the people when they saw this miracle had fear and great reverence unto God: and espying his great benefits to mankind gave to him glory, knowing that the men could not do such works which be above nature, if God do it not by them: and in this doing, they glorified jesus Christ which is true God and true man, and which undoubtedly is the justice, the glory, and perfection of all men, which not trusting in themselves as did the proud pharisee whom the Gospel maketh mention of but with sorrowful heart & due penance according to th'exemple of the publican lamenting their sins have steadfast faith and confidence in him being in full mind and a readiness not only to be hearers of the law and Gospel but also to be doers and workers of the same as Christ hath appointed us to do. God grant us that grace To whom be all glory empery and peace in infinita seculorum secula. Amen.   

The Epistle on the twenty sunday after Trinity. The. v. chapter to the Ephesians.  
th'rgument. ☞ An exhortation to virtuous living.  
BRethren, take heed therefore how ye walk circumspectly: not as unwise, but as wise men: avoiding occasion, because the days are evil. Wherefore, be ye not unwise, but understand what the will of the Lord is, and be not drunk with with wine wherein is excess: but be filled with the spirit, speaking unto yourselves in psalms and in hymns, and spiritual songs, singing and making melody to the Lord in your hearts, giving thanks always for all things unto God the father, in the name of our lord jesus Christ submitting yourselves one to another in the fear of God.  
MY good brethren and sisters the wise man sayeth in his proverbs that there is a way the which seemeth unto men to be straight and good, but it leadeth unto eternal death. Certes this is the way of the worldly people, which live according to the desires of the flesh, not remembering, how they shall descend in a minute of an hour unto hell. Therefore in our epistle which this day is red in the church The apostle doth exhort us that we will walk prudently and wisely as becometh christian men in the mean time, while we shallbe in this world & vale of misery: not as the foolish folk that shall perish but as the wise folk replenished with the true and heavenly sapience, 
we be here exhorted to good works.  following the steps so near as God shall give us grace of our saviour jesus Christ, seeking by all means we possible can occasion and opportunity to do well, as works of faith works of mercy and pity towards our even christian. 
☞  And in thus doing undoubtedly we shall redeem or buy again the time which we have ill bestowed. And certainly we should be moved unto this namely forbecause that the days be evil, not in themselves, but for the sins that be committed in them. For the devil doth all he can to turn us from the good way: which be the commandments of God and the observation & executing of his holy word unto the which we must direct our hole life if we will be saved and not perish eternally. Let us not than good people be as brute and unreasonable beasts, imprudent, reckless, uncircumspecte & without understanding: but let us understand what the good will of our Lord jesus Christ is, the which willeth that we should be saved all. And for that cause he hath suffered death, unto the which we must be confourmable in dying to our sins lusts & concupiscences, to th'end that we be sober and chaste, & replynyshed with the holy ghost, the which shall cause us to say in ourselves praysynges and spiritual songs unto God: and that with a pure and a clean heart and not alonely with outward voices & open devotions, the which be often full of hypocrisy and pride: and for that cause displeasant unto God. And our Lord sayeth in the Gospel of saint Matthew, 
Mat. xv  where he speaketh of the pharisees which did all that they did either by hypocrisy or by covetousness. This people (sayeth he) doth honour me with their mouth, but their heart is far from me, showing hereby unto us that above all things he would have and require of us the good desire of the heart which is true praise and prayer. And thus we shall yield graces and loving thanks always unto God for all things in our Lord jesus Christ aswell for advesitie and tribulation, as for prosperity & wealth. For we shall savour of god in all goodness: in such wise that all things that it shall please him to send us, we shall believe it to be right good ordained unto his glory and honour, and unto the salvation of our souls. And yet we ought to do all this in the name of jesus Christ, that is for to say, that all the goodness that we shall do, we do knowledge that it is he which doth it in us, and we ought to give him the honour and the glory. For it is in him only that the father hath taken pleasure. And also we shall suffer all things joyously for the love of him which hath suffered so much for us. And in his fear and charity we must be subjects the one to the other, for he himself that was master and Lord by charity was made minister & servant unto all. God give us then grace good people to accomplish in all things his will. To whom be given all praise glory and thanks for ever and ever. Amen.   

The Gospel on the twenty sunday after Trinity. The xxij Chapter of Matthew.  
th'rgument ☞ The kingdom of heaven is resembled to the wedding of a kings son. etc.  
Jesus said unto his disciples. The kingdom of heaven is like unto a man that was a king, which made a marriage for his son and sent forth his servants, to call them that were bid to the wedding and they would not come. Again, he sent forth other servants saying. Tell them which are bidden: behold, I have prepared my dinner: mine oxen and my fatlings are killed, & allthings are ready come unto the marriage. But they made light of it, and went their ways: one to his farm place, another to his merchandise, and the remnant took his servants, and intreted them shamefully and slew them. But when the king hard thereof, he was wroth and sent forth his men of war and destroyed those murderers, and brent up their city. Then said he to his servants: the marriage in deed is prepared. But they which were bidden, were not worthy. Go ye therefore out into the high ways: and as many as ye find bid them to the marriage. And the servants went out into the high ways, and gathered together all, as many as they could find, both good and bad, and the wedding was furnished with gests. Then the king came in to see the gests, and when he spied there a man, which had not on a wedding garment, he said unto him, friend how camest thou in hither not having a wedding garment? And he was even speechless. Then said the king to the ministers: take & bind him hand & foot, & cast him into utter darkness there shall be weeping and gnashing of teeth. For many be called but few are chosen.  
THe most sovereign goodness of god (good christian people) hath been so great and large towards us silly poor sinners that when we all worshipped idols, serving the devil of hell and for our reward and stipend descending with him unto eternal death and perdition, it yet hath pleased him of his clemency for to have pity and mercy on us. And thereupon he vouchsafed to send none other but even his own son into this world for to take our flesh upon him and to be made man for to be the spouse (as saint Gregory saith) of our nature then being so vile and unhappy. 
