hym a question temptynge hym and sayeng Mayster whych is the great commaūdement in the lawe Iesus sayd vnto hym Thou shalt loue the Lorde thy God wyth all thy harte and wyth al thy mynde Thys is the fyrst and great cōmaundement And the seconde is lyke vnto it Thou shalte loue thyne neyghbour as thy selfe In these two cōmaūdementes hange all the lawe and the prophetes Whyle the pharisees were gathered together Iesus asked them sayenge what thynke ye of Christ Whose sonne is he They sayd vnto hym the sōne of Dauid He sayde vnto them howe then doth Dauid in spirite cal hym Lorde sayeng The Lorde sayde vnto my Lorde syt thou on my ryght hande tyll I make thyne enemyes a footestoole Yf Dauid than call hym Lorde howe is he then hys sonne And no man was able to answere hym any thynge neyther durst any man from that day forth aske hym any mo questions THe Gospell red in the churche thys daye good christen audiēce doth reherse vnto vs how the pharisees Hierom hearynge that Iesus Christ had confounded the Saducees whych as saynt Hierome noteth were of contrarye opinions wythin themselues and as it were enemyes one to another yet they come ioyne together agaynst Christe to thintent as Ihon Chrysostome sayeth they myghte ouercome hym by multitude Chrysostome whome they coulde not cōuince wyth reasons And so sayeth he they confessed themselues to be naked of the trouth whych armed thēselues with multitude They come than all together And one amonge them a doctour of the lawe speakynge for all the reste to thintent yf that one ouercame they myght al seme to haue the vpperhande in tēptynge our Lorde Iesu Christ dyd put thys question vnto hym sayenge Mayster whyche is the greatest commaundement of the lawe Here you maye se what fashions these false foxes and ypocrites had Fyrste they called Iesu Christe mayster whose disciple for all that they had no desyre to be And they dyd demaunde hym of the greatest commaundement as Chrysostome sayeth which neuer had accomplished the least Chrysostome but rather by theyr cursed and auaricious constitucions had transgressed all the lawe of God And they thought that it was ynough for to dispute the one agaynst the other by pryde and vanitie for they dyd not desyre but all only to be sene and praysed of men yet for all thys the swete Sauiour desyrynge theyr saluation doth gyue them here true and sounde doctrine and healthfull correction answerynge them mekely that they ought to loue God with all theyr thought the whych they dyd not and theyr neyghbour as themselues but they dyd cleane contrarye For he whych was theyr God theyr neyghbour in as much as he was man they wold put him to death In whych he shewed them to be synners ypocrites that is to saye counterfayted holy transgressours of all the lawe and of the prophetes And accordynge vnto saynt Marke in the .xij. chapter they wyst not what to answere but theyr owne doctoure gaue sentence agaynst them sayenge Mayster in truth thou hast sayd well For there is one only god and ther is none other but he And to loue hym wyth all the harte wyth all the vnderstandyng wyth all the soule and with all the strength and the neyghbour as hymselfe is a greater thynge then al the brentofferynges and sacrifices made vnto God Here maye you se howe he hymselfe gyueth iudgement agaynst the couetousnes of the scribes pharisees whych loued so well the sacrifices for the profyte that came therof vnto them And on the contrary syde he approueth the answere of Iesu Christ the whych they thought to haue interrupted and checked Thus it appeareth that the craftye be taken in theyr craftynes and that ther is no coūsell against god And then fynally our Lorde demaunded of the pharisees beynge all there together whose sonne Christ was And forbycause they were carnall they knewe nothynge in Christ in Messias but flesh and they answered hym that he was the sonne of Dauid And then oure Lorde wolde shewe them and teache theyr saluatiō For it was not ynough for to beleue that he was a man cōmen of royall bloude but also it must be beleued that he was God vnied vnto humayne nature for to make the redemption of men And therfore he sheweth them by the wytnesse of Dauid selfe that he is God Psal xix where Dauid sayeth in spirite The Lorde god hath sayd vnto my Lorde Syt on my ryght hande vnto the tyme that I put thyne enemyes a foote stoole to thy feete Dauid calleth Christ hys Lorde syttynge on the ryghte hande of God whych is to vnderstande as the auncient doctour S. Remigius other doth expoune it not that God is corporall that he shulde haue a ryght or left syde but to syt on the ryghte hande of God Remigius is to remayne in the same honoure and dignitie egall wyth the father so that herby he cōfesseth that he is God And this the pharisees vnderstode not to be sayd of Christe but they were those whych the spirite of god calleth the enemyes of Christe for to be put vnder hys feete Than my brethren let vs not tempt Iesu Christ Let vs beleue that the greatest and the fyrst commaundement is to loue God wyth all our hart wyth all our thought and wyth all our soule that he is true God and that he is true mā And we shall be of the nombre of the chosen for to laude the heauenly father and our Lorde Iesu Christ syttyng on hys ryght hande Vnto the whyche wyth the holy goost be glorie wythout ende The Epistle on the .xix. sonday after Trinitie The .iiij. chapter to the Ephesians Th argument ☞ How we ought to put of our olde Adam and put on the newe BRethren be ye renewed in the spirite of youre mynde and to put on that newe man whych after God is shapen in ryghtuousnes and true holynes Wherfore put away lienge speake euery mā trouth vnto hys neyghbour for as much as we are members one of another Be angry and synne not let not the Sonne go downe vpon your wrath neyther gyue place vnto the backbyter Let hym that stole steale no more but let hym rather labour with hys handes the thynge which is good that he may gyue vnto hym that nedeth MY welbeloued frendes in our sauiour Christ ye shall vnderstande that in the texte immediatly goynge before thys epistle of thys present daye the Apostle doth admonysh vs for to leaue the olde mā that is to say our fyrst natiuitie or byrth by the which we be borne chyldren of the yre and wrath of God we be fulfylled wyth synnes wyth euel desyres and wyth concupiscences the whych woll turne vs vnto corrupcion and eternall death After in our epistle he exhorteth vs that we shuld be renewed not accordynge vnto the body but in the spirite of our soule For it is the spirite of God that wyl inhabyte there and
