the .xxii. Sonday the xviij chapter of Mathewe Th argument ☞ The parable of the kinge that forgaue hys seruaunte whiche was founde in arerages vnto hym vpon his accomptes IEsus put forth a similitude vnto hys discyples sayeng the kyngdome of heuen ys lykened vnto a certeyn man that was a kynge whych wolde take accomptes of hys seruauntes And when he had begonne to reken one was brought vnto hym whych ought him ten thousand talentes but forasmoche as he was not able to paye hys lorde commaunded hym to be solde and his wyfe and hys chyldren and all that he had and paymente to be made The seruaunt fell downe and besought him sayeng Syr haue pacience with me and I wyll paye the all TheÌ„ had the lorde pytie on that seruaunte and lowsede him and forgaue him the det So the same seruaunt went oute and founde one of hys felowes whyche ought him an hundreth pence and he layde handes on hym and toke him by the throte sayeng paye that thou owest And hys felow fell downe and besought him sayenge haue pacience wyth me and I wyl paye the al. And he wold not but went and cast hiÌ„ into presoÌ„ tyl he shuld paye the det So when his felowes saw what was done they were very sory and came and tolde vnto their Lorde all that had happened Then his Lord called hym and sayd vnto him O thou vngracious seruaunt I forgaue the al that dette whan thou desyredst me shuldest not thou also haue had compassion on thy felow euen as I had pytie on the And his lord was wrothe and delyuered him to the â—aylers tyll he shuld paye al that was due vnto him And his Lord was wrooth and delyuered him to the iaylers tyl he shuld paye all that was due vnto hym So lykewyse shall my heauenly father do also vnto you if ye from youre hartes forgyue not euerye one hys brother theyr trespasses In the parable declared in the gospell of this daye good people is shewed vnto vs howe god shall make hys iudgement of synners that shall not haue asked him mercy Agayn al those whych shal knowledge themselues synners before hym and shall demaunde mercy and grace of hym he shall pardone them of al their synnes if so be they do remytte and pardone also wyth good harte and in charyte for the loue of hym the synnes offences that theyr neyghbours haue commytted agaynste them For it is the rule to obteyne pardone of god for to forgyue As it is wrytten in the prayer that oure lorde Iesu Christe hath gyuen vs for to pray vnto his father and ours when we saye Mat. vj. Et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris that is to say Forgyue vs our trespssaes as we forgyue them that trespasse agaynst vs. And after our lord sayth if you pardon men theyr synnes your father also that is in heuen shall pardone you your faultes And if we do not pardon nor forgyue othr men nomore woll your father pardon nor remytte you of your synnes Alas my freÌ„des howe many be there nowe a dayes whych thynke lytle on these wordes as if they were vayne and of none effect And yet for al that they be so true that it is a iudgement gyuen from the mouth of god which is al trouth Ther be many which oftentymes do saye thys most holy prayer without hauinge any will to forgyue the offences coÌ„mytted against them the whych suerly were better not to praye so agaynst themselues This is well shewed vnto vs by the parable of the kingdome of heuen in thys present gospell of the seruaunt whych ought ten thousande talentes vnto his kinge And when he had not wherewyth he myght paye it the kinge commaunded that he and hys wife and hys chyldren and al his goodes shulde be solde to thentente that he myght be payed of that that was due vnto him The seruaunt seyng thys kneled down and prayed the king that he wold take patience and tary and he wolde paye him all The lorde that was pitiful and mercifull had mercy on hym and sente him awaye and forgaue hym the dette But the seruaunte departinge from hys lorde was not pitifull nor merciful as was hys lord For in meting an other that was seruaunt with him which ought him only an hundreth pens he toke him and strayned him by the throte and misintreatinge him sayd paye me that that thou owest me And the pore seruant knelyd before the first seruant prayed him to haue pacience to tarye and he wolde paye hym all But he wolde not heare hym but forthwith sente him to prison vnto the tyme that he had payed him but what did the lorde when he herde these newes He keste in his teth the mercy whiche he had vsed towardes him when he prayed hym and on the other syde the cruelty whiche he had vsed agaynst his felowe seruauÌ„t And therupon he dyd gyue him to the kepars of the prison vntyl he had payed al his dutye And this parable our lorde declareth himselfe This kynge is god the father almyghty This fyrste dettour is a great synner to god This seconde dettour is a lytle synner to man And what may the offence be vnto man but only a lytle offence to the regarde of that whiche is to