with one woorde of his mouth haue destroyed him and punished him accordyng to his demerites Why was this done Doubtlesse forasmuche as Christ was geuen into this worlde to dye for vs and to suffre al maner of euils it was necessary that some profe of it shuld be now shewed in his childhod Osee 11 And furthermore it was necessary to fulfyll the prophecie of Oseas saiynge Out of Egypte I haue called my sonne And also Herode himself as yet had not fulfilled the measure of his fury And needes must he dayly more more heape the wrath and indignacion of God vpon him selfe For wretchedly he lyued all his life therefore he wretchedly dyed He cruelly executed the tyraunts parte wherefore he had the rewarde of a tyraunt And suche is the fortune of Christians that theyr enemyes doo lyue a mooste pleasaunt lyfe and are exalted as hygh as the Cedre trees of the high mountains of Lybane Psal 36 but the Christians ar oppressed troden vnder foote as you see here that it chaunced to Christ himselfe to Mary his blessed mother and to Ioseph God is carefull for hys Secondarily in this Gospell is declared howe lyke a father and howe mercyfully God taketh vpon him the cure and charge to prouide for his beloued sonne Christ and his parentes And fyrst lest they might fall into the handes of that mooste cruel tyraunt he commaunded theim to flee into Egypte and to tarry there vnto the death of Herode And this doth he by a noble messanger that is to saye an angell Besides this where as Iesus parentes were poore folkes and had small comforte either of kinnesmen or of theyr neyghboures yet god so looketh vnto theym that the wyse men came frome the Easte countreies bringinge theim gyftes wherewith they might sustaine both themselues and the babe vntyll the tyrannous crueltye of Herode were ceased and at an ende Nowe althoughe god layde a very heauye crosse vppon Marye Ioseph and the babe Iesus yet withdrewe he not frome them his fatherly mynde but cherisshed theim with suche goodnesse and mercye that althoughe they were in tribulacion yet they perished not but were fortunately delyuered euen as god hathe promised vnto all christians that suffre tribulacion for his woorde And althoughe god for a tyme withdrawe hys healpe and appeareth that in verye deede hee hathe forsaken vs yet at the laste wee shall euidentlye proue and playnely see that in very deed no manne can bee more studiouslye carefull for vs than the Lorde our God In the meane time lette vs onlye studye to doo after the Prophete Dauids councell to abide pacientelye the lorde Psal 26 to doo his pleasure manfullye that oure heartes maye bee comforted and by hope lyfted vppe vnto hym so that pacientlye wee abyde what aduersytye so euer chaunce vnto vs. Thys I saye if wee doo it is impossible that we shulde be forsaken left without comfort And though men wolde not comfort vs yet needs must it come to passe that God by his holy Angels shall comforte vs as here you haue a noble example in Iosephe Mary the childe Iesu whiche although for a tyme they gaue place to Herode yet after Herodes death they were againe called out of Egypt by the Angel Thyrdly the Euangelist describeth the crueltie and tyrāny of Herode For after that he had geuen commaundement vnto the Wysemen that they should go and diligently searche for the childe and when they had founde him to bryng worde to him that he also might come worship him and do him reuerence he now seyng that he was mocked of the Wysemen was excedyng wroth and sent slewe al the children that were in Bethleem two yeres olde or vnder according to the tyme that he had serched furth of the Wysemen What is this Is this to worship him This is to worship with tyrants yea doubtles thus appeareth hypocrisy and tyrāny For as touchyng suche men when they speake fayrest then get thei sonest and farthest of from them For surely their mouthes are full of bitternes and desceite and vnder their tonges are payne and sorowe Psal 9. as sayth the Prophete Dauid A manne needeth not to seke farre for an example Did not Ioab maister of the armye vnder Dauid deale so with Abner bearyng to him a frendly countenaunce 3. Re. 9 Or when did Saul kepe faythfull promise with Dauid although often tymes he sware depely vnto him Euen so did wicked Herode here with the Wysemen For fyrst before them he pretended himselfe to be a simple person a man with out guyle or fraude promisyng that he would honour and reuerence that newe borne childe euen as in our tyme some euell persones seeme to do whiche can fashion theym selues to euery mannes company and with fair swete words wype symple mens mouthes so smoothly that any man wolde thynke theyr myndes and wordes were all one tyll at the laste the poore and simple doo proue by experience that thei dissemble with theim intended nothing lesse thē the godly wordes that they spake But let vs speak of Herod which before these wise men promiseth that he entendeth to bee vertuous to worship this Christ that shuld come in to the world But fulfilleth he this promise Yea god wot His prayer was so strong that no mother in Bethlehem nor in al the coasts might kepe her children a liue For as many as were two yeare and vnder were slain Oh excellent prayer Are there not thinke ye in our time that wold worship Christ in like maner yf they might therto be suffered haue occasion Suerly it were yl done to surmise any such thing of our hypocrites syth thei do daily hear so many sermons Yet I fear me if it shuld come to that point that thei wold destroy root vs out whom the world counteth heretiques for flesh is flesh and so continueth that many woulde be readye to do suche goddes seruice as Christe calleth it in S. Iohnes gospell yea and ryght gladly proffer their seruice to do it And this I know that we with the grace of god shal be readye not only to suffre all aduersitie for the gospels sake but also to dye for it be Herod and all his vngodly membres neuer so mad with it Fourthelye the Euangelist in this place recyteth the sayinge of Ieremy the Prophet which so many yeres before prophecied that miserable murderyng of the infantes Iere. 13 whiche were slayne vnder that cruel tyrant Herode and also the great lamentacion and weaping of those mothers for their childrent And in this place fyrst is declared praysed the trueth of all the prophecies The truth of prophecies that those thynges whiche they before spake of must needes be accomplished and fulfylled euen as Christ sayd Heauen and yearth shal passe but my worde shall not passe Furthermore here is an example to all ministers of the worde Ma. 24 that with all diligencie they