S. Gregory.  This hath been for to take upon him all our sins and miseries: and for to give and distribute unto us all his graces and richesses. And this as holy doctors expound is the weddings whereof our gospel speaketh, which be truly weddings: of the which the bodily and worldly weddings is but a figure. 
☞  For as we say, who weddethe the woman, weddethe the debts, and is bound for to pay them: in like manner our most merciful Saviour jesus Christ in wedding our souls is becommyn debtor and payer of all our sins, and debts. And also all the goods of the husband be common unto the wife, therefore he hath made us possessors & heritors with him of all his goods and his realm, in which shallbe truly solemnized the weddings, & there shallbe made the great everlasting banquet which he shall make unto all them that shall have been in this world perseverantly conjoined and unied unto him by faith. Unto the which weddings the jews were called & invited which have despised them, and would not come thither, but have villainously slain the prophets, and also jesus Christ himself, and some of his apostles and disciples that did call them unto the everlasting feast. And therefore god hath sent his men of war that is to say, as saint Hierom and other expositors do expound this place, the romans, Vespasian and Titus, the which have put the jews to death that were such murderers & homicides and have put their city in ruin and destruction. And when the jews showed themselves thus unworthy of the grace of god which was thus freely offered and presented unto them: the apostles & disciples by the commandment of god went to preach unto the gentiles which as then were idolaters, and out of the ways of god, and did assemble a church, the which is called catholic, a church of faith and of christendom. And by the visitation that this king maketh for to see them that be set: is figurid unto us the examination which God shall make of all them that be in his church, which shall do rigorous justice upon all them that shall be found without the wedding garment: that is to wit without faith working by charity or (as S Gregory expoundeth) without charity. 
What the doctors call the wedding garment Gregory. Hierom chrysostom.  He therefore (sayeth this holy doctor) entereth to the marriages or weddings without the wedding garment which in the church hath faith but hath not charity. Or after the mind of saint Hierome the wedding garment be our lords commandments and the works which a man is bound to do by the law and gospel and which make the garment of a new man which garment at the day of judgement he that shallbe found under a christian man's name not to have, is forthwith taken away. And the king sayeth unto him. Friend how comest thou hither or what makest thou here not having the wedding weed? He calleth him friend forasmoch as he was bid to the marriages as he had been a friend by faith. But he reproveth him of folly because with his filthy garment he hath defiled the cleanness of the marriage. For those that our Lord God almighty the father of heaven doth call unto this most noble and blessed wedding he will have them come not with feet (sayeth chrysostom) but with faith & manners. This wedding garment than they the lack I mean they that have not the lively faith which by charity worketh the will pleasure and commandments of our Lord, albeit in outward appearance they have done many goodly works & also miracles: yet for all that they shallbe given unto the ministers and hangmen of hell, for to be sent unto the torments eternal, having their feet and hands bound, that is to say, that they shall never desire nor do any thing that shallbe pleasant unto God. And for the end and conclusion of our gospel because (as saint Hierom saith) not the beginning but the end is to be sought, 
S. Hieron  therefore our saviour jesus Christ saith that many be called, For assuredly all they that have heard the apostles and disciples (whose words have been herd over all the earth) be called but yet few be chosen and elected, The which sentence ought to be a wonderful cause of humility before god: and specially a cause for us to despise all the things that be in this world for to win jesus christ. Therefore the apostle in the three chapter of his epistle unto the Colossians doth exhort us saying: Array you as chosen of God holy and beloved from the entrails of mercy, benignity, humility, meekness, and patience. Support the one the other, and pardon and forgive one an other among yourselves, if any hath quarrel to other. So as god hath pardoned, so pardon you. And above all things have charity which is the bond of perfection. If we do thus we shall at last come unto his banketes of the weddings of the son of God and his spouse, and we shall have the wedding garment where shallbe nothing reproached unto us: but we shallbe in the number of the chosen people, & shall have the pleasures of the kingdom of heaven. Unto the glory of the father and of the son & of the holy ghost which conveyth all them that doth good unto this glorious wedding, whereunto he bring us al. Qui vivit et regnat in infinita secula. Amen.   

The Epistle on the xxj sunday after Trinity. The uj chapter to the Ephesians.  
th'rgument. ☞ Sayncte Paul doth here describe unto us the armour of the christian souldioure.  
MY brethren, be strong thorough the Lord and thorough the power of his might. Put on all the armour of God, that ye may stand against the assaults of the devil. For we wrestle not against blood and flesh, but against rule, against power, against worldly rulers, even governors of the darkness of this world, against spiritual craftiness in heavenly things. Wherefore take unto you the whole armour of God, that ye may be able to resist in the evil day, and stand perfect in all things. Stand therefore, and your loins gird with the troth, having on the breast plate of righteousness, and having shoes on your feet, that ye may be prepared for the Gospel of peace. Above all, take to you the shield of faith, wherewith ye may quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the spirit, which is the word of God.  
MY brethren and friends ye shall mark & consider that our enemy the devil doth war continually against us, and searcheth by all wiles and means possible to bring us to confusion and death, and that we may be unable to resist his assaults and powers: The apostle doth therefore teach us what thing we have to do in such and so great perils: that is, that we should comfort and lift up ourselves in God and in his most comfortable might and power. 
Ps. twenty-three  For as it is said in the xxiij psalm: The Lord God is strong and mighty: The Lord god is mighty in battle. Certes my friends it is our Lord jesus Christ that the prophet here speaketh of which by his most triumphant and glorious death and passion hath been mighty in surmounting our enemy, I mean, our mortal enemy the devil. Then in this bitter conflict and battle that we have against both him, the world, and the flesh, let us take good courage and heart unto us: not in trusting so much unto our own power and strength, but in the strength and puissance of jesus Christ which shall fight for us, and which shall not leave us that be his members: but in him and by him we shallbe made mighty to resist & valiantly to withstand all temptations, yea and all the malicious powers of any princes & mighty men that govern the darkness of this world which would enforce us to ungodliness or for ungodliness would persecute and afflict us. Let us then take the armour & herneys of god wherewith we may make resistance and stand steadfast against the strenghtes' assaults and embushementes of the devil. For if we be knights of jesus Christ certainly we must enter in to battle with him, for there shallbe none crowned, 
☜  but they that shall have fought worthily. 