god And that that is to god what may it be but a ryght greate offence For as the auncient douctour of the churche IohnÌ„ Chrysostom sayeth Chrysostome there is as greate difference betwene the synnes whiche be done to men and the synnes whiche be coÌ„mitted agaynste god as there is difference betwene ten thousaÌ„de talentes of golde an hundreth pense But God is so meke and so mercyfull that if alonly one do praye hym he forgiueth all synne and offence howe greate so euer it be yf that in folowyng of hys meakenesse and mercyfulnesse we pardone one lytle offence agaynste vs vnto our brother But yf any of vs do not pardon God shal aske of hym the greate debte quousque pro infinito and he shal be in paynes vntyll he shall haue payed it out whyche worde vntyll is taken of holy doctours pro infinito And thys is the meanynge sense of thys texte sayeth Remigius the auncient doctour semper soluet sed nunquam persoluet Remigius et semper poenam luet that is to saye he shall euer paye but neuer paye it out and he shall euermore suffre payne Then my brethren and frendes though that it be so that all the offences agaynst vs in the world be nothynge in regarde of one only offence agaynst God let vs then pardone them lightly not alonlye by mouth and outwardly but wyth good wyll and in our hartes inwardly And yf we thus do assuredly God shall pardone vs them that be so greate for who is it that hath not offended hym many tymes and we shal be fynally made the chyldren of God and followers of hys swetenesse
iustifienge spirite of God whych worketh by pure and lyuely fayth Wherfore good brethren systers let vs not thinke trustynge to our owne merytes and workes that we loued God fyrst and so deserued kyndnes at hys hādes For yf ye thynke so saynt Ihon reproueth you sayenge We loue God bycause he fyrst loued vs. Now yf a man sayeth he loueth God and hateth his brother he is a lyer For he that loueth not hys brother whome he seeth how can he loue God whom he hath not sene And thys cōmaundemēt sayeth saint Ihō we haue of God that he that loueth God must also loue hys brother But I praye you howe do we loue our brother and se so many lye in euery corner wythout comforte Yea we se Christ an hōgred Math. xxvi and we gyue hym no meate We se hym thyrstye and we gyue hym no drynke We se hym harbroughles and we take hym not in naked we cloth hym not syck and we vysite him not in prison and we come not to hym For in asmuch as we do it not to one of these our poore brethren Christ count it vndone to hym Wherfore yf we vnfaynedlye loue God let vs declare our loue wyth worthy frutes let vs loue oure brethren as we be here wylled to do Then shall we wyth confidence and full hope loke for the daye of iudgement wythout feare at whych tyme the heuenly kynge shall saye vnto vs. Come ye blessed of my father inherite the kyngdome prepared for you from the begynnynge of the worlde To thys heauenly kynge the sonne of man oure Lorde and Sauiour be gyuen al glorye for euer and euer Amen The Gospell on the fyrst sondaye after Trinitie The .xvi. chapter of Luke Th argument ☞ Of the ryche man and of poore Lazarus IEsus put forth a parable vnto hys disciples sayenge There was a certayne rych man whyche was clothed in purple and fyne whyte and fared deliciously euery daye And there was a certayne begger named Lazarus which laye at his gates ful of sores desyrynge to be refreshed wyth the cromes which fell from the rych mans borde and no man gaue vnto hym The dogges came also and lycked hys sores And it fortuned that the begger dyed and was caried by the angels into Abrahams bosome The rich man also dyed and was buried And beyng in hel in tormētes he lyft vp hys eyes and sawe Abraham a farre of and Lazarus in hys bosome and he cryed and sayd father Abraham haue mercy on me and sende Lazarus that he may dyppe the typpe of hys fynger in water and coole my tonge for I am tormented in thys flame But Abraham sayd Sonne remember that thou in thy lyfe tyme receyuest thy pleasure and cōtrary wyse Lazarus receyued payne But nowe is he cōforted and thou arte punyshed Beyonde all this betwene vs and you there is a greate space set so that they whych wolde go from hence to you can not neyther maye come from thence to vs. Then he sayd I praye the therfore father sende hym to my fathers house For I haue fyue brethrē for to warne them lest they also come into this place of tormēt Abraham sayd vnto hym they haue Moses and the prophetes let them heare them And he sayd naye father Abraham but yf one come vnto them from the deade they wyll repente He sayd vnto hym Yf they heare not Moses and the Prophetes neyther wyll they beleue thoughe one rose frome death agayne GOod people thys Gospel as it is ryght comfortable to the poore godly persons so it is ryght fearfull to the vngodly rych persons The sely pore godly person is muche vexed wyth troubles and diseases in thys lyfe he