of the Lord. Gene. 5 Lykewise Henoch of whom it is written that hee walked with God Noe thereby was not onely saued frō drownyng Gen. 7. but also hath obtained this godly title euen to bee called The preacher of righteousnes 2. Pe. 2. A notable tytle What neede I to speake of Abraham Loth Isaac Iacob Ioseph c. which in steed of preachers retained the true faith suerly grounded vpon goddes woorde and by good exāple and doctrine haue taughte the same to their families and posterytie A noble example to all gouernoures parentes and maysters is set forth in Tobie Tob. 1. which as it is written taught his sonne from his youthe vp to feare god and to refraine from euell And to the end that no manne should wante the godly lessons that hee taught lo here they folow Tobi. 4. Haue god in thy thought all the dayes of thy lyfe and beware at any tyme thow cōsent not vnto synne and lest thou lette slyppe the commaundementes of the Lord our God Gyue almes of thy goodes and turne neuer thy face from the poore and so shal it come to passe that the face of the Lorde shall not be turned away from the. Be mercifull after thy power Yf thow haue muche gyue plenteousely Yf thou haue lytle do thy diligence gladly to geue of that lytle For so gatherest thou thy selfe a good rewarde in the day of necessitee Laste of all hee departed this lyfe in peace but yet before he should depart he called vnto him his sonne his sonnes vii children saiyng My children Tob. 14 heare your father Serue the Lord in truth seeke after his wyll and doo the thynge that pleseth him Commaunde your children that they do right gyue almes be mindeful of God and euer to be thankefull vnto him in truthe and with all their power Prynt this godly example in your hartes and for want of a curate let this booke be your teacher if you can not reade lette your childe seruaunt or prentyse reade And hear you and learn to entre in at this straight gate and to walke in the narrow way that leadeth vnto life whiche these godly fathers entred and walked in So doyng you shal be suer as Toby departed in peace to haue a quiet houshold obedient children and faythfull seruauntes yea and that which is great deale better the quietnes peace of conscience through our Lord Iesus Christ to whom with God the father and the holy gost be al thanke prayse and glory Amen Pray ye the Lord of the haruest to send furth labourers into his haruest So be it The Gospell on the fyrste sonday in Aduent Mat. 21. AND when they Mat. 11 Luc. 19. drew nigh vnto Ierusalem and wer come to Bethphage vnto mounte Olyuete then sente Iesus two disciples sayinge vnto them Go into the towne that lyeth oueragaynst you and anone ye shall fynde an asse bounde a colte with her lose them and brynge them vnto me And yf anye man saye ought vnto you say ye the Lorde hath neede of them and straight waye he will let them go All this was done that it myght be fulfylled which was spoken by the prophet saying Es 62. d Zac. 9. b Io. 12. c Tel ye the doughter of Sion beholde the kynge commeth vnto the meek syttyng vpon an asse and a colte the fole of the asse vsed so the yoke The disciples went and dyd as Iesus commaunded them and brought the asse and the colte and put on them theyr clothes and set hym thereon And many of the people spred their garmentes in the way other cut downe braunches from the trees and strawed them in the waye Moreouer the people that went before and they that came after cried saying Hosanna to the sonne of Dauyd Lu. 19. f Io. 12. b Ps 118. Mat. 11 Blessed is he that commeth in the name of the Lorde Lu. 19. t Io. 12 b Ps 118. Mat. 12 Hosanna in the hyghest THE EXPOSITION SEyng that nowe from the beginnynge of the worlde amonge all Godes elect hath beene hitherto obserued and in this latter dais throughe the synguler grace of God indespite of the deuell by noble victory hath beene recouered and wonne Gen. 15 Abac. ◠Ioh. 3. that only fayth by Christ maketh a man ryghteous good and blessed It shal be therfore very expedient that we whome God hath called to thoffice of preachynge the Gospell faithfully and with all seueritye and treuth do often handle earnestly and beate into the heddes of men the doctrine of faith with repentaunce For suerly the deuel the very enemy of this doctryne slepeth not nor can by any means leaue of his peruerse malice and deceitfulnes For it is trewly alwayes his propertye to sowe cocle that is to say false doctryne amonge wheate Mat. 13 and when he hath done harme amongest the god wheate priuely to wipe hym selfe awaye Therefore when we shall preach or speake any thing of faith to the people we muste wiselye playnly and circumspectly declare what maner of faith it is that scripture so greatly commendeth Whence it commeth what it worketh in vs what her fruictes be and what things be contrary to the same or els our aduersaries shall alwayes be readye to slander and misreport vs saying that thorowe such learninge wee geue occasion to synne and forbidde good workes to be done Therefore that I may briefly sette forth vnto you an exaumple of this thinge ye shall vnderstande that faithe is a trewe trust Fayth and perfect hope in God That God by Christe forgeueth synnes iustyfieth vs and will graunt eternall lyfe of his only grace and mercy without any our merites or workes And such faith haue we not of our selues Rom. 12 but receiue it by the word of God the holy ghost And whē it is so by the word of God and the holy ghoste made liuely and effectuall in vs Righteousnesse of faith Gal. 5. then thorough Christe it maketh vs good iuste and blessed as the prophet Abacuc witnesseth saying The iust mā lyueth by fayth And suche a faythe can not stande without hope loue it must needes break out and by good conuersacion and godlye workes be made apparaunt not after the nature and custome of hypocrisy whiche is contrary to faith but of a voluntary wyl and an vnfayned harte Lo Mat. 7. this is the faithe that wee here speake of which is commended by the testimonye of scripture Eph. 4. And in likewise ye muste instructe of the repentaunce Repentaunce of a christen man That penance is nothing else but with all thy harte to be sory for thy synne to leaue synne and by fayth to cleaue to rigteousnes But of these things we shal speak mor at large an other tyme let vs nowe see what is to be noted in this Gospell ☞ Fyrste of all let vs considre what may alure and prouok vs to the same faith here mentioned of
And the aungell sayde vnto them Be not afraide For beholde I bringe you tidinges of great ioye that shall come to all people for vnto you is borne this day in the citye of Dauid a sauioure which is Christe the Lorde And take this for a signe ye shall fynd the chylde wrapped in swadlynge clothes layed in a maunger And stra ght way there was with the aungel a multitude of heauenly souldiers praisinge God and saying Glorye to God on hye and peace on earth and vnto men a good will THE EXPOSITION IN this gospell first of all is treated the helthfull byrth of oure Lord Iesu Christ The natiuitie of Edriste which is the wel hedde of our saluacion and of eternal lyfe Wherefore it is necessary that euen as the euangelist hath described the same natiuitie or birthe so likewise that euerye manne doo receaue it into the inwarde partes of his harte and often tymes to reuolue it in himselfe whereby he may by the meditacion of such thinges be kendeled lyghtened and made ioyful and that they maye take and kepe in theyr hertes the chylde newelye borne by the worde of faith For the lower and poorer that this byrthe appeareth to the worlde Esa 9. so muche the holsomer and more profitable it is to them that receau it by faith And that it was so small of estymacion with the worlde it may be gathered of that that Ioseph and the virgyne Mary ascended from the city of Nazareth vnto the citie that is called Bethlehem in the lande of Iudea none other wise but as the other subiectes dyd to geue obedience to they re superioures and to yeld tribute as the other did Who wold I pray you beleue that Mary shuld be the mother of God whiche went vnto the professioÌ„ no otherwise then the other plebeial one dispised sort of women dyd And likewise the euangelist sayeth that in the towne of Bethlehem she was had in no respecte or regarde of any person in so much that she was fayn that scripture mygt be fulfilled to wrappe her welbeloued sonne Christ whiche she there brought forth in cloutê and lay him in an oxe stal What singuler or particular kind touch herest thou here to be shewed towardes Marye and her sonne Christ The pouerty oâ— Mary Nothing here is els but bare pouerty Mary is dispised Ioseph is dispised the chyld is dispised Nor thou canst here hear of any man that toke ony care or thought for them But thou maiest well heare that there was no place for theÌ„ in the inne And nowe marke wel how glorious how greatlye magnified was the same birth in heaueÌ„ althoghe it was not so estemed on earth The Angel of God staÌ„deth by is presente with the shepehardes that watched the nighte watch ouer their flock and sheweth vnto them greate ioy that shuld befal to all people The shewyng of Chrystis natiuitie that Christe our Lord and souiour was born in the citie of Dauid c. Now thou seest who was messauÌ„ger of the same glorious natiuitie and howe noble a message he broughte and yet doest thou but slenderlye esteeme that thou must cal this child Christ Lorde and sauiour How cold Christ haue ben more noblier described or the summe of the gospell more brieflyer comprehended Forthermore The sum of the gospell how could this matter haue bene better or godlyer handeled then it was handeled of the aungeles yea when when those poore and simple shepeherdes were in so greate feare how cold they haue bene better comforted then of the aungel And he saieth vnto them Feare ye not O ioyfull and swete message that for al the great waight of syn brought into this world with vs we shulde not feare why so Bycause ther is to day borne vnto vs suche a sauioure that shall take awaye the sinne of the world and through his passion and deathe shall obtaine for all them that beleue in him euerlastinge lyfe Wherefore it is bery meete that this natiuitie of the which we receyue so great profite ioy shuld be glorious in oure syght Our byrthe is vncleane subdued to syn Our natiuitie is vncleane and cursed But Christes is pure without syn and holye Therfore now yf the condeÌ„nation of our natiuitie muste be taken awaye and chaunged it muste nedes be by the pure and vndefiled natiuitie of our lorde Iesu Christe What and can it be corporally communicate to al men No. But spiritually we must attaine to it by the word What word is that The same worde when the aungell saithe To you to you this day is born a sauiour By this word is comunicate vnto vs the natiuitie of Christ And yf thou wylt hear the same also of the prophet Esa 9. he saith on this wise A child is borne to vs a son is gyuen to vs. In the childe is signified the humaninity of Christ And in the son is signified his Godhed Such a child is born that is in nature both god maÌ„ To whome is he borne To vs to vs the prophete saith Here we shuld now open the eyes of faith for many ther be that although they beleue that Christ was borne yet beleue they not that he was borne for their sake And therefore set thei their mindes so much vppoÌ„ their owne workes with the which they truste to obtatne both righteousnes and saluacion euen as thoughe with our owne merites we might stonde in the iudgement of God Therefore good syr deceiu not your selfe for the matter standeth not in that case but as Dauid saith Goodlord Psa 24 enter not into iudgmeÌ„t with thy seruauÌ„t for al lyuers shall not be iustified in thy syght The frut of faithe Here be no workes required able to coÌ„treuaile but grace mercy is to be loked for And therefore he that beleueth the Christe is borne geuen that he was incarnate died rose again is ascendid into heaueÌ„ for our iustification he is clean froÌ„ sinne righreous blessed the brother of Christ the son of God And that faith doughtles lyk a good maÌ„ herafter he shal declare with good workes that is with the loue of his neighboure with honest conuersacion Secondarelye it is to be noted in this gospell what persons they were that this holsome birth of Christ was shewed vnto Poore men receiue the Gospell Vereli poore and dispised shepeherdes But why was it not shewed to the rich men meÌ„ of great power the holy meÌ„ of IerusaleÌ„ Bicause that God hath chosen such as to the world appear folish 1. Cor. 1. to the intent to shame the wordly wise men Rich meÌ„ gentlemeÌ„ meÌ„ of great power of this world haue no respecte or regarde to this child Iesus but haue their peculier and priuate God in whom they put the whole and some of theire trust that is in pride in theire great strenth and power in riches and in their mightie god
worde of God And therefore the grace of God cannot be in them To conclude As Christ is very God so by this gospel it appeareth he was very man and sent from his father into this world that we by him might enioye euerlasting life The Gospell on Newe yeares day Luc. 2. AND when the eihht day was come that the childe shulde be circumcised his name was called Iesus Gen 17 Mat. 1. Luc. 1. whiche was named of the Aungell before he was conceaued in the wombe THE EXPOSITION FYrste bycause saint Luke the Euangelyste hath so dilligently sette forthe the natiuitie of Christe Nowe he goeth about to declare what profite and commoditie it hathe brought vnto vs. That is to say that through Christ the burden and yoke of the lawe is taken away and a free harte and willing spirite is geuen vnto vs Gal. 4. Esa 44 which not constrained with the feare of paine shuld kepe the commaundementes af God and do that is iust For it is very euident and can by no meanes be denyed that seyng the law is spirituall it doth not only require outwarde workes but muche soner the inward affections of the hart No man by his own power can fulfil the lawe as S. Peter witnesseth in the Actes cap. 15. saying Whye tempte ye God laying the yoke vpon the disciples neckes which our forefathers Gala. 3. nor we were able to beare Now therefore it is necessarye other the lawe to be fulfilled or else vs to be damned as scripture saith Cursed bee euery man that abideth not in all thinges written in the booke of lawe Go to then here of this place I perceyue that the law requireth a perfectioÌ„ And again In my selfe I fele nothing whereby I may fulfil it Rom. 10 what shal I now here do Thou must by faith obteine Christe which hath for the satisfied the lawe and deliuered the from the curse thereof He is the ende of the lawe Gala. 4 as S. Paule saith In whome euery man that beleueth shal be saued And in an other place When the time was fully come God sent doune his sonne borne of a woman subdued to the lawe Abrogacion of the lawe that he shulde redeme suche as wer in daunger of the law and so we shuld be made the children of God And hereto it pertaineth that Christ suffered himselfe to be circuÌ„cised This thiÌ„g betokeneth that Christe came to fulfil the lawe for vs and to make vs free from the curse of the law that by the doctryne of the gospell he might communicate vnto vs the holy ghost that we so by him renewed myght hereafter not constrayned but frely and louingely do those thinges that God requireth of vs. And secondarely it is to be vnderstand and knowen that circumcision was a token and signe of the promise that God made vnto Abraham Signes cofirme faith yea and to his seede also as apeareth in the 17. chap. of Genesis Nother was this signe geuen that men thereby myght bee iustified but that they which shulde heare of the promise of God shulde be confirmed in faith and that the Iewes might be knowen froÌ„ thother Heythen and infideles For trewly euerye signe hath his promise whereunto it is meete that all men sticke and beleue As in the 6. chap. of Gen. it is promised to Noe that he shall not perishe by the floude And in token of that promise he had a ship which he was commaunded of God to builde And in the 9. chap. of the same also it is promised that the worlde after that shulde neuer be drowned or destroyed by floude And in token thereof God gaue vnto hym the rayn bow And in lyke case it is here God promised himselfe to be the God of Abraham and of his sede And therefore gaue vnto hym the token of circumcision wherewith he dothe confirme and certefie his faith that he shuld in no wise doubt but suerely beleue that God wolde kepe his promise But thou must so vnderstand these things that we shal receiue these promises The worde not through the outwarde signe but by the worde in the which the signe is conteined Faithe and oure faithe hath gotten it Alwaies the spiritual thing must be ioyned to the corporal internal thiÌ„gs must be added to the exteriors The outward circumcision Circumcision is nothing without the circumcision of the hart which is made by the spirite is signified by the outward circuÌ„cision And Deut. in the 10. chap. it is saide Circumcide the foreskin of your hartê Yf then the exterior circuÌ„cision did profyt the Iews it must nedê be that they theÌ„ shuld holy stick and abide in faith the coÌ„maundemeÌ„ts promises of God seing that the same exterior sign doth but confyrme strength them as thou maist see in Gedeon in the 6. chap. Iud. And in lyke manner we say of the signes of the new testament as yf when I am baptised I haue no respecte but to the water That outward dippiÌ„g in water profiteth nothiÌ„g at al The sacrament of the newe testameÌ„t Baptime But if I regard haue respect to the coÌ„maundemeÌ„ts promises of god wyth the which this water is sanctified and beleue the same so by this means am baptised wtin through the holy ghost theÌ„ trewly this baptism is very profitable vnto me Yt hath the word promise of God and is not wtout a cause called of S. Paule the fountayn of the new byrth Lykewyse when in the supper of our Lord I regard not the commaundement and promise of Christ nor come by faith to receaue yt The supper of the Lorde then the eating drinking of the sacrameÌ„t of the body blood of Christ not only profiteth me not but rather maketh to my damnacioÌ„ as S Paul speketh of such as vnworthely receiue the same And wheÌ„ I behold the coÌ„maundement word and promise of God 1 Cor 11 then doth the eatinge drinking of the sacrameÌ„t of the body blood of Christ profit me much bycause in the word I fiÌ„d remissioÌ„ of siÌ„nes in the sacrament or outward signe I find the confirmacioÌ„ of my faith And it is to be noted that christian meÌ„ in the steed of circumcision haue baptisme begonne of S. Iohn confirmed by Christ as yt apeareth in the last chap. of Mark. The baptisme of children And like as circumcision was communycate to the children so must baptism be conferred to our childreÌ„ although the phantasticall anabaptistes teach otherwise Thirdly we learn by the name that was geuen vnto Christ shewed before of the angel that in matters of faith and in such as coÌ„cern our iustyficatioÌ„ our workes merytes be of no strength before God but alonly grace mercy which God in Christ hath shewed to all the world For the name of Iesus yf thou wylt interpret yt signyfyeth a sauyoure Iesus oÌ„ly iustifieth Nor thynke thowe yt to bee a poore and