of wordly and transitorye thinges that they sette by nothinge els nor bee mortyfied to the worlde and their concupiscence do in no wise appertain to the kyngedome of Christe but to the kingdome of the diuel For what so euer it be that I put my hole truste in besides god or do prefer and loue it more then god verely of the same I make to me an ydol And yf my harte be fully fixed vnto yt What is the worshippe of the diuel and is giuen to honour voluptuousnes riches power of the world or any such other like thing then be those thinges my ydoll and in them I worship the deuell Yea to be more plaine with you yf I outwardly shuld be good and honest and wolde accompte the same outewarde goodnes for righteousnesse before god then trewly shulde the same be myne Idoll as Esaias witnesseth sayinge Esai 2. They haue woshipped the workes of their owne handes And saynte Augustine saieth My God is my loue I praye you what is it els to loue creatures aboue god then to worship the deuell But herken here now greately this ydolatry and blasphemy displeaseth god Get the hence saieth he thou Sathan these thy suggestions can not be borne or suffered of any good hart for it is written Deut. â— Thou shalte worship thy lord god and him onlye shalte thou serue Lo in this wyse is the deuell no we thryse ouercome and driuen awaye of Christe onlye by the worde of god Nowe as it is necessary for vs throughe Christe to ouercome all temptacions the worlde synne death and the deuell so muste we also be wel instructed streÌ„gthned with the word of god wherein is promised to vs both comforte and helpe in our Lord Iesu Christe And if we bee not with this swearde of spirite which is the word of god wel armered then doughteles wil he bring vs out of the right way and lead vs about so loÌ„g vntil he bring vs into his snares and so entangle vs that we may scarsely get out agayne from the which I besech god the father of his greate goodnes and mercy to kepe and preserue vs throughe his sonne our Lorde Iesu Christ Amen The seconde sonday in Lent Math. 15. ANd Iesus went thence and departed into the coastes of Tyrie and Sydon and behold a woman of Canaan which came out of the same coastes cryed vnto hym saiyng Haue mercy on me O lorde thou sonne of Dauid My doughter is piteously vexed wyth a deuel But he answered her nothyng at all And hys disciples came and besought hym saying Send her away for she crieth after vs. But he answered and sayde I am not sente Luc. 19. but vnto the loste sheepe of the house of Israell Then came she and worshipped hym saying Lord helpe me He answered and sayd It is not meere to take the chyldrens breade and to caste it to dogges She answered and sayd Truth lorde forthe dogges eate of the crummes which fall from theyr maysters table Then Iesus answered and sayde vnto her O woman great is thy fayth be it vnto the euen as thou wylte And her doughter was made whole euen at that same tyme. THE EXPOSITION An exauÌ„ple of â—aithe the calliÌ„g of the heitheÌ„ FYrste of all this gospell layeth before vs an example of faith in the womaÌ„ of Chanane and sheweth vs also that the Gentils and Heithen shal be called to the knoweledg of faith Rom. 1. A trew and perfite faith is nothyng else but to know that Christe is the lorde and the son of Dauid For yf I knowledg him as lorde then do I also beleue that he is naturally the very sonne of God yea and god himselfe Moreouer God the father of heaueÌ„ wyl not be knowen in any other but in this Christe as S. Iohn witnesseth in the 14. chapter sayinge He that seeth me seeth my father And also in this wise to call Christe the lorde is not so small a trifle as yt semeth to the worlde but trewly it is the worke of the holy ghost as S. Paule saith 1. Co. 1â— No man canne say that Iesus is the lorde but through the holye ghoste And when I knowledg Christ to be the son of Dauyd then muste I beleue that he came into this worlde for my sake And that he was gyuen to me with all his goodnes merites passion death that by hym delyuered from sinne I may be made the sonne and heyre of al the goodnes of god Gen. 22 Psa 131 as do clearely declare the promises made to Abraham Dauyd Suche a fayth had this woman of Cananee although she had it not of her selfe but bicause she herde of Christ and of her suche hearinge she receaued faith Fyrste she knowledged Christ to be the lorde whych had power seyng he was god to delyuer his doughter from the vexacion of the deuell And therefore she put all her truste in him as one that coulde and wold help Or else I pray you why wolde she folowe him and make exclamacion yf she had not beleued that Yt must needes be that this woman had a trew and perfect fayth in Christ and loked for all manner of goodnesse of hym The property of saythe Secondarely it foloweth now what the nature and property of faith is namely in all temptacion and affliction to seeke remedy and help none other wher but at God through Christ For the faith that we haue spoken of before dyd prouoke the woman to drawe neare to Christ to open her necessitye and griefe and to call for his grace and helpe But what doth Christe here The faithe of the woman dothe not dysplease hym although shee was no woman of Israel Ioh. 10 but a Gentile for he wolde also bringe them into his flocke Yet bycause the womans faythe shoulde bee proued and made more cleare Chryste kepte scilence and gaue none aunswere to her fyrste peticion And what thinke ye that the woman thoughte in her mynde then Do ye not beleue that shee was heauye and sadde But yet she remembreth the great humanitye of Christ that she had harde so much commended And she dyd not forgette the benefites that he had gyuen to men of his great goodnes vnmocicioned or desyred And therfore she departed not at the first check nor did dispair of hir doughters helpe but stiffely sticketh to him and craueth for a gentel and meeke aunswere And in the meane tyme thappostels come and intreate for her sayinge Lorde sende her awaye for shee excedingelye crâ—eth after vs. But what doth Christ nowe Doth he graunte to the woman her desyre No but semeth to continewe still in his firste mynde that all men woulde iudge that he woulde not helpe her at all But why do wee not briefelye shewe what was hys aunswere I am not sente sayeth he but to the loste sheepe of the house of Israel By these words he seemeth in a manner to conclude as though it were not
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 ioy of Simeon Thirdelye here note in howe greate myrthe in what great ioy this old man triumphed as it were when the eyes of his hearte were opened to knowe his Messias Nowe saide he O lord thou lettest thy seruaunt depart in peace accordyng to thy promise Oh howe noble a thinge is a heart that beleueth well For I praye you what thinge careth Simeon for nowe when he knoweth his king and fauiour Doutles nothing nowe can make him pensiue or sorowfull Neither careth he much whether he liue or dye As though he shulde saye Oh lorde God I haue with great and feruent desire longed to see thy sonne the sauiour of the worlde and now by thy goodnes and mercye I haue that I euer desired And therfore now I feale my felfe in so great ioye that it is all one to me whether I liue or dye Phi. 1. Now if I must liue longer I knowe that my sauiour yea the sauiour of al the whole worlde is come and therfore there is nothyng can make me sorowfull But if I must dye then am I sure that death is to me auantage Yea verely oh Lord I heartely desire to be dissolued be with thee For I am sure that neither synne nor death nor deuil nor hell can hurt me for asmuche as I haue seen thy sonne my lorde and I haue knowen him as my Messias and sauiour Beholde howe after this maner Symeon maketh his song and declareth what fayth he hath in this childe And what dothe he more Sufficeth it that he only beleueth Christ is sauiour before all people and that this ioye tickleth his heart onely Nay not so But he would make this ioy knowen vnto all men and he sayth That God hath prepared this sauiour