lyeth otherwhyles beggynge at ryche mens gates ful of sores desyrynge to be refreshed wyth the cromes whych fal frō theyr tables The vngodly person lyueth all at pleasure and florysheth But se the ende of these two in theyr death The poore Lazarus is forthwyth caryed by angels into Abrahams bosome The rych man is buryed in hell What is thys to be borne vp of angels and to be layd in Abrahās bosome Surely it is nothynge els but to dye in the fayth of Abraham whose soules must nedes be in the handes of God What is it to be buryed and to lye in hell in tormentes To dye wyth an euell conscience These thynges do chaūce in death ☞ what tyme we passe out of thys worlde Albeit ye shall yet vnderstande that it was not pouertie that saued Lazarus nor the ryches that damned the rych man but it is the fayth that saueth which worketh pacience and hope and agayne it is the lacke of fayth and despisynge of the neyghboure that dāneth As longe as the rych man lyued he was so choked wyth worldlye pleasures that he coulde not se what was what but whan he was in hell and in tormentes than he lyfted vp hys eyes then he sawe Abraham afarre of and Lazarus in hys bosome Surely my frendes in death fyrst we espye our vngodlynes and damnacion Thā we se the felicitie ioye of the godly persons esa lxvj Math. xxv Thys is that worme that dyeth not whych the prophete Esaye speaketh of Thā fyrst the vnwyse virgines se that the wyse haue oyle Then it commeth to our mynde to whome we haue done good and to whome we haue done euel Then doth the lawe shewe it selfe where as the gospell is taken awaye then fyrst but to late and in vayne we seke fauoure Prou. i. Then thou rych mā thou canst speake fayre and saye Father Abraham haue mercy on me But herken o thou vngodly rych man what father Abraham shall answere the agayne Sonne remember that thou in thy lyfe tyme receyuedst thy pleasure and contrary wyse thys poore Lazarus receyued payne Lo the sentence of the sharpe iudgement of God For as saynt Iames sayeth Iaco. ii Iudgemente wythout mercy shal be to them whych haue shewed no mercy Also the wyse man sayeth in hys prouerbes He that stoppeth hys eare at the cryenge of the poore shall also crye and not be herde Furthermore the prophete sayeth Ps xxxij For thys shall euery godly person make hys prayer vnto the in due season but in the greate water floudes they shall not come nyghe hym So good people ye se by thys parable that after thys lyfe we shall come shorte to make intercession eyther for our selues or for others For the soule of thys rych gluttō here espyenge he could nothing preuayle for hymselfe began to intreate for hys fyue brethren and desyred that Lazarus might be sent to hys fathers house for to warne them leste they also come into that place of tourmēt But what was answered vnto hym agayne They haue Moses and the prophetes let them heare them as who shulde saye they haue gods worde amonges them whyche teacheth them how to eschue euerlastynge punyshmentes and how to be saued yf they wol not regard it there is no recouery
the louyng kyndnes and mercy of Christ towardes vs wretched synners and lost shepe vnto whome only thys gospell is propouned for a synguler comforte For the pharisees scribes whych be blynded with theyr owne proper iustice be not only no partakers of thys moost comfortable Gospell but more ouer they vtterly vnderstād it not Yea whan they se that Christe bestoweth hys Gospell vpon synners they grudge therat inuye that they shulde haue such fauour and grace at hys handes The publicanes then that is to saye customers Publicanes tribute gatherers or baylyfes whych amonges the Iues and namely amōges the religiouse pharisees were counted vnholy persons and the other notorious and open synners resorted to Christe to heare hym They had herde much of hym and what wonders and myracles he had shewed amonges the people and namely they had herde of hys comfortable doctrine Wherfore they come now knowyng them selues synners and therfore not quyet in theyr cōscience to seke rest to theyr soules and to heare Christ whome forthwyth he louyngly receyueth and lyke a tender and a good phisician goeth about to laye his medecine and salue to theyr diseases All hys pacient hearers and humble suters he healeth not onely in body but also in soule But the moost holy and religious pharisees and famouse doctours of the law and scribes are nothynge content herew t they murmoure they grudge they snouffe at hym and what saye they Lo thys felowe whyche is reported to be the sonne of God and whych maketh himselfe so perfyte and holy a persone receyueth synful persons in to hys company and eateth drynketh wyth them But he put forth this parable vnto them c. Good people ye shal vnderstande that our mayster Christ bycause he wolde not gyue a iust cause of offense to the pharisees scribes studyeth to heale them wyth two feate parables by whych he teacheth that