hilles and reade sea wher was so great trembling fear that they thought it impossible any of them to escape the wrath of Pharao But god by by layde a block in Pharaos way Al thes things knew Mary wel inoghe Yea and although Christ sayde Woman what haue I to do with the yet was she not astonyed by and by although Christe sharpely did answere but sayde to the seruauntes and ministers What soeuer he sayth to you do the same And therfore she obtayned the thynge that she desired of Christ Which raigned with the father and the holye ghoste worlde withoute ende Amen The thyrde sonday after Epiphany Mathew 8. WHEN hee was come downe from the mountayne muche people folowed hym And beholde Luc. 5. Mar. â— there came a leper and worshiped hym saying Maister yf thou wylâ—e thoâ— canst make me clean And Iesus put forth his hand and touched hym saiyng I wyll be thou cleane and immediatly hys leprosyâ— was clensed And Iesus sayth vnto hym se thou tell no man Leu. 14. but go and shewe thy selfe to the priest and offre the gyfte that Moyses commaunded to be offered for a witnesse vnto them THE EXPOSITION The goodnes oâ— Christ IN this gospell we se fyrste of all how greate goodnes mercye and loue God had not allonly towarde the leprouse man but also towarde the capitayn beyng a gentyle yea and how ready he is to yelde hymselfe wholy for vs al yf we knowyng our owne disease and sycknes wil seeke him the faithfull physicion for the sowle and long for his help and grace They be al lyuely examples that be here layde before vs. Fyrst the benefyt of loue and beneuolence of Christ is conferred to the leper For at his instaunce and desyre Iesus put forth his hand and touched him saying I will be thou cleane O what great clemencye here is As sone as the lepper had spoken one word and asked helth Christ by and by was redy and holpe hym Further marke that this word I wyll I wyll is nother vayne nor ydell but full of comfort For suche promise as he made to the leper by the same worde he wolde generally to be a promise to vs all whereby he certefieth strengneth our hartes also that wee should not dought but that he is ready in all necessities without any denay to geue vs his continual helpe And hereto may be applied that is sayde by S. Marke Cap. 1. that Iesus had compassion vpon this man For in this compassion wee maye see that Christ hath pity vpon our misery The pitefulnes of Christ Heb. 4. and that we haue suche a bishoppe which in his harte is moued and stered with our miserye Now as the goodnes and loue of Christ doth appeare and sheweth himselfe towarde the lepoure so likewise the moste gentell harte of Christ is shewed and commended towarde vs in that he did so soone promise at the fyrste desyre of the Centurion to come and helpe his seruaunte And althoughe Christe came not but to redeeme the lost sheepe of the house of Israell Mat. 15 yet in this doinge he wolde shewe vnto vs that after his resurrection The callinge of heithen he shuld cal the Iewes and gentils to the felowshippe and communion of one faythe as he saith here That many shall come from the easte and the west and shall rest with Abraham Isaac and Iacob in the kingdome of heauen Seynge nowe that God the father of heauen hath so plenteouslye on euery partye shewed and geuen vnto vs throughe Christ his grace and mercy yt is meere that we knowe this grace and attaine vnto it by faith wherthrough we may be by hym kepte and reserued both in body and sowle for euer Secondarely Exaumples of fayth we haue in this place two goodly examples of faith One of the lepour and thother of the Centurion or capitayne And it appeareth manifestly by the lepoure that he had a righte and trewe faith in that that he draweth neare Christe asking his helpe and knowledging that he cannot helpe himselfe And although by Moyses lawe he was set aparte from the communion of men and muste therefore escâ—ewe their company yet he ronneth to Christ faithfully beleuing in his mind that he is lord ouer the law and the leprye Wherin he expressed the nature property of fayth whych hasteth not but only to Christ of hiÌ„ in euery necessitie she loketh for his comfort and help norwyl suffre her to be stayed nor letted by no meanes from the fruicioÌ„ of this Christ As it is written in S. Mat. of the blynde men Mat. 20 which the more the people dyd for byd them to cry the lowder they cried But how came this lepoure by such faith He had herd that Christ was a man of greate humanitie and gentelnes and that he was very diligent ready to help and geue health to the sicke and so by such heariÌ„g he conceaued such a trust of Christ that he wolde as verely help him as he had holpen many other diuers times Faythe And this is the trew fath when I beleue that god the father through Christ wil make me whole righteous and blessed by his grace and mercy withoute any merite of mine owne workes And such a faith was in the Centurion For by hearing the gospel he learned and knew that Christe was lord ouer syn and al sickenes and diseases He did not onlye beleue that Christe coulde helpe if he were present but also yf he were absent and spake but a word And therfore wolde not the Christ shulde enter into his house as he offered to do but in speaking of a word beleued that his seruaunt shulde be healed I sayth he haue seruaunts vnder me to whome if I saye come hither they come And if I byd them go theyr waye they do by and by departe Howe much more must those thinges needs be done which thou commaundest that arte not such a capitayn â—as I am but lord of heauen and earth This faith did Christ coÌ„mend and said that he had not found so great faith no not in Israell Now if thou wilt be made cleane from the leprosye of false doctrine and stedfastly abide in the gospel euen to the ende go to then Christe wil be prayed vnto and call vpon Christ that he maye geue you his spirite and grace and he shall saye vnto the I wyll I wyll geue the my spirite Forthermore yf thou wylt thyselfe and all thine to be saued bodye and soule seeke oute Christe and dispaire of thy selfe then shal he saye vnto the Be yt vnto the as thou beleuest Thirdely we learne of this lepour that whatsoeuer we aske in our prayer To commytte al thinges vnto God we shulde remitte all to the goodnes and wyll of God consyderinge that wee bee so ignoraunte of oure owne saluacion that wee knowe not what wee shulde pray as wee oughte to dooe The leapoure asketh of Christe
EXPOSITION THe miracle of Christ mencioned in the gospel of this day is a liuely doctrine sermon All thiÌ„g is subiect to the dyuel with oute the knowledge of Christe For we do not only learn therby the Christ is indued with singuler humanitye and pity and that he is ready to gyue his diligence labour to al meÌ„ but also that al thinges be subdued to the dyuell where Christ is not knowen And to this knowledg can no man come through any workes or mannes wisedom except the father of heauen draw hiÌ„ therto as sâ—ripture witnesseth sayinge on this wise Ioh. 10 No man knoweth the son of God but only the father and he to whome God wyll open yt Yet hathe God lefte vnto vs in this worlde certayne meanes wherby he leadeth vs to that knowledg that is by his worde and gospell that he gaue to his son The gospell to teache and shewe vnto vs whiche he will also to be preched in this world for euer And moreouer also by that he giueth vs the holy ghoste Act. 10 as we se in the actes of the Apost that euery maÌ„ that heareth it receiueth it in faith shal not perish but shal haue euerlasting lyfe And in lyke maner must the gospel or miracle of this day be taken Ioh. 5. in the whiche Christe ys so set forth vnto vs that it is very he the of his mere grace and mercye hath deliuered from the diuell this man miserable poore and destitute of all helpe mannes comforte Wee maye well saye that this man was miserable wretched For besides that he was blynd as saint Mat. saith he was also dumb deafe possessed of a diuel Mat 14 What can we els learne hereby but that all things be subdued to the diuel wher Christ cometh not And in contrary wise that the diuel as sone as Christ by his word is come vnto vs is compelled to avoyd and departe And there is it manifestly declared The dyuel must obeye to Chryste Ioh. 12. the Christe speaketh of Ioh. 12. Now is the iudgement of this worlde nowe shall the prince of this worlde be caste forthe Therefore yf wee wil be partakers of the goodnes of Christe which this gospell sheweth vnto vs then muste we needes knowledge before that we be blinde deafe and dombe And moreouer yt is meete that wee beleue the preachyng of Christ to be trewe To bee possessed of a dyuell namelye that only he doth heale vs from al diseases both bodely and ghostly Which of vs al yf in our hartes we ponder trewly looke vpon our birth natiuity wyl not knowledg confesse that he is possessed of a diuel Psal 50 Wer we not conceiued borne in sinne And doth not sin pertaine to the kingdom of the deuell And to be in the kingdome of the diuel whâ—t is it els but to be possessed of a diuell And in lyke manner it is to be sayde of our blindnes deafnes and dumnes To be blynde We be blinde and se nothing that is we beleue not how Abraham saw Christ and his Apostels Io 4. To be dumbe And we be also dumb to coÌ„fesse Christ of the which confession the apostle speaketh of saying If a man beleue from the hert he shal be made righteous Rom. 10 And if he knowledg god with his mouth he shal be saued And Christ in the gospel saith He the knowledgeth me before men I wyll knowledge hym before my father that is in heauen To be deafe And we be also deafe and heare the trewthe of the gospell vnwyllyngly against our minds And yet muste we nedes heare it if we desire to be brought frome the kingedome of the deuell to the kingedome of Christ Who can take from vs so many defautes The onlye mediatoure betwene god and man our Lord Iesu Christ through whom yf we beleue we shal be saued both body and sowle Secondarilye we learne by this gospell The worlde dothe mock all Christes words deedes howe Christes wordes and deedes be taken and interpretyd of the peruerse and misbeleuing worlde Al was euel that good Christ did how good so euer it were And yf he had not done that miracle before the faces in the sight of the vnbeleuing Iewes doughtles they wolde boldely haue denied anye suche to haue beene done And bycause they can not deny it they say that Christ dyd that miracle through Belzebub the prynce of dyuels And is not this wonderfull blasphemy againste god that so godly precious and so noble an acte and miracle shuld be adscribed to the power of the diuell Mat. 7 An euel tre bringeth not forth good frute Gen. 4. But Caim wyll always hate his brother although there be no cause whye Yea there was nothing done by Christ were it neuer so good godly but cursed incredulity dyd euer detract mock and reproue it Is it not a greate token of godly loue yf a man shulde eate and drynke with publicanes and sinners Mar. 2. whereby they might be conuerted from sinne and repente Yet for that deede was Christe hated and slaundred as though he had coÌ„mitted some great mischefe Yea and was it not to be highelye praised that Christe with so great diligence dyd preach the word of his heauenly father And yet for that founde he no fauoure with the obstinate Iewes but was compelled to heare He is a disturber of the people And suche other lyke Ioh. 7. What happened to the Apostelles after the resurrectioÌ„ of Christ what happened to Paule when he saide I haue wished my selfe to be cursed from Christ for my brethren Rom. 9 He did with so feruent desyre wishe the saluacion of his kinsfolkes after the flesh that by some meanes they might be brought to the faith but he profited not For the Iewes called hym a sedicious persone Act. 26. and Festus sayde he was madde And in lyke manner was yt wyth Christ at this tyme he dyd a noble acte that might haue allured the Iewes to beleue but they not onlye do not beleue but despiseth and slaundreth hys worke Some aske signes and be not content with that is doone And some saye agayne that by the vertue and power of Belzebub the prince of diuels he casteth out the diuel But to be short whatsoeuer Christ doth worketh or teacheth it is verye contrary and repugnant to the worlde and can not be void from blame slauÌ„dre 1 Pet. 2. So that Christ shall alwayes be a stone and rocke to be stombled at Christe defeÌ„deth his doctrine Thirdely we se in this gospell how Christe with greate diligence and feruent zeale of loue dyd defende hys doctrine and godlye workes And althoughe in the ende he answered them that asked signes from heauen and remitted theÌ„ to the signe of Ionas the prophete yet did he moste chiefelye stoppe theyr proude mouthes that did adscribe his doctrine and workes
folke shall entre into the kingedome of heauen Those saith Christ that fulfil the will of my father that is in heauen But what is the wil of the father in heauen That we shulde beleue in him Ioh. 17 whome he hathe sente Here thou doest heare that the kingdome of god is promised not to fained workes but to those that haue fayth in Christ We do not speak here of an historical faith as the call it but of that fayth that commeth by hearynge of the gospell the whiche also the holye ghoste worketh in vs. This fayth lyke as it obtayneth the grace and mercye of god in Christe and setteth all his truste in him and finallye seeketh his rigteousnesse allonly in the merites of Christe so likewise it worketh doth good workes throughe loue and causeth vs to mortefye the olde Adame in vs and dye vnto all creatures he prayeth prayseth and comendeth god withe giuinge thankes in what so euer state and degree he is in Finallye he lyueth accordinge to the wyll of god and throughe Christe shall hee obtayne euerlastinge lyfe Whiche god graunte vs all Amen The gospell on the nynthe sondaye after trinitye sondaye Luc. 16. ANd he sayd also vnto hys disciples Ther was a certayne ryche man which hadde a stewarde and the same was accused vnto hym that hee hadde wasted hys goodes And he called him and sayde vnto hym Howe is it that I heare thus of the Gyue accompte of thy stewardeshyppe for thou mayest be no lenger stewarde The stewarde sayde within hym selfe What shall I do For my mayster taketh awaye frome me the stewarshyppe I can not digge and to begge I am ashamed I wote what to dooe that when I am putte pute of the stewarde shyppe they maye receaue me into theyr houses So when he hadde called all hys maysters detters togither hee sayd vnto the fyrste Howe much owest thou vnto my maister And he sayde an hundreth tunnes of oyle And he sayd vnto hym Take thy bylle and sytte downe quickely and wryte fyftye Then sayd he to an other Howe muche owest thou And he sayde an hundreth quarters of wheate He sayde vnto hym Take thy byll and write â—oure score And the lorde commended the vniuste stewarde bicause he hadde done wysely For the chyldren of this world are in their nation wiser then the chyldren of the lyghte And I saye vnto you Make you friendes of the vnrighteous Mammon that when ye shall haue â—eede they maye â—â—ceaue you into euerlastinge habitacions THE EXPOSITION THere be three thinges in this gospell to bee noted Fyrste Worldlye wisdome we rynde in the similitude of this gospel how the wicked steward is praised not for his iniquitie and deceitfulnes but as a wordely childe which handlethe himselfe wiselye For the children of thys world in al that they go about seeke their owne profite and ease and not the vtilyty and profyte of their neighbour They geue great diligence that they theÌ„ selues may be ful and haue sufficient care not how they get it other by right or by wrong so that they haue it and maye be suer that they do not lacke not coÌ„sidering the need pouerty of his neighboure This word MaÌ„mon signifieth here goodes riches and ar called wicked not the of theÌ„ selues they be euel but forbicause the thorow great abuses they be both kept spent and not distributed to the profit vse of the poore needy And therfore Christ fetteth before our eyes the wisedome craftines of this world not that he praiseth or commeÌ„deth the disceitfulnes where through the goodes of this world be gathered togyther gotteÌ„ but that we therby ar admonyshed the which lyke study dilligeÌ„ce we do indeuor our selues to obtain get celestyal heueÌ„ly ryches wheÌ„ we ê‘ceaue marke that the chyldreÌ„ of this worlde seke with so greate studye that which is transitory and earthlye And if they dispise and scorne oure eternall and celestiall goodes that wee seeke here wel let them seeke their treasure here on earth and lette vs gather our treasure in heauen And then hereafter it shal be tried which haue kept the better treasure Moreouer this admonicion that we with all diligence shulde seeke eternall ryches is uery necessary for we be very flowe and negligent and shulde very lightely forsake the faith and feare of god yf we were not with suche godlye exhortacions well instructed and armed Slothefulnes is pernicious For what greater ieoperdy can be vnto a christian man then to be negligent and slacke in the worde of god We muste euer wake and stande in awe and feare with continuall prayer that oure faith may be increased and daylye waxe more and more And in any wise lette vs beware and take hede that we be not carelesse Ma. 24 and to saye with the wicked Pax securitas there is no ieoperdy Let them that dispise goddes worde do so whiche saye in their hartes that there is no god And do thou accordinge to the doctrine of the prophete Dauid 1 Tes 5 Psal 2. saiynge Serue the lorde with feare and reioyce before him with reuerence which if thou doest thou shalt not leese the greate benefite that thou hast gotten through the gospel Surely thou shalte go and abide in the right way and thou shalte auoyde all daunger to fall into the broade waye Mat. 7 that leadeth to damnacion according to the saying of the wise man Who so feareth god walketh in the right pathe Pro. 14 and he that regardeth not hym goeth out of his wayes Then yf those go the ryghte waye that feare god then take earnestlye to harte this exhortacion of Christe and all security or rechelenes layd a parte with all diligence do that that is commaunded the of Christe leaste the children of this world be found in their kynde more dilligent then the children of lyght Secondarely we see in this gospell that our study and diligence to get euerlastinge treasure lieth herein that we do make vs frendes of the wicked Mammon To make friendes of the wicked maÌ„mon But how doth this agree with our doctrine For we haue taughte hitherto that allonly throughe faythe we be iustified and saued shall the workes do it nowe No not so The wordes sounde as thoughe it shulde seeme so but well expounded and vnderstande they pull nothing frome faythe Christe speaketh here of good frutes and wyll not that the tree that beareth those good frutes shulde be reproued and caste awaye For how wolde you haue good frutes yf there were not fyrste a good tree And howe wolde you haue frute yf the tree didde not beare it and bring it forth Therfore it is necessarye that the tree be good before it bringeth forth good frute What good workes do pleese God And so likewise we speake of good workes No worke how precious or excelleÌ„t so euer yt bee can be acceptable or pleasauÌ„t before god except the person which doth
