shal come or do we loke for an other Iesus answered end layde vnto them Go and shewe Iohn agayne that ye haue heard and seene Esa 6. c The blynde receaue theyr syghte the lame walk the lepers are clensed and the deafe heare the deade are raysed vp and the poore receiue the glad tidynges of the Gospell And happy is he that is not offended by me And as they departed Lu. 11. d Iesus began to say to the people concerninge Iohn What went ye out in the wildernes to see A reed that is shaken with the wynd Or what went ye out for to see A man clothed in softe rayment Beholde they that weare softe clothing are in kinges houses But what went ye out for to see A prophete Verely I say vnto you and more then a prophete For thys is he of whom it is written Mal. 3. Mar. 1. Behold I send my messanger before thy face whiche shall prepare thy way before the. THE EXPOSITION FYrste of all in this gospell we are taught The office of a preacher what besemeth the ministers of the worde to obserue as well in their lyuyng as in theire learnynge For Saint Iohn is here so sette before our eyes that no man can denye but that he was a good preacher as for the office of a trewe preacher is this together with the faith that is in Christe What penauÌ„ce is iÌ„ scripture earnestly also to teach instructe of penauÌ„ce PenauÌ„ce I cal wheÌ„ a maÌ„ with his hert is sory for his sinne willinge to amend and after that to liue iustely as scripture speaketh of this penaunce Flee from euell and do good Psal 30 Ephe. 4 and He that hath stolen let him steal no more It is alwaies necessarye that I acknowledge my syn and corrupt nature if the preaching of Christ shall any thing profite me Now seyng that I must come to suche knowledg of corrupte nature and hatred of my synne then must needes the minister of Goddes worde sette before me the law fear me ther with Esa 40 shewing vnto me that all fleshe is as haye the glory thereof like the floure of the felde that is That I am a greate damnable sinner and that of my selfe I can nothinge doo and so muche the lesse shuld glorye or magnifie my selfe Knowlâ—â—ge of synne is sprituall pouertie And where suche knowledge of sinne is there the gospel is sowen with fruict in the whiche through Christ allonly is geueÌ„ vnto vs remission of syns And peradueÌ„ture this is the pouertye that Christ speaketh of in this gospel These two thiÌ„gs shalt thou find in S. Iohn First he speaketh of penauÌ„ce ccoÌ„cludeth euery maÌ„ to be vnder sin lest thei shuld glori in the selues And for that cause dothe baptise in water as a token of penaunce Rom. 3. And after he hath brought the people into the knowledge of theire sinne he teacheth the Gosspel Iohn 1. saiyng Behold the lambe of God that takith away the sinne of the worlde And in this wise vseth saynt Iohn the office of a good preacher and continueth in the same in so muche that he sendeth his disciples to none other but to Christe not that he doughteth of Christ but that thei should also learn that Christ is the only sauiour of the world and the very samet hat sainct Iohn testifieth of Christ also praiseth him for his coÌ„tancy and stablenes sayinge He is no reede that wauereth hither thither with the wind nor is of that sorte that to daye teacheth this and to morowe in contrary wyse And to this purpose it pertaineth also that Iohn is more then a prophete Which thing againe muste be referred to his office The prophets before him did only prophecie that Christe our Lorde and saue oure shulde come Iohn poynting with his fynger dyd shewe him then present The lyfe of sainte Iohn Wyll ye heare any more of the life of Iohn then is mentioned in the third chapter of Mathew Hear what Christ sayeth here He is not clothed in softe garmentes as who saith His lyfe is not set in voluptuousnes but is mortefied from all carnall concupiscence and pride and liueth iustly to Gods worde Neither sytteth he in the palace of a kynge but in fetters and cheynes Now lyke as Saint Iohn did sincerely execute his office and kepte him selfe in good conuersation so likewise it becommeth the ministers of the Gospell to do Also in this gospell the person of Christ is so touched and set forthe The goodnes of Christ that thow maist know wel him to be gentel meke and lowly For he dyd not hardly intreat or driue away the discipls of Iohn althogh they were of small fayth but gentely in worde and deede did instructe them And saide Go your way and tell Iohn what ye haue seene The blynd doth see and the lame doth go c. As who sayeth Iohn knowech very well by the prophete what workes Messias shal do and yet go you and shew vnto him what ye haue