which was made on hygh alredye And vnto them to whome they wolde not remytte here in erthe they shulde not be remytted nor pardoned in heuen And this that they did not pardon them was signe that they were not pardonyd on hygh S. Cyprian Surely it is not man of him selfe that forgiueth but God For as saynt Cypriane sayth Non potest seruus remittere quod in dominuÌ„ commissum est that is to say the seruant can not pardone the thinge that is trespassed againste the maister S. Ambrose And therfore saint Ambrose sayth in his boke of Cain Abell that synnes be forgiuen by the worde of god wherof the prest is as an interpretour and certain executour But who were they whome they dyd not forgyue Truly all those which dyd not giue feith and credence to their wordes Nowe in thys apperinge Thomas called Didimus was not present Wherfore when the disciples dyd shewe hym that they had sene our Lorde rysyn agayne to life whyche had shewed vnto them bothe his handes and hys syde percyd he answered that he wolde not beleue them onles he myghte se him and put his finger in to the holes of the nailes and hys hande into hys syde So eighte dayes after oure Lorde the dores beynge shutte dyd againe apere in the myddes of them as he had done before and gaue them for gretynge hys peace accordynge to the vsage of the Iues Pax vobis by whyche is vnderstande quietnes of conscience and all goodnes And nowe Thomas was there also vnto whome he sayde answering hym vnto the wordes whyche he had sayde by hys vnfeithfulnes beholde my handes and put thy finger into the holes hold forthe thy hande and put it into my syde Be no more feithles but faythfull hereby declaringe vnto hym that he seeth all that he heareth all that he is in all places and that he maye do all Whiche done Thomas did confesse hym to be his Lorde and his God And truly not so much Thomas as the spirite of fayth whiche wyth the fayth entred into hym At that tyme oure Lorde gaue witnesse of fayth vnto Thomas whiche hathe beleued in seynge of hym but he dothe gyue farre greater prayse and coÌ„mendacion vnto them whiche haue beleued and yet haue not sene hym in person corporally but only spiritually with the eye of feyth or mystically in forme of breade in the moost blessed sacrament of the aulter and also vnto them whiche shall beleue him Then let vs beleue him by seynge him spiritually and so doyng we shal be more happy then Thomas in thys that he hath sene hym corporally Now sayth the Euangelist al these thinges be wryten vnto vs to th ende that we shulde beleue that Iesus is Christ the sonne of God The vse of miracles and in beleuyng this that we shulde haue euerlastynge lyfe by his name For asmuch as the ende and vse of all the sygnes and miracles of Christe is that by them we shulde be broughte and allured to the true fayth in Christ which thyng shal make vs to enioye euerlastyng blysse through his name that is to wit by his word Rom. i. For verely Gods word is the vertue power of God vnto the helth saluation of al that beleue on Christ Iesus our Lorde redemer To whoÌ„ with the father holy goost be glory praise for euer AmeÌ„ The Epistle on the seconde sondaye after Ester The .i. Epistle of Peter the .ij. Chapter Th argument ☞ The Apostle saynt Peter doth exhort vs here to folow Christ in al thynges euen as shepe folowe theyr shepherde MOst derely beloued brethren Christe also suffered for vs leauing to vs an exemple that ye shuld folow his steppes which dyd no synne neyther was there gyle founde in his mouthe whiche whan he was reuyled reuyled not agayne whan he suffered he threatened not but coÌ„mytted the vengeaunce to hym that iudgeth ryghtuously whiche his owne selfe bare oure synnes in his body on the tree that we beynge delyuered from synne shulde lyue vnto ryghtuousnes By whose strypes ye were healed For ye were as shepe goynge astraye but are now turned vnto the shepherde and byshop of your soules THe Epistle of thys daye good christen people whiche be the wordes of saynt Peter doth put before our eyes the liefe of our Lord Iesu Christ to this intent purpose that we shuld folow hym as a perfecte president and exemplar For it is he whiche dyed for vs which hath done no synne according to the sayeng of the prophete Esaye in whose mouth hath bene founde no gyle nor deceipte Esa lij And whiche when any sayde harme by hym he sayde no harme agayne When he suffered he dyd not threaten but commytted the vengeaunce vnto hym that iudgeth iustly that is to wit vnto God the father No doubt God iugeth ryghtly neyther regardyng mens persons as doth the worlde neither only after the outwarde workes but after the hart outwarde workê to And therfore is gods iugement according to the trouthe as Paule sayeth Rom. ij Furthermore it is Christe whiche hath borne our synnes on the tree of the crosse that our synnes myghte be so by hym taken awaye and we beynge deade vnto synne shulde lyue vnto iustice But what iustice Truly vnto the iustice or ryghtuousnes that procedeth of fayth which is froÌ„ aboue For we be healed of our synne by hys woundes by his passion by his sacrifisyng for vs. Wherfor this is the final vse of our deliueraunce or iustificacion by Christ that we shulde no loÌ„ger lyue vnto synne but vnto iustice vertue As though saint Peter wolde saye Ye wol be christians whoÌ„ Christe hath redemed ☞ than go to it shall not become you any longer by disobedience towardes youre rulers superiours to lyue vnto sinne but vnto ryghteousnes to thintent ye maye be obedient vnto them and suffre persecution vexacioÌ„ yea and dethe of them yf occacion be gyuen euen as Christ dyd And thys is euen the right vse of Christes passioÌ„ to lyue a newe lyfe to become iust rightuous in al our lyuyng For as the Apostle saynt Paule witnesseth writyng to the Ephesians Ephe. ij we be the workmanshyp of God created made to do good workes But to returne to the texte S. Peter allegeth here vnto you good people the workes of the prophete Esaye where he sayeth Esa liij that by the strypes woundes of Christe ye were healed O moost comfortable wordes Bytter verely were these strypes to our Sauiour Christe but they were swete to vs so swete that wythout them we shulde haue ben in moost paynfull misery anguyshe Let vs than neuer put out of our myndes thys moost comfortable tydynges thys swete mery Gospell that Christ bare our synnes in hys body on the tree Thys treasure I meane the knowlege of this thyng who so wanteth is moost nedy pore yea he hath nothynge at all For this is no doubte
holy goost we be called by the worde to the knowlege of Gods wyll ☞ to thintent we maye vnderstande that Iesus is Christe I meane that he is such one in whome is reposed all grace helth defense and sauegarde agaynste synne death Satan the worlde and so forth This he that beleueth Borne of God is sayd to be borne of god as though saint Ihon shulde say To beleue that Iesus is Christ is not a worke of humane power strength but it is suche a worke whervnto is requyred the power of God an heauenly renewyng or regeneration wherby the holy goost transformeth vs into newe creatures And what is this faith whiche is so myghty It is as I haue sayde the same that maketh vs beleue that Iesus is the sonne of god that was baptysed which thinge is to be comen by water that suffered death and passion for the redemption of men which is to be comen by bloude That Iesus Christ is verite for the holy ghost doth witnesse it that is to say both trew god and trewe man And that he is trewe god thre thinges doth witnesse it in heuē the father the sonne which is him selfe and the holy ghost and these thre be one selfe witnesse And that he is trewe man thre thinges doth witnesse it in erth the spirite which he hath bequethed into the handes of his father at his death the water with which he was baptised and the bloude which he hath shed with water when his syde was percyd after that he was deade And these thre thinges be one selfe witnesse And if we receyue the witnesse of menne why shuld we not take the witnesse of god which is infinitely greater than mās that he is the sonne