The armour of a christian soldier.  And what is the armour of god? Certes it is this. first we must have against all corrupt lusts and concupiscences our loins or reins gyrthed with truth. Against sin, the burn plate of justice and innocency. For shoes, we must have pure affection, which is the preparation for to walk in the gospel of peace. And in all things, we must take faith for our shield: by which we may put out the vehement temptations of the devil, wherewith he doth assail us as with darts inflamed, the which shall by no means annoy us, if we have steadfast faith in jesus Christ and in his holy word. For helmet, we must have hope of salvation. And thus armed yet must we have the sword of the spirit, that is the word of god, by the which sword all the puissances and force of the evil spirit shallbe cut. And furthermore we must never leave these armours as long as we be in this world: for we shall always have battle. But by these armours we shall vanquish in jesus Christ, and by jesus Christ: and not by our own strength, unto him then be perpetual glory together with the father and holy ghost, in infinita seculorum secula. Amen.   

The gospel on the xxi sunday after Trinity sunday. The four chap. of Iohn.  
th'rgument. ☞ jesus healeth the ruler's son.  
THere was a certain ruler, whose son was sick at Capernaum. As soon as the same herd that jesus was come out of jewry into Galilee, he went unto him and besought him, that he would come down and heal his son. For he was even at the point of death. Then said jesus unto him: except ye see signs and wonders ye will not believe. The ruler sayeth unto him: Sir, come down or ever that my son die. jesus saith unto him: Go thy way, thy son liveth. The man believed the word that jesus had spoken unto him. And he went his way. And as he was now going down the servants met him and told him saying: thy son liveth. Then inquired he of them the hour when he began to amend. And they said unto him: Yester day at the seventh hour the fever left him. So the father knew that it was the same hour in the which jesus said unto him: Thy son liveth. And he believed and all his household.  
IN this gospel (good christian audience) our Lord jesus Christ doth rebuke him which desired the health of his son, forbicause that he did not believe sufficiently, that is to say, that he had not hope in him as he ought to have. And did reproach him that if they see not tokens, they would not believe. But ye will say, Why he that desired Christ to heal his son did not believe? 
saint Austin  To this doubt thus answereth S. Austin. Ask not me but ask Christ what he thought of this man. For it followeth in the text that jesus said unto him. Unless ye see signs and wonders ye will not believe. So (saith S. Austin) he reproveth him because he was cold in faith or at lest way neither hot nor cold uless as he thought our Saviour Christ could not help his son except he went home with him, where as in very deed Christ was able by the only word and commandment of his mouth to heal him namely sith with his will he created and made all things of nought wherefore by this he rebuked all them that do demand outward signs. For he will not give us any signs, but only the token of his death and resurrection, as only sufficient for our temporal consolation and eternal salvation, knowing (as saith saint Paul) that our old man (that is our sins and concupiscences) is crucified and dead with him: to the end that we serve no more to sin, but that we should walk in newness of life as risen again with him. This is the token that is given unto us for our salvation And albeit that he of whom we speak, had not such faith unto jesus Christ as he ought to have had (for he demanded his bodily presence as needful for to help his son) yet for all that by his inestimable goodness, he showed himself unto him such as he was, that is to say, God, which is not absent from any place, having might by his only word to heal all maladies and infirmities as well spiritual as corporal, and said unto him: Go thy way, thy son liveth and he believed his word. And in going, did meet with his servants the which gave him witness of the life and health of his son. And when he had demanded of them the hour of the health of his son, and that he knew that at the self hour that jesus Christ had spoken the word he was healed, he believed the more, and his faith was augmented, and he did not only believe, but also all his household. 
Degreis' in faith after. S. Bede.  Wherefore my friends, the excellent clerk Bede noteth here in this place that in faith there be degrees like as in other virtues which have initium incrementum et perfectionem, that is to say, a beginning, an increase, and a perfection. The faith then of this man had beginning, when he asked his sons health: increase, when he believed Christ's words, saying, thy son liveth: perfection, when his servants brought him tidings that his son was hole in deed & about what time he recovered. O how the word of god is mighty and of great power, the which destroyeth thus all sicknesses, principally infidelity, which is the grevoust sickness that may be: for it is cause of death not only bodily but eternal. Let us then have faith and steadfast hope in our Lord jesus Christ, which seeth all and knoweth all and which is in all places. And with one only word shall he give us life both bodily and ghostly, unto the glory of the celestial father which healeth all and will heal all that be sick by him. Qui vivit et regnat. etc. Amen.   

Thepistle on the xxij sunday after Trinity sunday. The first chap. to the Philippyans.  
th'rgument ☞ Paul wishethe that the grace of god & charity might increase in us.  
BRethren, we trust in our Lord jesus Christ, that he which hath begun a good work in you, shall perform it until the day of jesus Christ, as it becommethe me so to judge of you all, because I have you in my heart: forasmuch as ye all are companions of grace with me, even in my bonds, and in the defending and stablishing of the gospel. For god is my record, how greatly I long after you all from the very heart rote in jesus Christ. And this I pray, that your love may increase yet more and more in knowledge and in all understanding, that ye may accept the things that are most excellent, that ye may be pure, and such, as hurt no man's concsiens until the day of Christ: being filled with the fruit of righteousness, which fruit cometh by jesus Christ unto the glory and praise of god.  