sene that afterward he may tel you whether I be the same Messias that the prophecy speketh of or whether any other be lokid for Esa 35. Thys be the words of the prophet God hiÌ„ selfe shall come and redeme vs. Then shall the blind see and the defe here Then shale the haiting lepe like the harte and dume men shall speke And Christ further saith Poore meÌ„ do hear the glad tidings of the preachers of the gospel As he shuld say again Hitherto ye haue had Moyses the law But Moyses could not geue you the spirite wherwith ye myght haue fulfilled the lawe And nowe ye heare of an other maner lernyng that is the gospell verely by the which they that be poore in spirit and knowledg their synnes do frely through Christe receiue remission of synne without merite of workes and shal be pertakers of the kyngdom of heauen with the childreÌ„ of God so that they beleue in Christ Rom. 1. The very poore And in suche wiâ—e also speaketh S. Paule The gospel is the power of God to euery man that beleueth to be saued thereby And Christe speaketh by these wordes Tel Iohn Lo yt is preached to the poore people that is to them that be contrite in herte and be destitute of all helpe and comforte A ioy ful mesage trewly that through my benifyte they shal hereafter haue a mercyful God remission of all sinnes iustice and euerlasting helth by very grace and mercye withoute any merite of workes And now yf Iohn hear of these thinges agayne yt muste playnly be manifest vnto you whether I be Messias or not And he knoweth wel ynough wher to suche message is sente vnto hym namely that he shulde shewe it to men Lo in this wise Christe teacheth Iohnes disciples not with wordes alonly but with deeds also that they might beleue and obtayn euerlasting lyfe Now if any man were taught outwardely by this worde
thinke that vnaduisedlye or by chaunce it might so be but rather for that cause that we shulde learne thereby that none of vs do intermedle or take vpoÌ„ vs the office of a preacher but he that is of God by lawefull meanes called thereto For the fruicte of this calling is that the worde of God be purely sincerely delyuered out as thou maiest se in Aaron Esaias Christe the Apostels and other faithfull ministers Howe often times doth Christ in the 5. Iohn 5. 6. and all other chapters of S. Iohn say Rom. 1. that he is sent from the father of heauen As we do also se in S. Paule wher he nameth him selfe the seruauÌ„t of Iesu Christ the Apostell but yet called And in contrary wise it is greate hurte and dammage amongest christian meÌ„ whan a minister not called wyll take vpon hym to declare the gospell Ier. 25. Where as the calling is false not of God there must nedes the doctrine be wronge out of course And of this thing thou hast a dredfull example in the religious persones of our time that lyue vnder the dominioÌ„ of the bishop of Rome Thei came in at the wiÌ„dowes back dores and therfore as S. Iohn saith in the 10. Ioh. 10 chap thes be theues spoilers And likewise doth not S. Paul in the Actes of the apostels speak of the same Act 10. saieÌ„g And amoÌ„gst your selues shal rise such as shal speak peruersly decline froÌ„ the right trade Here thou hast that diuelish calling of theÌ„ that teach not the right way Thou seest the fruites of this manner of callynge But Iohn that he might shewe his callynge to bee of God saide For they loked for an answere I am the voice of one that cryeth in wildernes c. As though he shulde say Ye knowe by the prophet Esay Esa 40 that one shall come before Messias to prepare his way And ye can not be ignoraunt in that that he that shal come in that place shal be called the voice of one that crieth in the wildernes Euen the verye same voyce am I. And for that cause am I sent froÌ„ God nor of my selfe do I anye thinge that I doo Nowe euen as the minister sente from God muste preache the worde of God accordinge to the example of S. Iohn so likewise muste he bee receyued and taken in the steede of God Fleshe Thirdely wee maye see in this gospell what â—he fleshe may doo that is not renewed by the spirite of God I cal the fleshe the hole nature of man which of him selfe bringeth forth none other fruictes then synne Iohn 3 as scripture saieth in the 3. chapter of Iohn That that is conceiued and borne of fleshe is flesh Of this thinge thou haste heere a goodly example There came to Iohn that passed all other of the Iewes in learnynge and behauioure and they had herde who sente him to preach and baptise and that of the prophete that with them was chiefest yet dyd they not vnderstande S. Iohn Whereby thou mayst perceyue that the knowledg of God and Christe oure