not without cause he receiueth synners and eateth with them Yea he declareth that hys office requyreth to preache glad tydynges to the poore not to breake a broused rede nor to quenche the smokynge flaxe as Esay had prophecyed of hym Esa xl Moreouer that hys offyce and feate was to feede hys flocke lyke a shepeherde to gather together the lambes with hys arme to releue them in hys bosome Ezechi xxxiiii also such as be lost to seke vp such as go astraye to brynge agayne suche as be wounded to bynde vp suche as be weake to make stronge and so forth Al these offyces of Christ be euery where recorded in scripture and he doth expresse them here in the parables insuynge to thintēt he wolde shewe that he doth not amysse in that he receyueth synners and taketh meate wyth them In dede Christ myght haue made answere to the pharisees and scribes wythout parables euen wyth open textes out of the prophetes concernynge hys offices But thys he doth not that hearynge they shuld not heare and seynge they shuld not se but at last shuld peryshe by the iust iudgement of God And in these parables lyeth hyd the ryght dradfull iudgement of God agaynst these proude religious and holy pharisees that woll euermore iustifye themselues which shal be reiected and shaken of wyth theyr iusticies where as the penitent and lowly synners shal be receyued What man of you sayth Christe whyche yf he haue an hundred shepe and fortune to lose one of them wyll not forthwyth leaue the fourescore nyntene in wyldernesse and go after that whych is lost vntyll he fynde it And whan he hath founde it for ioye he layeth it on hys shulders and he cōmeth not so sone home but he calleth together hys frendes hys neyghbours and desyreth them to reioyse wyth hym for the fyndynge agayne of hys lost shepe So sayeth Christ ioye shal be in heauen ouer one synner that repenteth more then ouer foure score and .xix. persons whych nede no repentaunce My frendes what meaneth thys parable The declaraciō of the parable who is thys sheperd or shepemayster Surely it is our mayster Christ he fedeth hys shepe he teacheth all men in the wylsome deserte worlde of these shepe one strayth abrode and is lost the other in theyr owne conceytes and iudgement erre not but be styll in the ryght waye and therfore they nede not to be sought and to be redemed And truly good people the nomber is very smal of them that shal be saued for the rest of the people thinke themselues iust and ryghtuous persons by the merytes of theyr owne workes The shepe that goeth a straye sygnifyeth them whych know themselues synners these doth Christ seke vp yea he came for these mens sakes that he myght redeme them Here then ye se the fynall cause and vse of Christ Esa xlij The sonne of man came to seke and saue that was lost he came in to thys worlde to saue synners So then there be .ij. sortes of iust or ryghtuous persons in the worlde He that knowlegeth his synnes vnworthines and beleueth on hym that iustifyeth the wycked is iuste by fayth and he is the true iust and good person The other is he that woll be iustifyed made good by the workes of the lawe Iustice pharisaicall thys iustice is called the pharisaicall iustice Of thys iustice Christ speaketh thus Onles your ryghtuousnes passe the ryghtuousnes of the scribes and pharisees ye shall not entre into the kyngdome of God Math. v And in the .xvi. chapter of Luke he sayeth Ye be they which iustify your selues before men but God knoweth your hartes The seconde parable of the woman whych had lost a grote and after much sekynge founde it agayne meaneth the same thynge that the other parable doth In dede the woman is a weake vessell ☞ So Christe applyeth hymselfe to the weake and vnperfyte persons The woman lyghteth a candell swepeth her house seketh diligently her coigne that she hath lost she neuer ceaseth tyl she hath foūde it agayne Euen so carefull and desyrous is our Sauiour Christe to call synners to repentaunce ☞ Now yf ye woll knowe the cause of our repentaunce ye shall vnderstande that it is not our owne worke nor our owne meryte and deseruynge but bycause Christ our shepeherde seketh vs yea we shulde vtterly perysh strayenge in the wyldernes yf Christ our herdmā sought vs not vp But how doth he seke vs Truly by hys worde whyche beynge preached vnto vs reproueth vs of our wandrynge and strayenge abrode whyche knowen we be brought agayne by Christe our pastoure and shepeherde to the flocke that is to wyte we be made the true members of the true church And after we be ones reduced and broughte home agayne to the flocke we be not set in a felde alone by our selues where we alone shall fede but togyther wyth that rest of the flocke and vnder our shepeherde we seke all one and the same fode and do the same that the rest of the shepe do