THe apostle saint Paul good people doth here teach us that we must abide and wait for from God the perfection and acomplishing of all good works begun, saying: that it appertaineth unto him to make an end of the work that he hath begun, the which is without doubt the work of faith which worketh by charity. For jesus Christ sayeth in the uj chapter of saint John: 
joh. xj.  It is the work of God (sayeth our Lord) that ye believe in him that he hath sent. And also jesus Christ is called auctor of faith. Also it appertaineth unto God for to give us perseverance and continuance in the same faith unto the day of jesus Christ, as it is written in the xxxvi psalm. The afflictions of man shallbe redressed in wealth by god, whereby we may lightly understand that man as of himself cannot do any good: and that all they which vaunt them of their power, do err and blaspheme against God, when they attribute unto themselves that which appertaineth unto God, whose power it is when we do any good. The day of jesus Christ is the day of the death of every body: 
The day of jesus Christ.  and to speak generally, it is domes day at the which day he shall yield unto every one according unto his faith, or infidelity, that they shall have followed: unto the faithful, life eternal, and unto the unfaithful, the death eternal. And the apostle might justly think of the Philippians that god would do unto them this grace for to make them to persever unto th'end, for the charity that he had unto them, the which believe lightly all things that is to the honour, & forbecause also that themselves did rejoice, when they had understand that in prisonment at Rome he defended him after such a sort that it was unto the confirmation of the gospel, and the great joy of the same.  
And therefore he prayed them that this charity toward god, and love unto his word might abound and increase always more & more, in the knowledge of god, and in all spiritual sense for to discern and approve the marvelous things, and for to be pure and clean, and without offending and rebuke at the day of our lord jesus Christ, both particular & universal, all replenished with the fruit of justice which is the justice of faith by our lord jesus christ unto the glory of the eternal father. In this saint Paul giveth us to understand how that all beginning & the ends of good works ought to be attributed unto God. And the charity which one ought to have to another when one heareth or understandeth that the word of God doth grow, it augmenteth and confirmeth, which is the doctrine of the Gospel, for in the same is the true science and knowledge of god, and the wit of the holy ghost: whereby one may prove and assay the better things which be the wealths spiritual and heavenly. The which grant us the heavenly father by our lord jesus Christ. Amen.   

The gospel on the xxii Sunday. the xviij. chapter of Mathewe.  
th'rgument. ☞ The parable of the king that forgave his servant which was found in arerages unto him upon his accounts.  
Jesus put forth a similitude unto his disciples, saying, the kingdom of heaven is likened unto a certain man that was a king, which would take accounts of his servants. And when he had begun to reckon, one was brought unto him which ought him ten thousand talentes, but uless as he was not able to pay, his lord commanded him to be sold, and his wife and his children, and all that he had, and payment to be made. The servant fell down and besought him saying. Sir have patience with me, and I will pay the all. Then had the lord pity on that servant, and lowsede him and forgave him the det. So the same servant went out, and found one of his fellows, which ought him an hundredth pence, and he laid hands on him, and took him by the throat, saying: pay that thou owest. And his fellow fell down and besought him saying: have patience with me, and I will pay the al. And he would not, but went and cast him into prison, till he should pay the det. So when his fellows saw what was done, they were very sorry, and came and told unto their Lord all that had happened. Then his Lord called him and said unto him: O thou ungracious servant, I forgave the all that debt when thou desired'st me: shouldest not thou also have had compassion on thy fellow even as I had pity on thee? And his lord was wroth and delivered him to the ●aylers till he should pay all that was due unto him. And his Lord was wrooth, and delivered him to the jailers, till he should pay all that was due unto him. So likewise shall my heavenly father do also unto you if ye from your hearts forgive not every one his brother their trespasses.  
In the parable declared in the gospel of this day good people is showed unto us how god shall make his judgement of sinners that shall not have asked him mercy, Again all those which shall knowledge themselves sinners before him and shall demand mercy and grace of him he shall pardon them of all their sins, if so be they do remit and pardon also with good heart and in charity for the love of him the sins & offences that their neighbours have committed against them. For it is the rule to obtain pardon of god for to forgive. As it is written in the prayer that our lord jesus Christ hath given us for to pray unto his father and ours, when we say, 
Mat. vj.  Et dimit nobis debita nostra sicut et nos dimittimus debitoribus nostris, that is to say forgive us our trespssaes as we forgive them that trespass against us. And after our lord saith, if you pardon men their sins, your father also that is in heaven shall pardon you your faults. And if we do not pardon nor forgive othr men, no more will your father pardon nor remit you of your sins. Alas my friends how many be there now a days which think little on these words, as if they were vain and of none effect. And yet for all that, they be so true that it is a judgement given from the mouth of god, which is all troth. There be many which oftentimes do say this most holy prayer without having any will to forgive the offences committed against them, the which surely were better not to pray so against themselves. This is well showed unto us by the parable of the kingdom of heaven in this present gospel, of the servant which ought ten thousand talents unto his king. And when he had not wherewith he might pay it, the king commanded, that he and his wife and his children and all his goods should be sold, to th'intent that he might be paid of that that was due unto him. The servant seeing this kneeled down and prayed the king that he would take patience and tarry and he would pay him all. The lord that was pitiful and merciful had mercy on him, and sent him away and forgave him the debt. But the servant departing from his lord, was not pitiful nor merciful as was his lord. For in meeting an other that was servant with him which ought him only an hundredth pens, he took him and strained him by the throat and misintreatinge him said, pay me that, that thou owest me. And the poor servant kneeled before the first servant, & prayed him to have patience & to tarry and he would pay him all. But he would not hear him, but forthwith sent him to prison, unto the time that he had paid him. but what did the lord when he heard these news? He keste in his teeth the mercy which he had used towards him, when he prayed him, and on the other side the cruelty which he had used against his fellow servant. And thereupon he did give him to the keepers of the prison, until he had paid all his duty. And this parable our lord declareth himself. This king, is god the father almighty. This first debtor: is a great sinner to god. This second debtor is a little sinner to man. And what may the offence be unto man, but only a little offence to the regard of that which is to god? And that that is to god what may it be but a right great offence? For as the ancient douctour of the church Iohn Chrysostom sayeth, 
chrysostom  there is as great difference between the sins which be done to men and the sins which be committed against god, as there is difference between ten thousand talents of gold & an hundredth pennies. But God is so meek and so merciful, that if alonely one do pray him, he forgiveth all sin and offence how great so ever it be, if that in following of his meakenesse and mercifulness we pardon one little offence against us unto our brother. But if any of us do not pardon, God shall ask of him the great debt, 
quousque pro infinito.  and he shallbe in pains until he shall have paid it out, which word (until) is taken of holy doctors, pro infinito. And this is the meaning & sense of this text sayeth Remigius the ancient doctor, semper soluet, sed nunquam persoluet, 
Remigius.  et semper poenam luet, that is to say, he shall ever pay but never pay it out, and he shall evermore suffer pain. Then my brethren and friends, though that it be so that all the offences against us in the world be nothing in regard of one only offence against God: let us then pardon them lightly not alonely by mouth and outwardly, but with good will, and in our hearts inwardly. And if we thus do, assuredly God shall pardon us them that be so great (for who is it that hath not offended him many times) and we shallbe finally made the children of God and followers of his sweetness, meekness, and mercy. The which it shall please this great king to grant us (unto whom we be all so great debtors) the father of mercy, by our Lord jesus Christ, by whom he hath done and doth mercy unto all. To whom be given all honour glory and praise for ever and ever. Amen.   