sauioure commeth not throughe oure power and strength but by the spirite of Christe It is the gifte of God leste any man shoulde glory thereof in him selfe Thy wisedome is very foolishe before God for so scripture sayeth I wyll destroye the wisedome of the wise 1. Cor ... and cast away the vnderstandyng of the prudent If than nother wisemeÌ„ holy men preests nor leuites without the spirite of our lorde Iesu Christe canne attayne to the worde of God doughteles neither canst thou not without the grace of God be broght to beleue Fourthly S. Iohn putteth a difference betwene his baptisme the baptisme of Christ wheÌ„ he saith I baptise in water and preach penauÌ„ce The difference betwene the baptime of Iohn the baptime of Christe But Christ doth not only paptise in water but also forgeueth syn sendeth the holy ghost Mark here that S. Iohn putteth no differeÌ„ce betwen yâ— outward signe of water that he ministreth the same that Christ vseth The exteriour signe both of Christe and S. Iohn is al one for S. Iohn preacheth the worde of God and baptiseth with water as also the Apostels doo Iohn 3. But S. Iohn maketh a distinction betwene his persone and office The office of Christe and the office and person of Christe For Christ as is saide before besydes that that he preacheth and baptiseth doth also by his owne power forgeue synnes and send the holy ghoste that shal lighten and renewe our hartê which Iohn cannot doo but by his misterye And this is the cause whye he doth so greatlye commende and prayse Christe for that he is the very lambe of God that takethe awaye the synne of the worlde And likewise yt is he that was before me and shall come after me as who saieth He is more then Iohn and forgeueth synne also I am not worthy to lose the latchet of his showe Is not this the verye waye to knowe prayse and describe Christ And yet when wee are baptised wee be baptised bothe with the baptisme of Iohn and Christe also The lawe is fyrste preched that is It is necessary that that olde Adame be layed vnder feete as it is signified by that outwarde signe before Christ dothe baptise in fyer and the spirite Moreouer wee muste also come to the knowledge of synne by Iohnes preachyng And when we be brought in this wise to the knowledge of our sinne then Christe fyndeth place for the exercising of hys office to remitte synnes and geue into our hartes the holye ghoste which he will do accordyng to S. Iohnes wordes This is he that baptiseth in the holye ghoste And yt is necessarye that by faithe wee attayne that yf we will be made newe creatures The ende of this Exposition Foloweth The gospell on Christemas daye Luc. 2. ANd it chaunsed in thoâ—e dayes that there went oute a commaundemente from Augustus the emperoure that all the worlde should be taxed And this taxing was the fyrste and executed when Sitenius was liftâ—anâ—e in Syria And euerye man wente vnto his owne cuâ—e to bee taxed And Ioâ—eph also ascended from Galile oâ—re of the citie called Nazarethe into Iewry vnto 1 Re. 20 the citye of Dauyd whiche is called Bethlehem bycause he was of the house and lynage of Dauyd to be taxed with Marye his spoused wyfe which was wich chylde And it fortuned that while theye were there her tyme was come that she should be delyuered and she brought forth hee fyrst begotten sonne and wrâ—pped him in swadâ—inge clothes and laide him in a maunger bycause there was no come for them in the Inne And there were in the same region shepcherdes watchynge and kepynge theyr flocke by nyght And lo the aungel of the Lord stode harde by them and the bryghtenes of the Lorde shone round about them and they were sore afrayde
them to drawe nighe vnto Christ and to here him To hear Christes word I saye not the word of the law only that maketh a fearefull conscience The knowledge of sinne Where oute learne that if Christe shal be profitable vnto the thou must firste become suche a publicane and synner that is that thou maye knoweledge thy selfe to be a sinner Secondarily this gospell describeth vnto suche publicans and sinners what a meeke and mercifull Christe he is vnto suche sinners which repenteth them of their wicked deedes and intend to leade a holy and a good lyfe Christ is a cōforte to al sinners Mat. 10 The phariseis did not allonly saye of Christ This man doth receiue sinners and eateth with them but also Christ himselfe excuseth this his deade which not a litle did angre the phariseis that he lawfully might do it now seing that Christe receiueth sinners and reiecteth no man so that yf he will be penitente and aske grace yt muste needes folowe that for sinners he came into the world