of god This witnesse was made by god the father in his baptisme Mat. iij. And also he hath testified yt in the mountaine he hath testified it by the lawe by the prophetes Who so euer then beleueth that he is the sone of god he hath the witnesse of god in him he receyueth the recorde and testimonye of god he is borne of god and in the spirite of his faith he is farre stronger ouer the world and victorious of the worlde Folowe we then good brethren and systers this generation of God of fayth and of baptisme and lo we haue ouercome all thynges that is to wytte the worlde the fleshe and the concupiscences Nowe yf we be rydde and not combred wyth these thynges surely the yuel spirite can haue nothynge in vs but than the spirite of god only may all and doth all in vs. Vnto god then be all thankes honour and glory accordingly Amen On the fyrste sondaye after Ester The Gospell on the fyrst sondaye after Ester daye called lowe sondaye the .xx. chapter of Ihon. Th argument of thys Gospell ☞ How Christ appeareth to hys disciples which were assembled togyther and of theyr cōmission that was gyuen them to preache THe same daye at nyght whyche was the fyrst daye of the Sabbothes whan the dores were shut where the disciples were assembled together for feare of the Iewes came Iesus and stode in the mydde and sayeth vnto them Peace be vnto you And whan he had so sayd he shewed vnto them hys handes and hys syde Then were the disciples glad whā they sawe the Lorde Esa lxi Mat. xi Ioh. xvii Than sayd Iesus to them agayn Peace be vnto you As my father sent me euen so sende I you also And whā he had sayd those wordes he brethed on them and sayeth vnto them Receyue the holy goost Whoseouers synnes ye remytte they are remytted vnto them And whosoeuers synnes ye retayne they are retayned But Thomas one of the twelue whych is called Didimus was not wyth them whan Iesus came The other disciples therfore sayde vnto hym we haue sene the Lorde But he sayde vnto them excepte I se in hys handes the prynte of the nayles and put my fnnger into the prynt of the nayles and thurst my hande into hys syde I wil not beleue And after eyghte dayes agayne hys disciples were wyth in and Thomas wyth them Then came Iesus when the dores were shut and stode in the myddes and sayde peace be vnto youe After that sayde he to Thomas brynge thy fynger hyther and se my handes and reache hyther thy hande and thurste into my syde and be not faythlesse but beleuyng Thomas answered and sayd vnto hym my Lorde and my God Iesus sayth vnto hym Thomas because thou haste sene me thou haste beleued blessed are they that haue not sene and yet haue beleued And many other sygnes truly dyd Iesus in the presence of hys disciples Ioh. xxi whyche are not wrytten in thys boke These are written that ye might beleue that Iesus is Christ the sonne of God and that in beleuynge ye myght haue lyfe thorowe hys name An exhortacion vpon thys Gospel THe Gospell of thys daye good people doth declare vnto vs the appearyng of our Lorde Iesu Christ vnto hys disciples after hys resurrection that is to wyt how he came and shewed hymselfe vnto them the dores beynge shut for feare of the Iues. And here truly he dyd shew the diuersitie of bodyes and what difference there shal be betwene the sensuall bodyes and betwene the spirituall betwene the materiall and corruptible bodyes in thys worlde betwene the spirituall bodyes and incorruptible after the resurrection Trouth it is also that we ought not to suffer any infideles as were the Iues to enter in amonges vs from whome the Apostles dyd shut theyr dores Nowe Iesus beynge in the myddes of them dydde salute them in gyuynge vnto them hys peace wyth whych gretynge or salutation he conforted and confirmed hys disciples myndes that they shulde nothynge doubt of hys resurrectiō whych as the Euangelist Luke wytnesseth they counted but for a dreame Luke xxiiij Wherfore he shewed vnto them hys handes and hys syde perced And by thys shewynge of hys handes and feete Christe openeth two thynges Fyrst by these sygnes he wolde be knowen For in affliction is Christ truly knowen Seconde by them he wolde assure hys disciples of hys glorious resurrection And verely thys shal be the signe of saluation vnto the faithful at the greate daye of iugement and the signe of lamentation and of sorowe vnto the infidels which thā shal se whome they haue percyd The faithfull shal be gretly cōforted in seing him as his disciples were at this tyme. To these disciples I saye he did ones gyue his peace and made them his apostles that is to saye his legates or ambassadours not onely of Iurye but of al the worlde in lyke maner as god the father had sent him and made hym apostle in the worlde And he gaue them the holy gost for to remytte synnes and to pardō in his name and whose synnes so euer they pardoned shuld be forgyuen in heauen The pardone of the apostles assuredly was but a signe of the trewe pardone
saye He ascended vp on hygh he led captiuitie captiue he gaue gyftes to men Fynally ye shall marke that our Sauiour Christe at hys departure from hys disciples whan he moūted vp to heauen comforted them by hys angels surely promysynge them that euen suche one as they sawe hym ascendyng now vp to heuē they shulde in the last daye se agayne at whych tyme vndoubtedly he shall rendre to euery man hys rewarde according to hys dedes They which haue done wyckedly and wolde not beleue shal be condemned into hell fyre where shal be wepynge and gnashynge of teth But they that haue beleued on Christ Iesu wyth worthy dedes haue expressed and declared theyr fayth to the worlde they shal inherite the kyngdom of heuen and shall entre into the ioye whych the father of heauen hath prepared for them To whome wyth the sonne and holy goost be glorye and laude in infinita secula Amen The Gospell on Ascension daye The xvi chapter of Marke Th argument ☞ Of the commission that Christe gaue to hys Apostles to preach hys gospell through out the hole worlde And howe Christe ascended vp to heauen AFter thys Iesus appeared agayne vnto the eleleuē as they sat at meat and cast in theyr teeth theyr vnbelefe and hardnes of harte because they beleued not them whych had sene that he was rysen agayne frō the deade And he sayd vnto them Go ye into all the worlde and preach the Gospell to al creatures he that beleueth and is baptised shal be saued He that beleueth not shal be damned And these tokens shall folow them that beleue In my name they shal cast out deuels they shal speake wyth new tonges they shall dryue awaye serpētes And yf they drynke any deadly thynge it shal not hurte them They shall laye theyr handes on the sycke and they shall recouer So then whan the Lorde had spoken vnto them he was receaued into heauē and is on the ryght hande of God And they wente forth and preached euery where the Lorde workynge wyth them and confirmynge the worde wyth myracles folowynge THe Christian mans lyfe in thys present Gospel good people is set before our eyes For fayth and charitie are here propouned vnto vs as in all the rest of the gospels Wherfore syth the Gospell bryngeth euer these two wyth it we ought also continually to preache and entreate of them For he sayeth who so beleueth and be baptised shal be saued which thynges we shall now in order peruse and consyder Fyrst of all Christ vpbraydeth in thys