biddeth vs Seeke fyrste the kingedome of god To seeke the kingdome of god is no other thinge then to pray that hee wyll brynge vs vnto faithe and throughe his holye ghoste comforte and holde vs in the same faithe vnto our end as the Prophete Dauid did of whome wee reade in the 50. psal and in the 118. Whiche if we diligently doo our faith for the which we pray shall not bee allonly encresed and augmented according to Christes promise Mat. 7. saying Aske you shal haue but also it shal happen that likewise temporal things being promised vs shal be giuen ministred vnto vs. This word Ioh. 16 It shal be ministred vnto you declareth our labour prouision to be nothing yf god should not giue the increase Therfore let vs wel considre and comprehend this promise in our harte that we may learn both in our spirituall and worldly matters to hope trust and put our confidence only in god through Christ that we may not through such ethnicall carefulnes for bodely thinges be separated frome Christe and the true seruing of god To whom with the son holy ghost be al honour Amē The gospell on the syxtenth sonday after trinitye sondaye Luce. 7. ANd it fortuned after this that he betwente into a citie whiche is called Naim and manye of hys disciples went with hym and muche people When he came nighe to the gate of the citye beholde there was a deade man caried out which was the only sonne of hys mother and she was a widow and much people of the citye was with her And when the lorde sawe her he hadde compassion on her and said vnto her Weep not And he came nighe and touched the coffyn and they that bare hym stoode styll And he said Yong man I say vnto the arise And he that was deade sat vp and began to speake 4 Re. 17 4 Re. 4. Accu 9. and 20. Ioh. 4. and. 6. And hee deliuered him to his mother And there came a feare on them all and they gaue the glory vnto god saying 4 Re. 17 4 Re. 4. Accu 9. and 20. Ioh. 4. and. 6. A greate prophete is risen vp among vs and god hath visited his people THE EXPOSION FOrasmuche as in this gospell we find what great benefite and charity was shewed vnto this widow therfore let vs search out afore al things with what sorowe misfortune shee was oppressed with al. This wel diligently considered and taken to hart shal the better cōmend vnto vs declare set forth this benefite done by Christ First the euangelyst describeth the state of this woman and saith that shee was a wydowe A woman euen of her nature is a weake vessell as witnesseth S. Peter 1 Pet. 3. Yf now that incommoditie also chaunce vnto her to leese her husband than vttterly shee hathe no comfort in this world Herof it cometh that ther is no man welnigh that more moueth a good hart and allureth him to pitye and compassion then the name of a wydowe and a fatherlesse childe yea god him selfe bycause that this kind of people liue without comfort and consolation vtterly are dispised of the world helpeth them and careth for them ye with this example he cōmēdeth them vnto vs that we herein shuld folow him For it is written in the fift boke of Moises Deu. 18. The lord your god is god of al goddes and lord ouer all lordes a great mighty terrible god which regardeth no parsō taketh no gift He doth right vnto the fatherlesse widow He loueth the stranger giueth him food and raymēt Therfore loue you also the strangers c. Two thinges are here to be noted The one is That God wil not forsake the widowes and fatherles children but that he wil kepe and mercifully saue them Another is that we shal loue and helpe poore miserable and forsaken people To the first the prophetes and in espetiall Dauyd hath much respecte and regard cōmending and praisinge god to be the father of wydowes of orphanes Psa 67 saying Oh synge vnto god sing praises vnto his name Magnifie him that rydeth aboue the heauēs whose name is the lord Reioyse before him He is a father of the fatherles he is a defēder of widows Psal 9. And in an other place he saith The lord is a defēce for the poore Of the last writeth S. Iames saiyng Pure deuocion and vndefiled before God the father is this to visite the frendles wydowes in their aduersitee and to kepe him selfe vnspotted of the worlde Nowe forasmuche as this womā had lost her husband and was become a wydowe vndoubtedly she was in a miserable state Neuerthelesse she had some comforte solace left in her only sonne in whom was her delite But he in like maner died also so that nowe all her ioy comforte in this worlde was spent and gone He that knoweth with what great affections the mother loueth and embraceth her children after the death of the father may lightly perceiue and vnderstand in what trouble and misery this womā was in But what should I make many wordes vndoubtedly I thinke there could skant chaunce more trouble vnto this woman then to lese both her husband her childe and to be so vtterly comfortles Wherfore let a man first consider her misery as it is written of the Euangelist Secondarily we see perceiue in this gospel the goodnes and loue of Christ with the whiche he pityeth this woman And this is to be noted that though the loue of Christ is highly commēded and praised in al the histories of the gospel yet chifly we may perceiue it here in this place more plainer and excellent for here was no fayth that should expresse the sorowe of this woman and seke for grace All that is done here of Christ is done of mercy loue and of great pitie and compassion of the heart that was had towarde this woman And it is here fulfylled that was spoken of Esaias saiyng Esa 65 Before they cry vnto me I shall heare them Seyng that all is done here of mere grace who would presumptuously glory in woorkes though he had wrought neuer so muche And againe who would dispayre for synne and would not rather hast him to Christ This benefite done to this wydowe is and may be to vs a lyuely doctrine that we shall hope for all goodnes of Christ if that vngratious infidelite did not hynder vs and leade vs awaye from the confidence in Christ The holy scripture doth teache cōmendeth fayth Suche examples of the great loue and charite of Christ do leade instruct vs to true fayth so that we may perceiue that we be not onely restored vnto health by grace but also thereby are iustified and saued This fayth requireth of vs the whole scripture with al thapostolical Epistles But reason and maisters subtiltie wyll not vnderstande it but thynketh to obtayne all
his dede his doctrine of christian pacience in those thynges that pertayned to his person Loue is the maister of al the lawes Wherfore Christ after his accustomed maner though the Phariseis neuer so muche wayted him healed this dropsy man vpon the sabboth daye shewyng with the same miracle that aswell Gods lawes as mannes lawes ought to serue and geue place vnto charitee And though the sabbot was cōmaunded vnto the Iewes most straightly to be kept yet that commaundement did not extende to the hynderaunce of charite wherof Christ in another place sheweth the reason why saiyng The sabbot was made for mans sake Mar. 2. and not man for the sabbothes sake 1. Ti. 1. And S. Paule sayth The chiefe somme of the commaundement is loue from a pure heart and of a good conscience and of fayth vnfayned Wherfore when I see my neighbour in necessitee I am bounde to shewe him charitee and loue if it were xx tymes holy day because loue is the rule and maistres of all lawes Nowe consider well with thy selfe whether Christe did not right in healyng of this manne that had the dropsye howe frowardly soeuer the Phariseis toke it If an Oxe or an asse had fallen into a hole on the sabboth day thynkest thou that they would haue taryed tyll the sabboth day had been past No surely Why then should not Christe shewe vnto a manne that they shewed vnto a beast Christiā libertie Ro. 14. And so let vs likewise vse the libertie that we haue in Christ Iesu our Lorde Let vs receiue those that be weake into the faith beware to trouble not their conscience And as for these obdurate and stubburne iustifiers of theim selfe whiche haue heard oure doctrine of christian libertie and yet dispiseth it against theim let vs vse the same libertie For whatsoeuer we do or leaue for their pleasure and weakenesse sake it wyll healpe nothyng at all but styll they wyll obstinately remayne in their blyndnes For so are the Phariseis against Christ and Christ against the Phariseis yet is there so great power strēgth in the trueth that the Phariseis are constrayned to holde their peace Secondarily Christ gentely handled this sick man we see in this gospel howe familiarly and gentely Christ handeleth this man sicke of the dropsy he handeled healeth him letteth him go Fyrst he was in hand with these Pharisies whō he would haue gladly instructed howe all lawes in tyme of neede are bounde to geue place vnto loue and charitee but they would neither heare not yet receyue his doctrine their heartes were stricken with so great blyndes Yea they would not onely refuse to heare Christe but sought alwayes meanes to distroy him whiche thyng happened chiefly vpon the Sabboth daye Deu 18. Mar. 3. when in the synagoge he made whole the mans hand that was drye and wythered Neuerthelesse Christ is frendly to this man that had the dropsy he healeth him byddeth him go his waies Howbeit it is to be thought that this man that had the dropsye had a good hope trust in Christ insomuch that he folowed Christ into the Phariseis house And without doubt he had not been healed if he had not had suche an hope in Christe And as the blyndnes of these Phariseis ought to abashe and feare vs because that thei had eyen and sawe not eares and heard not an heart beleued not so the goodnes benignite of Christe shewed vnto this man that had the dropsy ought to moue vs to lift vp our heartes and to put al our trust and confidence in Christ Therfore this miracle and suche like Rom. 25 are written vnto vs that therout we may learne what maner a man Christ is why the father hath sent him into this worlde and what from him is to be hoped for of a christen mā He did good vnto this man that had the dropsye because he hoped well in him Wherfore then should he deny vs any good thyng if we beleue in him Is his hand shortened Esai 59 that it can not helpe No truely His mercy endureth for euer The faute is in vs not in his helpyng hand that forbecause we wyll neither acknowlege our infirmite nor yet beleue But if we wyl acknowlege our imbecilite weakenes specially in those thinges that partayne to our soule and aske grace of Christ in a true fayth it is not possible but it shall be graunted vs. Furthermore it is requisite that we once obtaynyng this his grace and mercy endeuour our selues to shewe lyke loue and charity to our neighbour as Christe shewed here vnto this man that had the dropsye Thirdely The Pharises styl remaining in their blyndnes and so that they could neither throughe Christes wordes nor yet through his myracles be moued to beeleue Christe payed them home and forasmuch as he perceaued in them a desirous appety of vaine glory and euer chosing themselues the vppermost seates at feastes and sayd Christ reprehended the ambitiousnes of the pharises When thou art bidde to dinner to a mariage thou shalt not set thy selfe in the highgest place lest peraduenture one that is more honourable then thou be also bidden And then he that bad bothe the and him come and saye vnto the Giue this man place But when thou art called set the doune in the lowest place that he may say Friend syt vp higher With these wordes Christ would haue corrected the ambitiō of the phariseis For they sought the glory of thys world and were in their hartes al giuen to pomp and pride Mat. 23 As he saith in an other place That all the workes they did were done for the intent that thei might be seen of men Mat. 6. And in the syxt chap. of Math. wher Christ taught vs truly to pray to fast giue almes Ther likewise hee warned vs to take heede of suche phariseis and not to do good works in that intent like as thei did ther he addeth sayīg Thei haue receaued their reward He hath teached vs here mystically that if any man be called to the mariage of the godly grace he must not bee pufte vp nor yet thinke of him selfe more then becometh him but rather he ought to take heed that he beareth hīselfe vpright and be euer in feare lest he leese the goodnes and gifts that he hath receiued For thus it stondeth in the kingdome of Christe that he that exalteth him selfe shall come low he that meketh him selfe shall he exalted And in an other place He that will bee greatest amongest you Mar. 20 let him becom your seruant The same thing aloweth Christ Mat. 19 whē he toke a child and set him in the middest of his disciples and said Except ye tourn and become as childrē ye shall not entre into the kingedome of god Luc. 28. Likewise What happened vnto the pharisey in preferring himselfe before the publican Very this The
consider it and endeuour theim selues All preachers should cōfirme their saiynges with scripture that whatsoeuer they teache preache or otherwyse do in their office that they do it vpō a good foundacion of the holy scriptures so that they may euer be ready to answere to those as are not sufficiently instructed in their doctrine or workes or that vnderstand not their preachyng For euen Christ him selfe in likewyse approued his doctrine out of the olde testament and the Prophetes and that in many places And did not the Apostles in like maner Howe excellent an artificer dothe Paule shewe himselfe in recityng the textes of the olde Testament For whatsoeuer it be that is buylded vpon that sure foundacion of the holy scripture be it doctrine or worke begon or finished it standeth sure and stedfast Contrary whatsoeuer is not buylded vpon that foundacion there is no remedy it must nedes fall God through Christ geue vs the knowlege of of his holy worde Amen The gospell on the conuersion of S. Paule the Apostels daye Mat. 19. THen aunswered Peter and sayde vnto hym Beholde Mat. 4 Mar. 10 Luc. 18. we haue forsaken all and folowed the what shall we haue therfore Iesus sayde vnto them Verely I saye vnto you that when the sonne of man shall sytte in the seat of hys maiestye ye that haue folowed me in the regeneraciō Luc. 22. shal sit vpon twelue seates and iudge the twelue trybes of Israel Deut. 33 And euery one that forsaketh house or brethren or systers or father or mother or wife or childrē or lands for my names sake Ioh. 13. shall receiue an hundreth fold and shal inheryte euerlastynge lyfe THE EXPOSITION IN the gospell of S. Mathewe ys made mentiō of a certaine ruler which did aske Christ what he shuld do that he might inherite and haue euerlasting lyfe Vnto whom Christ answered saying If thou wylt entre into lyfe keepe the commaundementes And forbicause he dyd aske lyke a iustifier that wolde be iustifed by his owne workes without fayth therefore he receaueth suche an answere as concernyng workes This ioyly felow by and by boasteth and rufleth out as the fashion of iustifiers alwayes is for to do and proudely answered of his works which he had done and sayth All these haue I kepte from my youth vp What lacke I yet Iustifiers are boasters of their workes What shall we say or think of thys vaine and proude confidence Peraduenture he shuld not haue had answered much amysse yf the law had not been spiritual as sainct Paule sayth and had not required the affection of the heart and the inwarde man and not only the outward apparance of workes workes wherin this iustifier was deceiued Nowe for-because that he should learne to knowe his imperfection and hypocrisy Christ sayth vnto him One thyng ye wāt If thou wilt be perfect go thy way sel that thou hast and geue it vnto the poore Here was sodenly a wyndow opened into his heart so that he might haue sene vpō what a feble weake foundacion imperfect fayth he stode But what doth he He goeth not about to do that Ryches are a let vnto life euerlastyng whiche Christ cōmaunded him but left him goeth his wayes Wherout it cōmeth well to passe whiche Christ sayth O how hardly shal they that put their cōfidence in ryches come into the kingdom of god It is easier sayth he for Camel to go thorowe the eye of a nedle than for a riche mā to entre into the kyngdom of heauen c. Whiche thynges when S. Peter had heard that it was no smal thing to leaue all folowe Christ and that he had already done it voluntarily not compelled thervnto he doth aske Christ what shall become of him thother Apostles It cānot be denied but that S. Peter with his brother Andrew frely voluntarily did leaue forsoke al although it was but litle folowed Christ And surely if Peter had been so riche as euer was Cresus yet when he had heard Christ speake in his hart this saiyng Folow me A carnal affectiō was in Peter he would haue left al folowed him Neuerthelesse it was a carnal affectiō in him taking thought for his reward before he had done his diligence or before he had brought his worke to an end And as touchīg this matter it semeth that Peter was like vnto those workmen which when thei were agreed for their wages wēt into the vyneyard but yet requireth a greater reward then thei that came about the ix and xi hour For when did Abrahā I pray you require any such thyng when he was commaunded of God to forsake his fathers house and folowe the Lorde into a strange lande Therfore Peter is set furth in this place as an exāple of mans infirmitee which notwithstādyng Peter s fayth of Christ Christ accordyng to his gētle fatherly affection doth gladly beare take in good part euē as it often tymes chaūsed in the Apostles whō Christ with such lenitie myldnes of mynd did so long beare withall vntill at his tyme he did bryng thē vnto perfection Yea if that good most bountiful Christ should reiect cast away all them whiche were weake in the fayth what should become of vs I beseche you There is not one of vs whiche would not gladly take a reward though he had not deserued the same by any maner of seruice Besides that all wee with good wyll would raigne with Christ though we haue neueer suffered any thyng with him or for him But loke not that that shal so come to passe but thus it shal be He that suffereth with me shall also raigne with me Secōdarily though it be mete and cōuenient that we do our dutie seruice vnto God of very loue of the heart without any respect of reward for the reward shal folowe of his owne accorde yet notwithstandyng Christ sheweth vnto Peter to the other Apostles how he will intreate them and what they shal at length receiue of him And this his promise he also confirmeth with an othe saiyng Verely I say vnto you that when the sonne of man shal sit in the seate of his Maiestie ye whiche haue folowed me in the newe byrth shall syt also vpon the twelue seates and iudge the twelue tribes of Israel Heare howe large a promyse is made in this place vnto the Apostles For he wyll not onely conferre this benefite vnto theim although a greater can not be desired that by him they shall be made good and righteous The reward of the Apostles and if they perseuer vnto the ende in a true fayth partakers also of euerlastyng life by his only grace and mercy but also he wyll make them iudges that in the newe byrthe when we shal be receiued into euerlastyng health they shall sitte nere vnto Christ Of the whiche iudgement sainct Paule also speaketh 1. Cor. 6 Do ye not