and to be the sauiour alonly of sinners Now for as much as he is a sauiour which forgiueth sin without any worke or deseruinge allonly of grace who I pray you wolde not beleue in him Whoe wolde not truste to receyue all goodnes of him If thou doest diligētly cōsidre both those similitudes wherein he declareth and proueth his greate charyty towarde vs thou shalte fynde howe plentyfullye thou mayest hope of the great goodnesse and benignitie of Christe The lost sheepe Fyrste hee compareth hym selfe to a manne that hath an hundreth sheepe whyche man yf hee shulde leese one of theym he wold leaue the foure score and nynety and go seeke the one loste vnto suche tyme that he hath founde it And when hee hathe founde it hee wold laye yt on his shoulders and bringe it home againe and therefore reioyce amongest his neyghboures Euen as thoughe he wolde saye You Phariseis do iudge euell of me bycause I receiue sinners but I wolde you shulde knowe it that for synners I am come into the worlde For they can not helpe them selues For the synne that is grafte in them is so greate and wayeth so heauye on their shulders and theyr nature is so corrupte that they bee a greate deale more inclined to sinne then to goodnes Finally their free wyll reason wisdome Gen. 6. maketh theim a greate deale worse rather then better For as muche as whatsoeuer is borne of fleshe Ioh. 3. Rom. 8. 1 Cor. 2. is fleshe and a fleshly man can vnderstand nothing but fleshly things and cannot perceaue godly thinges Wherefore I lyke as a good shepharde ouer my electe and chosen shepe seeke theim through my worde and take their sinnes vppon my shulders so bringe theim to the knowledg of their owne sin and worshipping of one God Furthermore for as muche as my father hath no pleasure in the deathe of a sinner Ezec. 1 but rather that he conuert and lyue truly it cannot be possible but that the aungels in heauen reioyse with me bicause I haue found the lost sheepe and tourned the sinner frome the way of iniquitie to the folowing of the gospell And you pharyseis likewise wolde I bringe to suche a point but ye will not be called sinners but iuste men wherfore I am constrained to forsake you and healpe theym that knoweledge them selues sinners In lykewise he compareth hymselfe to a woman that hath tenne grotes whiche leesinge one of theym seeketh so longe that she findeth it c. And he concludeth both these similitudes saiyng on this wise That their is more ioye in heauen vpon one sinner that hathe repentaunce then vpon foure score and ninetye iuste that thinke they haue no neede of repentaunce Behold thou haste here a Christe that seeketh the findeth the receaueth the iustifieth and saueth the. Beleue in him and thou arte safe The nature of ypocrisye Thirdelye wee see here in this gospell the disposition of fained holines and hypocrites For suche menne dooe not allonlye truste in theyr owne workes but also counte theim selues holye and contemne and despise other I wolde haue the considre the cause whye these phariseis murmure so againste Christe They say that this Christe receiueth sinners and eateth with them O thou most enuious and vnreasonable Ipocrite It were thy parte to extoll magnifie and prayse this excellent and precious worke of charitye of Christe towarde the sinners and beholde thou arte againste it and rebukest yt as though yt were not well and righteouslye done Thinkest thou that it is not well done that a sinner is tourned to repentaunce and broughte vnto the knowledge of god Christe oure sauioure careth not for meate and drinke but he regardeth muche the tournynge of a sinner to repentaunce Suche exaumples of charitye shuldest thou folowe also yf thou woldest be a righte iuste manne bothe in teachinge informinge exhortynge praying and deseching so that righteousnes not allonlye in the but also in other might be found But the case stondeth thus Thou arte againste the gospell and the gospell againste the. Why ypocrisye is agaīst the gospell If thou askest why I aunswere the The gospell can not suffre that thou shuldest hope and truste in thy workes Againe I saye Ipocrisy cannot leaue the confidence in theym Hereout springeth the stryfe betwene Abell and Cain betwene Iacob and Esai betweene Dauid and Saule Also that the workemenne murmured againste the householder forbicause the laste receaued equall rewarde with the fyrst Item Mat. 20 that the eldest brother disdained the yōgest that was lost To be short Christ receiueth and kepeth company with those sinners that knowledg their offēces and aske grace and he will not haue them loste And againe hee codemneth hypocrisye for bicause