brother Brother let me pull out the moote that is in thyne eye when thou seest not the beame that is in thyne owne eye Thou ypocrite cast out the beame out of thine owne eye first and rhen shalt thou se perfytly to pul out the moat that is in thy brothers eye GOod people our Sauiour Christ in thys gospell setteth forth vnto vs certayne christian lawes that is to saye certayne officies or duties of charitie and frutes of fayth Fyrst he byddeth vs be mercyfull and tender of hart But after what sorte As paynyms or publicanes be No but euen accordyng to thexemple of our heauenly father Why how mercyfull is oure heauenly father vnto vs Surely he whan we were hys enemyes and had deserued no kyndnes at hys handes yet of an excedyng mercy whych he bare to maÌ„kynd vouchesaued to sende downe hys only begotteÌ„ soÌ„ne to redeme vs wyth hys moost precious bloude He also from tyme to tyme as often as by frayltie we offende hys maiestye yf we humbly aske mercy forgyueth vs. Math. v Yea he sendeth hys rayne he causeth the Sonne the moone the starres and hys heuenly planetes to shyne aswel vpon hys enemyes as frendes and louers But yet sayth Christ blessed and happy be the mercyfull for they shall agayne receyue mercy He that hath the substaunce and goodes of thys worlde and seeth hys brother in nede and shutteth vp the intrayles of hys harte from hym howe can the loue and charitie of God remayne in such a person i. Io. iij sayeth the Euangelist Ihon Certes he that hath compassion and pytie of the poore is a great gayner and who so fedeth shal be fedde agayne Seconde Christ byddeth vs here not to iudge and we shall not be iudged For he shall haue iudgemeÌ„te wythout mercy sayth saynt Iames whych sheweth no mercy Iaco. ii Let me alone therfore wyth vengeaunce sayeth the Lorde and I shall requyte But marke my frendes that thys is only spoken of priuate iudgement and priuate condemnation that is to saye I maye not be myne owne iudge I maye not reuenge myne owne quarell but I muste coÌ„mytte the cause to God and he shall iudge my quarel and punysh accordyngly It is not ment of publyke iudgement For suche as be rulers and publyke officers represent not theyr owne persons but they represent the person of almyghty God and they be hys deputies and ministers Ro. xiij And for thys cause saynt Paule woll that euery soule shulde submytte hymselfe to the authoritie of the hygh powers For there is sayeth he no power but of God Yea the iudges and Magistrates in scripture be called Goddes Also saynt Peter thapostle sayeth i. Pet. ij Submytte your selues vnto euery humane creature for our Lordes sake whether it be vnto a kynge as vnto the chefe heade or vnto rulers as vnto them that are sente of hym for the punyshment of euell doers and prayse of wel doers By thys texte of S. Peter ye se playnly that it is lawfull for rulers to punysh But punysh they can not onles they iudge and condemne the gyltye So thaÌ„ it is lawfull for rulers to iudge and to coÌ„demne bycause they do it not in theyr own name but as gods ministers and vycares To thys do all the auncient expositours and doctours agre as saynte Austine ☜ Hierome Ambrose Chrysostome and the rest Wherfore the wycked Anabaptistes are to be banyshed whych condemne temporall or ciuile iudgementes It foloweth in the texte Forgyue and ye shal be forgyuen Here my frendes ye se that onles we forgyue other meÌ„ theyr offences whych they haue trespassed agaynst vs our heauenly father woll not surely forgyue vs. And therfore we saye in our pater noster called the Lordes prayer Dimitte nobis debita nostra Math. v sicut nos dimittimê° debitoribus nostris That is to saye Forgyue vs our dettes or synnes euen as we forgyue them that trespasse agaynst vs. So yf thou cannest not fynde in thy harte to forgyue thy neyghboure hys faultes thou mayest be ryght sure that god wyl not forgiue the thy faultes He byddeth vs also gyue and it shal be gyuen vnto vs. Math xviij Ro. xiiij For frely haue we taken and therfore frely we ought to gyue What hast thou sayeth Paule but thou hast receyued the same before of almyghty God ij cor ix Surely he that soweth skantly nygardly shall repe skantly Yf we be faythfull stewardes in lytle God wyll surely rewarde vs in muche But he that is vnfaythfull in lytle how can he be faythfull in muche sayeth Christ Wherfore loke with what measure that we mete wythall to others wyth the same shal other men mete to vs agayne I pray you sayeth our Sauiour Christ can the blynde leade the blynde Here he teacheth vs to be contente wyth hys doctrine for els we shal wander lyke blynde betels He is blynde whych hath not the pure ryghte vnderstandynge of gods worde yf thys man teacheth he teacheth not well he can be no good leader or guyde Why seest thou a moate in thy brothers eye but considerest not the beame in thyne owne eye O how vncomly how wycked how ypocrite lyke how vncharitable a thynge is it to iudge oure neyghbours of lyghte maters where as we be an hundred tymes worse our selues Why do we not rather