before the face of all people Wherevnto A light to lighten among the Heathen and the glory of thy people of Israel Surely that is it that I would so gladly haue hard spoken of And I beseche you what thyng might wee poore heathen require more Wee were bonde vnto this tyme in darkenes great incredulite vtterly ignorant what we shuld do to attaine euerlasting saluacion But God hath set furth this light and nowe hath he ended this miserye Who hath done this This childe of whom Symeon speaketh suche excellent thynges And by what thyng hath he brought this to passe By his helthsom doctrine and gospell For as he only is the glory of his people when they acknowledge him by faith so also is he a light vnto vs when he wolde that his most holy worde shuld come vnto vs. For then in deede began it to be fulfilled that the prophet longe before sawe in spirite and saide The people that dwelt in darknes sawe a great lyght c. Wherfore deerely beloued let vs with harty affection indeuour oure selues that in as much as we are made the childrē of god by the worde of god that we acknowledge the same with Simeon and be thankefull And neuer admitte to seeke remission of sinnes iustice and eternal health at any other then this childe whom Simeon acknowledgeth and nameth the sauioure of the whole worlde Who with the father and the holy ghoste preserue and keepe vs all Amen The gospell on saynte Mathias the apostels daye Math. 11. AT that time Iesus answered and sayd I thank the O father lorde of heauen and earth bicause thou haste hid those things from the wife and prudent hast shewed them vnto babes verely father euē so was it thy good pleasure Mat. 12 Luc. 10. Ioh. 3. Al things are giuen ouer vnto me of my father ♣ Ioh. 7 8. b 10. b And no man knoweth the son but the father neither knoweth any man the father saue the sonne and he to whom so euer the sonne wyll open hym Come vnto me all ye that laboure and are laden and I wyl case you Eccle. 6 Take my yoke vpon you learn of me for I am meek and lowly in heart ye shal find rest vnto your soules For my yoke is easye 1. Ioh. 5 and my burthen is lyghte THE EXPOSITION TO the right vnderstandyng of this presente Gospell Two natures in Christe it is necessary that we consider wel two natures in Christ And verely if these two natures bee well and christianly cōsidered it shal open and make plaine many places of the godly scriptures which at the fyrst sight might seme to be contrary so that in very dede there shall appeare in them no repugnauncye at all As for an example I and my father are one And again in another place My father is greater then I. Nowe if you referre this sentēce vnto Christes deuine nature the other vnto his humaine nature I pray you shall not these saiynges well agree And in like maner must thou nedes do in this gospel For that he geueth thankes to his father it belongeth to his manhod and that he sayth All thynges are geuen me of my father it must be referred vnto his godhead But wherfore geueth Christ thankes vnto his father Forsoth because the worde whiche is contemned of Corazin and Bethsaida is hyd frō the wyse and prudēt and is reueled or opened vnto yong children Wise prudent men In this place he calleth theim wyse and prudet that trust to their ownes wysdome and by their owne wyttes and vnderstandynges will searche out all thynges Of whom also the prophet sayth Wo to you that are wise in your owne eyes Esai 5. prudent in your owne conceites Suche wysedome and suche prudence that is suche as will not be subdued and submit it selfe captiue vnder the worde of God and to the folishe preachyng of the crosse shal neuer bee able to perceiue any thyng at all of the matter of his iustificacion nor in any thyng that appertayneth to the glorye of God And why God can by no meanes nor will suffre suche pride as cōmonly cōmeth of carnal wysedome as it is written God resisteth the proud 1. Pe. 5. and geueth grace vnto the lowly Furthermore wee see that suche as are carnally wyse and ciuily prudent menne very seldome they come vnto the knowlege of God But who then are they that are admitted vnto the knowlege of God and vnto fayth Forsothe litle children And in this place Christe calleth theim children Childrē or babes that dispayre of theim selues of all their carnall wysedome and prudence that only considereth and depely fyxeth in their heart those thynges whiche Christ taught preached wrought Knowyng also that in matter appertainyng vnto the honour of God to righteousnes our saluacion or our own carnall wytte is of no waytte nor value but onely the worde of God Wysmē And knowyng also that no man can kmowe or apprehende that iustice without the reuelacion of God And nowe vnto the fyrst nōbre that is of carnall wyse men and prudent pertayne the hye priestes Phariseys and Scribes and all iusticiaries that from
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
conuenient for him to help this woman of Canane seyng that he was not sent but to the loste shepe of the house of Israell And this answere in a manner is more bitter and harder then was hys fyrste sylence Yet the woman doth not so dispayr we oughte not to apoynte tyme place to Christe but as she alwayes dydde truste in the goodnesse of Christ and woulde not in anye wyse be ryd from him so likewyse she wold not prescribe or appoint the tyme and place or any thinge else wherein shee wold that Christ shuld help her hauiÌ„g a perfit trust hope that yet at the last he wold help her how difficulte hard so euer he did shewe himselfe vnto her And yet she leueth not of but cometh again and falleth downe to his feete saith Lord helpe me And what then Christ doth not only persist in his firste senteÌ„ce but now he calleth her a dog as though she were vnworthy to be numbered amongest his The constancy of the womaÌ„ And this is a vehemeÌ„t woÌ„derful great temptacioÌ„ and yt is necessary for them that ar lyke tempted to haue a great faith strongly to persist in the same yf they wil not be ouerthrown or brought into desperacion But what saith the womaÌ„ now to this She freely playnly grauÌ„teth the Christ in calling her a dog siÌ„ner said right Nor she doth desire that the bread shuld be takeÌ„ from the children geuen to her but only that she may haue the cruÌ„mes leauyngs that the dogges take which fall vnder theyr maisters table As thoughe she shulde say My most beloued Lorde yf thou wylt consydre and haue respect to my person my dedes my merits and to my sinnes then do I perfectely knowe that I shall get no helpe at thy hand And moreouer I know very wel that I can not be of the numbre of the chyldren yet neuertheles I desyre and couet thy goodnes grace and mercy beseching and praying the that of thy great and abundaunt pity thou wylt loke vpon me a wretch comfort me in this affliction delyuer my doughter from the deuell And bicause I cannot obteyne yt with any of myne owne merytes I desire the for the glory of thy name that thou wylt shew thy mercye vnto me Lo now is the harte of Christ wonne and canne no lenger forbeare Now muste he needs open and shew hys mynd to the woman for he saith on this wyse O woman thy faith is great be it to the as thou wylt And in lyke manner dyd Ioseph in Egypte Ge. 45 after he had long shewed himselfe very harde and cruell towardes hys brethren yet at the laâ—te withe greate