she fained righteousnes whē in dede she is neither right nor iuste Therefore all these hipocrites murmure againste Christe and his gospell but yt helpeth nothinge For Christe foloweth the same way and proceadeth where he beganne To whome with the father and holy ghoste be honoure and prayse Amen The gospell on the fowerth sonday after Trinitye sondaye Luc. 6. BE you therefore mercyfull as your father also is mercifull Mat. 7. Iudge not and yee shall not bee iudged Condemne not and ye shall not be condemned Forgiue and yee shal be forgiuen Pro. 11. Gyue and it shal be gyuen vnto you good measure and pressed downe and shaken togyther and runnynge ouer shall men gyue into your bosomes Mat. 7. Mat. 4 For with the same measure that ye meere with all shall other men meate to you agayne And he put forth a similitude vnto Mat. 15 them Can the blinde leade the blynd Do they not both fall into the diche mat 10 The disciple is not aboue hys mayster Euery man shall be perfecte euen as his mayster is Ioh. 13. why seeste thou a mote in thy brothers eye but consideress not the beame that is in thyne owne
the publicane stondinge a farre of wolde not lyfte vp hys eyes to heauen but smote vpon his breste saying God be mercyfull to me a sinner I tell you thys man departed home to his house iustified more thē the other Mat. 24 Luc. 14 For euery one that exalteth himselfe shal be brought lowe And hee that humbleth hym selfe shal be exalted THE EXPOSITION IN this gospel we fynde two rightousnesses that is to say rightousnes of faith of workes which is here described in these two persons so that we may clerely perceaue that not the rightousnes of workes but the righteousnes of faithe is commended and alowed Therefore we will intreate of the thinges that be here to bee noted of by ordre The description of the pharisey Fyrste we muste considre that hipocritical persō whiche came with the publicane vp into the temple for to pray For he is excellently sette forthe and described with glorious highe workes and manye which notwithstanding howe excellent so euer they were they did not please god bicause thei wer done without faith Who wold haue reproued the praier of the pharisey yf it hadde come oute of a perfecte harte and a trewe faythe and hadde soughte therein the glorye of god and the vtilitye of his neighboure For wee oughte to commende and prayse suche a worke for godly and christian forasmuche as Christe him selfe hathe commaunded it saying that wee oughte alwayes to pray and not to leaue of Luc. 18. but this prayer was not doone in spirite and in the truth Ioh. 4. The glorye of god was not taught therin Wherefore we maye lyken it to the same thinge wherof Esaias speaketh saying Esa 29. This people draweth nighe me with their mouthe and praiseth me highely with their lyppes where as their hart neuerthelesse is farre frome me And that this pharisey did not seke the glory of god the wordes of his prayer plainly declareth yt For he saithe thus Geuing of thāks I thanke the god that I am not as other men Thankes geuynge wherethrough we prayse god for the benefites which we receiue whether they be bodely or ghostely is a good and a christiane worke For how can we be called christiā mē yf we do not knowledg the benefites of god done vnto vs for the same geue thankes Do not we finde such frute of faith in the apostle S. Paule throughe oute all his epistles that is euermore giuing of thankes But vndoubtedly the thankes giuing of this pharisey is not good but very blasphemy toward god bicause he seeketh not the glory of god therin but his owne glory I am not saith he like other mē What maner of giuing thankes shal we call this howe canst thou perceiue here that he geueth god his honour Wher can we know here that god allonly is he which iustifieth vs through Christ For here we se howe the pharise hath no nede of god for he is righteous of himselfe O notable pride But it is so ypocrisy euer hangeth vpō pride where with he extolleth him selfe dispiseth other This pharisey thīketh not sufficiēt that he praiseth hīselfe but he dispiseth al other most highli slaūdreth thē He calleth thē robbers vnrighteous aduoutrers Also this goodly pharisey is allonly good and thinketh hee hathe satisfied and fulfilled the lawe for bicause outwardly he semeth to haue fulfilled yt and for the same thinketh himselfe righteous before god And in the meane whyle considereth not Rom. 7 the lawe as Paule saieth to bee spirituall that is that the lawe requireth not allonly the outwarde worke but also to be fulfilled with the harte affection and spirite It maye well be that he stole nothing nor