The pistle on the xxiij Sunday after trinity sunday. The third chapter to the Philippians.  
th'rgument ☞ Paul exhorteth us to follow him and such other holy men in living.  
Brethren, be followers together of me, and look on them which walk even so, as ye have us for an ensample. For many walk (of whom I have told you often, and now tell you weeping) that they are the enemies of the cross of Christ, whose end is damnation, whose belly is their god, and glory to their shame, which are worldly minded. But our conversation is in heaven, from whence we look for the saviour, even the Lord jesus Christ, which shall change our vile body, that he may make it like unto his glorious body: according to the working, whereby he is able also to subdue all things unto himself.  
Saint Paul my well-beloved friends, doth exhort us in this epistle, that we should be his followers that is to say, that we should live like unto him, following the word of faith and of grace, which is the truth of the gospel, and that we should so follow the form and rule which is given unto us and that we should take example of them which live according to the same. For there be some other which be enemies unto the gospel and unto the cross, that is to say of the tribulations suffered by jesus Christ loving the glory of the world, which is confusion, making god of their belly, and they be not to be followed, but occasion to vepe. For our glory, our life and conversation is not in earthly things, but in heavenvly things from whence also we do abide our Lord jesus Christ at his second coming: which shall form our body of new, being now vile, abject corruptible & mortal, into a body noble, profitable incorruptible, & immortal. And he shall figure and change it unto the similitude of the clearness and glory of his body, by the power that he hath for to make all things to obey at his will. 
☜  Wherefore the apostle prayeth us (and it is good reason that we should so do) that we do keep ourselves steadfast in the rule and conversation of the Gospel. 
Paul's glory.  And this he reputeth and taketh to be his crown and his glory, if that by his exhortation and motion we do thus. It is charity that thus constraineth the hearts of faithful men for to desire the salvation of every body. And this charity did not alonely extend unto men, but also unto women, of the which here he prayeth some of them, that is to wit, Euodia and Synticha, that they should understand none other thing, but only this form and rule of the gospel. And yet furthermore he prayeth an other which he calleth his dear beloved fellow that she would help all them which had laboured with him, and with Clement unto the furtherance & promotion of the gospel, of whom (saith he) the names be written in the book of lief. And what help doth he desire that she should do unto them but only to comfort and strength them in this purpose, for to draw always the other, aswell the virgins as the old women unto the faith and unto the doctrine of the gospel, the which is the only rule of lief, & that of eternal life. Then my friends as well men as women, let us hold this only rule. Let us teach them that be not so perfit as we ourselves be. Let us take example of them which be just & steadfast in faith and earnest lovers of the Gospel. Let us have in abomination the life of the enemies of the Gospel, and of them that do not set by the pains travails afflictions death & passion that our Lord hath suffered for to redeem us and them, and for to give us the celestial treasures. And let us weep in our hearts for their mischievous and abominable life, praying unto God that he will give them light, and that they may not trouble any by their evil life and wicked example. Let our hearts be where our treasure is, which is in heaven and not in the earth. Let us be steadfast and unchangeable in this faith and purpose of the Gospel. Let us labour as well men as women that all may come unto this light, unto the only word of God living. Let us comfort them in this that we all have but one doctrine, one God, and one helper. Let all our hope be there, as was the hope of saint Paul, and of Clement, of Euodia, of Syntycha, and of all the other faithful and true christian people of the first and primitive church. And be we then well assured that our names shallbe written with them in heaven even in the book of lief, unto the glory of the father of heaven and our lord jesus Christ. Amen.   

The Gospel on the xxiij sunday after Trinity. The xxij Chapter of Matthew.  
th'rgument. ☞ christ is demanded whether it be lawful to pay tribute to Cesar or not.  
THe pharisees went and took council how they might tangle him in his words. And they sent out unto him their disciples with Herodes servants, saying. Master we know that thou art true and teachest the way of god truly, neither carest thou for any man, for thou regardest not the outward appearance of men. Tell us therefore, how thinkest thou? Is it lawful that tribute be given unto Cesar or not? But jesus perceiving their wickedness said. Why tempt ye me ye hypocrites? show me the tribute money. And they took him a penny. And he said unto them, whose is this image and superscription? They said unto him, Caesar's. Then said he unto them. give therefore unto Cesar, the things which are Caesar's, and unto god those things that are gods.  
THe Gospel of this present sunday good people putteth before us, the malice of the pharasies which did send their disciples with the Herodians, 
S. Hierome.  which herodians after the mind of saint Hierom were the soldiers of Herod (for the pharasies durst not go themselves for fear of the people) wherefore they sent their disciples with these soldiers, for to attrape our Lord and to find out some occasion for to deliver him to death. And they came subtilely according to the malice of the world and of the flesh flattering and saying, master. This is the first simulation of hypocrites (saith Chrysostomus) to praise them whom we go about to destroy and undo. 