Gospell hys Apostles of theyr faynte beleue and hardenes of harte and consequently blameth them declaryng what they wanted and yet he reiecteth them not neyther is moued rygorously and hastely agaynst them but he gently blameth them none other wise than yf one of vs wolde saye to an other Incredulitie Arte thou not ashamed to do the thynge thou goest about speakynge after thys sorte to brynge hym to knowe hymselfe to make hym ashamed that he may leaue of his euel enterpryse or worke and yet we reiecte hym not nor hate hym nor yet plucke our loue from hym Neyther was it a lyghte matter why the Lorde rebuked hys disciples ☜ for surely infidelitie or lacke of beleue is of all synnes that can be named the greatest And he expresseth vnto them the maner of theyr mysbeleue whan he sayeth that theyr hartes were hardened and yet notwythstandynge he handleth them gently and myldely All these thynges were done to our comforte and consolation that we shulde not be discoraged though we be any thynge fautye in oure fayth as yf we doute stomble or fall but rather that we shuld quyckly ryse agayne establysh oure fayth and runne to God takynge trust affiaunce at hym and constantly also retainynge it namely syth he deleth wyth vs not accordynge to rygoure but can wynke at our falles infirmities And he that reputeth hym to be such shall also fynde hym such one I saye yf he can take hym for a mercyfull God he wyll suffer hymselfe to be founde such one he woll so declare hymselfe towardes hym Contrary wyse an euell conscience and an vnfaythfull harte doth not so he beareth no such affiaunce towardes God but flyeth from hym reputynge hym a sore rygorouse iudge and therfore also fynde hym such one The same we must also do wyth our neyghbours Yf we se any swarue frō the fayth he is not to be beloued in hys malyce but we ought to reproue and laye hys faute and shrynkynge before hys eyes but yet not after such sorte that we shulde hate hym or be agaynst hym or turne our frendshyp and loue from him Gal. vi For thus sayeth saynt Paule Brethren although a man be founde in any faute ☞ you that be spiritual redresse such a person wyth the spirite of mekenes But the moost holy father or god rather the bishop of Rome whych wol be called Pope hys byshops hys prestes hys monkes hys chanons hys freers and hys nonnes can not abyde whan that they be founde in any notable cryme to be reproued For what so euer euel do chaunce they pretende and allege for them that it come not through theyr faute but through the faute of theyr subiectes Euell ought to be punyshed Theyr subiectes and suche as be vnder theyr obedience shal be cruelly and roughlye handled Summa summarum any iniury and wyckednes ought to be punyshed but loue and veritie must be kept towardes euery man Neyther oughte we to suffer our mouth to be stopped For none of vs all shall so lyue as longe as we be in thys fleshe that we can be founde on euery parte blameles But I am fauty in thys thynge and an other in that Namelye sythe it is ryghte manifest to all men that euen thapostles themselues lacked that whych was chyfe and the hyghest poynt of al where as notwithstandynge they were the corner stones and the rockes of foundacion Yea and the best and the most excellent part of christendome No man yet thynketh that thapostles were vtterly and all together infideles For they beleued the thynges that were wrytten in the law and in the prophetes albeit they had not yet the full perfection of fayth Fayth was in them and it was not in them Fayth therfore is a thynge whych alwayes groweth bygger and bygger accordynge to the parable of the mustarde sede So the Apostles were not vtterly voyde and destitute of fayth for they had a parte of it For it is wyth fayth as it is wyth a man that is sycke and begynneth by lytle and lytle to crepe vp waxe stronge The lord than expresseth and declareth to hys apostles where in they beleued not and what they wanted whyche doubtles was that they perfytly beleued not his resurrection For albeit they beleued all the rest yet in thys behalfe they remayned infideles For happely they beleued also thys that God wolde be mercyfull vnto them but yet
this was not ynough Christ vpbraydeth his apostles of theyr infidefitie For it was necessary also that they shulde beleue Christes resurrection Wherfore he vpbraydeth them of theyr infidelitie sayenge that albeit they had sene altogether yet they beleued it not and that they yet wāted thys article of resurrection What it is to beleue the resurrection of Christ What is it than to beleue the resurrection of Christ whych beareth so great a stroke and is of such importaunce that the disciples were called infideles and mysbeleuynge persones for the defaute of it Certes to beleue the resurrection of Christ is nothynge els than to beleue we haue a reconciler before God whych is Christ whych maketh vs at one wyth God the father and iustifyeth vs in hys syght For what so euer is in man of hys owne nature and byrth wythout regeneratiō is but synne and death whereby he heapeth vpon hymselfe gods vengeaunce Agayne God is the eternal iustice and clerenes whych of hys nature hateth synne Hereof it commeth that betwene God and man is perpetuall enmitie neyther can they be frendes or agre together Christe therfore beynge incarnate dyd bothe translate our synnes vpon hymselfe and drowned the wrath of the father in himselfe to reconcile vs to his father Wythout thys fayth we be the chyldren of vēgeaunce we can do no good worke that maye be acceptable to God neyther wyll God heare our prayers For thus in the .xviij. psalme it is wryttē They cryed and ther was no helper to the Lorde and he answered them not Yea the moost excellente worke wherby we thought to obtayne grace helpe comforte of God was imputed vnto vs for synne as the prophete in the .cix. psalme sayth Oratio eius in peccatum fiat Be hys prayer counted for synne for surely we can not wyth al our powers of our owne nature pacifie god We neded therfore Christe to be mediatour for vs to the father and to make vs at one wyth hym and finally to obtayne what so euer is necessary for vs. By the same Christ it behoueth vs to aske of God what so euer thynge we nede Ioh. xvi as Christ hymselfe enstructeth vs sayenge What so euer ye aske the father in my name it shal be done vnto you What soeuer we demaunde of God surely by thys Christ which hath satisfied for our synnes we must obteyne and get it For Christ is he whych layeth a garison about vs ☜ he is the defēce and bukler vnder whome we be hydden euen as the chekens be nouryshed and hydde vnder the wynges of the henne By him only our prayer is allowed before God By hym onely we be herde and get the fauoure grace of the father Thys is now to beleue vpon Christes resurrection yf as it is recited we beleue that Christ hath borne vpon hym aswell our synnes as the synnes of the hole worlde hath drowned in hymselfe the one and the other and also they re of the father wherby we be reconciled to God and made ryghtuouse before hym Now ye se your selues howe fewe christian men and wemen there be whych haue thys fayth wherby all men be delyuered from theyr synnes and be made ryghtuouse All outwarde christen men beleue not in the resurrection For they beleue not in the resurrection of Christe that theyr synnes be taken awaye also by