with violence and force toke any thing from his neighbour with hys handes And likewise althoughe that he had fulfylled the same withe his herte haue wee nothinge therfore to say Yea surely in this giuing of thāks he hathe stolen and robbed god frō his glory And againe though outwardly with the deed he hathe not ben an aduoultrer Mat. 5. yet he maye haue beene one in his hart All this he doth not beleue but putteth all to this poore publican whom all māner of wais he thinketh worse thē him selfe Thus whā he had boasted him selfe he goeth forth further glorified him againe that he is no glotton nor no dronkard but that he fasteth twise in a weeke Also that he giueth the tenthe of his good to the poore Call you not that glorifying But wher remaineth the saying of Ieremy Lette him that reioyce reioyse in god Ierm 9 The Pharsye doth not thus but he must glorifye himselfe in his owne workes Beholde here thou haste the persone of this righteous and honest Pharisey described A descriptiō of the publican Secondarely we wyll intreate of the publicane whyche is described ferre vnlyke vnto the pharisey For he as the Euangelyst writeth stoode farre of and durste not lifte vp his eyes but knocked on his breste and sayde God be mercifull to me a sinner Here thou hearest no glorifiynge no pryde no dispisyng of other menne but allonlye disablinge of himselfe in so muche that he iudgeth himselfe vnworthy to lyfte vp his eyes towarde heauen or to stand in the middest of the temple as the pharisy did With these gestures this miserable publicane sufficientlye doth declare what he thought of himselfe in his harte but why do not we considre it oute of his wordes God he saieth be mercifull vnto me a sinner The confessiō of sinners Here do I heare the trew confession of sinners which is so necessarye that withoute that no christian man can with any frute heare the comfortable tydinges of the gospell For the preaching of the gospel promiseth vs remissiō of sinnes through Christ but not to them that iustifie themselues but vnto theim that frome the grounde of their hartes knowledgeth themselues to be sinners For so saith Christe I am not come to call the righteous but sinners Mat. 9. For yf I knoweledge not my selfe to bee a sinner howe can my sinnes be forgiuen me Hereto pertayneth that S. Iohn baptist and Christe first of all preached repentaunce For through the preachinge of the lawe our sinnes be declared and shewed that wee maye be brought throughe it to the knowledge of oure selues and acknoweledge that we haue neede of helpe and comforte In this wise also S. Paule saith Rom. 3. that both the Iewes and gentyles are vnder sinne And to conclude Knowledg of sinne is the fyrste degree to come vnto righteousnes and where this knowledge is there is the gospell preached with frute Lyke as Christ sayeth The gospell is preached vnto the poore Mat. 11 that is vnto contrite hartes that knowledg their offences is preached the gospell And wher the gospell is so preched the hearer learneth how that all only through Christe of mere grace wee be iustified and saued Wherout he beginneth to pray with the publican God bee
sufficiently approued and he that nowe seeketh any more signes or myracles let him heare this sentence Mat. 12 This aduouterous generacion seeketh sygnes c. Wherfore tokens and myracles whiche were doone in the beginning of the gospell by Christe bare witnes vnto the worde that it was of god and was the truthe The worde that Christ spake here to this Ruler which was Go thy waies thy sonne lyueth is approued by a token insomuch that the seruauntes come and shewe the maister at what hower the feuer had left his sonne And more ouer through this miracle they were all alured vnto the faithe as the Euangelist declareth it Hither pertaineth that Christe spake in the fourtenth chapiter of S. Iohn Ioh. 14 saying Beleue me that I am in the father and the father in me Or els beleue me at the leaste for the woorkes sake Out of all these thinges yt appeareth why in the begynnyng of the gospell were doon so diuers and many myracles God graunte vs the true knowledge of his holy worde Amen The gospel on the .xxii. sonday after trinitie sonday Math. 6. THerefore is the kingdome of heauen likened vnto a certaine manne that was a kynge whiche woulde take accomptes of hys seruauntes And when he had begon to recken one was brought vnto hym whiche ought hym ten thousaÌ„d talentes but for as muche as hee was not able to paye hys Lorde commaunded hym to be solde and hys wyfe and chyldren and all that he had and payment to be made The seruaunt fell downe and besought hym saying Syr