teares wepynge he sayde I am your welbeloued brother Ioseph be not afraid c. And this we learne that God in euery temptacion and necessitye will helpe although sometimes he wil defer for a tyme his ayd socoure God helpeth in euery necessitye This alwais consideryng that after the nature custom of fayth we shuld only seeke help and comfort at hym and not to leaue of vntil we shal be harde Exaumple of loue Thirdely is shewed vnto vs in this gospell an example of loue which seketh not her owne but rather the coÌ„modity profyt of her neighboure And that chiefly doth the mother of this mayden when in great wepyng and praying she shewith vnto Christ the necessity of hyr doughter And doth as faruently asâ— help for hyr as though she hyr selfe were vexed of the diuell And so she fulfilleth the commaundement of S. Paule where he saith Ephe. 5. Ye fathers mothers loue wel your childreÌ„ And we se also the same example of loue in the Apostels whiche so diligently did make intercession for this woman that it had beene also great pleasure vnto them yf she had beene hearde of Christ at the first And marke diligently that heere in this place the lyuyng prayeth for the lyuinge that thou mayest learne that the inuocacion of the holy men that be deade is not grounded vpon this place Trewlye yt can not be denied but that the Apostles prayed for this woman but that was doone in theire lyfe tyme not after their death The â—â—tercessioÌ„ of the liueli saints Who dyd euer forbid the to praye for thy neighhour or that in thy mind thou shuldest not beare his necessitye Do wee not alwayes instantly require these workes and saye that such workes onlye be good and christian workes Yea faithe and loue is the whole contente of this gospel that we teache And moreouer wee knowe very well that he lyed not that saide In these two commaundementes Mat. 22 all the lawe and the prophetes do depende Wherfore euerye good christian manne shall knowe that faythe withoute loue and without workes that shuld folowe faith and shuld be done to my neighbour can not stand Or yf such workes folow not Ioh. 2â— that then it ys as S. Iames saith a deade fayth The thyrde sonday in Lente Luc. 11. ANd he was castyng out a diuell and the same was domme and when he had caste oute the dyuell the domine pake and the people wondered But some of theym sayde Mat. 9. Mat. 7 Mat. 6. Mar. 3. He casteth out dyuels through Bâ—lzebub the chiefe of the dyuels And other tempted hym and required of hym a signe come heauen But hee knowynge theyr thougtes sayd vnto them Euery kyngdome deuided agaynste it selfe is desolate and one house doth fall vppon another Yf Sathan also be deuided agaynst himselfe howe shal hys kyngdome endure Bycause ye say that I caste out diuels thorow Belzebub If I by the helpe of Belzebub cast out diuels by whose healpe do your hyldren caste our them Therfore shall they be your iudges But if I wyth the finger of God caste out dyuels no done the kyngdome of God is come vppon you Mat. 12 When a stronge man armed watcheth his house the thynges that he possesseth are in peace But when a stronger then he commeth vppon hym and ouercometh hym he taketh from hym al his harnes wherin he trusted and deuydeth his goodes He that is not with me is agaynste me And he that gathereth not with me scarereth abroade Mat. 12 When the vncleane spit t is gon out of a man he walketh thorow drye places seekynge reste And when he findeth none he sayeth I wyl returne againe vnto my house whence I came out And when he commeth he findeth it swepte and garnished Then goeth he and taketh to hym seuen other spirites worse then himselfe and they entre in and dwell there And the ende of this man is worse then the begynnyng And it fortuned that as he spake these thynges a certayne woman of the company lyfte vp her voyce and sayd vnto hym â—appye is the wombe that bare the and the pappes that gaue the sucke But he sayd Yea happy are they that hear the word of God and keepe it THE
sondaye after triuitye sondaye Luc. 14. Mat 22 Apo. 16 A Certayne man ordayned a greate supper and bad manye and sente hys seruaunte at supper tyme to saye to them that were bydden come for all thynges are nowe readye And they all at once began to make excuse The fyrst said vnto hym I haue bought afarme and I must go and see it I pray the haue me excused And an other sayd I haue bought fiue yoke of oxen and I go to proue them I praye the haue me excused And an other sayd I haue maried a wyfe and therfore I can not come And the seruante retourned and brought hys mayster worde agayne therof Then was the goodman of the house displeased and sayd to his seruante Go out quickely into the stretes and quarters of the city and bringe in hyther the poore and the feeble and the halt and the blinde And the seruaunt sayde Lord it is done as thou hast commaunded and yet there is roome And the lorde sayd to the seruauÌ„t Go out vnto the hye ways and hedges and Gen. 19 compell them to come in that my house may be filled For I saye vnto you that none of those menne whyche were bydden shall taste of my supper THE EXPOSITION IN this similitude The grace of God fyrste of all is praysed the great godnes grace mercy of god whiche he hath so mightely shewed vs by his sonne Iesus Christe without any deseruing of our workes in that that he compareth it here to a supper For all suppers are moste chiefely prepared and ordained for myrth and not for heuines that a man shulde eate drinke and be merye Lykewise as a supper here vpon earth is ordayned and prepared to make men merye and lighte harted euen so this greate supper of the grace of god and the gospell hath god prepared for our greate consolacion and comfort wherin we shuld reioyse be mery glad For what other thing is the gospell by the which the great goodnes and mercye of god is shewed vs so gentely and sweetly through Christ then a good and mery tidinges The gospell It could be no lye that the aungell shewed vnto the shephardes when Christ was borne saying Beholde Luce. 2. I bringe you tidinges of greate ioye whiche shall happen vnto all people Neither doth the prophete Dauid monish vs with out cause to reioyse in these dayes of grace saying This is the day which the lord hath made Ps 117 let vs reioyse and be gladde in it Nowe seing that god our mercifull father hath so louingely prepared for vs this supper Supper through Christ without any deseruing of our part Without dout it is a tokeÌ„ of his great loue toward vs specially if we considre that not allonly the Iewes but also al the heitheÌ„ publicans siners ar called hervnto And therfore Christ might wel say Ioh. 3. The loue of god That god so loued the world that he gaue his only son Here thou hearest that alloÌ„ly loue moued god by Christe to prepare this supper of the grace of the gospel Then if loue moued him to prepare this supper so it is a greater token of loue that he hath called vs therunto For what shulde it auayle me that this greate supper is highely praysed coÌ„mended yf I were fayne to sit without the dore were not called nor letten in And that we shuld peâ—ceaue that Christ hath not allonly prepared this supper but hath bidde al men thervnto the euaÌ„geliste saieth here that the lord of the supper sent his seruauÌ„t to them that were bidden to tell them that it was supper tyme and to