Christe but go about to be iustifyed by theyr owne workes Thys man entreth into the cloyster is made a monke or freer she a nonne some one thynge some another that they may be delyuered from theyr synnes and yet they saye they beleue in the resurrection of Christe where theyr workes do shew cleane contrary Wherfore thys article haue the holy fathers preached and inculked specially before other For thus saynt Paule in the .xv. chapter of hys fyrste epistle to the Corinthi sayeth Yf Christ hath not rysen frō death to lyfe thā vayne is our preachynge vayne also is your fayth And a lytle after Yf Christ haue not rysen vayne is youre fayth ye be yet in your sines What maner cōsequēs is thys how do thys folowe Thus truly yf Christe rose not from death to lyfe it foloweth that synne death dyd swalowe hym vp and kylled hym After that we could not ryd our selues out of our synnes Iesus Christ toke them vpon hym to treade vnder hys fete death and hell and to be made Lorde ouer them Now yf he rose not agayne than surely he ouercame not synne but was ouercome of synne And yf he rose not agayne he redemed vs not and so we be yet in our synnes Furthermore in the tēth to the Romaynes he sayeth thus Yf thou confessest wyth thy mouth Iesus to be the Lorde and beleuest in thy harte that God hath raysed hym from death ☞ thou shalt be saued Herevnto agreeth all scripture both olde and newe But it is not yet sufficient to beleue the resurrection of Christ For al wicked persones beleue thys yea Satan doubteth not but that God suffered rose agayne ☞ But we must also beleue the summe of the resurrection and also what frute and profyte we haue taken therby that is to saye pardon of our gylt and as it were a gayle delyuerey of all our synnes that Christe passed thorough death and by it ouercame synne death yea and what so euer coulde hurt vs he trode vnder his fote and is constitute and made at the ryght hande of the father in heauen the myghty Lorde ouer syn Satan death hell and what soeuer hurteth vs and that all these thynges be done for our sake whyche thynge the wycked persons beleue not Ye se than my frēdes how much is layde in thys artycle of resurrection so that we may better wante all the reste than thys one article For what were it to beleue all the artycles as that God was borne of the virgine Mary that he dyed and was buryed yf thou doest not also beleue that he rose agayne Abac. i. And thys God meaneth in Abacuc where he sayeth I shall worke a worke in you whych no man shall beleue whan it shal be tolde And thys is the cause why Paule in al hys epistles handleth no worke or myracle of Christ so diligently as he doth the resurrection of Christ Yea he letteth passe all the workes and myracles of Christ and chefly teacheth vs the frute of it so that none of thapostles hath so paynted Christ vnto vs as Paule Actu ix Wherfore not wythout cause Christ sayd to Ananias Thys is my vessell of election to beare my name before the Hethen people and kinges and the chyldren of Israell It foloweth in the texte Go ye into the hole worlde and preach the Gospell to euery creature What shall they preach none other thynge but that Christe is rysen from death and that he hathe vaynquished and takē awaye synne and all mysery What is gospel he that beleueth thys is saued For
the gospel which in the Greke soundeth a glad tydynges is nothyng els but a preachynge or shewynge of Christes resurrectiō he that gyueth fayth vnto it is saufe he that doth not is lost Fayth constrayneth no man And here consyder me the nature of fayth Fayth constrayneth none to the gospell but leaueth euery man to hys owne lybertie and choise He that beleueth maye frely beleue he that cōmeth let hym come he that wyl not chose hym And here agayne ye shall marke that the Romysh byshop erreth and doth nought in that he goeth about by violence to drawe men to the christen fayth For besydes the preachynge of the Gospel Christe gaue nothynge in commission vnto hys disciples So they preached it accordyngly to theyr commission lefte it in mens free lybertie to come to it or not They sayd not ☞ eyther beleue it or I wyl kyll the. So ye se the infidels as turkes sarasēs Iues ought not violently to be drawē to our fayth but louyngly rather inuited and allured But here is a doubte how thys texte ought to be vnderstande go into al the world syth the Apostles neuer passed through out all the worlde For none of the apostles came so farre as to vs. Furthermore there be many Ilandes foūde out now in our tyme whych be inhabited with people to whome gods worde was neuer preached where as yet the scripture confirmeth Ps viij sayenge In omnem terram exiuit sonus eorum that is theyr soūde wēt forth into all the worlde I saye theyr preachynge wente out into al lādes although it be not yet come into the hole worlde And thys commynge out is begonne albeit it be not yet fynished and ended but it spredeth continually more and more and shal do tyl the last daye And it is wyth thys commyssion or ambassadie of preachynge as it is wyth a stone whan it is cast into the water for it maketh waues about it one waue dryueth forth another tyll they come to the shoore albeit there be in the myddes a great caulme yet the waues cease not but go continually forth Euen so it is wyth the preachynge of the gospell it began by thapostles and it styll goeth forth and by preachers it spreadeth further and further it suffreth in the worlde persecution and chasynge awaye yet it is alwayes opened more more to suche as herde not of it before though in the mydde iourney it be dryuen downe and be made starke herisie Or it may be lykened to an ambassage that one sendeth out as yf oure soueraygne lorde the kynge of Englande shulde sende hys ambassadours into Fraunce or Spayne we saye that an ambassadie is gone forth from our kynge thyther all be it the ambassadours be not in dede as yet come thyther It foloweth in the text He that beleueth and is baptised shal be saued Sygnes ioyned to the worde Here ye shal note that god doth hange an outward sygne to hys worde whych signe maketh hys worde to be the strōger vnto vs so that it confirmeth our hartes maketh vs not to doubt therof Thus God dyd set the rayne bowe for a signe to Noye to assure hym he wolde nomore destroy the worlde wyth floudes So that thys rayne bow is as it were a seale or suretye both to Noye and to al vs none otherwyse than a seale is put to wrytynges to make them sure And lyke as princes and noble mē be knowen by theyr colours badges and armes euen so dealeth god wyth vs and hath stablished his wordes as wyth a seale that we shuld nothynge doubt He gaue to Abrahā circumcision for a signe of Christes cōmynge that shulde blesse the worlde Ge. xvij Lykewyse hath he done here by puttynge to this promise of saluation an outwarde sygne I meane baptisme For baptisme is as it were a watchword to put god in remembraunce of hys promyse which yf it can be had Austine ought in any wyse to be takē as saynt Austine sayeth and not to be despysed But yf it can not be had or yf it be denyed a man yet he shall not be damned so that he beleueth the Gospell For where the Gospel is there is baptisme and al that pertayneth to christianitie And therfore the Lorde sayeth He that beleueth not shal be damned He sayeth not he that is not baptised For baptisme wythout