haue pacience wyth me and I wyll paye the all Then hadde the Lorde pitye on that seruaunt and loosed hym and forgaue him the dette So the same seruaunte went out and founde one of hys felowes which ought hym an hundreth pence and he layed handes on hym and tooke him by the throte saying Pay that thouowest And his felowe fell doune and besought him sayinge Haue pacience with me and I wyll paye the all And he would not but went and cast hym â—nto pryson tyl he shulde pay the det So when his felowes sawe what was doone they were very sory and came and tolde vnto their lorde all that had happened Then hys lorde called him and sayd vnto hym O thou vngracious seruaunt I forgaue the all that dette whan thou desiredst me shuldest not thou also haue had compassion on thy felowe euen as I had pitye on the And hys lord was wroth and delyuered hym to the taylers tyll he shulde paye all that was due vnto hym So Iacob 2 Mat. 6. Mar. 12 lykewise shal my heauenly father do also vnto you if ye from your heartes forgiue not euerye one his brother their trespasses THE EXPOSITION THe summe of this gospell is We are bound to kepe the coÌ„maundemeÌ„tes of god that by grace our sins are forgiuen vs wherfore we likewise ar bound to forgiue our neighbour their offeÌ„ces done vnto vs. But forasmuch as it is wrytten here goodly in order in what wise a manne is iustified therefore dilygently we shall entreat of euery parte therof as yt stondeth Fyrste we heare in this parable a certaine part of the lawe There is no man vnder heauen but is bounde to obserue the lawe and yet neuertheles is a transgressour therof Psa 110 in especiall if god woulde contende with vs in iudgement For how shulde a maÌ„ here be iustified through his works yea though he had doone outwardly all that were coÌ„maunded hym It must be fulfilled and done with al thy hart with al thy soule and with all thy might according as god hath coÌ„maunded it And forasmuche as the saintes and the elect of god often times do stumble here offend and haue need to praye vnto god for to obtaine forgiuenes of their sinnes at all houres how shall an ypocrite then be iustified beefore god through his workes For the prophete Dauid did not pray without a cause Ps 142. when he said Lord enter not into iudgement with thy seruaunte For in thy syght shal no man liuing be saued And in an other place Psal 31. he saith Blessed are they whose vnrighteousnes is forgiuen and whose sinnes ar couered Blessed is that man vnto whome the lorde imputeth no sinne in whose spirite ther is no gyle Wherfore we must needs say that we all are this kinges detters that is we be al sinners For els how can my sinnes be forgiuen me without I felt them and knowledged them Yf thys physicion Christ shal be profitable vnto me so must I needs knowledg my deadly syckenes infirmitie And also yf I shal know my synne and debte so must this kyng bryng furth his reckenyng booke whiche is the lawe wherein my synnes traÌ„sgressioÌ„s be noted to shew me the same to th entent that I may meke my selfe aske mercy where at the last I fall doune prostrate before his feete and knowlege my selfe a very debter SecoÌ„darily Thrugh grace are our siÌ„nes forgeuen vs. after that this seruant was brought vnder synne and had knowleged himselfe a debter the parable sheweth in what wise he was released discharged therof whiche was through mercy and grace For thus goeth the text Then had the Lord pitie on that seruant and discharged him and forgaue him the debt This seruant promised to paye it all as troubled consciences are wont to do but the kyng knewe well that it was impossible for him to doo Wherfore he discharged him and forgaue him of very pitie and mercy the debt frely Out of all this we must learne from whence forgeuenes of synnes commeth For remission of synne standeth not in workes or in any deseruyng but is graunted and geuen vs frely by Christ of mere grace mercy For why would this kyng haue had mercy of this seruant and forgeue him if he had had wherewith to paye But truely Forgeuenes of synnes reason and the fleshe vnderstandeth not this nor comprehendeth it but goeth aboute to bryng this thyng better to passe through workes Surely there is contencion and strife throughout all the worlde of this one article The worlde will not permit and suffre that Christe is true herein and yet notwithstaÌ„dyng reason shall here bee confounded and Christ shal be true or els wee certainly shal be dampned euerlastyngly For thou must needes bee sure and certaine if you wyll be saued that thy synnes bee forgeuen thee And thou canst neuer bee sure of this article if thou do leane and haue confidence in woorkes or merites Wherfore if thou desirest a peaceable conscience thou must comprehende the great grace and mercy of God in Christe and that through fayth And if thou doest perceiue this thou hast on thy syde the holy Gospel that euery where ascribeth remission of synnes vnto the grace of God not to thy workes Ihon. 1. Dyd not sainct Ihon Baptist declare euidently that Christ was the Lamme of God that taketh away the synnes of the worlde Now