byd them come for all was readye This seruante signifieth thapostels whiche Christe firste of all sent to preach to the Iewes and after when they hadde despised the preaching of the gospel and made them vnworthy thereof they were sent to the Gentyls Thappostels calleth vs to this supper And what did they preach They said Al things are redy now come Christ hath shewed vs the will of the father Christe hath suffered death for our sinnes is risen for our rightousnes asceÌ„ded vp into heaueÌ„ hath gotteÌ„ vs the holy ghost wherfore al thingê pertaining to our saluacion are ready This did the holy apostels so diligeÌ„tly prech so that Esaias did not speake in vain of them when he said Esai 52 O how bewtiful are the feet of thembassadour that briÌ„geth good tidings precheth helth What caÌ„ we desire any more Helth is obtained vs of meer grace Bi grace we be called vnto saluacioÌ„ This alloÌ„ly is now required of vs that we come Therfore let vs not dispise this supper but rather let vs hast vs to Christe that we may get righteousnes saluacion Secondarily Firste the gospell was preched vnto the Iewes Mat. 15 we se in this similitude the calling of the Iewes to the grace of the gospell and in what wyse they be reiected for ther incredulite For they were the first that shulde be called as Christe hymselfe witnesseth saiyng I am not sent but vnto the loste sheepe of the house of Israell And Paule withe Barnabas in the actes of thapostles sayde Act. 13. It behoued first the word of god to be spoken vnto you c. But how did the Iewes heare the callyng They begon all to excuse theÌ„ contrary to the counsel of the prophet Dauid saiyng Ps 49. To day yf you wil heare his voyce harden not you hartes They wyll not folowe this faithfull counsaile but they excuse themselues wil not come The first saithe The Iewes in obedience and incredulitye I haue bought a farme and muste nedes go forth to looke vpon it I praye the holde me excused The other said I haue boughte a yoke of oxen and muste go forthe to proue them I praye the holde me excused The third sayd I haue maried a wyfe and I caÌ„not come as though he could not be a maried maÌ„ and a christian but this it is From the beginning hath the Iews euer beÌ„ stubborn disobedieÌ„t wretches How ofteÌ„ times I pray you did thei murmur agaiÌ„st god iÌ„ the wildernes How ofteÌ„ did thei prouoke god vnto angre Act. 7. doth not s SteueÌ„ bear witnes that the Iews wer both the betrayers and murtherers of Christ sayiÌ„g Yee stiffe necked ye haue alwayes resisted the holye ghost Now yf he that bought the farme set more by the farme than he didde by the supper for bying of the farme he shulde haue bene damned For he that hath much riches is not damned but he whose hart is set vppon riches â— Co. 6. For as Paule saith we shulde be as hauing nothing yet possessing all thyngs AbrahaÌ„ bought a pece of land of the childreÌ„ of Heth for hys sepulchre and other vses Ge. 24 was he damned for so doinge No For to bye lande and oxen or other cattel pertayneth not to the kiÌ„gdom of Christ but
eye Eyther howe canste thou say to thy brother mat 7. Brother let me pull out the mote that is in thine eye when thou seest not the beame that is in thine owne eie Thou hypocrite caste out the beame out of thine owne eye firste and then shalte thou se perfectly to pull oute the moat that is in thy brothers eye THE EXPOSITION Faithe maketh vs acceptable vnto God HItherto throughe many instructions examples we haue sufficiently proued how that we attaine and gette remission of sinnes rightuosnesse and saluacion only throughe faithe And moreouer that no worke how holy or precious so euer it mai be can make a man acceptable before god excepte only faith which we haue declared and taught you out of the holye srripture For this faith so comprehendeth the goodnes and the loue of god through Christe that vtterlye he canne truste to none other thing then to the merites of Christ through whom also he hopeth to obteine saluacion Heb. 11. By faith saith the apostle wee haue an entraunce vnto god And lykewise as a true and lyuing faith which knoweth that he hath a mercifull father through Christ hanleth himselfe towarde his god and father so muste yt likewise breake forth toward his neighboure to helpe him in all neede and necessity that he may be knowen therby vnto the world to haue a right and a good faith and not fained The workes of charity be contrary to hipocriticall and fained workes for it is the nature and disposition of hipocrisy euer to seke his owne aduauntage and not the profite and vtilitye of his neighboure in so much that Christe himselfe for this cause saide vnto the pharise is for that that they condemned for a lyghte matter his disciples Ose 6 Goe your waye saith he and learn what it is I wyll haue mercy and no sacrifice Therfore likewise as Christ sometyme reacheth faith and adscribeth righteousnes allonlye there vnto yea and commendeth it as a fountaine whereout all goodnes floweth Iohn 6 so other whiles he teacheth the frutes of the faith not that we are iustified by them but that they be suer tokens and testimonialles of that faithe whiche wee oughte to haue in oure harte as saincte Peter sayeth 1 Pet. 1. Brethren giue the more dilygence to make youre callynge and election sure Neuerthelesse sometyme Christe teachethe these workes of charitye with longe processe some tyme with shorte and fewe wordes Hee declareth yt shortelye when he sayeth Thou shalte loue the lorde thy God Mat. 22 Luc. 10. Mat. 6. with all thy harte with all thy strengthe And in an other place What so euer you wolde that menne shulde dooe vnto you the same dooe vnto theym lykewise But in the gospell of this daye hee teacheth the workes of charitye in manye wordes and plentyfullye For hee thoughte it not sufficiente to speake yt generallye Be mercyfull but hee declareth the same mercifulnesse here by partes namelye Iudge not sayth he c. To bee mercyfull To bee merciful in this place signi ieth to helpe oure neighboure of oure goodnes and charitye of what so euer neede hee is oppressed withall Luc. 10. as wee see in the Samaritane whiche did so greate mercye on hym that fell amongest the theues Oute of which wordes yt foloweth that they bee good workes wherewith we helpe oure neighbour in all neede and necessity Which deedes of charitye wee wyll by ordre recyte one after an other To iuge To condemne Fyrste of all Christe saith Iudge not and ye shal not be iudged CoÌ„demne not and ye shal not be condemned With the whiche wordes Christe teacheth euery christian man to looke vpon his owne workes and not vpon the workes of his neighbour thoughe his neighbour sin erre he shall not therfore sodainly or rashly dispise hiÌ„ For it may chauÌ„ce that he that standeth to day maye fall to morowe 1 Cor. 10 he that falleth to daye may rise to morow Furthermore it is not a point of mercy that thou shuldest iudg or coÌ„deÌ„ne thy neighbour as sone as he of infirmity sinneth For the hipocrites and those that glory in workes were wont to do so which for the most part damne that that of it selfe is nothiÌ„g daÌ„nable Therfore we shall not folow the ypocrites but that that our father in heauen teacheth vs which although lawfully may iudge coÌ„deÌ„ne vs for our sins yet neuertheles rather wold shew vs his mercy in through his