fayth is nothynge worth but it is lyke to a paper that hathe a seale hangynge to it and hath no wrytynge in it Wherfore they that haue sygnes whych we call sacramētes wythout fayth they haue seales without wrytynges Furthermore ye se here good people what is thoffice of such as wolbe called Christes apostles that is to wyte to go into the world preach Christes Gospel And so here ye may iudge whether the byshop of Rome with his galant prelates which ryde lyke princes vpō theyr moyles neuer preach one worde but rather stoppe the mouthes of true preachers ought to be called Apostolyke persons or no. It foloweth in the texte And these tokēs shall folowe them that beleue In my name they shal cast out deuels they shal speke wyth newe tonges they shal dryue awaye serpentes And yf they drynke any deadly thynge it shall not hurte them They shall laye theyr handes on the sycke and they shall recouer My frendes how shal we verefy thys texte that he that beleueth shal haue power to worke all these sygnes for the Lorde sayth that these tokens shal folowe the beleuers Moreouer it is certaynly knowen vnto vs that not all the Apostles wrought them For it is recorded of none to haue dronken poyson but of Ihon the Euangelist Furthermore yf thys sayenge of Christ must nedes stande few shal be saued for very fewe of the sayntes haue done al these Some therfore to auoyde thys inconuenience do expounde these sygnes mystically A mystical interpretacion sayenge that they do speake wyth new tonges whych where as before they taught deuelysh doctrines nowe they confesse Christ and so they be new men By takynge awaye of serpentes they vnderstande the destroyenge of pestiferouse doctrines heresies and sectes By drynkynge of poyson wythout hurte they vnderstande that the readyng or hearyng of false doctrines shal not hurte them By healynge and curynge of sycke persons they vnderstande the healynge of the soule Albeit thys interpretation is honest and a mater of trouth that such as beleue shall worke these feates yet it is not the ryght sense and meanynge of thys text This than is the meanynge Where a christian man hath fayth he shall haue power to worke these sygnes and they shal folow hym as Christ hymselfe sayeth in an other place Io. xiiij Verely verely I saye vnto you he that beleueth in me the workes that I do he shal do yea and he shal do greater then they be For the christen man hath the same power wyth Christe Christ is a cōmunitie he is sette in the
than hys owne welbeloued sonne God graunt vs all grace so to heare the callynge of almyghtye God to thys hys mercyfull feaste that we may be redy to come vnto hym in thys lyfe by grace and in the lyfe to come to be at the feaste wyth hym in hys heauenly kyngdome in glorye To whome wyth the sonne and the holy goost be euermore honoure and prayse worlde wythout ende Amen The Epistle on the .iij. sondaye after Trinitie The .i. epistle of Peter the .v. Chapter Th argument ☞ An exhortacion to humilitie BRethren submyt your selues therfore vnder the myghtye hande of God that he maye exalte you whan the tyme is come Cast all your care vpō him for he careth for you Be sober watch for your aduersary the deuell as a roarynge Lyon walketh about sekynge whome he maye deuoure whom resyst stedfast in the fayth knowynge that the same afflictions are apoynted vnto youre brethren that are in the worlde But the God of all grace whych hath called vs vnto hys eternall glory by Christ Iesus shall hys owne selfe after that ye haue suffred a lytell affliccion make you perfyt setle strength and stablysh you To him be glorye and dominion for euer and euer Amen THys epistle good people is a ryght comfortable lesson exhortynge vs to lowlynes and modestye by the hope of euerlastynge rewardes whych remayne vnto vs. Fyrst therfore saynt Peter byddeth vs here to be humbled vnder the myghty hāde of god But what calleth the scripture to be hūbled What is to be hūbled Surely to be humbled sygnifyeth in holy scripture to be throwen downe to be depressed and vtterly to be brought to nought so that dispayryng of al mās helpe we perceyue both that we be nothynge that we can do nothyng vpon whych humilitie also a certayne outwarde sobernes and mekenes foloweth towardes the worlde They that in thys wyse beynge humbled do cast the hole trust and affiaūce of theyr harte vpon God shall at length no doubt be promoted and auaunced vp on hygh Let vs then my frendes be humbled let vs submytte oure selues vnder the myghty hāde of God that is to say let vs know that whyle we submytte oure selues one to another ☜ we exhibite and do thys office of obediēce not to mē but to God hymselfe And assuredly thys oughte to be a ryght syngular comforte vnto vs yf we knowe that we by our obedience do please not mē only but also God hymselfe But ye woll obiecte agaynst me Who wolde not wysh to be obedient vnto God Ye saye well but we worship God wyth thoffice and seruice of obedience whan we honoure our neyghbour wyth obedience whom god commaundeth to be honoured Let vs then my frendes be meke and hūble aswell in weale as in wo and let vs euermore haue in remembraunce the myghty hande of God wherewyth we knowe that we shall ones be delyuered yea and also be exalted But when surely in due tyme not whan it semeth good to vs but whan God shall se it moost conuenient for vs. And let vs cast all our care vpon hym let vs I saye commende and commytte our cause to God whych shall fyght and care for vs. Seconde for asmuch as the deuel hateth nothynge worse then mutuall obedience and subiection in the congregacion ☞ Saynt Peter also in thys epistle monysheth vs that we shulde be sobre watch lest the deuell disturbe our concorde and whyle we be aslepe come and sowe tares accordynge to the parable of Christ in the .xiij. chapter of Matheu Let vs thā be sober aswel in our doctrine as in our outwarde cōuersation and maners of lyfe Let vs be vigilant prudent in all our doynges and procedynges And why For our aduersary I say not the worldes aduersary but the aduersary of thē which folow godlynes I meane the deuell busely wythout ceasynge walketh about lyke a roarynge Lyon on euery syde Tanq̄ leo rugiens to what ende to deuoure and vtterly to destroye vs. Surely good people our mortall enemye the deuell is euer lyenge in wayte not agaynst the worlde but agaynst such as renounce the worlde folow Christ I meane such as be ryght christian mē and women to thintent he myghte chase and dryue them awaye from the confession of the Gospel vnto foule and vncleane lustes whome onles we resyst wyth fayth sobrenes watchyng and warenes he wol surely haue the vpper hande of vs and cast vs downe hedlong How then shall we chase awaye the deuel wyth outwarde and carnall thynges No truly but with stedfast fayth whych commeth from the harte cleauyng fast to Christ the Lorde and conquerour of Satan our enemye knowynge this ☜ that the same afflicciōs be appoynted to the hole christen brotherhod through out the worlde Wherfore we ought not to thynke that we only be tempted and troubled but we suffer it in cōmune wyth so many as are earnest beleuers of Christes holy worde Fynally we be here cōforted agaynst the crosse and temptacions and be put in mynde by saynt Peter that the God of all grace whych hath called vs to hys eternal glorye by Christ our Lorde woll at last