geÌ„tly bear dissemble and interprete well the small erroure and faulte of our brethren Why do we not rather go downe to the intrayles of our owne harte Esopes wallet and se our owne stuffe Esope the fable wryter doth very well paynt vs he fayneth that euery man hath two pookes or wallettes the one hangynge before him the other hangynge behynde hym In that whyche hangeth before vs be put other mens faultes Into thys pooke we be alwayes perynge and lokyng but in the other pooke of the wallet whyche hangeth at our backe wherin our own faultes be put we neuer loke Wherfore he wolde haue vs turne the wallet an other whyle the coÌ„trary way Assuredly he ought to be voyde of all faultes that shulde be ready to speake agaynst other meÌ„ Also it is dyrectly agaynst the eyght commaundemente of God to speake any false testimony or worde agaynst thy brother Yet thys notwythstandynge it is lawful for the charitably to monyshe thy neyghboure of hys faulte accordynge to saynt Paules lesson Yf a man be founde in any faulte ye that be goostly reproue suche a person after a gentle sorte Also he sayeth Reproue i. tim v. Esa lviij besech blame tymely vntymely in all pacience Crye cease not as a trompe lyfte vp thy voyce Yf thy brother sayeth Christ trespasse agaynst the Math. xviij go and tell hym hys faulte betwene the and hym alone Yf he heare the thou hast woÌ„ne thy brother but yf he hear the not than take yet with the one or two that in the mouth of two or thre wytnesses euery matter maye be establyshed Yf he heare not
leseth all spirituall consolation and comforte Then after he commeth to speake in a great humilitie of the grace whych Iesus Christ hath gyuen him And after all he sayeth he hath bene sene by me he hath appeared vnto me whyche am as an abortiue creature For I am the least of the Apostles whyche am not worthy to be called an Apostle for I haue persecuted the church of God but I am that I am apostle amonge the Gentyls in fayth and in trouth I am that that I am not by my workes not by my merytes but by the grace of God And hys grace sayeth he hath not ben ydle in me As yf he wolde saye I haue not hyd the talent of gold whyche my mayster lorde Iesu Christ toke me to bestowe but I haue made it to gayne more then any other I haue laboured more abundauntly then they all But not I yet but the grace of God whych is in me Saint Paule in speakynge of hys owne person and of hys grace whyche he receyued of God speaketh vnto vs teachyng vs by hys exemple that we ought to presume nothynge of our selues but to yelde all vnto God vnderstande that all cometh from hym The ecclesiastes sayeth speakynge of the See The waters returne vnto the place from whence they come forth to th ende that they may runne agayne In lyke maner we must sende agayne and knowlege God to be all grace to th ende that he maye alwayes augment it vnto vs vnto the tyme that we maye come wyth hym into hys glorye for to prayse hym exalte hym perpetually to glorifye hym Amen The Gospell on the .xi. sonday after Trinitie The .xviij. Chapter of Luke Th argument ☞ The parable of the Pharise and Publicane IEsus put forth thys parable vnto certayn which trusted in themselues that they were perfite and despised other Two men wente vp into the temple to praye the one a Pharise and the other a Publicane The pharise stode and prayed thus wyth hymselfe God I thanke the that I am not as other men are extorsioners vniust aduoutrers or as thys publicane I fast twyse in the weke I gyue tyth of all that I possesse And the publicane standynge afarre of wolde not lyfte vp his eyes to heuen but smote vpon hys brest sayenge God be mercyfull to me a synner I tell you thys man departed home to hys house iustifyed more thā the other For euery one that exalteth hymselfe shal be brought lowe And he that humbleth hymselfe shal be exalted MY frendes and brethrē in our Sauiour Christ Iesu I do you well to vnderstande that there was somtyme amonges the Iues and is yet at thys daye amonges christen folke a certayne pharisaicall kynde of iuste or ryghtuous persons whyche haue theyr cōfidence and trust in theyr owne workes and whych presumptuouslye seke to themselues laude prayse of iustice therby Psalm xiiij where as afore God as wytnesseth the prophete there is no ryghtuous persone Neyther dyd they only stāde foolyshly in theyr owne conceytes and pleased well themselues but also in comparison of themselues they dispraysed and also despysed others as synfulle and worldlye persones where as in very dede the humblenes and modestie of suche as be synners and the condēnation of themselues wyth request of mercy is muche more regarded and is more acceptable to God than is the proude and arrogant workynge of such pharisaical persōs Wherfore against such pharisaical rightuous folke and for the cōforte of such sinners as displease themselues and be hartely sory for theyr mysordred lyfe our sauiour and