welbeloued son our lord Iesu Christ so that we are nowe become the children of god by adoption if we do beleue in the name of his son Iesus Christe Ioh. 1. Wherfore if god when I was an enemy vnto him receaued me into his grace Rom. 6 why shulde not I lykewise shew charity mercy vnto my neighbour with teachinge him enforminge him exhortynge him and prayinge him For he doth not saye Iudge and condemne a sinner but helpe him dooe good vnto him Here is now a differeÌ„ce to be had A diffe betwene the office the persoÌ„ betwen a man hauyng an office and a pryuate person For it is for bidden a priuate persone to iudge or condemne but the magistrate the iudges by the vertue of their office ought to iudge punish the euel doers yea with extreame punishmente Likewise a preacher as coÌ„cerniÌ„g his own persoÌ„ shal not iudge but by reason of his office the word of God shall do yt For Christ saith The word that I haue spoken Ioh. 12. shall iudge him at the laste daye Here of knoweth nothinge the Pharise but with a proude hart iudgeth and condemneth al men ye in those thingê also that hee himselfe is culpable in Rom. 2. Wherefore Christe calleth him here a leader of the blinde that leadeth himselfe into the diche Also a disciple that wil be aboue his maister And one that seeth a mote in his brothers eye and considereth not the beame that is in his owne eye And so accordinge to hys owne iudgemente he shal be condemned To forgyue Secondarily Christ teacheth vs here to forgiue and we shal be forgiuen with which wordes he teacheth vs an excellente worke of mercy so that wee muste needes looke againe vpon oure celestiall father but how so Bicause that he hath pardoned forgiuen vs all oure offences and trespasses of hys mere grace without any deseruing that through his only sonne Iesus Christe so that we now being clensed from our sinnes are become heyres of his kyngedome Nowe for as muche as accordinge to this exaumple oure heauenly father requireth the same thing of vs that is that we hartely shuld for giue them that trespasse vs why be we then in this behalfe so negligent why do we hate and enuy one an other Yt is to no purpose and if thou shuldest complain The enuious maÌ„ harh no excusacion and say This man hath done me greate iniurye he hath hurte me
and suche lyke This is no lawfull excuse For we haue prouoked god vnto angre with weightyer and greater sinnes then wee canne be prouoked withall and yet through Christ he pardoneth and forgiueth vs all Yea if Christe wold handle vs according to our wickednes which we haue committed against him and according as we haue deserued when shulde we come vnto saluacion Rom. 2. Choose now one of these two Eyther do well to thine enemy and forgiue him with all thine hart that thy sins maye be forgiuen the through Christ Or els enuye thy neighboure that thou maist euer lastingly be damned This sentence agreeth with that which we haue in our Pater noster Thirdely Christ saith Geue and to you it shal be geuen wherewith he exhorteth and warneth vs to do well to the nedy that is to our neighbour And for as muche as oure lyfe withoute thys mercye wherewith we helpe oure neighboure can not consiste nor stande and rather to be a diuelish lyfe if it be forgotton therfore doth Christ exhort vs vnto this trade of loue goodnes mercy and charitye alluring vs thervnto with this promise saying A good measure pressed downe shaken togither and runnyng ouer shall men giue into youre bosomes Againe With what measure yee meete with the same shal it be measured vnto you again Here thou hearest that thy giuyng shal be rewarded an hundreth folde And so saith Salomon Pro. 19. He that hathe pitye vpon the poore lendeth vnto the lord Therefore if thou wylt do good workes that pleaseth god geue vnto the poore distribute thy goods vnto the needye lende him that wanteth dooe well to thine enemy Rom. 2. and thou shalte heape coles of fier vpon his heade The tyme shall come that thou wilte wishe that all thy good hadde been giuen vnto the poore For those goodes that are giuen to the poore are not loste but are lent to the lorde which in tyme to come shall liberally recompence them And hereto pertaineth it that is spoken in an other place Gather your treasure togither in heauen And also Mat. 8. Make you friendes of the wicked Mammon c. Luc. 16 Finally As we do behaue vs to our neighbour so shall god do to vs. To whome with the sonne the holy ghoste be all honoure for euer Amen The gospell on the fyfte sonday after Trinitye sonday Luc. 5. IT came to passe that when the people preaced vpon hym to heare the worde of god he stode by the lake of Genezareth Mar. 4. and sawe twoo shyppes standynge by the lake side but the fyshermenne were gone out of them and were shashynge theyr nettes And he entred into one of the shyppes whyche pertained to Simon and prayed hym that he woulde thruste oure a little frome the lande And he sate downe and taughte the people oute of the shyppe When hee hadde lefte speakynge he sayde vnto Simon Launche out into the deepe and lette slyppe youre nettes and make a draught And Symon aunswered and sayde vnto hym Mayster wee haue laboured all nyghte and haue taken nothynge Neuerthelesse at thy commaundemente I wyll lose forthe the nette And when they hadde this done they inclosed a greate multitude of fishes But theyr net brake and they beckened to their felowes whiche were in the other shyppe that they shuld come and helpe them And they came and fylled both the shyppes that they sunke agayne When Symon Petersawe this he felle downe at Iesus knees saying Lorde go frome me for I am a synfull man For he was astonyed and al that were with hym at the draught of fyshes which they had takē and so was also Iames Iohn the sonnes of Zebede which were parteners with Simon And Iesus saide vnto Simon Feare not frome hence forthe thou shalte catche menne And they broughte the shyp to lande Mat. 4 and forsoke all and folowed hym THE EXPOSITION HEre is commended in this gospel vnto vs the greate diligence which Christ tooke in the office of preaching And also the great desire that the people had that folowed him to hear the worde of god Which thing is not written alōly for thē that execute the office of preaching The diligence of prechers but also for the hearers that bothe parts shulde haue an example laid before them to folow When Christ saw now the greedy desire of the people to hear the worde of god that the people preaced so on him he went in to a ship that was Simons for he stode by the lake of Genezareth and taught the people out of the ship But what did he teache preach Chryste taughte the worde of God Luc. 7. Truly the that the people came for to hear which was the word of god And as Christ was euer ready to preach and teache though he had had no more audience thē one Magdalen yea suerly like as he neuer left occasiō but rather alwaies sought means for to teach So likewise is euery preacher bound to execute diligētly his office to teache instruct the people gladly willingly not alonly for that cause that he is therto here in this gospell induced by the example of Christ but also by commaundemēt that Christ gaue vnto Peter sayīg Feed my sheep Ioh 21. for feedīg in that place signifieth to teache which we fynd lykewise in the tenthe chapiter of Iohn To teache Nowe if Christe wyll