delyuer vs and not suffer vs to be tempted aboue oure powers and where he suffreth vs to be tempted yet he wyll make perfyte our temptacions and wyl confirme strengthen and stablysh vs in them lest we perysh or take a fal and so be vtterly vainquyshed of our enemy and be confounded To hym be glorye prayse dominion worlde wythout ende Amen The Gospell on the .iij. sondaye after Trinitie The .xv. chapter of Luke Th argument ☞ The parable of the hundred shepe and of the grote THen resorted vnto hym all the publicanes synners for to heare hym And the pharisees and scribes murmured sayenge He receyueth synners and eateth wyth them But he put forth thys parable vnto them sayenge What man of you hauynge an hundred shepe yf he lose one of them doth not leaue nynty and nyne in the wyldernes go after that whych is lost vntyll he fynde it And whan he hath founde it he layeth it on his shulders wyth ioye And assone as he cōmeth home he calleth together hys louers and neyghbours sayenge vnto them Reioyse wyth me for I haue foūde my shepe whych was lost I saye vnto you that lykewyse ioye shal be in heauen ouer one synner that repenteth more than ouer nyntye and nyne iust persons whych nede no repentaunce Eyther what woman hauynge ten grotes yf she lose one doth not she lyght a candell and swepe the house and seke diligently tyl she fynde it And whan she hath founde it she calleth her louers and her neghbours together sayenge Reioyce wyth me for I haue founde the grote whych I had lost Lykewise I say vnto you shall there be ioye in the presence of the angels of god ouer one synner that repenteth IN thys Gospell deare brethren is set before our eyen the notable exemple of
oure vnkyndnes and perfidie partly chideth vs for them and beynge both full of wonder and ready to chyde axeth vs What is thys that I heare of you As thoughe he shulde saye vnto vs all good men in all places complayne of you accuse your auaryce your exactions your tyrannye They haue desyred in you a long season and yet desyre diligēce and synceritie I commaunded you that wyth all industrie and laboure ye shulde feade my lytle ons both bodyly with your temporall goodes and rentes whyche ye haue for that purpose delyuered vnto you and also gostlye wyth my worde But what do you ye ernestlye fede your selfes from daye to daye wallowynge in delytes and ydlenes I bad you teach my commaūdementes and not your fansyes and that ye shulde seke my glory my vauntage you teach your owne tradicyons and seke your owne glorye and profyte You preach very seldome and whā ye preache ye do nothyng but snappe them that preach truly asmoch as lieth in you so that it were moch better suche not to preach at all than so to preach Oh what heare I of you You that ought to be my stewardes what other thynge do you than applye all your studye to brynge my lytle ons to enuye shame contempte yea more then thys ye pulle them into peryls into prysons and as moch as in you lyeth to cruel deathes To be shorte I wolde that my people shulde heare my doctrine and at theyr cōmodytie reade it also as many as wold your care is not that all men maye heare it but all your care is that none shulde reade it because ye be afrayed leste they by the readynge shulde vnderstand it and vnderstandyng learne to rebuke your nygardnes infidelytie slouthfulnes Thys is your generacion thys is your bestowynge of my treasur thys is your wysdome In this generacion in thys dispensacion you be moste politike moste wyttye These be the thynges that I heare of your demeanour I wyshed to heare better reaporte of you Haue ye thus deceyued me or haue ye rather deceyued yourselues Where I had but one house that is to saye the churche and thys so dearly beloued of me that for the loue of her I dyd put myselfe forth to be slayne to shede my bloude thys church at my departure I cōmitted vnto youre charge to be fed to be noryshed and to be made moch of My plesure was ye shulde occupye my place my desyre was ye shulde haue borne lyke loue to thys church lyke fatherly affection as I dyd I made you my stewardes yea in matters of moste importaunce For thus I taught openly Luce. x. He that shulde heare you shulde heare me He that shulde despice you shulde despice me Mat. xvi I gaue you also keyes not erthly keyes but heuenlye I left my goodes that I haue euermore moost highly estemed that is my worde and sacramentes to be dispensed ministred of you These benefites I gaue you and do ye gyue me these thankes Can ye fynde in your hartes thus to abuse my goodnes Haue ye thus deceyued me No no ye haue not deceyued me but your selues My gyftes benefytes towarde you shal be to your greater dānation Bycause ye haue contēpned the lenitie clemēcy of the mayster of the house ye haue ryght wel deserued to abyde the rygoure and seueritie of the iudge Come forth than let vs se accompte of your stewardship An horrible and fearfull sentence ye maye haue no longer my goodes in your handes A voyce to wepe at and to make mē tremble You se my frendes you se to what euel the euel stewardes must come to your laboure is payde for yf ye can so take hede that no such sentence be spokē to you Naye we must al take hede lest these threatenynges one daye take place in vs al aswell vs of the clergye for myspendynge the spirituall treasure as you of the laytie for myspendynge the temporal treasure wherof god hath made vs stewardes Wherfore good people at the lest way let vs take exemple folow the policie of the worldly stewarde that our sauiour Christe here telleth hys tale of to thintent we shulde do the same This worldly stewarde whan he sawe he was accused to hys lorde that he had wasted hys goodes thought thus wyth hymselfe What shal I do my lorde wol surely take from me my stewardshyp Dygge I can not and to begge I am ashamed Wel I wol at lest way make me frendes of my lordes goodes whych whan I am remoued out of myne office shall take me into theyr houses for the kyndnes and benefyte that they shall haue receyued at my handes So whan he had assēbled together all hys lordes detters he sayde to the fyrst What owest thou to my lorde He answered an hundred tonnes of oyle Than the stewarde to hym sayd Take thy wrytynge and syt downe quyckely wryte for an hundred but fyftye My lorde is very ryche I woll that by my meanes thou shalte wynne the one halfe Thys done he sayd to an other Howe much owest thou He answered an hundred quarters of wheat The steward also bad hym syt downe and wryt in hys byll but foure score For sayeth he my lorde shal not espye twentye taken awaye but to the whych arte a poore man it maye do pleasure In semblable wyse he dyd wyth the reste of hys lordes detters Now thys disceyt and polycie yf thys temporal rych man had espyed he wolde surely haue punyshed hys stewarde But yet the Lorde Iesus for an exemple of lyberalitie commended and praysed vnto hys disciples the disceytfull but yet wyse policie of thys stewarde and to the imitacion and folowynge of hym he prouoketh all vs christen men and rebuketh our slouthfulnes in asmuche as worldlye wyse men and suche as serue thys worlde are wyser and more busye in prouidynge for themselues the sustenaunce of the bodye then we be whych oughte to forsake the vanities of thys worlde and folowe the thynges that be eternall The chyldren of thys worlde sayeth he are wyser than the chyldren of lyght in their natiō My frēdes ye shal vnderstād that our sauiour Christe in thys saynge touched the slouth fluggishnes of hys he dyd not alowe the fraude and sudtyltie of other neyther was he glad that it was in dede as he had sayed but cōplayned rather that it shulde be so as many men speake many thynges not that they ought to be so but that they are wont to be so Naye thys greued Christ that the chyldrē of this world shulde be of more polycie than the chyldren of light whych thyng yet was true in Christes tyme nowe in our tyme is moste true Who is so blynde but he seeth thys clearly excepte perchaunce there be any that cannot discerne the chyldren of the worlde frome the chyldren of lighte The chyldren of the worlde conceyue forth brynge more prudently thynges conceyued and brought forth they nourysh and cōscrue wyth moch