Lorde Iesus Christ dyd propoune thys parable or similitude vnto the Iues by them to all the worlde It befell so sayeth Christ that two certayne persons wente vp to the temple or churche for to praye the one was a Pharise that is to saye one that diuideth hymselfe as better from the multitude cōmon sorte of men Origine accordynge to Origenes interpretacion the other was a publicane that is to saye a customer a gatherer of toll or tribute or such other common officer deputed for such purposes The pharise standynge nye to the hygh aultare as one that thought hymselfe worthy to talke presently wyth God thus began to praye wyth himselfe God I thanke the that I am not lyke to the rest of folke whych lyue by rauyne pyllage and extorcion which do increase theyr substaunce by fraude and crafte which defyle other mens beddes wyth aduoutrye or finally whych bearynge any sklaunderouse rowme or office do pyll and poll the people of God or holy church as is thys publicane thys tribute gatherer thys collectour I am not riottouse and sumptuous in my fare and apparell as is the common sorte of people I fast twyse a weke and in somuch defraude I noman that also I distribute the tenth parte of my goodes vpon the poore people Thys was the prayer of the swellynge and proude pharise whyche albeit he reapported of hymselfe the trouth and thāked God yet he displeased the eyes of God euen bycause he pleased hymselfe flatterynge hymselfe and beynge cōtumeliouse agaynst hys neyghboure On the contrarye the publicane altogether displeasyng hymselfe for the knowlege of hys synnes stode a great waye of from the aultare beynge so ashamed of hymselfe and penitent that he durst not ones lyft vp hys eyen to heauen but strake hys brest sayeng Deus propitius esto mihi peccatori That is to say God be thou mercyfull vnto me a synner The pharise thought it ynough to gyue God thankes supposynge that he lacked nothynge that shulde be requisyte vnto perfyte holynes and therfore he confessed no offenses wheras in very dede euen in hys selfe prayers he synned moost greuouslye in that he boasted of hymselfe and despysed the penitent persone beynge an arrogant prayser of hymselfe and a rashe accuser of hys neyghbour Contrarye the publicane made no rehersall at all of hys good dedes Only acknowlegynge and confessynge hys naughtynes he knocketh hys brest condemnyng hymselfe and humbly beggynge grace and pardon of hys offenses My frendes woll ye knowe the conclusion and ende of thys sondrye and dyuerse prayer That same publicane whych came a synner into the church by Christes owne sentence and determination went home in the syght of God more iust and ryghtuouse than that pharise whyche thought hymselfe moost ryghtuouse For assuredly whosoeuer auaunceth hymselfe wyth hymself shal be deiected cast downe in the eyen of God And whosoeuer deiecteth and casteth hymselfe downe wyth hymselfe shal be hygh in the eyen of god By thys parable then good people let vs lerne to humble and lowly our selues Let vs lerne whan we be out of gods fauoure for the haynousnes of our sinnes by due penaunce to reconcile our selues agayne and to purchase remission of the same Austine I call penaūce accordynge to saynt Austines definicion a dayly payne and greue of the good and lowly christians wherin we knocke our brestes sayenge
saye the newe testament differrynge from the olde in asmuch as in the one the old man is hedged in wyth the straytes of feare but in the other the new man walketh at large in the wydenes of charitie For the prohibicion of sinne bycause it is a lawe vndoubtedly increaseth the desyre of sinnynge whych is not quenched but by the cōtrary desyre of doynge well where fayth worketh by loue Hythervnto I haue reported the wordes of S. Austine whych doth full well expounde and declare vnto vs the sentence meanynge of the Apostle Paule in thys epistle whose only mynde and purpose is to prouoke vs to loue esteme and folowe the holy and syncere gospell by the whych the holy goost is gyuē vnto vs and by the whych we be newly borne agayne and lyuynge in spirite or goost and no more after a fleshly sorte God gyue vs the grace that it maye be shedde ouer all the worlde as the foure floddes of paradyse as a see flowynge as floddes rysynge in lyfe eternal that euery body may drinke plentefully of eternall lyfe to thys ende purpose that we may altogether prayse and glorifye God euerlastyngly by our Lorde Iesu Christ To whome be al honour Amen The Gospel on the .xij. sonday after Trinitie The .vij. Chapter of Marke Th argument ☞ The healynge of the deafe and dombe man IEsus departed agayne from the coastes of Tyre and Sidon and came vnto the see of Galile thorowe the myddes of the coastes of the ten cyties And they brought vnto hym one that was deaffe and hadde an impedimente in hys speche and they prayed hym to put hys hande vpon hym And whā he had taken him asyde from the people