haue his whome often tymes he compareth vnto sheepe to be taughte so ys it needefull that it bee doone with greate diligence so that they be not seduced with the inuencions and dreames of mē but be taughte sincerelye and purely throughe goddes worde Vnto this now referre the firste epistle of Paule to Timothe 1 Tim. 3 where amongest other vertues that shulde shine in a preacher or Byshop he requireth of theim Mat. 15 to be apte to teache Also the seruant that hid his maisters talent and wonne nothinge Therefore let the punishment of this seruaunt fear vs that haue the office of preachinge that we with all diligence do that that is enioyned vs leaste we also with lyke punishement be rewarded The diligēce of the hearers Furthermore let the hearers folowe the exaumple of them that folowed Christe to heare goddes worde that they likewise be glad to heare the same and suffre themselues to be instructed and taughte For what profiteth if the preacher preache and teache perpetuallye if there dothe no man heare him or receaue his worde For it is aswell commaunded the to heare Luc. 11. as the preacher to teache For yf they bee pronounced blessed that hear the word of god and kepe it so muste it cōsequently folowe that they be damned that do not heare it and kepe it Wherfore this text serueth both for to teache and for to hear namelye to alure the preacher withe greate dilygence to teache and lykewise the hearer to heare God fedeth vs by a certaine meane Secondarylye Christ sheweth vs
the priestes whose office and duetie was to iudge and discerne Lepre What do nowe these Lepres They do euen as Abraham did Gen. 12 whan God commaunded him to go out of his countrey and from his kynred and from his fathers house he asked not where hee should become but obayed vnto God and in his so goyng conceiued a sure coÌ„fidence that God would not lede him amysse And in likewyse do these ten Leepres They beleued that this woorde of Christ Go your wayes was not spoken in vayne but vndoubtedly would bring them their health as it did For thus sayth the text As they went it came to passe that they were clensed Who would not nowe hope I trust in the goodnes of Christ whiche healpeth so willyngly so louyngly so gladly so that for his benignitee familiaritee and mercy sake all the whole worlde is bound to hast vnto him to aske mercy But we alas The worlde is indurated are so vngratious indurate that no beneuolence or gratiousnes although it be neuer so great can moue vs to seeke Christ Wherfore it is sayd in a certaine place If you had fayth like a grayne of Mustardsede Luc. 17 Mat. 17 and should say vnto this Mulbery tree Plucke thy selfe vp by the rootes and plant thy self in the sea it should obey you As though he would say In you shal be the fault and not in me If you can beleue my helpe shal alwayes be at hande But let euery Christian manne learne hereout howe he should behaue himselfe towarde Christe oure Lorde and so he nedeth not to care Thyrdly we see in this gospel the geuyng of thaÌ„kes of this Samaritane which when he perceiued himselfe to be cleane he returned againe and with a loude voyce magnifyed God geuyng him thankes for the great benefite done vnto him And againe wee see here the ingratitude and vnthankefulnes of the other nyne whiche fell from their fayth and gaue no thankes to Christ for the great benefite done vnto them Wherout we learne Mat. 20 that there be many called to the fayth but fewe which perseuer therin vnto the ende It is a meruailous thynge and wonderfull to say that these ten menne had fayth and therby obtayned helth and yet was there but one of them that perseuered therein and was saued Who would not nowe feare him selfe and stande in dreade to see these nyne Iewes that first beleued Mat. 10 and. 14. and so shamefully fell againe from it This is a true saiyng where Christ sayth Whoseeuer perseuereth vnto th ende shal be saued There are many of vs which heare the worde of God and receiue it with ioye and shewe theim selues as though they would deuour the whole Gospell and yet for all that in the ende they do not alonely forsake their fayth but also against their owne conscience Gala. 5. they do persecute the manyfest trueth Vnto whom might very well bee spoken Ye ranne well who was a let vnto you that you should not obaye the truth Mat. 10 Briefely Christ is true in that he hath spoken saiyng There be many called but there be but fewe chosen Wherfore by right the ingratitude and vnthankefulnes of these nyne Iewes ought to feare vs and not only to feare vs but also to constraine vs dayly and hourely to pray vnto God that we may obtayne through Christ this constancie and perseuerance Also the thankefulnes of the Samaritane may prouoke vs to laude praise God for his goodnes that we receiue of him Forasmuche as our mercyfull God meruaylously deliteth in rendryng and geuyng suche thankes as he speaketh through the Prophete Dauid Psa 49 Who so offereth vnto me thankes and praise he honoureth me Why I pray you doth Christ aske after these nyne that were cleane and doth not returne again vnto him to geue him thankes Truely therfore that their ingratitude and vnthankefulnes highly displeased him And wherfore thynke you doth the Euangelist so diligently discribe that this Samaritane whiche criyng out did fall doune vpon his face at Iesus feete and magnifyed God and gaue him thankes doubteles that hee therwith woulde commend publishe and shewe vs the constancy of his faith and how highely the sacrifice of giuinge thankes and praise pleaseth god Nowe forasmuch as the kingdome of god is taken from the vnthankful Iewes and giuen vnto vs Gentiles we knowledging this benefite let vs daily giue thankes vnto God throughe Christe that hee will vouchsafe to make vs constant in faith and bring vs to euerlasting saluacion through Christe our lord Amen The gospell on the fyftenth sonday after trinitie sonday Math. 6. NO man can serue two maisters Luc. 16. For eyther hee shall hate the one and loue the other or els leane to the one and dispise the other Ye can not serue God and Mammon Therfore I say vnto you Luc. 12. Psal 55 1 Pet. 5. Be not carefull for your lyfe what yee shall eate or drynke nor yet for youre bodye what rayment ye shall put on Is not the lyfe more worth than meate and the bodye more of valewe than rayment Beholde the foules of the ayer for they sowe not neyther do they reape nor carye into their barnes and youre heauenly father feedeth them Are ye not muche better then they Luc. 12. Which of you by takyng carefull thought canne adde one cubyte vnto hys stature And why care ye for rayâ—ente Considre the lylyes of the fielde howe they growe They laboure not neither dooe they spynne And yet I saye vnto you that euen Salomon in all his royaltee was not arayedlyke vnto one of these Wherefore yf god so clothe the grasse of the fielde whiche though it stande to day is to morowe caste into the fornace shall he not much more do the same for you O ye of lyttle fayth Therefore take no thought saying What shall wee eate or what shall we drynke or wherwith shall we be clothed After all these thinges doo the Gentyles seeke For your heauenly father knoweth that you haue neede of all these thinges But rather seeke ye fyrst the kingdome of god and the righteousnes therof and all these thinges shal be ministred vnto you THE EXPOSITION The true seruice of god is repugnaÌ„t with the false seruice CHrist teacheth vs first in this gospel how that he can not suffre the false seruice of god wherwith in the steed of god the creatures ar worshipped to stand with the true seruice of god concluding it on this wise that it is needefull for vs other to be in al things christian men or els whole heithen infidels For if I will be a christen maÌ„ I must with al my hart set my trust confideÌ„ce in Christ And if it be not done with al the whole hart but partly that is if I think I must trust put my confideÌ„ce in creatures I haue here the sentence giuen vpon me that I am no christen man but rather