Chrysostomus super Mat.  And therefore they break out into praise saying Master we know that thou art rightful & a teller of troth. They call him master to th'intent that being now honoured and praised of them he might open simplely the secrets of his heart unto them as desirous to have them his disciples. We know (say they) that thou art rightful and that thou teachest the doctrine of God in troth, and regardest no person, as who should say, thou haste respect neither to Herode nor yet to Cesar, which exacteth tribute of us but only teachest freely the troth. Therefore show us plainly we beseech the if it be leeful for us to give tribute unto Cesar or no? Our saviour and master jesus Christ which knoweth all men's thoughts said unto them. Wherefore do ye tempt me you hypocrites? He answereth them, not fayerly according to their fair words but roughly according to their cruel conscience. For god is wont to answer to the will & not to the word. And he saith unto them. Show me the money of the tribute? And they did give him a piece. And he demanded of them (to th'end that he should shame them with their own words) whose was the image & the superscription? And they answered, of Cesar. And then he answered them. Then yield ye unto Cesar, the things that appertain unto Cesar. And pay to god that which belongeth to god. But these dissemblers surely did not understand this answer, for they looked that he should have said either ye or no. If he had said that they ought for to have given tribute unto Cesar, they might have accused him as speaking against the liberty given unto the children of Israel and also as a transgressor of the law, and if he had said that it had not been lawful to give tribute unto Cesar, the Herodians would have accused him forthwith of treason and sedition against th'emperor of Rome. And so in all fashions they might have had open occasion to cause him to be condemned to death, but by his answer they had none occasion, but were all ashamed. And he showed them well, that against the Lord God there is no counsel that can serve. Wherefore this Gospel doth teach us that they that teach the doctrine of jesus Christ, I mean, the true Gospel, shall have other whiles the Pharisees and their disciples dying in wait against them (which shall accompany themselves with infidels believing nothing of God, such as were these Herodians) for to attrape them subtilely in their interrogations, in any thing that they say whether it be so or not so, searching apparent occasions for to deliver them unto death. And so they shall not be able to eschew it, if the spirit of God do not deliver them. Wherefore my brethren let us all take good courage, for to announce and preach the word of jesus Christ, the holy Gospel. Let us leave unto the men, that that is of men. And let us yield unto God that that is Gods, that is faith, all hope and charity, unto him dew by his holy word. And our king which is jesus Christ shall rejoice in his heavenly father, the which with him shall give us his graces, and our praises shallbe of God, that which also shall shut up the mouth of the sklaunderers and evil speakers of his holy word, as it is also written: But the king shall rejoice him in God. All those with true hearts shallbe praised, for the mouth of them which speak iniquity is close, unto the glory of our Lord jesus Christ, Qui vivit et regnat in seculorum secula Amen.   

The epistle on the xxiiij sunday after trinity sunday. The. first chapter to the Colossians.  
th'rgument. ☞ Paul desireth and prayeth for the collossians that they might be fruitful in all good works and increasing in the knowledge of god.  
BRethren, we have not ceased to pray for you and to desire that ye might be fulfilled with the knowledge of his will in all wisdom and spiritual understanding, that ye might walk worthy of the lord that in all things ye may please, being fruitful in all good works, and increasing in the knowledge of god, strengthened with all might thorough his glorious power, unto all patience and long suffering with joyfulness.  
THe epistle of this day, my well-beloved frnedes doth teach us how all christian men ought continually to desire and sigh (which is to pray and to demand) unto god that all the countries and nations may be replenished with the holy ghost, the which follow the faith of the word of god, that they may be replenished with the knowledge of the will of god which is all wisdom from above, and understanding from above of the holy ghost. Which thing we ought to pray to th'intent that in all places we may walk worthily according unto God, and that in all good works we may please God, that all may fructify and take increase in the knowledge of God, which is the understanding of his word. Furthermore we must pray that all may be comforted in all strength, virtue and might of god not according unto our might or the might of men, but according unto the puissance and incomparable might of his glory, in the which all they that knowledge to have it of him, do praise him & glorify him in all meekness and patience of his abiding in spiritual joy in our Lord jesus Christ. 
The desires of all christian men.  Truly my brethren these be the desires, sighs prayers and petitions of all christian men, the which be understanded by the desires prayers and petitions of. S. Paul for the Collosiens for in the scriptures the things spoken particularly, ought to be taken universally, that is, that they be said unto all men, as our Lord doth witness it speaking unto his disciples, this that I say unto you, I speak it unto all. Let us then pray continually by these noble desires and sighs, which the holy ghost maketh in us, & we shallbe spiritual, we shallbe a temple of the holy ghost, and such as we desire the other to be. We shall have knowledge of the good will of God, which is the salvation of every body by the faith in jesus Christ and in his word. These desires and prayers be works of charity, works of sapience, and such as teach the wisdom of God, and not of men, they be works pleasant unto God, fruitful and increasing from day to day in the knowledge of god, they be the works of patience, abiding (in joy of spirit) what soever thing it shall please god for to send, whether it be prosperity or adversity, whether it be sickness or health, for the strength from above given by jesus Christ and his spirit doth comfort & giveth lief to al. To whom be immortal glory and praise without end. Amen.   

The Gospel on the xxiiij sunday after Trinity sunday. The ix chapter of Mathewe.  
th'rgument. ☞ The women which had the issue of blood is healed.  
While jesus yet spoke unto the people, behold there came a certain ruler and worshipped him saying, my daughter is even now diseased, but come and lay thy hand upon her, and she shall live. And jesus arose, and followed him and so did his disciples. And behold a woman which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his vesture. For she said within herself, if I may touch but even his vesture only, I shallbe safe. But jesus turned him about and when he saw her he said. Daughter be of good comfort, thy faith hath made the safe.  
And the woman was made hole, even that same time.  