deny that vnbeleif is the fountayn of all euil especially if he compare fayth whereof scripture speaketh with her effectes with incredulitee and her frutes For so comparyng them it shal be an easy thyng to perceyue howe good and what a great thyng fayth is and howe excedyng an euil vnbeliefe is The scripture euery where testifieth this of fayth and doubtles suche is the nature of it that it vtterly dispayreth of all the workes that mā other dothe or can do nor putteth no trust or confidence in none of them but alonely seketh at Christ that righteousnes that is of value afore God of mere grace and mercy without any merytes or deseruynges of woorkes And this fayth is of suche power that when it is true and right it obtayneth also by Christe remission of synnes righteousnes and eternall health yea of the chyldren of the deuyl it maketh the sonnes and heyres of God as S. Paule wryteth in the Epistle to the Romaynes saiyng Rom. 8. Surely whosoeuer are led by the spirite of God these are the children of God For ye haue not receiued the spirit of bondage agayne to feare but ye haue receyued the spirit of adopcion by whō wee cry abba father Thesame spirit testifyeth together with our spirit that we are the sonnes of God If wee bee chyldren then are wee heyres also Namely heyres of God and annexed heyres of Christ c. And doubtles thus it is with true fayth Contrary vnbelief hath his peculyar nature and suche is his condicion that it determyneth his owne righteousnes and eternall lyfe to come of his owne woorkes and not of the meryte of Christ whiche can not bee but to the great iniury of the passion of oure Lorde Iesus Christe by whose meryte onely the heauenly father is pacifyed Incredulite alwayes robbeth Christ of his honour 1. Iho. 3 And what greater contumely and blasphemy may be done vnto our Lord Christ then to dispoyle him of his honour and to ascribe vnto our woorkes that thyng whiche iustly ought to be attributed onely vnto his merite grace For dothe not the scripture say He is the obtainyng of grace or propiciacion for oure synnes Agayne in the fyrst Epistle to the Corinthians Christe is made vnto vs sayth sainct Paule wysedome from God and righteousnes and sanctifiyng and redempciō Those then that agayne say the merytes of Christ and with woordes crye out against it asmuche as in them lyeth go about to suppresse it they do with al theyr study seke righteousnes eternal helth by the merites of their own workes And those wtout dout are false christians euē thesame the Christ speketh on in Mat. that thei shuld come vnder his name sai Mat 24 Lo heree is Christe c. And thus shall it chaunce to thē that they shal neuer haue the righteousnes eternall health and inheritaunce of the sonnes of god but a vaine prayse and a deceyuable glorye that onlye shall they obtayne And why For in all theyr workes they sought nothing els then the phariseis did whome Christe blameth in the gospell of Mathew and saith Mat. 6. that they did their workes for this intent that they might be glorified of menne And S. Paule saith Ro. 10. They beynge ignoraunte of the righteousnes that is alowed and giuen of god and seekinge to set vppe a righteousnesse of theyr owne they were not subiect to the righteousnes of god To this pertaineth also the promise of the holy ghost wher Christe saithe Ioh. 16 When the holy ghost shall come he shall rebuke the world of sin bicause they beleued not in me c. In this place wee heare again that vnbeliefe is so great a sinne that needs muste the holy ghost be giuen frome heauen to rebuke men of their vnbeliefe Who can now think it meruail though Christe often times so sore blamed rebuked vnbelief in his disciples again in so highlye praised and avaunced faith It is therfore dearlye beloued our part studiously to avoide vnbelief and by al means to embrace the true faith of Christ that by it we may be iustified before god and haue eternall lyfe Secondarily The worde Baptisme in this gospell ys committed vnto the apostels the offyce to preache the worde of god and accordynge to the same worde the administration of Baptisme And suerly this commaundemēt of Christ highly setteth out praiseth and extolleth the vocation of the Apostels and also the ministers of the worde which euery christian man ought diligently to consyder pythely to root it in his heart For where men are assured that the Apostels and ministers of the worde come not forth vncommaunded nor do not headilye of their owne autoritye vsurpe this office of teaching bu are sent to preache and baptise frome the Lorde oure God there without doubt the office of preaching and administration of the sacramentes shal be esteemed accordinglye in highe honoure and dignitie Therefore doubteles it is very necessary for euery christian diligently to obserue marke and learne this gospell as wherin we ar taught that highe honour ought to be giuen to the administracion of the worde and sacraments as to thinges that Christ himselfe the only begotten sonne of god so earnestly commaunded to his beloued Apostles and also adourned these thinges with his owne worde But lette vs now heare what wordes Christe spake to his disciples Go said he into the whole world and preach the gospell to euery creature Who so beleueth is baptized shal be saued but who so beleueth not shal be damned In this text there are two thinges especially cōmaunded the Apostles that is to teach the gospel and to baptise As it is also more euidently plainly declared by the euangelist Math. where Christ saith thus to his apostels Mat 20 Go ye your waye therefore and teache all nacions and baptise them in the name of the Father and of the Son and of holy Ghost And teache them to keepe all thinges whatsoeuer I haue cōmaunded you In these wordes againe we perceiue that these two thynges are cōmaunded chiefly to the Apostles that is to teache and to baptise Nowe it is nedeful that we with al diligence marke this cōmaundement as a thyng that Christ so studiously and earnestly yea as euidently as was possible expresseth beateth it into his disciples memorye and that for none other cause but to declare that he specially taketh cure and regardeth the administracion of his holy worde and the sacramētes and to admonishe vs that we also beare attribute vnto these his ordinances their right honor geue vnto them their due glory But amōg al men the ministers of this word ought well to consider take diligēt hede vnto this cōmaundemēt of Christ For seyng that the office to teache is the ordinance cōmaundement of the most best most mighty god therfore the ministers part is in this office cōmaundement of God so to behaue him selfe to order
death but the ende shewed that it was but the purpose of a man The cuppe and baptisme of Christ in this place are taken for his passion and persecucion that he suffered as it is also in the Prophete Psal I wyll take to me sayth he the cuppe of saluacion and I wyll call vpon the name of the Lorde Of this baptisme Christ himselfe sayth I must be baptised with a baptisme and what pangues suffre I tyll it be fulfylled To drynke this cuppe and to be baptized with this baptisme is not in euery mans power but there longeth to it an especial connyng But what is that Forsoth the same commyng that is wrought in vs only by the holy ghost For where soeuer he cometh there must it needes be wrought that in tribulaciō they shall haue paciens But on the other part where the holy ghost is not there are men none otherwise mynded than Peter was when he did strike of the Bishops seruauntes eare And truly these disciples whiche at this tyme were thus presumptuous knewe but litle what the crosse and baptism ment But did god therfore cast thē of No forsoth But he beareth theyr weaknesse and suffereth it very gentelye And also promyseth thme that they shall drinke his cup and suffre wyth him many tribulacions so by many tribulacions at the laste enter into the kingdome of heauen and perpetually raygne with hym Therfore if Christe cast not of his disciples The weak ar to be boren with all bicause of their weakenes but beareth with them with all humanitie and gentlenes tyll they might come to the trewe vnderstanding doubtles no more becometh it vs to condemn those that are weake but muche rather it is our deuty to instructe teache them and to bring them vnto better knowledge Thirdly for as much as these disciples required to sit in Christes kingdome that thei estemed to be a temporall raygne one on the ryghte hande and an other vppon the lefte Christe denayeth not his heauenly kingdome to them only shewing to them of whose hande they shall receiue it To sitte at my right hand saith he or at my lefte hand it pertaineth not to me to giue Christe speaketh some times as a mā and somtyme as God but vnto them for whome it is prepared of my father Here note diligently that Christ speaketh sometimes as a man and sometime as god For this is very necessarye to bee obserued and noted if we will at the least vnderstand the scriptures In the gospel of sainct Ihon Christ sayth As the father rayseth vp the dead and geueth life euen so the sonne geueth life to whō he wyll Here Christ maketh himself in all thynges equal with the father Therfore nedes must this place be vnderstand of the godly nature of Christ In this presēt gospel Christ sayth that onely the father and not he geueth to syt on the right hand or on the left Except this be vnderstand of Christes humayne nature I pray you howe shal these two so contrary sentences els agre Wherfore it is very necessary to note diligently as we before admonished when Christ speaketh as mā and whē he speaketh as God And also furthermore note this that vnto the kyngdome of Christ vnto that ioy that is euerlasting none can bryng vs but God only which prepared it for vs from the beginnyng of the worlde This is altogether in his power to geue it vnto whom he wyll Nowe if this power bee all in him where are then oure woorkes where is our vertue righteousnesse or holynes Doubtles we are bound to do good workes ye and to be vertuous righteous holy for Christes wyll is that oure light should shyne before menne to the glory of our heauenly father This is very truth who can deny it But here must wee diligently take hede that vnto our iustificacion no mannes worke or merite be ioyned with al for that cōmeth onely of fayth wherin also the grace goodnes and mercy of God worketh altogether whiche onely is apprehended by fayth And where as this fayth is there is also forgeuenes of synnes righteousnes eternall saluacion is Then folowe good workes as the fruites tokens and argumētes of true fayth But this haue we sufficiently treated vpon before Only the Lord God geue vs grace to perceiue it and retaine it in our heartes Amen The gospel on sainct Bartholomewes day the Apostle Luc. 22. ANd there was a strife among thē whiche of them should seme to bee the greatest And he sayd vnto thē The kinges of nacions raigne ouer them and they that haue authoritee vpō them are called gracious Lordes but ye shall not be so Mat. 20 But he that is greatest among you shal be as the younger And he that is chief shall be as he that doth minister For whether is greatter he that sytteth at meate or he that serueth Is not he that sytteth at meate But I am among you as he that ministreth Ye are they whiche haue bydden with me in my temptacions And I appoint vnto you a kyngdome as my father hath appointed to me that ye may eate and drinke at my table im my kyngdome and Mat. 19 syttee on seates iudgyng the xii tribes of Israel THE EXPOSITION The ignorance of the Apostles THis Gospel againe setteth out to vs an ensample of the ignorance and infirmitie that was in the Apostles And surely a mā might wel meruaile that the Apostles whiche had heard Christ so long yet had obtayned no more vnderstādyng of the spiritual kyngdome of Christ and of spiritual thynges Yea and if we consider at what tyme this strife and contencion was surely the infirmitee of the Apostles shal appeare farre more and greater then if it had chaunced at some other tyme. When then chaunced thys contention By and by after that laste supper wherein Christ had said that his Traytours hand was with him at his table and that the son of man shuld passe as it was writtē of him The which wordes suerly should rather haue stricken the Apostels into feare and made them heuy and pensiue seyng that Christ shewed them with these wordes so openly that he shuld suffre yet begin they to striue whiche of them shuld be highest in reputacion Iho. 13 Didde not Christe a lyttle before tell them that a seruaunt is not greater then his lorde Nowe wher did Christe their lord euer desire great dominiōs of this worlde or the great pompes of it Didde not he flye Iohn 6 when the Iewes woulde haue taken hym and made hym kynge Did not he before shew them Mat. 10 that he would send them as sheepe among wolues When was it euer seene that sheepe bare rule as Emperoures amonge wolues But truth it is although this bee preached tyll menne leesse their voice for wearines yet is fleshe flesh still and so continneth excepte the spyrite of God come to yt and lighten it Iohn 2 1. Co. 15 So that
come by these and many mo sectes Furthermore this slaunder is against loue as when I wyll not obey the Magistrate I will not do and paye as other men doo and paye neither beare the common charges as other beare but I wyll be cleane without lawe and haue a singuler prerogatiue afore al other Of this slaunder Christe hym selfe saithe to Peter Mat. â—7 Leaste we shoulde bee a slaunder vnto them go to the sea and cast thy hooke and that fyshe which firste commeth take him vppe open his mouthe and thou shalte fynde a grote take it oute and giue it them for the and me Nowe withoute doubt these slanders shall continue in the worlde vnto the end And especiall the slaunderers of doctrine shall bee both greuous and vehemente But what remedye againste this slaunder Spiritually are the handes and feete cut of I muste cut of that whiche woulde offende me be it either foot hande or eyes that is I must continue in the worde nothing consyderyng what shall chaunce euen thoughe father or mother brother or syster wyfe or children kinne or affinytye monye or ryches woulde plucke me frome it yet muste I sette more by the woorde then by all these For better yt is that I forsake all thynges be they neuer so deere and precious in thys worlde and to bee saued afore god then to haue all menne my friendes and be separated from god And seeynge that god wyll so extremelye punyshe theym that rayse suche slaunders what thynke yee shall come to suche as for those slaunders leaue and forsake the trueth Doubtlesse hee shall punishe theym both alyke Fourthly here is a general admonicion vnto al men that they dispyse none of these lytleones that are dead to the worlde poore in spirit and knyt together one in Christ Yea there is also assygned a cause why they shuld beware of hurtyng them The lytle ones wherfore they are not to be offended Psal 19 For their Angels sayth Christ in heauen alway see the face of my father whiche is in heauen Surely without doubt if God be so mercyful to his seruauntes that he hath appointed Angels vnto this ministery to kepe and defende them doubtles then this wyll please him but a lytle if they be dispised persecuted troubled troden vnder foote For surely the Lord is as careful for them as if these thinges were done vnto himselfe And furthermore he must nedes be discoÌ„tented to se them euil entreated for whose sake he came into this worlde and shedde his precious bloud I pray you who can thynke otherwyse in this behalfe Shall it not prouoke his anger that wee dispyse those whoÌ„ he hath redemed with his death and precious bloud shed For if that lost shepe be so deare to him and he so entyrely loued it that he left nyntye and nyne in the wyldernes and ceassed not seekyng tyll he had founde it why should wee then either persecute or trouble that sheepe Surely he may suffre it but without doubt he wyl not leaue it vnpunished Furthermore he sayth It is not his fathers wyll that one of these lytleones should peryshe Are not these strong reasons that might well refrayne vs from persecutyng of our christian brethren Theyr angels sayth Christe whiche must serue them euer see the face of my father Trueth it is that I wyll be their sauior and my fathers wyll is that they should not perishe Nowe if these wordes wyll not moue vs surely I knowe not what should moue vs to learne to loue christian men and not to despyse theim But commonly it so chaunseth that these poore lytle ones of Christ haue euermore persecucion then fauour in this worlde Wherfore I beseche God graunt vs grace to perseuer in his fayth and paciently for his names sake to suffre persecucion vnto th ende through Christ our Lord. Amen The gospel on sainct Lukes day the EuaÌ„gelist ye shall fynde after Alhalowen day The gospel on sainct Symon and Iudes day Ihon. 15. Greater loue hath no maÌ„ then this that a man bestow his life for his frendes Ye are my frendes if ye do whatsoeuer I coÌ„maunde you Hencefurth call I you not seruauntes for the seruaunt knoweth not what his lorde doth But you haue I called frendes For all thynges that I haue heard of my father haue I opened to you Ye haue not chosen me but I haue chosen you and ordayned you to go and bryng furth fruite and that your fruite should remayne that whatsoeuer ye aske of the father in my name he may geue it you THE EXPOSITION CHrist gaue his disciples this coÌ„maundemeÌ„t of brotherly loue after that last supper when he now knewe the tyme of his passion at hand that immediatly he shuld be taken away froÌ„ them Surely this is an vndoubted truth that there is besydes fayth no woorke in the worlde nor none can be that shal be acceptable vnto God saue onely charitee and loue of my neighbour of the whiche Christ speaketh in this Gospel Or els why should Christ with so great seueritee and earnest admonicion in that his last sermon that euer he made Christes coÌ„maundement of charitee haue geuen and inculcate this precepte of charitee And here note two thynges Fyrst that Christ gaue this precept and not Moses For if it were Moses precept it shuld be a precept as the other preceptes were in the lawe whiche in dede taught coÌ„maunded what should be done and what should bee lefte vndone but thei gaue not the spirit wherby it might be done with free heart and courage But Christ doth not here so but as he sheweth what is necessary to be done euen so he also geueth the spirit that we may be able to do those thinges that he hath coÌ„maunded And this is the onely cause why he him selfe sayth of his preceptes My yoke is swete my burthen light And sainct Ihon in his Epistle Canonical saith His coÌ„maundementes are not heauy Wherefore these woorkes of loue are not hypocrites workes like as the workes of the lawe were whiche the Iewes did without spirit but whatsoeuer a Christian doth in this behalfe he doth it with an whole heart 1 Co. 14 euen as sainct Paule sayth Charitee seketh not the thyng that is her owne For why A christian knoweth that Christe requireth not onely true fayth that worshippeth the father in spirit and truth but also he requireth an vnfayned loue Further note that this loue spryngeth not of her selfe but it spryngeth furth of fayth so that whersoeuer there is no fayth there can neuer bee any true loue Fayth Loue. Fayth heareth the woorde of God taketh holde vpon those thynges that the same worde promyseth in the merytes of Christe and so obtayneth without any merites of workes only of mere grace and mercy remission of synnes righteousnes eternal life Nowe if any maÌ„ wyl in this cause of iustifycacion admyxt the myre of his owne workes he goth cleane out of the way