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
why should your heartes be troubled You beleue in God well beleue also in me for though it shal so come to passe that I shal be betrayed to the Iewes I shal suffre be crucifyed and dye yea and furthermore it shal be nedeful that my deuine nature my strength and power be for a tyme hyd secrete vnder the crosse yet neuerthelesse I am in deede God of on and the sam substance with the father wherfore let neuer suche perturbacion in any wyse bee heard of among you for why my crosse shall not come but to the great aduantage and welfare both of you and also of all the worlde For doubtles this is a truth Many maÌ„sions in the fathers kyngdome that in my fathers house there are many mansions wher into he wyl receiue his seruauntes kepe theim also be glorifyed in them Furthermore both you and all the lecte are already predestinate vnto those mansions that is vnto eternall life NotwithstaÌ„diÌ„g as yet those mansioÌ„s are not perfect nor prepared as they must bee But if you wyll knowe howe they must bee prepared and made ready Marke my saiyng It is necessary that by my passion and my death I should fyrst abolishe and take away the kyngdome of death and synne Then that I should go vnto my father and receyue that my kyngdome whiche shall contynue for euer euen for this cause that I may the more better gouerne mayntayne and defend in that my kyngdome all that are my disciples Neither thinke you that I shal take this kyngdom to myne owne commodite onely for truely I wyll returne vnto you by my woorde and holy spirit and I wyl take you vnto my selfe that where I am you also may bee Ma. 10 I wyll not leaue you Orphalynges I loue you more dearlyer then to leaue you among so many Wolfes persecutyng you for my woorde sake onely bee you of a good comfort be nothyng afrayde Neither let this my passion that shal chance seme so great a meruayle vnto you Yea if ye wyl be my disciples knowe you assuredly that you must abyde lyke chance and fortune with me as I abyde Now what nedeth many wordes To go to the father to receyue the kyngdome You haue alredy hearde whether I must go that is vnto my father to receyue there my kyngdome You also know the way vnto my father so that in this matter there nedeth not many woordes Beholde after this maner Christ comforteth his Apostles against the slaunder of the crosse that shuld come and stablysheth them tellyng that his death and passion shuld be the perfect preparyng of those dwellyng places wherinto they should be receiued yea and also that all their saluacion ought to be fyxed in the same his mooste blessed death and passion Weakenesse and ignorance of man Secondarily here are set out two examples that is of the ignorance and weakenes of the Apostles For when Christe had sayd Whether I go you knowe and you knowe the way Sainct Thomas by and by sayd Lorde we knowe not whether thou goest and howe may we knowe the way But if one of these muste bee a lyer truely Thomas shal be the lyer and not Christ For had they not heard Christ often tymes say Mat 20 The sonne of man shal be betrayed to the princes of the priestes and Scribes and they shal coÌ„dempne him to death and deliuer him to the Heathen to be scorned scourged and crucified the thyrd day he shall ryse againe Furthermore were they vtterly ignoraunt of these thynges without knowlege when they sayd Lorde Ihon. 6 vnto whoÌ„ shal we go thou hast the woordes of eternal life and wee do beleue and we haue knowen that thou art the same Christ the sonne of the liuyng God Doubtles wee fynde here in theim a fayth but yet it hath this vnperfectnes that this faith as yet was not coÌ„firmed by the holy ghost nor yet tryed by any persecucion Euen so doth Philip also when Christ sayd If you knewe me doubtles you should knowe my father also c. Philip sayd Lord shewe vs the father and it suffiseth to vs. What meaneth this Would Philyp also then see the father with his corporall eyes or would he none otherwyse holde himselfe contented Suffiseth it not that Christ had sayd before vnto him If you had knowen me surely you should haue knowe my father also Verely in this matter appertainyng to the knowledge of God al men haue one affection neither can they do any other wyse Verely wee are blynde in this cause touchyng God We are blynd in maâ—ters of fayth Ioh. 3. and his honor except we be lightned by the holy gost and coÌ„forted in fayth approued by the crosse For that whiche is borne of the fleshe it is fleshe and it hath annexed and knyt to it selfe incredulitee and ignoraunce as examples through the scripture do euidently proue and as in this gospel also we may see it playnely set furth in thse Apostles Thyrdly wee shal nowe come to the answere geuen vnto the Apostle sainct Thomas whiche also we wyll wey diligeÌ„tly consider for in it is propouÌ„ded vnto vs the excedyng great goodnes mercy of Christ For though as yet thei wer rude ignorant in the matter of fayth yet Christ forsoke them not but in this his godly and most excellent answere so intreateth them that it may very well be perceiued that he desyred nothing so much as to procure their helth to bryng them vnto the knowlege of fayth Nowe what answere gaue he to them Christ is the way I am the way the truth and the life O worthy and excellent sentence worthy to be written eueÌ„ with golden letters in the heartes of all men But it is to be lamented that it hath so long tyme lyen despysed neglected and that so fewe haue in heartes apprehended and vnderstande it Mens wayes I pray you howe many wayes before tymes hath theyr been whereby we haue interprysed to obtayne eternal lyfe Surely I thynke in numerable For loke howe many heades so many wayes were inuented of our awne braynes to come vnto iustice eternal lyfe But these wayes in dede if they were conferred and iudged by the woorde of God were nothyng els but wrong pathes and false wayes out of the true waye whiche led vs not vnto eternal lyfe but to perpetuall condempnacion of death not vnto heauen but vnto hell in dede And these are the wayes that the Wyse man spake of saiyng Pro. 12. The waye of a foole is straight in his owne eyes But what sayth Christ to this Forsoth he sayth that he onely is the waye as he is in very deede and without doubt For by him we haue remission of sinnes righteousnes and eternal health and a free entraunce in vnto the father Neither is any man admytted vnto the fathers presence by any other mediatour or meane but by this Christe onely And he that wyll not
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
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