This Gospel (good christian audience) doth put before our eyes how moche that our faith and hope in god our saviour doth please him, and is to him grateful and acceptable, and which thing our lord doth show us here by the faith of a prince of the synagogue which (as sayeth saint Mark) was named jayrus. And albeit that his faith and confidence in god was unperfit, yet nevertheless our lord did apply and grant to his prayer, yea and went also with him for to raise his daughter which was near dead, and in deed she died. In which thing the holy doctor Remigius saith that the humility and mildness of our lord is moche to be wondered at, and also to be followed of us by example, 
Remigius  For forthwith as soon as he was desired he began to follow him that desired him. Wherein he instructeth (saith this doctor) both subjects and also prelate's. To subjects he hath left an example of obedience. To prelate's he did demonstrate and show how they ought to be instant and painful in the office of teaching, that as often as they here tell of any parson to be dead in soul, they should study forthwith to be at hand and present with him to reviele and raise him up again, even as our saviour Christ of his most tender pity and mercy was ready forthwith at the humble suit of this ruler to go with him to raise up his daughter. And if that he had had as perfect faith as he which said, lord I am not worthy that thou shouldest entre in to my house, but only say the word, and my child shallbe hole, he might have healed her with a word and say, be it done to the according unto thy faith, and it should have been so, but he did to him according unto his faith, and so he doth to us. He had thus moche faith that if he touched her she should live, and so was it therefore done to him according unto his faith. He showed it us also by the woman which had the bloody flix by the space of twelve years, the which had this faith in him, that if she touched alonely his garment she should be healed. She did touch it, and she had according unto her faith, not that she had her faith in the garment or that the garment should heal her, but her faith and her hope was in jesus Christ. For assuredly the virtue of her healing did not come from the garment, but from our lord jesus Christ as he said, I have known that power is issued out from me. For certes she touched our lord invisibly by faith, and the garment visibly by sign of faith. And therefore our Lord said unto her. Daughter have full hope and be of good cheer, thy faith hath made that to be saved, for he did unto her according unto her faith Then the gospel doth show us here, that if we have right perfit faith, there shallbe done unto us according to our faith. 
☞  O that mortal men and women would have this perfect faith working by charity & confidence, and this trust in our lord jesus Chryst? Our lord did never deny any which hath had steadfast faith & hope in him. If we be in never so great sickness of sin, yea if we be dead by sin, yet if we pray unto him, and desire him of pardon having full hope and faith in him, that in ask it of him we shallbe healed and justified, that is for to say that our sins shallbe pardomd, and that we shallbe revived from the death of sin, assuredly it shallbe so done unto us, and we shall hear this sweet answer. Thy faith hath saved the. And the gospel is full of the same that he will do to us according to our faith. Wherefore let us have steadfast faith in all the promises of the words of God: and then shallbe accomplished in all his promises. 
Faith without charity is nothing worth.  But this faith is a lively faith which worketh by charity. The son which shineth & giveth no heat, doth not give life to any thing, no more doth faiyh without charity. If thou have this faith that jesus Christ is dead for thee, and for to put away thy sins, it is so, and thy sins be put away, and his death is thine: and the merit of his death thine. If thou believe also not feignedly but truly that he is risen again for thy justification, it is so, and his resurrection is thine & thy justification and thou art truly justified if thou so persever & continued in godly living as becometh a christian man. And thus of all the other words of God and of the holy scripture, the which is clean hid from us and made dark and unprofitable without this working faith and again all open and shining by this faith. It is it that is always seen of God, and is never denied in all signs and marvels & in all holy reviuinge of God. For to be healed of all sicknesses and death we need principally this lively and working faith which is the most beloved grace of God. The woman had none other thing to be healed of her bloody flux. The prince of the synagogue had none other thing for to have his daughter raised from death to life. For to be inheritor unto the kingdom of heaven is required this faith that I now speak of, as first & chief foundation of all together. What would you that I should say unto you? There is nothing impossible unto faith. Wherefore then let us pray unto our Lord jesus Christ which is author of faith that he may give us this faith: to th'intent that we may pray laud and glorify him so as he would be prayed, & that he will not deny or hide any thing unto them which so do pray him in faith but that he will enflambe them from day to day, for to luoe fear honour and serve him more and more, and to pray him the more fervently unto the glory of the celestial father which giveth us all in him and by him in this world and in the other by glory eternally. Amen.   

The epistle on the xxv sunday after Trinity sunday which is the next sunday before Aduent sunday. jeremias xxxiij  
th'rgument. ☞ The prophecy of Hieremye concerning the reign of Christ.  
brethren, behold the time cometh sayeth the lord, that I will raise up the righteous branch of David, which shall bear rule, and discuss matters with wisdom, and shall set up equity and righteousness again in the earth. In his time shall juda be saved, and Israel shall dwell without fear. And this is the name that they shall call him, even the lord our righteousness. And therefore behold, the time cometh sayeth the lord, that it shall no more be said, the Lord liveth, which brought the children of Israel out of the land of Egypte. But the lord liveth, which brought forth, and led the seed of the house of Israel, out of the northlande, and from all countries where I had scattered them, and they shall dwell in their own land again.  
THis prophecy of Hieremie (good people) which we read for our epistle in the church this day doth show us that the days of the coming of messias our Saviour jesus Christ be at hand & accomplished. This is the true branch which God shall rcyse up unto David. And when shall this branch be taken? Of a virgin descended from David, He shallbe truly just, for he shallbe the justice of all just: and he alonely aught of his own pureness to be conceived & borne among men without sin. But who shall raise him up unto David? God alone, and no tany man. And therefore he shallbe God, and son of God. And wherefore unto David? Forbicause that god shall raise him up and make him to be borne of a virgin descended of David. He shall reign king. For he shallbe king of kings. It is he which sayeth in the person of king David in the second psalm. 