and constantly adioyne this vtilitie or profite with the doctrine of penaunce and ofte tymes to repete and beate in the same in theyr sermons There is no greater or sweter comfort neyther in heauen nor in earth wherw t the troubled coÌ„science may be better pacefied then is the passion resurrection of Christ And for that cause Paule saide vnto the Cor. That he knewe nothing but Christ and that he was crucified 1. Co. 2. And to the Gal. God forbid that I shuld reioyse Gal. 6. but onlye in the crosse of our lord Iesu Christ by the which the world is crucyfyed to me I vnto the world Lette other reioyse in theyr workes we will reioyse in the merites of our lord Iesu Christe Yet neuertheles doinge through the grace of the holy ghoste that which is commaunded vs of him to be done Thirdelye it is not to be omitted which be the enemyes and the dispisers of Christ but diligentely to be noted and marked that Christ so specially dyd shewe of whome he shulde be condemned to death that is of his owne people of the chiefest of his priestes of the phariseis and scribes And S. Luke addeth of the gentiles also But S. Math. sheweth by name that wee maye playnlye knowe what they were that haue not onlye frome the begynnynge persecuted Christe and his doctryne but also shall persecute euen to the very end That is these most holy highest learned and greatest meÌ„ of power in this world For they be so depely drowned in theire carnall wisedome and learnynge that theye canne by no mâ—anes attayne to and vnderstande the word of God which is contrary to their reason Yt must needes chaunce to those men as Ieremy the prophete saith in his 10. chap. Euery man is become folish and destitute of wisedome Loke on the texte of this place and vppon the 44. chap. of Esaias And moreouer they muste needes discharge Dauyd and make him no lyer who complayneth of the greate men of power of this world and saieth Psal 2. The kynges and princes of the earthe haue risen vp and gathered together against theyr lorde and against his Christ In such prophecy are comprehended al men of great power learned men wise men and the holy men of all times to the ende of the world The cause of the blindnes of the great lerned men For trewly the gospel reiecteth and condeÌ„neth al colour ypocrisy and requireth only the fayth and goodnes that cometh from the hart And therfore they must needs with a deadly hatred persecute the same when they repute and take theire outewarde shadowe of holines to be righteousnes before God Fourthelye wee haue in this blynde manne an example of faythe and howe wee shuâ—de praye For doughteles he hadde herde of Christ that he was a man of greate humanitye and gentlenes and wold deny his help to no man Howe we shuld praye By this hearyng he receaued faith of Christ trewly beleued the Christe wolde work mercy with him as he had done also before tyme with many other And hauing this truste of mynd he asketh helth And although for his crienge he was of the great multitude blamed yet he left not of his purpose but styl cried vntil he harde that ioyfull voyce Thy faith hath saued the. Wherein wee may considre and learne that faithe muste worke all thinges as it is saide in the 19. Fayth bringeth all thing to passe cha of S. Marke All thinges be possible to him that beleueth Also if ye had fayth as a mustarde seede and wolde say to this tree roote vp and growe in the sea yt shulde be doone He that now wyll aske any thing of God he must not come voyde emptye that is withoute fayth For as much as thou beleuest so muche shalte thou obtain thi peticion And withoute faith it is impossible to please God Heb. 11. But and if thy faith be so farre tempted that thou shalte heare thine enemyes saye by the Psa 5. God wyll not help or saue him Yet leaue not of thy purpose but crye Iesu the sonne of Dauyd haue mercye on me Crye with harte and mouthe that he maye remember hys mercye which thing by the often calling thou shalt bringe to remembraunce and he wyll heare the as he hath herde this blynde man The firste sonday in Lente Math. 4. THen was Iesus Mar. 1. Luc. 4. led away of the spirite into wyldernes to be tempted of the deuel And when he fasted fourty dayes and fortye nightes he was at the laste an hungred Bud when the temter came to him he sayied Yf thou be the sonne of God coÌ„maund that these stones may be made breade But he aunswered and saide It is written Deut. 8. Luc. 4. Sap. 16 man shall not lyue by breade onlye but by euery word that procedeth out of the mouth of God Then the deuel toke hym vp vnto the holy city and setteth him on a pinacle of the temple and saieth vnto him Yf thou be the son of God caste thy selfe downe hedlynge For it written Psa 9.2 He shall geue hys aungels charge ouer the and with theyr handes they shal hold the vp leaste at any tyme thou dashe thy foote against a stout And Iesus sayde to hym It is wrytten agayne Deut. 6. Luc. 4. Thou shalt not tempt the lorde thy God Agayne the deuell taketh hym vp into an exceding high mountaine and sheweth hym all the kingdomes of the worlde and the glory of them and sayeth vnto hym All these wyll I geue the yf thou wylte fall downe and worshippe me Then sayth Iesus vnto hym Auoyde Sathan For it is written Deut. 6. and .10 c Thou shalt worship the lord thy God and hym only shalte thou serue Then the deuell leaueth hym and beholde Luc. 4. c 1. Re. 7. the aungeles came and ministred vnto him THE EXPOSITION FIrste of all in this gospell is shewed vnto vs The teÌ„ptacion of Christ is our victorye how Christ was ledde through the holy ghoste into wildernes and tempted of the diuel And also how strongly he ouercame trode vnder foot the diuel that cruel enemy to christian men And yf we wold behold these things with the eyes of faithe we shulde proue by experience that Christe suffered all these thinges for our sake For there was nothing done of him more or lesse wherin hee didde not seruice to vs wretched synners His temptaeions fastinges victorye yea and his verye passion and bitter deathe was seruice vnto vs Luc. 22. as he in S. Luke saythe that he came to minister or serue other and not that other shuld serue or minister to hym Wherfore I must here in this place take Christ as a gift that he with al that he hath done is geuen to me by the father so that hereafter he maye bee mine And furthermore I muste putte him before myne eyes as an exaumple and take my crosse vppon me
Thomas wyth his incredulitie which wolde not beleue vnto suche tyme he saw and felte How goodly I pray you did he take heed vnto Christs wordes kepe in remembrance that Christ had said namely that he shuld be delyuered vnto the Gentiles Luc. 18. they shuld mock him put him to death that the third day he shuld rise Yet neuertheles Christ did him lyke seruice as he did the other For eight daies after he came saide vnto Thomas Ioh. 20 Reache hither thy hand and put it in my syde and be not vnfaithfull but beleue Here is the hart of Thomas opened so that he crieth out and saith My lord my god Out of all these thingê it must needs folow The corruptnes of the flesh that we concerniÌ„g our nature and kind ar euell and very mischieuous and euer prone to incredulitie and misbeliefe and that wee cannot with our owne power attaine vnto faith except through the word of god the holy ghoste be geuen vs and that he lykewise as Christe serued the Apostels maye serue and asiste vs also Frute of the resurrection Secondarily we haue in this gospel the frute commoditie of the resurrection that is to say peace and tranquility of our consciences which is heâ— thre times pronouÌ„ced to the Apostels To haue peace Peace with god is no other thing then to beleue the Christe died for vs and rose from death for our iustificacioÌ„ in so much that nowe sin can neither accuse vs nor condemne vs. But who giueth suche peace Christ oure lorde Whereby By his worde in the which the merite of his passion and resurrection is freely offred gyuen vnto vs. Likewise in the same word the holly ghoste is giuen vnto vs which worketh faith in vs whiche faith comprehendeth the mercy of god in Christ and to Christ shee casteth vp hyr eyen in hym shee putteth hyr truste and confydence and finallye shee knoweth all her synnes to be forgyuen by Christe Wherefore then shulde not the conscience haue peace If she knewe and tooke God firste for a straight iudge now she knoweth him and taketh him for a louing and mercifull father that mercifully wyll defende and saue her and that by Christ This peace doth S. Paul praise and wisheth to all christian menne when he writeth in his epistles Grace peace Grace and peace from God the father and frome oure lorde Iesu Christe By grace yf we do beleue we obteine remissioÌ„ of sines whom the peace aforesaide foloweth Where oute marke that they that intende to obteine remission with their workes haue not this peace as witnesseth scripture The wicked meÌ„ haue no peace Esa 45 saith the lorde But how maye this be Bicause they go aboute to obteine remission peace with God thorow deseruing of workes which is vnpossible So longe as no man can do so muche as he is bounde for to do so long must he needs doubte be vncertayne whether he please be acceptable vnto God or no. And in so doubtyng I pray the Where doubt is cannot be a pacefied coÌ„science Rom. 5. 2 Tes 4 The sendynge of the apostels how can thy harte and conscience be pacefied and at reste when thou arte doubtefull whether thy sinnes be forgiuen the or no Wherefore it is faithe that getteth this peace whiche cleaueth and hangeth to the resurrection of Christe and not to deseruing of workes Thirdely and last of all here we may se and coÌ„sidre in what manner of wise the apostels were sent forth to preache the gospell As the father sente me saith Christe so doo I sende you But howe was Christ sente That he shulde preach repentaunce remission of sinne That selfe same preachinge for as much as it is contrari to our reasoÌ„ and capacity which alwayes trusteth in the deseruinge of oure workes did so stirre vp against Christe all Ierusalem and Iewry that they named not him all only a false deceiuer of the people and possessed with a diuell but also after so greate benefites doone vnto theym moste dispitefully crucified him and put him to deathe Neuertheles yet muste we confesse that this poore dispised scourged and crucifyed Christe had auctoritie and power of the father to forgiue sinne Luc. 14 After this manner wise also are the apostles sent forth that in the name of Christ they shulde preach repentaunce and remission of sinnes to all people Luc. 22. beginnyng at Ierusalem c. Further more that they shulde haue lykewise power also as Christe had That is to saye power throughe the word to forgiue and retayne sinnes Also as Christ was dispised persecuted that they euen so shuld of the worlde be dispised and persecuted But thou wilte saye Can the priest torgiue sinne Doeth not that al only pertayn vnto god I aunswere Truth it is that through Christ we haue remission of sinne yet notwithstanding ther must ministers be in this busines by whome this precious treasure must be published opened and distributed The minister of the gospell as concernynge his owne power doth not forgiue sinne but through the commission and worde of Christe Who doth forgiue syn Therefore when thou heareste the gospell out of the mouthe of the preacher and beleuest the worde whether it be openly or priuately ministred thy sinnes be forgiuen the. And thou hast not here respect vnto the persone that denounseth the remission of sinnes but vnto the commaundement and word of Christ The coÌ„maundemente word of Chryste forgyueth sin And thou doest not here receyue and heare the preacher but Christ himselfe as he saith He that receiueth you receaueth me And although the precher be he the aloÌ„ly with the mouth absolueth the declareth and promiseth the remission of sinnes through the worde yet Christe is he that fulfilleth it which hath committed this thing to the minister here to be done with his word Here to pertaineth that Christe faithe Whose sinnes so euer you remitte they are remitted vnto them And whose sinnes so euer ye retaine they are retayned With the which wordes he declareth him selfe how in what maner shuld be vnderstande the promise made vnto Peter Mat. 16 Peter in the persoÌ„ steed of all the apostels saide Thou arte Christe the sonne of the liuinge God Lykewise in the persone of Peter was gyuen power to all the Apostelles to open and shutte heauen which thinge so to bee is here by this gospell manifest and playne Fynally the Apostelles are sence to preache repentaunce and to forgyue synnes and that not of theym selues but by the power of Christe and by his worde The seconde sonday after Easter Iohn 10. I Am Eze. 24 Mic. 4 the good shepehard A good shepeherd geueth his lyfe for the sheepe An hyred seruaunte and he which is not the shepeharde neyther the sheepe are hys owne seeth the wolfe commynge and leaueth the sheepe and flyeth and the wolfe catcheth and scattereth the shepe
belongeth vnto the politike ordre may therfore lawfully be done But if I wolde so sticke and cleaue to wordly thinges that I shulde forget heauenly thinges that shuld damne me After this maÌ„ner we speake of mariag To haue a wyfe is a good thiÌ„g lauful But if I loue mi wife better thaÌ„ god it is to my damnacion Therfore S. Paule teacheh vs â— Co. 7. that they that haue wyues bee as though they had none that is in the acknowledging of the gospel I shall not permit my wyfe to be an impedimeÌ„t vnto me but rather for the gospels sake if nede require I shal be readye to forsake wyfe children and all Finally those men outwardely appeare here to be good menne but whyle they wyll not beleue the gospelle of Christe thys sentence goethe vppon theim None of those men that were called shal cast of my supper The calling of that heithens Thirdely we se here that while the chiefe in Iury did dispise this supper how god called thervnto all sinners whores and publicanes oute of euerye strete of the towne that they shuld knowledg there sinnes and are grace and pardon of Christ Also we see here the gentyles that were not named the people of god nowe to be called to this excellente and great supper Here is two thinges also to be noted Fyrste that it hath pleased god to call the pore and the weak that is those that be of a contrite harte a louely spirite and by the preaching of the law be come vnto the knowledge and repentaunce of their sinnes For by those wordes compell them to come in properly we vnderstand the preaching of the law For suche be lette into this supper that is they be comforted through the gospell Luc. 1. as the virgine Marye saythe He filleth the hungry with good thingê and letteth the riche go emptye The seconde that thow shalte marke is that after the resurrection of Christe all prophecies Osee 2. both of the reiecting of the Iews and of the calling of the gentiles must needs be fullfilled To go into the streetes of the towne is none other thinge then to preach the gospel to al men as Christ sayth in the gospel of Iohn Ioh. 10. I haue yet other sheepe that be not of this folde and those must I bringe The calling of the gentiles wel considered in faith causeth a man to haue great coÌ„fort For who wolde now be discomforted when we hear that god all only for incredulity hathe reiected his people whiche didde excell vs withe so greate priuileges and receaued vs sinners vnto his mercye grace that neuer did good at al Wherfore good people lett vs beware that we now being called to this supper of grace be not loth to come therevnto in which supper we shall euerlastingly see and taste howe good and sweete the lorde is Psal 35. and .85 Which god the father graunte vs through his son our lord Iesus Christe Amen The gospell on the thirde sonday after trinity sonday Luc. 15. Mat. 9. Mar. 2. THen resorted vnto him all the publicanes sinners for to hear hym And the phariseys and scribes murmured saiyng He receueth sinners and eateth with them But he put forth this parable vnto theÌ„ saiyng Mat. 18 What man of you hauing an hundreth sheep if he lose one of theÌ„ doth not leaue nynty nine in the wildernes and goeth after the which is lost vntill he fynd it And wheÌ„ he hath found it he layeth it on hys shoulders with ioye And as sone as he cometh home he calleth togither his louers and neighbours saiyng vnto them Reioyse with me for I haue founde my sheepe which was loste I say vnto you that lykewyse ioye shal be in heauen ouer one sinner that repenteth more then ouer ninty and nine iuste persones which neede no repentauÌ„ce Eyther what woman hauinge ten grotes yf shee lose one doth not lyghte a candle and sweepe the house and seeke dilligently tyll she fynd it and when she hath found it she calleth hir louers hir neigh boures togither saiynge Reioyse with me for I haue founde my grote which I hadde loste Likewyse I saye vnto you shall therbe ioye in the presence of the aungels of God ouer one sinner Luc. 5. that repenteth THE EXPOSITION THis gospel teacheth vs first of al how that publicans sinners drew nigh vnto Christ to heare hym And although they were receaued and defended of Christe Psal 5. yet he is not suche a God that hathe pleasure in synne Therefore it is conuenient that we learn to know a difference betwene sinners Vnshameful sinners There be sinners of such vnshame fastenes that they lyue in open sinnes and in suche wyse encrease therein that they forget god and all honesty and glory and reioyse in moste abhominable things and seke prayse in wickednes And these villanes for the greate crymes and grosse sinnes Pro. 2. whiche they do vse and daylye committe euen the worlde counteth and taketh them for knaues and vagabundes not worthy that any diuine scripture shuld make muche rehersall of theym There bee also other sinners which outwardly faine holynes but ar in their hartes most mischieuous wretches Againste whom both the prophets and the gospell cryeth out Esay 3. Esa 52. Esaias accuseth them for this mischiefe bycause they call good euell and euell good and make lyghte darkenesse and darkenesse light c. and Dauid witnesseth of theÌ„ that in their hartes they thinke that there is no god Psal thoughe outwardly they appeare neuer so good and holy Doth not this apeare also in the gospell Christ saith Mat. 5. Excepte youre righteousnes exceede the righteousnes of the scribes and Phariseis ye canne not entre into the kingdome of heauen And suche hypocrits here in this gospell Christ calleth iuste not that be fore god they be iust but that they think themselues to bee iuste and neede not repentaunce SiÌ„nes that acknowledg ther sinnes There be also synners whiche knowledgynge theyr offences bee sorye for theyr euell deedes and drawe vnto Christe for to aske pardone and grace Suche a synner and publicane was Zacheus which ioyfully receaued Christ our lord into his house and at the hearing of his word sayd Behold I geue halfe my good to the poore and if I haue defrauded any man I restore him four fold Of suche sayth Christ in on other place Mat. 9. I am not come to cal the iust but sinners to repentaunce Suche publicans and sinners drawe nowe nighe vnto Christ And why To heare his worde For they feele their sin they knowledge their sinne they seeke grace that they might be delyuered frome the borden of sinne Now forasmuch as grace remission of sines rightousnes and saluacion is offered and giuen vnto them through the worde of Christe withoute any worke or deseruinge Moreouer for as muche as the doctrine of Christe is the doctrine of lyfe it becometh