saye the newe testament differrynge from the olde in asmuch as in the one the old man is hedged in wyth the straytes of feare but in the other the new man walketh at large in the wydenes of charitie For the prohibicion of sinne bycause it is a lawe vndoubtedly increaseth the desyre of sinnynge whych is not quenched but by the cōtrary desyre of doynge well where fayth worketh by loue Hythervnto I haue reported the wordes of S. Austine whych doth full well expounde and declare vnto vs the sentence meanynge of the Apostle Paule in thys epistle whose only mynde and purpose is to prouoke vs to loue esteme and folowe the holy and syncere gospell by the whych the holy goost is gyuē vnto vs and by the whych we be newly borne agayne and lyuynge in spirite or goost and no more after a fleshly sorte God gyue vs the grace that it maye be shedde ouer all the worlde as the foure floddes of paradyse as a see flowynge as floddes rysynge in lyfe eternal that euery body may drinke plentefully of eternall lyfe to thys ende purpose that we may altogether prayse and glorifye God euerlastyngly by our Lorde Iesu Christ To whome be al honour Amen The Gospel on the .xij. sonday after Trinitie The .vij. Chapter of Marke Th argument ☞ The healynge of the deafe and dombe man IEsus departed agayne from the coastes of Tyre and Sidon and came vnto the see of Galile thorowe the myddes of the coastes of the ten cyties And they brought vnto hym one that was deaffe and hadde an impedimente in hys speche and they prayed hym to put hys hande vpon hym And whā he had taken him asyde from the people he put his fyngers into hys eares and dyd spyt and touched his tonge and loked vp to heauen and syghed and sayd vnto hym Ephata that is to saye be opened And strayght waye hys eares were opened and the strynge of hys tonge was loused and spake plaine And he commaunded them that they shulde tell no man But the more he forbad them so muche the more a great deale they published sayeng he hath done all thynges wel he hath made both the deafe to heare and the dombe to speake THe Gospell redde in the church thys day good christen people teacheth vs that after that our sauiour Christ had priuely stolen away out of Iewry and had amonges the Tyrians Sidonians and Cananites secretlye sowen there the sede of his holy worde he reflected hys iourney and came agayne to the lake of Galilee takynge in hys waye the region of Decapoly where before that tyme he had healed a man possessed of a deuell Whan he was come hyther they brought vnto hym a ryght myserable spectacle that is to saye a man both deafe and dombe For he muste nedes be dombe whyche is of nature deafe ☞ But he is more myserably deafe whych hath no mete eares to heare gods word he is worse dōbe whych hath no tonge to confesse hys fylthynes and gods mercy By hearynge of the fayth is the begynnynge of health and saluation and by confession of the mouth is the perfection of helth The Iues albeit they dayly herde Iesus speakyng yet hearynge they herde not for asmuch as accordynge to thexemple of the serpent called the Aspik whyche stoppeth her eares agaynst the voyce of the wyse inchaunter The propertie of the Aspike they wolde not beleue such thynges as they herde And therfore they had a tonge to backbyte and detracte but they had no tōge to the holsome professiō of faith But what shal this sely poore mā do which hath no tonge wherewyth he maye craue hys soule helth of the Lorde whych hath no eares wherby he maye perceyue the voyce of Iesus whych is wonte to rayse euen the deade to lyfe They that had tonges and eares do helpe the sely mā they brynge him to Iesus They besech hym of hys tēder mercy that he woll vouchsaue to laye hys hande vpon hym Thus it pleaseth the moost mercyfull Lorde that euen other mens fayth shuld helpe synners Other mens fayth otherwhyles helpeth In lykewyse the hethen person whych is about to leaue his hethen lyfe to become christianed in which state he is called of the aūcient fathers of the church catechumenus is brought to Iesus he hath stynted to do euel he hath stinted to speake euel but he hath not yet lerned to do wel he hath not yet lerned to cōfesse the goodnes of the gospel For how cā he do thys yf Iesus lay not hys hāde vpō hym Mē labour in vayne onles the secrete power and vertue of Christ be put therto It was an easy thynge for the Lorde euen wyth the bare worde of hys mouth to gyue helth to the deafe and dombe man but thys forme of thynges is purposed and set forth vnto vs. For lyke as for the moost parte it is a parable that Christ speaketh so oftentymes it is a parable that he doth He toke the man by the hāde led hym asyde frō the multitude of people He is saufe whom Iesus taketh vp whō he leadeth away frō the hurley burly of thys worlde He put hys fyngers into hys eares and wyth hys spyttell touched hys tonge Assuredly my frendes ☜ helth and saluacion is then at hande whan our sauioure Christe Iesus by the vertue of hys spirite The allegorie whych is the fynger of God vouchsaueth to touch the eares of oure mynde and as often as wyth the spyttell of the heauenly wysedome whych is hymselfe commynge out from the mouth of the father aboue he vouchsaueth to touche the tonge of oure mynde to thintent that those thynges myght sauour vnto vs which belōge to God and be godly For wythout thys humour is made no taste mans spyttell yf it be infected hath a peruerse iudgement Thys spettell not onely louseth the tonge but also openeth the eyen of him that is borne blynde as often as beynge myxed with earth it be layde vpon the eyes wheras on the contraryesyde ☞ the spettel of philosophers and of pharisees do rather put out the eyes The same thynge in maner do also the teachers of the gospell They take men and leade them awaye from the multitude whā out of the broade way wherin the moost parte of people do walke into theyr owne damnacion they cal them backe and brynge them agayne to the felowship of the lytle flocke They put theyr fyngers into theyr eares whan by callynge them awaye from the vanities of thys worlde they sturre them to receyue the heauenly doctrine They laye spettell vpon theyr tōges whan they exhorte them to professe the euangelicall fayth they laye theyr handes vpon them whā they gyue the holy goost to such as be baptised by whome theyr synnes be wyped awaye and innocencie is conferred But all these thynges the curate or byshop doth outwardlye in vayne yf Christe worke not wythin and sende out hys godly vertue frō heauen