Psal. ij.  But I am constituted king by him over Zion his holy mountain preaching his commandment. And he shallbe wise: not without cause, for he is the wisdom of god. He shall do justice and judgement in earth, for he shall condemn sin and the prince of sin, and shall justify by himself which is the sacrifice, the redemption and justice of poor sinners. And by this father: he shall justify the sinners. In those days, juda, that is to say, those that shall confess in faith, shallbe saved: and Israel that is for to say those that shall knowledge there strength to come from God, shall live in great surety and trust. judas signifieth confessing, lauding and thanking, and Israel strong in God. And the name of messias shall be this, The Lord God which is the great name of God. Whereby Hieremie in spirit giveth to understand that he shall be the great God, his name also shallbe our just. Ours: forbecause that he shall be made man for us: and in such wise just, that he shall justify us all that shall believe in him, as in God and man & therefore he shallbe ours, and his justice ours, and for this he should come. For (as isaiah sayeth) the little is borne unto us, and the son is given unto us, and for this cause in the time of Messiah one shall not affirm any more in saying. The lord liveth which hath with drawn the children of Israel out from the land of Egypte. But it shallbe affirmed in one hole witness. The lord god liveth that hath drawn out the seed of the children of Israel from the land of the North, and from all other places where they were cast. The lord god is the Messiah: of whom Heremie said, the days of his coming is at hand. The which when he should be comen should renew all things, all shadows and all figures should cease, and then should truth reign, none should affirm more according to the old law in figure but according to the new in truth. The children of Israel were delivered from the land of Egypte and Pharon in figure: But in the time of Messiah the seed and children of true Israel which shallbe seed and children of faith, shallbe delivered in all places where they were cast before by god as enemies of the land, from the region and puissance of the great Aquilon, from whence dependeth all evil, which is the crooked serpent the devil of hell the prince of darkness. And they that shall inhabit in their land of living people by the Messiah which is our lord jesus Christ. Strive we then my brethren, with all our strength, to be of the seed of faith of the true Israel which is the only strong, in our lord jesus Christ, that hath vainquished the great Aquilon: which hath drawn us out from the puissance and tyranny of the same, from all places, from all nations. And then he shall lead us with him into the land of the living men eternally And we must be all well assured of this: for this sayeth the lord god almighty. Unto whom be glory honour and might eternally. AMEN.   

The Gospel on the xxv sunday after Trinity sunday which is the next sunday before Aduent sunday. the vi cha. of Ihon.  
The argument. ☞ Our lord feedeth five thousand men with v. barley loves and two fishes.  
WHen jesus then lift up his eyes, and saw a great company come unto him, he saith unto Philip: whence shall we buy bread, that these may eat? This he said to prove him: for he himself knew what he would do. Philip answered him, two hundred penny worth of bread are not sufficient for them, that every man may take a little. One of his disciples (Andrew, Simon Peter's brother) saith unto him: There is a lad here which hath five barley loves and two fishes: but what are they among so many? And jesus said. Make the people sit down There was much grass in the place. So the men sat down in number, about five thousand. And jesus took the bread: And when he had given thanks, he gave to the disciples, and the disciples to them that were set down: And likewise of the fishes as much as they would. When they had eaten enough, he saith unto his disciples: gather up the broken meat which remaineth: that nothing be lost. And they gathered it together, and filled twelve baskets with the broken meat of the five barley loves: which broken meat remained to them that had eaten. Then those men (when they had seen the miracle that jesus did) said, this is of a truth the same Prophet that should come into the world.  
THe royal prophet David (well-beloved audience) knowing that the feeding and meat as well of the body as of the soul is given and distributed unto men by the only goodness and grace of god, howbeit more diligently nevertheless that of the soul, then that of the body: he maketh this request unto god. Lord I have had my refuge to thee, teach me to do thy will. And in another place he faith. The lord god doth nourish me, and I shall lack nothing, he hath set me in the place of the feeding, which is the place of the feeding of god, my friends? Truly it is the holy scripture, in which is declared unto ss the will of this great lord, and with the which every christian soul is spiritually and ghostly fed revealed and nourished. And this is it which at this day is represented unto us, by saint john in his uj chap. where as he sayeth, that when jesus had lift up his eyes, and saw that so great a multitude was come unto him, he said unto his disciple saint Philippe, wherewith shall we buy bread, that these folks here may eat? He spoke not this that he knew not perfectly, what he would do: but he proved his faith (for it is he as sayeth David that giveth meat to beasts, and unto small ravens that call to him) and for to confirm it, and to give knowledge unto him and unto the other that he was god. Take we then doctrine of this place my friends that our Lord jesus Christ is only governor of all things what so ever they be, not only as touching the body, but principally as touching the soul. And let us not be as Philip and Andrew, which not having yet steadfast faith believed not that he which by his only word had made and created all the world, might likewise by his word create and give nourishing by five loves & two fishes unto so great a multitude. But what signifieth unto us the five loves and the two fishes? surely my friends the five loves the which as S. john sayeth were of barley, represent unto us (as S. Austin and other holy expositors think) the five books of Moses. 
Austin  For as barley outward hath a husk very pricking: even so have the books of Moses, for as touching the law which they contain, they be marvelous rough and rigorous, but if they be spiritually understanded (which can not be without faith) they give nourishing unto the soul. For as sayeth the prophet Abacuc. 
Abac. ij.  The rightwise man shall live by faith. And the two fishes may signify the old and new testament. The new testament as touching the evangelical & apostolical writings wherein the christian man's faith is lively described. The old as touching the other books and prophecies. 
☜  For even as the fishes can not live without water, so likewise without faith, none hath been, is, nor shallbe saved. These five loves therefore and two fishes spiritually understanded have been distributed unto all christian people. And if ye ask by whom? Surely it is to be answered by the apostles & they which be sent from god. For this cause (my friends) take ye the refection and food of the soul in the five loves, and two fishes spiritually understanded: that is to say in the holy scriptures, and in faith. And understand that the worldly doctrines can not nourish your souls, but rather slay than, for our lord sayeth, that for nought we honour him in keeping the doctrine of men namely if it be not grounded of god's word but rather made to overwhelm subvert and darken the same. Let us then desire with instant and fervent petitions this heavenly food of almighty God and he will without doubt give it us abundantly. To whom be all honour glory praise & thanks for ever and ever. Amen.  
Finis.   

¶ Imprinted at London by Richard Banks, and sold in Fleetstreet at the sing of the white Heart by Anthony Clerk.  
Cum privilegio ad imprimendum solum.