the worke be first iustified acceptable before god If thou wilte be iuste and acceptable thou must beleue And yf thou beleuest then arte thou iustified For fayth appreheÌ„deth thou mercy of god in Christ through the which we obtain righteousnes without any work or deseruinge And therefore when the person is accepted iustified before god then likewise are the works accepted not that the works be of them selues of such reputacion and worthines but forbicause they bee wrought of that persone that is iustified and accepted before god Wherfore whan Christe doth admonishe vs for to make vs frendes of the wicked Mammon and to do good works doth not regard so muche the worke as he doth the fountaine from whens the worke floweth He doth hate setteth so litle bi hipocrisy that it is to be thought that he teacheth not workes without fayth For what be workes withoute â—aithe but hipocrisy Those workes which the Iewes did obserue in the law which also were commaunded of god himselfe did not please god when they were done without faith much lesse shall those workes please god whiche be inuented made of men Although Christe saide Make you frendes of the wicked Mammon teaching vs therwith the workes of charity yet doth he not adscribe righteousnes to the same but he wyl that our faith be declared by them and brought to lyght for it is needefull that the tree be knowen by the frutes Faythe is knowen by workes CoÌ„sidre also that Christe in these wordes Make you friendes of the wicked Mammon did loke vpon yâ— workes of charity namely that then our goodes ar good right when they be tourned and distributed to the vse and helpe of the poore and needy and contrary wise they are naught wicked when we seke in theÌ„ only our pleasure and voluptuousnes Therfore saith Salomon Pro. 14 He that dispiseth his neighboure doth amysse but whosoeuer hath pity on the poore is blessed Thirdly we haue here the reward that is giue to the faithful which worketh through a liuely faith works of charitie for as much as the poore whom we haue succoured helped with our goodes shal receiue vs into euerlastiÌ„g tabernacles This text the papists apply vnto saintes that ar departed out of this worlde and go about to stablishe therewith that vngodlye doctrine of inuocacion vnto saintes But take heed of this opinioÌ„ for it is against the first coÌ„maundemeÌ„t of god agaiÌ„st the gospell also Ioh. 16 which teacheth vs to pray vnto the father in the name of Christe And it is against the doctrine of S. Paul which techeth vs that we haue but only on mediatour 1 Tim. 2 Furthermore this gospel speaketh not of the dead but of those saintes that be a liue And those shuld we make our freÌ„des do our charity vpoÌ„ Wherwtal With the wicked MaÌ„mon That is Let vs think that our goods riches are not giueÌ„ vs of god for our pomp volupteousnes but that therby we ar ordained deputed to be goddes ministers to deale giue it out to the poore needy and to serue theim in their necessitye Which if we do thei at the dai of iudgment shal bear witnes of our charity done vnto theÌ„ by which meanes we shal be receiued into the euerlastiÌ„g tabernacle This exposition the bare texte giueth it selfe For the that Christe will do for the poore he saith that hys christiaÌ„s do it As in an other place he saith vnto that apostels Luc. 20. In that day ye shall sit vppon the twelue seats to iudge the twelue tribes of Israel Finally what soeuer we do vnto the poore by faithe shal be plenteously recompensed and rewarded vs of God throughe Christe our Lorde Amen The gospell on the tenthe sonday after trinity sonday Luc. 19. ANd when he was come neare he beheld the citye and Ioh. 11. wepte on it saying If thou haddest knowen those thinges which belong vnto thy peace euen in thys thy day thou woldest take heede But nowe are they hidde frome thyne eyes For the dayes shall come vpon the Iere. 52 Ma. 14 that thyne enemyes also shall caste a banke aboute the and compasse the rounde and kepe the in on euerye syde and make the euen with the grounde and thy chyldren which are in the And Mich. 3. Mar. 13 Luc. 21. they shall not leaue in the one stone vppon an other bicause thou knowest not the tyme of thy visitacion * mat 21 Mar. 11 Iohn 2 And he wente into the temple and beganne to caste out theim that solde therein and them that boughte saiynge vnto theim It is wrytteÌ„ ♣ 3 Re. 8 d. e. f. My house is the house of prayer but ye haue * esa 51. made it a denne of theues And he taughte daylye in the temple THE EXPOSITION IN this gospel we learn how we must receiue Christe two manner of wayes One waye as a gifte an other as an exaumple Therfore when I take and receaue hym as a gifte Christe is giuen vnto vs. muste I vnderstand and know that this his weeping hath doone me seruice and that hee is so gyuen me that hee with all that he hath is myne owne And also I muste know and beleue that he careth for me and hath compassion with me and pytieth me in my calamity and misery For there is no greater coÌ„fort to vs neither in heauen not in earth then to know when we are assaulted with temptacion that god careth and prouideth for vs. If thy sinnes bite the yf thy conscience accuse the if thou feare the wrathe and vengeaunce of god returne and looke vpon Christe by whome thou art promised remission of sinnes Esai 53 For it is he that alone hath taken awaye oure infirmitye and sinnes and beareth oure payne And in any wise take heed that thou takest not him for so cruel that wil not be intreated or pleased and which will not be spoken withal but rather perswade thy selfe that he is suche a one that is not allonly displeased with those that neglect him and seeke and other waye to saluacion but also that hee was sory and wept for them as wee maye lightely perceiue out of this his compassion that he is redy and prest to help euery man so that we acknowledg our sinnes and hate them desiring to be delyuered from theim For it is he he alone I saye through whome the father wyll helpe troubled consciences and saye in oure hartes Bee of good comforte thy sinnes be forgiuen the which also in worldly tentacion and trouble doth the same For yf in my trouble and misery I call vnto god through Christe I am suer that he wyll helpe For Christe hath saide What so euer ye aske the father in my name Ioh. 14 it shal be giuen vnto you And in an other place he sayth Be of good comforte I haue ouercome the world that is Ioh. 16 Through me ye shall nat
before his eyes plainlye that hee might vnderstand yt and saith on this wyse A certaine man went downe from Ierusalem vnto Ierycho c. In th end of this similitude this scribe knowledgeth himselfe that he was neighbour vnto hym that fell amongest the murtherers which holy hym that was wounded and had compassion vpon him wher Christ teacheth vs not only who is my neighbour namely he that needeth of my helpe whether he be frend or fo but also mihtely coÌ„cludeth that this scribe had not kept this second coÌ„maundement in louing his neighbour wherout it must needs folow was euideÌ„t that he had not obserued the first coÌ„maundemeÌ„t wherin he is coÌ„maunded to loue god For why else wold Christ haue sayd Go thy way then and do thou likewise If he had done it there had bene no nede of a commaundemeÌ„t to haue done yt againe Wherefore in conclusion Though this scribe outwardely appeared neuer so vertuous iuste yet is he here ouercome that he neither kept the fyrste nor the second commaundement Wherfore let vs take here an example not of the scribe but of the Samaritan whom the loue of god so allured to do this benefyte vpon him that was wounded But note this also how priuily he toucheth this scribe in speakiÌ„g of the Priest and of the Leuite that passed by thys wounded man without shewing of any mercy vnto him For therwith all Christe accuseth al the priestê at Ierusalem that they had neither the loue of god nor of their neighbour without there chauÌ„ced therby some profite Euen like as they be painted and sette forth by the prophet saiyng Soph. 3â— Here iudges ar as wolues in the euening which leaue nothinge behinde theim till the morowe The gospell on the fourtenth sonday after Trinity sonday Luc. 17. ANd it chaunced as he went to Ierusalem that he passed thorow Samaria and Galilee And as he entred into a towne there mette him ten men that were lepers whych stode a farre of and putte forthe their voices and sayde Iesu maister haue mercy on vs. When he saw them he sayde vnto them Luc. 14. Mat. 8. Go shewe your selues vnto the priestes And yt came to passe that as they wente they were clensed And one of them when he saw that he was clensed turned backe againe and with a loud voyce praysed god and fel downe on hys face at hys feete and gaue hym thankes And the same was a Samaritane And Iesus answered and sayd Are there not ten cleÌ„sed But where are those nyne There are not founde that retourned againe to gyue god prayse saue only this stranger And he sayd vnto hym Aryse gooe thy waye thy faythe hathe made the hol THE EXPOSITION FYrste this gospell declareth vnto vs meruailous excellent examples of fayth in these leepers whiche togither with one voice cryed and called vpon Christe for helpe And these examples are meruailouslye well ioyned to that doctrine that Christe taughte before teaching vs as S. Luc. testifieth to saye and confesse Luc. 17 We be vnprofitable seruauntes yea though we do all that is commaunded vs to do Out of which wordes wee maye gather that seying there is no worke sufficieÌ„t before god without fayth that there is no worke at all wherby we can get or obtaine any thing of god in especyall yf it pertayne vnto saluacion For that that he gyueth he gyueth of hys mere mercy wherfore if we will obtayne any thinge of hym we must gape after mercy For yf we regard our workes and haue confidence in theym yt ys vnpossyble but wee shall doubte whether he wyll helpe vs or not for as muche as no mortall manne doeth so muche as hee ys bounde to dooe Is yt not blasphemye to god contrarye and repugnaunte to the fayth in Chryst to doubte whether wee be hearde or not Wherefore wee maye see in these tenne lepoures that they beleued and doubted not but that freely wythout anye deseruynge Chryst wold restore them to helth Whych yf they had doubted surely they wolde not baue hasted vnto Chryst with so great desier neyther wolde haue cryed oute so loude before they came at hym But thys ys the matter They had herd how meeke and mercifull Christ was and that he mercifully helpt euery manne that desired helpe of him Through suche fame and speakyng of Christ they conceiued a certain hope trust to be restored vnto helth And so was it brought to passe When Christ is found through fayth the menne staÌ„d styll and seke none other And whan as he entred into a certaine toune there mette him ten Leperous men whiche stode styll for ioy accordyng to the nature and disposicion of fayth They stoode as though they would saye Here is he that can helpe vs and wyll helpe vs what wyll wee go any further Let vs open oure infirmitie to this mercyfull Lord and suerly he wyll not suffre vs to go away without comfort Rom. 8. And after foloweth their peticion whiche was not done priuely but with a loud voyce wherout we may note howe they hoped for great coÌ„fort of Christ But what say they Iesu maister haue mercy vpoÌ„ vs. Howe could they haue made suche an excellent prayer if they had not been instructed by the holy ghost For to acknowledge Christ to be their gouernour and maister is to professe that he was sent from God and his doctrin to be suche as is worthy to be receyued of all menne And to desire of him to shewe his mercy vpon vs is nothyng els but to confesse that wee of oure owne righteousnesse goodnes and woorkes can obtaine nothyng but must receiue al thyng through grace Wee geue vnto God his owne honour when wee knowlege him true in his saiyng where he sayth Without me ye can do nothyng Iho. 15. Nowe forasmuch as these Lepres haue so great hope and trust in the goodnes of Christ and doubt nothyng but that he wyll helpe them We must nedes confesse that thei had a true fayth Wherfore let vs here coÌ„sider that we learne likewyse to seke and call vpon Christe in our trouble and necessitie Secondarily we see in this Gospel that if we seke Christ with a true fayth he wyll shewe him selfe as good and mercyfull towarde vs as he hath done towarde these Lepres Fyrst he beholdeth them Blessed are we if Christ with his mercyfull eyen loketh vpon vs Christ shewed himselfe vnto vs fyndeth fayth in our heartes For where that chaunseth we be sure to haue saluacion both of body and soule And that the beholdyng of Christ signified no wrathe but grace the woordes that folowe declare it for he sayth Go your wayes and shewe your selues vnto the priestes For vnto those were geuen power by the law Leui. 13 to discerne and loke vpon Leepres Nowe when Christe perceiued the fayth of these Lepres he sayth not that he wyll helpe them but as though they were alredy holpeÌ„ he biddeth them to go and shewe them selues to
publican was iustified the pharisey counted vniust not righteous Therefore whosoeuer with this sinner choseth him the lowest place knowledgeth his sinne and asketh grace Christ shal set him in the highest place geue hym euerlastinge life Whiche god throughe Christ our sauiour graunt to vs all Amen The gospell of the eightene sonday after trinity sondaye Math. 22. BVt when the Pharisees had hearde that he had put the Saduces to silence they came togither and one of them which was a doctour of lawe asked him a question temptinge him and saying Maister which is the greatest commaundement in the law Iesus sayde vnto him Thou shalte Deut. 6. loue thy god with all thy harte and with all thy soule and with all thy mynd This is the first and greatest commaundement And the second is lyke vnto it Leui. 19 Rom. 13 Galat. 5 Iacob 2 Thou shalte loue thy neighboure as thy selfe In these two commaundements hang al the law the prophetes While the Pharisees were gathered togither Iesus asked theim saying What thynk ye of Christ Whose sonne is he They say vnto hym the sonne of Dauyd He said vnto them Mat. 1◠Psa 11 howe then doth Dauid in spirite call him lorde sayinge The lord sayd vnto my lord Mat. 1◠Psa 11 syt thou on my ryght hand tyl I make thine enemyes thy footstoole If Dauyd then call hym lord how is he then his sonne And no man was able to answere hym any thinge nether durste anye man frome that daye forth aske hym any mo questions THE EXPOSITION FIrst we haue in this gospell of this daye a question of the lawe wherin is to be considered what they be that moue this question and what their intent was The Phariseis were the chieffest and counted the holyest amongest the Iewes people whiche euer boasted of workes and disputed of the same A certaine doctoure of the lawe whome the pharisees had appointed moued this question here bycause they feared lest yt shuld chaunce vnto theim as it did vnto the Saduces Neither was it meruaile thoughe those iustifiers of them selues reasoned of the greatest and chiefest commaundement of the lawe for all their boasting was in woorkes all theyr laboure and dylygence was to bee iustified and blessed and all throughe works Which false opiniō was so growē imprinted in their hartes that the prophetes Christ also the Apostelles endeuoured theym selues greatly to reforme it but it was for the moste parte all in vayne Wherefore the pharisees do here according to the comon saying which also was vsed of Christe in an other place saying Mat. 12 Out of the aboundance of the hart the mouth speaketh They vnderstode the vertue of faith Wherfore they must needes fal into hypocrisie which euer is repugnāt vnto faith And hereout it chaunced that thei so stifly with stoode Christe was the true doctoure of faith and truthe They reason with Christe but not of a good zeale as wee maye lightly perceiue in this gospell The text is thus One of them a scribe tempted him c. There is a difference when a mā of ignorance doth question of a thing out of a good intent and for his erudition whan he goth about to tempte a man For he that of a good zeale To tēpt asketh any question he doth it to learne bicause he is ignorant therin And he that tempteth a man he doth it for that intent purpose to trippe him in his saying Wherefore in that the phariseis questioned not with Christ of no good intent Malyce wickednes of our nature but for to tempt him wee maye learne therout the maliciousnes of our nature For that is so rooted and grafte in vs that by no meanes wee can knowledge the truthe or beleue Christe excepte we be transformed into a new creature through the worde the holy ghoste Iohn 3. For yf we wil not perpetually remaine indurate and blind we must be pulled therfrom and learned by the holy ghoste Secondarily considre now this question well also the answer of Christ And although those phariseis did not put forth this question of a good intent yet for all that the doctour of the law was not so styffe necked nor yet so stubborne Surely Chrystes answere and solution did like him so well in so muche that Christe himselfe saide that he was not farre wide from the kingedome of God as sayncte Marke therein testifieth Mar. 12 The question was this Mayster which is the chiefest commaundement in the law Whervnto Christ answered Thou shalte loue the lord thy god with al thy hart with all thy soule and with all thy mynd And addeth This is the fyrst and greatest commaundement And the second is lyke vnto it Deut. 6. Thou shalte loue thy neighboure as thy selfe In these two commaundements hang all the law the prophetes O what an excellent answer if the Pharises could haue vnderstand it For Christ reherseth not here only two commandementes but also teacheth that in them hange the whole lawe and the prophetes Which muste be vnderstande in this wise The lawe as witnesseth S. Paule is spirituall that is Rom. 7 The law is fulfilled with the spirite the lawe cannot be fulfilled with outward works but requireth the affection of the hart Thē if the affectiō of the hart ought to be wholy directed to the loue of god so that wee shuld neither cleaue to workes nor yet to any creature then muste I needes haue faithe This faithe the holy ghost worketh in me throughe the worde And when I haue this true faithe then doo I all thynge wyllyngelye that the lawe asketh of me and not constrained out of loue and not for feare Faythe And I do not onlie that the first table of Moyses requireth of me but also I do that the second commaundeth me For I doo beleue and trust that the lorde my god is he that will saue me throughe Christ of his great mercy and grace without any deseruyng of my partye Furthermore I loue my neighboure as my selfe for I count his pouertye tribulation and misery to be mine and all that he suffreth as thoughe I suffered my selfe Hereout cometh that whā I do what so euer is acceptable vnto mi neighboure and leue the thinge that is preiudyciall and hurtefull vnto him then the fulfillyng of the lawe is adscribed vnto loue And that mayest thou perceaue finde in the epistle to the Romaines where S. Paule writeth Rom. 13 that hee that loueth his neighbour hath fulfilled the lawe For thou shalt not be an aduouterer thou shalt not kyll thou shalte not steale thou shalt beare no false witnes thou shalte not desier and yf there be anye other commaundement it is comprehended in this saying Loue thy neighboure as thy selfe And thoughe the lawe bothe requireth faythe and loue yet styll it remaineth a worde of wrath and angre whyle she geueth me not the spirite to doo that shee