he put his fyngers into hys eares and dyd spyt and touched his tonge and loked vp to heauen and syghed and sayd vnto hym Ephata that is to saye be opened And strayght waye hys eares were opened and the strynge of hys tonge was loused and spake plaine And he commaunded them that they shulde tell no man But the more he forbad them so muche the more a great deale they published sayeng he hath done all thynges wel he hath made both the deafe to heare and the dombe to speake THe Gospell redde in the church thys day good christen people teacheth vs that after that our sauiour Christ had priuely stolen away out of Iewry and had amonges the Tyrians Sidonians and Cananites secretlye sowen there the sede of his holy worde he reflected hys iourney and came agayne to the lake of Galilee takynge in hys waye the region of Decapoly where before that tyme he had healed a man possessed of a deuell Whan he was come hyther they brought vnto hym a ryght myserable spectacle that is to saye a man both deafe and dombe For he muste nedes be dombe whyche is of nature deafe ☞ But he is more myserably deafe whych hath no mete eares to heare gods word he is worse dōbe whych hath no tonge to confesse hys fylthynes and gods mercy By hearynge of the fayth is the begynnynge of health and saluation and by confession of the mouth is the perfection of helth The Iues albeit they dayly herde Iesus speakyng yet hearynge they herde not for asmuch as accordynge to thexemple of the serpent called the Aspik whyche stoppeth her eares agaynst the voyce of the wyse inchaunter The propertie of the Aspike they wolde not beleue such thynges as they herde And therfore they had a tonge to backbyte and detracte but they had no tōge to the holsome professiō of faith But what shal this sely poore mā do which hath no tonge wherewyth he maye craue hys soule helth of the Lorde whych hath no eares wherby he maye perceyue the voyce of Iesus whych is wonte to rayse euen the deade to lyfe They that had tonges and eares do helpe the sely mā they brynge him to Iesus They besech hym of hys tēder mercy that he woll vouchsaue to laye hys hande vpon hym Thus it pleaseth the moost mercyfull Lorde that euen other mens fayth shuld helpe synners Other mens fayth otherwhyles helpeth In lykewyse the hethen person whych is about to leaue his hethen lyfe to become christianed in which state he is called of the aūcient fathers of the church catechumenus is brought to Iesus he hath stynted to do euel he hath stinted to speake euel but he hath not yet lerned to do wel he hath not yet lerned to cōfesse the goodnes of the gospel For how cā he do thys yf Iesus lay not hys hāde vpō hym Mē labour in vayne onles the secrete power and vertue of Christ be put therto It was an easy thynge for the Lorde euen wyth the bare worde of hys mouth to gyue helth to the deafe and dombe man but thys forme of thynges is purposed and set forth vnto vs. For lyke as for the moost parte it is a parable that Christ speaketh so oftentymes it is a parable that he doth He toke the man by the hāde led hym asyde frō the multitude of people He is saufe whom Iesus taketh vp whō he leadeth away frō the hurley burly of thys worlde He put hys fyngers into hys eares and wyth hys spyttell touched hys tonge Assuredly my frendes ☜ helth and saluacion is then at hande whan our sauioure Christe Iesus by the vertue of hys spirite The allegorie whych is the fynger of God vouchsaueth to touch the eares of oure mynde and as often as wyth the spyttell of the heauenly wysedome whych is hymselfe commynge out from the mouth of the father aboue he vouchsaueth to touche the tonge of oure mynde to thintent that those thynges myght sauour vnto vs which belōge to God and be godly For wythout thys humour is made no taste mans spyttell yf it be infected hath a peruerse iudgement Thys spettell not onely louseth the tonge but also openeth the eyen of him that is borne blynde as often as beynge myxed with earth it be layde vpon the eyes wheras on the contraryesyde ☞ the spettel of philosophers and of pharisees do rather put out the eyes The same thynge in maner do also the teachers of the gospell They take men and leade them awaye from the multitude whā out of the broade way wherin the moost parte of people do walke into theyr owne damnacion they cal them backe and brynge them agayne to the felowship of the lytle flocke They put theyr fyngers into theyr eares whan by callynge them awaye from the vanities of thys worlde they sturre them to receyue the heauenly doctrine They laye spettell vpon theyr tōges whan they exhorte them to professe the euangelicall fayth they laye theyr handes vpon them whā they gyue the holy goost to such as be baptised by whome theyr synnes be wyped awaye and innocencie is conferred But all these thynges the curate or byshop doth outwardlye in vayne yf Christe worke not wythin and sende out hys godly vertue frō heauen