then if Christ taketh away synne through his owne merites and deseruyng how can our workes do it then Further more thapostles teacheth vs so likewse iin the Actes Act. 4. where they treate of this article say There is no other name geuē to mē wherin we must be saued c. And here on this parable we haue howe the kyng of great mercy and compassion forgaue this debt Thirdly this seruant should haue been myndful of the great benefite whiche was shewed vpon him and by right should haue had pacience with him that was in his debte forasmuche as fayth whiche comprehēdeth remission of synnes in Christ is euer wont accustomably to come vnto light and breake furth through charitee But as an vnthankefull forgetfull man of suche great goodnes done vnto him he would haue no pacience with his companiō whiche ought him an hundreth pence Doth this mā seme vnto the a christiā mā although his synne afore was dimitted him No surely For a christian mā knoweth that of mere grace through Christ his synnes bee forgeuen him and knoweth also that in like maner he should handle his neighbor Therfore in that I apprehende forgeuenes of synne by fayth in Christ and for Christes sake serue and forgeue my neighbour in so doyng and cōtinuyng in the same I am a christian man Whiche if I do not I am no christian man Mat. 22 For the scripture witnesseth that all the lawe and the Prophetes hang and consist in the loue of God and my neighbour as in two of the principal cōmaundemētes Luc. 6. Wherfore Christ in another place saith Forgeue and you shal be forgeuen Whiche thou mayst not vnderstande as though thou couldest deserue remission of synnes throug thy forgeuyng The fyrst part of this knowlege is the preachyng of repentaunce declaryng vnto the what thou oughtest to do with thy neighbour namely to forgeue him And the second parte is a promise that thy synnes shal be forgeuen the in Christ by grace and mercy And hereto pertayneth our dayly prayer wherin we say Remitte nobis debita nostra c. Forgeue vs oure dettes as we forgeue oure detters Wherfore if thou haue pleasure to do good workes to testifie by charitie that thy fayth is a right a true fayth in Christe serue thy neighbor as God by his sonne hath serued the. For by this shall euery man knowe that ye are the disciples of Christ if you haue loue one to another as Christ sayth in the xiiii chapiter of Ihon. Iho. 14. Fourthly we see in the fourth part of this parable howe God shall punishe those that leaue departe from the fayth forget the charitee and loue The punishmēt of those that do fall from fayth that they owe to their neighbor For assone as the kyng had heard howe extremely the seruaunt to whom he had forgeuen his debt had handled his companion he was very wrothe Wherfore he called him before him and rigorously rebuked him and deliuered him to the iaylours vntyll he payed all that he ought This worde Vntyl signfieth here tyme without ende As though the kyng would saye Of my great mercye and grace I forgaue thee all thy synnes that thou beyng myndefull of this great benefite shouldest haue likewise hādled thy debter But forsomuche as thou arte so vnthankefull and hast vtterly forgotten charitee thou shalt be dampned euerlastyngly Out of all these thynges consider howe euery thyng ought to bee done in the kyngdome of Christ Fyrst we ought to knowlege our selfe to be synners and that we cannot be iustified in the sight of God by workes And that is the fyrst parte of this parable Secondarily we must knowe that oure synnes bee forgeuen vs of grace through Christ and that teacheth the second parte of this parable And thyrdly wee are here taught that when we haue receiued remission of synne by fayth it is needefull that we by charitee testifie to haue this fayth Fourthly wee bee here taught that if wee do not these foresayd thynges wee shall be dampned without mercy that is the last parte of this parable Geue thankes vnto God The Gospel on the xxiii sonday after Trinitee sonday Mathewe 22. THen went the Phariseys Mat. 12 and toke counsell howe they might tangle him in his wordes And they sēt out vnto him their disciples with Herodes seruauntes saiyng Luc. 20. Mayster we knowe that thou art true and teachest the way of God truely neither carest thou for any man for thou regardest not the outwarde apparaunce of men Tell vs therfore Howe thynkest thou Is it lawfull that tribute be geuen vnto Cesar or not But Iesus perceiuyng their wickednes sayd Why tempte ye me ye hypocrites Shewe me the tribute money And they toke him a peny And he sayd vnto theim Whose is this ymage and superscripcion They say vnto him Cesars Then sayd he vnto thē Ma. 17 Ro. 13. Geue therfore vnto Cesar the thynges that are Cesars and vnto God those thynges that are Gods THE EXPOSITION WE haue in this Gospell a very subtill and crafty inuented question of the Phariseys wherwith they went about to take Christ in some tryp in his wordes wherby they might haue brought him in some slaunder Whiche question diligently considered we shall fynde that the children of this worlde in their kynde to bee no fooles but neuerthelesse their wysedome craft subtiltie euer beyng clothed and myxt with great maliciousnes and blyndnes Therfore fyrst of all the Phariseys tooke counsayl But at what thyng Certainly of an euil matter For when they could fynd no occasion nor meanes wherby to hurt Christ they toke counsayl and with one consent did al agree determyne to take trippe Christ craftely in his speakyng Whereout we may consider the Phariseis to be of that sort of whom the Prophete Dauid had before spoken saiyng Psal 2. The kynges of the yearth stande vp and the rulers are come together against the Lorde and against his annoynted But whereof do they treate in their counsail and what do they conclude They conclude to sende their ministers with thofficers of kyng Herode to aske and demaunde of Christ whether it were mete to pay tribute to the Emperour or not For herein he was cōstrained either to say yea or nay If he had sayd no it was not lawful to paye tribute vnto themperour straight were the officers ready to accuse him before Herode as a sedicious person And if he had sayd and affirmed that they should haue payed tribute then should he haue lost the fauoure of the people because he spake against the liberty of the Iewes so beyng out of fauour in great displeasure thought by that meanes he might be deliuered into their handes This was a subtill deceiptful deuilishe pollice And without a christian mā had not the wisedome of Serpētes The wisdom of the serpētes Mat. 10 whiche was cōmaunded also to the Apostles to haue who could withstand
beholde there came a certaine ruler worshipped him saiyng My doughter is euen nowe disceased but come and lay thy hand vpō her and she shall liue And Iesus arose folowed him and so did his disciples Mar 5. Luc. 8. Leu◠15 and behold a womā which was diseased with an issue of bloud xii yeres came behynd him and touched the hemme of his vesture For she sayd within her selfe If I may touche but euen his vesture only I shal be safe But Iesus turned him about when he sawe her he sayd Daughter be of good comforte thy fayth hath made the safe and the woman was made whole euen that same tyme. THE EXPOSITION WE haue two examples of fayth in this Gospel One in the Ruler that came to Christ to get helpe for his doughter whiche Ruler sainct Marke calleth Iayrus And another in the woman that was diseased with a bluddy fluxe and healed by Christe In this woman was a perfecte sayth but the rulers fayth as yet was not perfect but weake Fyrst it was a point of fayth in this ruler because he beleued that Christ could rayse his daughter to life though she were dead wherewith he confesseth Christ to be God and a Lorde ouer life and death Then if Christe bee a Lorde ouer death he must nedes bee a Lorde ouer synne forasmuche as Adam through his synne brought death into the worlde and suche a Lorde dothe of death and of synne is he that both death and synne by his death he hath ouercome abrogated and taken away But howe and to what purpose That they should haue no power to cōdempne vs that beleue in Christ For vndoubtedly we can not liue without synne whyle wee bee in this mortal life as it is written Pro. 24 A iust man falleth vii tymes in a day ryseth vp againe But the synne so that we beleue shal haue no power ouer vs nor condempne vs. Lykewise Rom. 6. although this naturall death is not cleane taken awaye yet is it so ouerthrowne that it is no more dampnable vnto vs but is the beginnyng of the true principal life Iho. 11 as Christ saith He that beleueth in me shal not dye euerlastyngly This must wee surely holde fast if we will be christian menne That is we must beleue that by the death and bloud of Christ wee are deliuered from synne death deuil and hell so that we perseuer in a true fayth we shall haue euerlastyng life through Christ And this beleueth Iayrus partly But in asmuche that he beleueth not that Christe by the might power of his worde could make whole his doughter except he had been personally present we must nedes confesse that his fayth was imperfect But what shall we say of the fayth of this woman She surely had so great confidence in Christ that she cōcluded by her selfe that she should bee whole if she might touche only the hemme of his vesture Not that the vesture dyd make her whole for as S. Marke sayth he felte great vertue go from him and speaketh nothyng of the vesture but only the great fayth that she had in Christ Wherfore Christ highly prayseth and cōmendeth the fayth of this woman saiyng Doughter be of good comforte thy fayth hath made the safe Lo there thou hast an example both of perfect and vnperfect fayth Secondarily we see in this gospel howe frendly and familiarly Christe suffered the weakenes and imbecilitie of this Ruler and with the miracle done vnto the woman augmentyng and bryngyng him to more parfect fayth For he sheweth himselfe willyng at the desire of Iayrus foloweth him straight wayes home declaryng with his dede that whiche he had taught before saiyng Mat. 11 Come to me al ye that labour and are laden I wyll ease you But what happened in the way Beholde a woman that had been diseased xii yere with an issue of bloudde holdyng her peace by fayth gat and obtayned health She had determined also by her selfe that in holdyng her peace and in silence would haue gone home againe Mat. 5. But as a citie buylded vpon an high hyll can not be hyd so likewyse it was neither mete nor yet conuenient that suche great high and excellent fayth should be hyd And dothe not Christe say in the Gospell Mat. 10 There is nothyng hyd that shal not bee openly shewed and nothyng secrete that shall not be knowen So likewyse he wyl that the fayth of this woman should be manyfest brought to light And enquireth and sayth Who hath touched me The Apostles ignoraunt of this miracle answered him and sayd The people thruste thee But the woman feared and trembled for she knewe what was done in her came and fell doune before him and tolde him the whole truth Wherin Christ commendeth her fayth before al the people not only that this should bee an example for the people to folowe but also to strength Iayrus fayth that he should not doubte but that suche benignitee and mercy as was shewed vnto this womā should likewyse bee shewed vnto his daughter Could Christe behaue him selfe more gentely or bee indued with greatter loue mekenes pitie and mercy He declareth with the very deede that he can helpe and succour vs in all trouble necessitee yea in the point of death and is ready and willyng therto But we of our nature are so indurate deaffe and blind that we wil neither with holsome doctrin and teachyng nor yet with miracle be moued vnto fayth Truely it is to be feared lest we take and receiue like ende with the styffe necked and blynde Iewes For wee can not excuse oure selues but the same that was spoken vnto the Iewes might likewyse be spoken vnto vs Ioh. 15. where Christe sayd If I my selfe had not come and spoken vnto theim then should they haue had no sinne Is not Christ come through his gospel and hath shewed the same Do we not heare his worde dayly but when do we heare the same for any amēdement of our life I pray the take it once to heart and remembre the goodnes frendlynes myldenes of Christe howe louyngly through his worde and miracles he intyseth allureth vs vnto fayth Howe familiarly he taketh and suffereth our imbecilitee and weakenes and howe feruently he desireth vs to be iust and blessed Let these thynges so moue vs that by the meditacion hereof we may not only encrease in fayth but perseuer in the same and therby get euerlastyng saluacion Thyrdly wee see in this miracle howe the woorkes of Christe are counted and adiudged in the world for foolishenes yea and are skorned and dispised For Christ saiyng The mayd is not dead but sleapeth what did they but laught him to skorne Doest thou not thinke it a miserable thynge that the creature shuld scorne his maker creatour of all thinges That vngracious and blynde fleshe stondeth well in his owne conceite and thinkinge him selfe to haue done a highe feate when it
Christ that Iudas shuld betray him and deliuer him into the handes of the Iewes Surely no man But he beinge very god that searcheth the hertes raines of al men knew it neither nedeth he any man to shewe him suche things Now that hys clemency goodnes long suffering in all thinges might appeare therfore he handleth him that shuld betray him with such mercy friendly or familiare dealing calleth him vnto penance after that fashion that he vtereth him not by name but onlye with his worde toucheth his conscience Called not hee him sufficiently vnto repentaunce when hee sayde vnto him Woo to that manne by whome the sonne of man is betrayed It had been better for that man that he had neuer been borne Doubtles whom so great mercy of Christ as in this place is shewed vnto the traytour also offered vnto him prouoketh not vnto repentance fayth surely I say that man must nedes haue an indurate blinded hert as had Iudas For Christ could hādle him no better nor with more mercyful kyndnes Rom. 2. This great paciēce of god and Christ cōsidered S. Paule saiyng Dyspisest thou the ryches of his goodnes paciēce lōg sufferyng Knowest thou not that the louyng kyndnes of God leadeth the to repentance Of this now it foloweth that not Christ but we our selues are the cause of our own destruction Osee 13 as the prophet Oseas wytnesseth saiyng O Israel thy distruccion cōmeth of thy self But Christ offereth vnto vs grace and his spirite yea that very liberally in many places of the gospel Therfore whosoeuer now wyl not do penance that mā must nedes fal into like daunger with the Iewes which would not knowe the tyme of theyr visitacion Iudas heard what he ought to haue done what doubtles should folow vpō that his betraiyng and what rewarde he might surely trust vnto except he forsoke that euil mischeuous enterpryse that he had taken in hand But dyd he repent or dyd this any thyng moue him Naye forsoth But as the serpent stoppeth his eares that he heare not the voyce of the enchanter Iudas an ensāple to the impenitent euen so Iudas stoppeth his eares shut out al the admonicions of Christ Wherfore it came to passe that by his own sinne he is dāpned perpetually And also he is set furth as a synguler ensāple to all that are impenitēt But the God of mercy and father of our Lorde Iesus Christ vouchesafe of his great and tender mercyful goodnes to kepe and preserue vs al from suche impenitent heartes and desperate myndes Secondarily after that Christ with suche frendly wordes although in vaine had called Iudas to repentance and with his welbeloued Apostles had eaten that Easter lambe he ordained and instituted the remembraunce and commemoracion of our redempcion whiche here in this place of the newe testamēt is aswel expressed and declared by figures figuratiue speaches as it was in the olde testamēt For as the pure Paschal lambe without spotte The paschal lābe signified Christ The effusion of the lambes bloud signified the effusion of Christes bloud And the saluacion of the children of Israel frō temporal death by the Lambes bloud signifyed oure saluacion from eternal death by Christes bloud And as almightie God passyng through Egypt kylled all the Egiptians heyres in euery house and left not one aliue neuerthelesse he passed by the children of Israels houses where he sawe the Lambes bloud vpon the doores and hurted none of them but saued them al by the meanes of the Lambes bloud so likewyse at the last iudgement of the whole worlde none shall be passed ouer and saued but that shall be founde marked with the bloud of that moste pure and immaculate lambe Iesus Christ And for asmuch as the sheddyng of that lambes bloud was a token and figure of the sheddyng of Christes bloud then to come The lordes supper and forasmuche also as all the sacramentes and figures of the olde testament ceassed and had an ende in Christe lest by our great vnkyndnes we shuld peraduēture be forgetfull of the great benefite of Christ therfore at his last supper when he toke his leaue of his Apostles to depart out of the world he did make a newe wylle testament wherin he bequeathed vnto vs cleane remission of all our synnes and the euerlastyng inheritaunce of heauen And the same he confirmed the next day with his owne bloud and death And lest we should forget the same he ordayned not a yerely memorye as the Paschal Lambe was eatē but ones euery yere out a dayly remembrance he ordained therof in bread wyne sanctified dedicated to that purpose Mat. 26 saiyng This is my body This cuppe is my bloud whiche is shed for the remission of synnes Do this in the remembraunce of me Admonishyng vs by these woordes spoken at the makyng of his last wyll and testament at his departyng out of the worlde because thei should be the better remembred that whensoeuer wee do eate the bread in his holy supper drinke of that cuppe wee should remembre how muche Christ hath done for vs and howe he dyed for oure sakes Therfore sayth sainct Paule 1 Cor. 11 As oftē as you shal eate of this bread and drynke the cuppe you shall shewe furth the Lordes death vntyll he come And forasmuche as this holy bread broken and the wyne deuided do represent vnto vs the death of Christe nowe passed as the killyng of the Paschal Lambe did represent the same yet to come therfore our sauiour Christ vsed thesame maner of speche of the bread wyne as God before vsed of the Paschal lambe For as in the olde testament God sayd Exo. 12. This is the Lordes Passeby or Passeouer euen so sayth Christ in the newe testament This is my body Ma. 26 This is my bloud But in the old mistery and sacrament the Lambe was not the Lordes very Passeouer or passyng by but it was a figure whiche represented his passyng by So likewise in the newe testament the bread and wyne bee not Christes very body and bloud but they be figures whiche by Christes institucion bee vnto the godly receiuers therof sacramentes tokens significacions and represētacions of his very fleshe bloud instructyng their fayth that as the bread and wyne feede theim corporally and continue this temporal life so the very fleshe bloud of Christ feedeth theim spiritually geueth them euerlastyng life For vnto the faythful Christ is at his owne holy table present with his mightie spirite and grace and is of them more fruitfully receyued than if corporally they should receiue him bodily presēt And therfore they that shal worthely come to this Goddes borde muste after due trial of themselues consider fyrst who ordained this table also what meate and drynke they shall haue that come thereto and howe they ought to behaue them selues thereat He that prepared the table is Christ himselfe The
beleuest that all this was done for thy wealth then receyuest thou that glad tidynges which preacheth vnto the that thou shalt not perishe but art deliuered from all thy synnes and shalt liue with Christ eternally Is not this a wonderous great profyte that thou hast by the passion of Christ where are I pray you nowe Note this ye sectaries that sell your merites to other those iusticiaries whiche ascribe their saluacion not vnto the passion and death of oure Lorde Iesu Christ but vnto the merites of their owne workes Surely they erre exceadyng sore that so beleue For doubtlesse our owne woorkes were neuer able to performe so great a thing but Christ Christ I say Christ only is he that by his death passion and by the effusion of his precious bloudde geueth freely and maketh vs to possesse eternal helth For he is made vnto vs wisedome from God 1. Cor. 1 and righteousnes and sanctificacion and redempcion Secondarily wee heare nowe of the Euangelist Ihon that when Christ had ended that his last supper had finished that excellent sermon made then vnto his disciples he went furth with his disciples ouer the broke called CedroÌ„ into a certain garden to pray Prayer requireth a secrete place 1. Ti. 2. Some men wyll say what meaneth this that Christ taryeth not within the house Shuld prayer be bound vnto certaine prescrybed places Nay truly For sainct Paule wylleth that in euery place we holde vp our handes vnto God Yet that notwithstanding suche is the nature of feruent and earnest prayer that it may bee farre better and deuoutlyer done Mat. 6 in some secrete place or as Christ sayth in thy chambre then in suche places where is great resort of people Ma. 14 as we also see in the gospel of Mathewe howe Iesus weÌ„t alone into the mountaine to pray But then specially is it agreable that he that prayeth be alone and farre from other when his necessitee panges of his mynd are great that he may so much the more frely shed furth his whole heart before the Lorde his God and in his lappe laye furth all his aduersitee whatsoeuer it be And now what thynke you moued Christ to departe asyde into the garden to pray Necessitee compelleth men to pray Surely that exceadyng great anguishe of his heart For nowe he knewe that the tyme was come of his passion whiche he so sore feared that he sayd My soule is sorowfull vnto the death And againe O my father if it be possible let this cuppe passe froÌ„ me You heare in this place howe great feare how great anguishe how great tribulacion and pensiuenes was in the fleshe of Christ And doubtlesse the same feare inuaded him when he haÌ„gyng vpoÌ„ the crosse cryed out with the saiyng of the Psalmist Oh God Oh my God why hast thou forsaken me Psa 21. But nowe ponder what Christ doth in suche necessitee froÌ„ whence he asketh comfort helpe Christ asketh at his heaueÌ„ly father Doubtles he hath no maner of helpe comfort or hope but in his heaueÌ„ly father at whose hand also he loketh for all coÌ„solacion seyng that it was impossible for any creature to helpe in suche necessitee and trouble And although he muste needes drynke of the cuppe of his passion yet was he comforted strengthned by his heauenly father whiche sent an Angel from heauen to comfort him Luc. 22. which altogether was done for vs. For this infirmitee of Christe that wee here see was made our strength For surely we could neuer haue been able to ouercome any temptacioÌ„ but only by Christ Whensoeuer therfore in our necessitee wee aske any thyng of oure heauenly father for Christes sake we shal doubtles for Christ obtayne helpe comfort and all oure heartes desire and bee assured of most sure consolacion Thirdely when Christe hadde ended his prayer Iudas came with the seruantes of the Bishoppes and Phariseis to betraye his Maister and Lorde to delyuer him into the handes of the Bishops and Priestes Is not this an horrible thing to speake especially that an Apostle betrayed Christe Before he had preached the gospell before hee hadde done myracles yea and so behaued him selfe that he seemed nothing vnlyke the other Apostles Besydes this it was not longe before that he sate at one table with Christ and his Apostles and was partener of his Supper and hadde hearde with howe greate pacience and meekemes although in close wordes the lorde had called him vnto repentance Yet notwithstandinge he was so sore indurate and blynded that for a little vyle money he selleth hys Lord Ther is no truste in man and betrayeth him vnto the Iewes Who canne nowe haue any truste in manne seeyng this traytour dare be so bold as one that hathe none euell in his mynde or thynketh no harme to kysse Christe Who also shall boast himselfe of the gyfte that God hath gyuen him before hee come vnto a blessed and christian end Doutles it was not said for noughte Mat 24 Hee that perseuereth vnto the ende shal be saued There are manye that haue a good begynnyng when they firste beginne to beleue as we haue experience of suche in our times For ther haue been some whiche in the beginning when the gospell beganne to florysh were so feruent and excedinge herty that in manner they dyd durste oute all togither with feruent loue and seemed as they wold at ones deuour the whole gospell But a verye small numbre is there of theim that haue continued the same hartye good mind vnto a good fortunable and perfecte ende Wherefore this is euer true that our sauiour Christ saith Mat. 1â— The last shal be fyrst and the fyrst laste What nedeth mo wordes When suche men ones fall frome the gospell they runne into suche enuye and hatred against it that without doubt they would do as Iudas here doth to his lorde and maister if god woâ—d permitte vnto them occasion to do it Howe often I praye you complaineth S. Paul of such false brethren Note this O chrisâ—ian reader do it Therfore all christian men haue a greate cause without ceassyng to offre prayers vnto god by Christe that not only he wold bring vs vnto the trew and right faith but also that of his great mercy and vnspeakable goodnes he voutchsafe to conserue vs in the same vnto the ende Fourthely we see in this place Christe wyllinglye gaue him vnto the crosse howe willyngly Christe gaue himselfe vnto the crosse for so saithe the texte Then Iesus knowinge all thinges that shulde come vnto him hee wente to meete theym and sayde Whome seeke ye They answered hym Iesus of Nazareth And Iesus sayd vnto them I am he Is it not fulfilled in this place that the prophete sayd Esa 53. Hee shall bee ledde as a sheepe vnto the slaughter and as a lambe before the sherer so shal he hold his peace and he shall not open his mouth And
not their wordes to conuince theim that they may be cast awaye and dampned for euer In summe Christ promiseth his Apostles those that haue folowed him despisyng the pouertie of the worlde and the contempte hatered of the Phariseys do obay him that thei shal haue his kyngdome perpetual saluacion euerlastyng ioy whiche promise is not to the Apostles only but to all that beleue in him and cōtinue vnto the ende in his fayth Whiche God graūt vs through his only sonne our Lord Iesus Christ Amen The gospel on sainct Mathewes day the Apostle and Euangelistes day Math. 9. ANd as Iesus passed furth from thence he sawe a mā named Mathewe sittyng at the receyte of custome and he saith vnto him folowe me And he rose folowed him And it came to passe as Iesus satte at meate in his house beholde many Publicanes also synners that came sat doune with Iesus and his disciples And when the Phariseys sawe it thei said vnto his disciples Why eateth your mayster with Publicans synners But when Iesus heart that he sayd vnto them They that be strong nede not the Phisicion but they that are sicke Go ye rather and learne what that meaneth Osee 6. Mat. 11 I wyll haue mercy and not sacrifice For I am not come to call the righteous but synners to repentaunce THE EXPOSITION WE haue here fyrst in this Gospel the callyng of the holy Apostle S. Mathewe vnto his office to preache the Gospell And it is very necessarye to consider and looke well vppon this and suche lyke callynges For we see howe great euil they are authors of and what great hurt thei do that forsake wife and children and vncalled take vpon them the office of preachyng The callyng is tow maner o◠wayes Exo 3. Verely the lawfull callyng is wrought of God either immediatly or mediatly By God immediatly were called in the olde testament Moses the prophetes and in the newe testament S. Paule And these certainly approued their vocacion with good doctrine myracles that it was of God Act. 9. And mediatly from God were called the other Apostles which also after the resurrection of Christ chose certaine other ordayned appointed them to be preachers Nowe this meane organe is Christ whiche chose in the name of his father certayne disciples appointed theim to preache the gospel Of this vocacion whiche is by certain meanes S. Paule speaketh manyfestly For this cause I left that in Candy or Creta to amēd suche thynges as want and to sette in euery toune byshoppes c. But nowe some man wyll say Howe shal I know whether this vocaciō done by meanes betwene God vs be true and godly seyng that the Papistes and Anabaptistes call and appoint suche as be of their sectes to preachyng I answere This may be knowen by the doctrine of him that is called For if it be agreale to the word of God then is that vacaciō tru lawful And suche a preacher is to be heard receiued had in good honour estimaciō That he ought to be heard Christ sayth Who that heareth you heareth me Who casteth furth you he casteth furth me That he ought to be had in good estimacion S. Paule sayth Priestes that gouerne well are worthy double honour especially suche as labour in the woorde and doctryne But if he boast his sendyng ministery callyng neuer so muche yet his doctryne be against the worde of God take it for an vnfallyble truth he is sēt of Sathan And suche in very dede are the Papistes and Annabaptystes whose doctryne almoste in euerye article is playne contrary against the worde of God Nowe in this vocacion of Mathewe note these 11. thinges Fyrst that Christ called a symple vnlearned plain man to the office of preachyng This sheweth plainly that God choseth those thynges that are folishe afore the worlde to shame those that the worlde hath in high estimacion Another to note is that he called vnto the office of Apostleship a synner a Publican And by this he sheweth that he is not a respector of personages and also that he came into the worlde to saue synners The obedience of Mathewe Secondarily this Gospell prayseth and setteth furth the obedience of Mathewe For by and by as he had heard the voyce cōmaundement of Christ he obayed and folowed him Yea he folowed Christ both spiritually also corporally The woorde that Christ sayd to him Folowe me not only sounded in the eares of his body but it also entred into his very heart and made him prompt and glad to forsake all thynges and to folowe Christ For if the spirite of God had not made that worde liuely and able to worke in his heart he had not doubtles so sone forsaken his office ryches For surely we know right well the nature of richemen The nature of richmen Mat 19 euen by the wordes that Christ himselfe spake saiyng It is easyer for a Camel to go through the eye of a nedle then for a riche man to entre into the kyngdome of heauen And here note the power of the worde when it is spoken for it is not so light a thyng or of so lytle price as some vngodly esteme it And Christ sayth also in another place of the same woorde You are not those that speake but the spirite of your father that speaketh within you You heare that Christe wyll not separate his spirite and his woorde So wee see in this gospel that this word of Christ Folow me did illuminat with the holy spirit the heart of Mathew and wrought in him so great faith desire loue toward Christ that by by nothing considering his acompt which yet he had not mad to the magistrates he forsooke al togither and folowed Christ As S. Paul saith Al that is written is writen for our learning therfore ought wee to set before our eyes this obedience of Mathew and learne by it to obei in al things that god cōmaundeth and requireth of vs. As for exāple If thou be called vnto matrimony and haue not the gift of continency folow god which saith of this thing Gen. 2. Therfore shal mā forsake father and mother and kepe himself vnto his wyfe and thei shal be two in one flesh If thou be called to any office in the common welth and ciuyle adminystracion be ready faithful obedient For this vocacion that is done by the superior Magistrates is as S Peter saith of god himselfe 2. Pet. 5 If thou be called to the office of preaching and art apte to that office be obediente do thy callynge For in this case Christ saith Folowe me Thirdely we se in this gospel Christe came for sinners that Christ eateth drinketh with publicans sinners so that in this dede he sheweth testifieth that he came into thys worlde for sinners Note that I say for siners For though al the
suche angre as hathe adioyned enuy with it But I praye you where are thei that so can moderate themselues Ephe 4 Therefore S. Paule saith Let not the sonne go down vpon your wrath A father is angry with his sonne but yet commonly the fatherly loue continueth in his harte A master is angrye with his seruaunte and scholer but it commeth of a good affection Euen so maye one christian man be angry wyth an other and rebuke correct and shewe him his faulte but with this angre muste charity be admyxed Bryefely CHRIST requyreth this meekenes of his disciples sayinge Learne of me for I am meeke and lowely in heart Mat. 11 And here he promyseth to the meeke saluacion and possession of the lande Who wyll not nowe with all dilygence laboure for faythe whereoute springeth this vertue The possession of the land what it is Manye interprete spirituallye the possession of the lande as when the Prophete Dauyd saythe I beeleue to see the Lorde in the lande of the lyuynge Other vnderstande it corporallye sygnyfiynge that the gentle and meeke menne keepeth better his goodes and possessiones then hee that wyll lawe for euerye trifle and wyll not loose so muche as the parynge of hys nayle Truthe it is that Moyses beynge a moste lowelye and gentle person Nu. 22. accomplished excellent affaires yea thoughe hee were the meekest man that dwelleth vpon earth And also either of these vnderstandinges is good and profitable Spiritual hūger thirst Fourthly Christ pronounceth them blessed that hungre and thirste for righteousnes addyng thys promise That they shall be satisfied Nowe standeth thys hungre and thyrst in thys pointe that I dyspayre of my selfe and all my strengthes shall knoweledge my corrupte nature myne inabilitee syckenes synne and infirmitie and allonly desyre that righteousnes that is of valewe before god Surely this acknowledgyng of our selues dothe highly please god yea for to bringe vs vnto this knowledg hath he giuen the lawe and willeth that the preaching of penance shuld procede go before the preaching of forgiuenes of sinnes as it is plain in the gospel of S. Luc. that we might so much the soner attaine vnto this hunger thirste of righteousnes Luc. 24 And doubtles needes must we be thus hungry and thyrsty for righteousnes or els we shall euer want it that is we shall neuer be made righteousnes But to be briefe When thorow preachinge of penaunce we are vtterly ouerthrowen so that al togither wee dyspayre of oure selues and begynne to seeke our righteousnes in CHRIST thys promise standeth stedfast that wee shall bee satysfyed Contraryly yf we haue not thys hungre thyrst knowlege desire behold the vyrgin Mary saith thus He hath sent away the ryche emptye To be merciful Fiftely Christe also in the gospell pronounceth that the mercifull men are blessed To bee merciful is asmuch as to be ready to forgiue remit as often as our neighbour doth vs iniurye or angreth vs or prouoketh vs vnto displeasure And thys mercifulnes is so necessary for a christen man that he cā not obtain forgiuenes of his sins except he also first forgiue his neighbour such trespasses as he hath cōmitted against him yet not by this mercy merite of the same do we obtaine get or deserue forgiuenes of of our sins for that haue we by only fayth but God wolde that I shulde by this forgiuenes testify my faith Now whē I declare my faith by so forgiuīg my neighbour what wil Christ do toward me I shall also haue mercy as Christ saith in this gospel And as he saith in another place Luc. 5. Forgiue it shal be forgiuen you But now whē I wil not for giue no more shal I obtain mercy therfore vtterly fall out of all the fauour of god the father Sixtly the clean pure in heart are blessed Cleannes and pure of hearte Psal 13 Mar. 10 But who is cleane in hert seyng that the scripture saith There is none that doth good no there is none at al Also none is good that is clean but alone god Doutles it is truth that by nature we are sinners neither can we do any thyng that is good ye and also after that we haue receaued the holy ghost yet remained in vs concupiscens or vnlawful lust Rom. 7 with whō wee muste euer wrestle and fighte against it Yet thys comforte haue we when wee ones come to the knowledge of Christe and haue by faith set hande vppon hys promyse by partakinge with hym wee be very christians and also pure in hearte Actu 15 For as Sainct Peter saithe By faith are purified our hearts Furthermore although the hart by faith be purified yet there remaineth in vs the remnant of synne and concupiscens which daylye sore trouble vs but for faith they are not imputed vnto vs. As S. Paule testifieth Rom. 8. saying Then now there is no condemnacion to suche as are in Christ Iesu Therfore we are fully assured if we haue faith that wee shall se god in this worlde by faith in his word and in the world to come face vnto face Seuenthly Christe calleth those blessed that ar the makers of peace Rom. 5. Those are makers of peace that euer counsayl peace that reconcyle men that be fallen out and set them againe at one and studiouslye take heede to kepe and conserue peace Suche are called peacemakers And suche men do especially please god chiefly bycause this vertu cometh of faithe and hathe his roote and springinge out of faith and therfore bycause that in this thing they folowe the example of his beloued sonne oure lorde Iesu Christe What did he When wee were yet enemyes saith S. Paul he reconcyled vs vnto his father opened to vs the heauens and by the effusion of his bloude of mere and free grace hee washed away all our sinnes that we apprehending this by faithe myght obtaine righteousnes and so euer more folowe the same example in our deedes Nowe when do we this When with al harty study we endeuour our selues to conserue peace and that amonge all men brotherly loue may be continued But what shall be the rewarde of this vertu what gyfte shall bee gyuen for it Wee shall be called the sonnes of god and wee shall possesse eternall lyfe Eightly Christ also calleth those blessed that suffre persecution and are despised for his sake which in deede oughte to giue greate comfort to christian men putte vnder the crosse and tribulation Thorow muche trouble we entre into the kīgdom of God Whye are we so vexed and full of sorowe in temporall afflyctions seynge that Christe wyll by theim bring vs into heauen where wee shal perpetually raigne with hym Trulye this temporall crosse canne in no meanes bee compared vnto the euerlastinge ioye Marke wel that he saith For my names sake Also When men speake all euell against you belyinge you For he that is an euell dooer