then if Christ taketh away synne through his owne merites and deseruyng how can our workes do it then Further more thapostles teacheth vs so likewse iin the Actes Act. 4. where they treate of this article say There is no other name geuē to mē wherin we must be saued c. And here on this parable we haue howe the kyng of great mercy and compassion forgaue this debt Thirdly this seruant should haue been myndful of the great benefite whiche was shewed vpon him and by right should haue had pacience with him that was in his debte forasmuche as fayth whiche comprehēdeth remission of synnes in Christ is euer wont accustomably to come vnto light and breake furth through charitee But as an vnthankefull forgetfull man of suche great goodnes done vnto him he would haue no pacience with his companiō whiche ought him an hundreth pence Doth this mā seme vnto the a christiā mā although his synne afore was dimitted him No surely For a christian mā knoweth that of mere grace through Christ his synnes bee forgeuen him and knoweth also that in like maner he should handle his neighbor Therfore in that I apprehende forgeuenes of synne by fayth in Christ and for Christes sake serue and forgeue my neighbour in so doyng and cōtinuyng in the same I am a christian man Whiche if I do not I am no christian man Mat. 22 For the scripture witnesseth that all the lawe and the Prophetes hang and consist in the loue of God and my neighbour as in two of the principal cōmaundemētes Luc. 6. Wherfore Christ in another place saith Forgeue and you shal be forgeuen Whiche thou mayst not vnderstande as though thou couldest deserue remission of synnes throug thy forgeuyng The fyrst part of this knowlege is the preachyng of repentaunce declaryng vnto the what thou oughtest to do with thy neighbour namely to forgeue him And the second parte is a promise that thy synnes shal be forgeuen the in Christ by grace and mercy And hereto pertayneth our dayly prayer wherin we say Remitte nobis debita nostra c. Forgeue vs oure dettes as we forgeue oure detters Wherfore if thou haue pleasure to do good workes to testifie by charitie that thy fayth is a right a true fayth in Christe serue thy neighbor as God by his sonne hath serued the. For by this shall euery man knowe that ye are the disciples of Christ if you haue loue one to another as Christ sayth in the xiiii chapiter of Ihon. Iho. 14. Fourthly we see in the fourth part of this parable howe God shall punishe those that leaue departe from the fayth forget the charitee and loue The punishmēt of those that do fall from fayth that they owe to their neighbor For assone as the kyng had heard howe extremely the seruaunt to whom he had forgeuen his debt had handled his companion he was very wrothe Wherfore he called him before him and rigorously rebuked him and deliuered him to the iaylours vntyll he payed all that he ought This worde Vntyl signfieth here tyme without ende As though the kyng would saye Of my great mercye and grace I forgaue thee all thy synnes that thou beyng myndefull of this great benefite shouldest haue likewise hādled thy debter But forsomuche as thou arte so vnthankefull and hast vtterly forgotten charitee thou shalt be dampned euerlastyngly Out of all these thynges consider howe euery thyng ought to bee done in the kyngdome of Christ Fyrst we ought to knowlege our selfe to be synners and that we cannot be iustified in the sight of God by workes And that is the fyrst parte of this parable Secondarily we must knowe that oure synnes bee forgeuen vs of grace through Christ and that teacheth the second parte of this parable And thyrdly wee are here taught that when we haue receiued remission of synne by fayth it is needefull that we by charitee testifie to haue this fayth Fourthly wee bee here taught that if wee do not these foresayd thynges wee shall be dampned without mercy that is the last parte of this parable Geue thankes vnto God The Gospel on the xxiii sonday after Trinitee sonday Mathewe 22. THen went the Phariseys Mat. 12 and toke counsell howe they might tangle him in his wordes And they sēt out vnto him their disciples with Herodes seruauntes saiyng Luc. 20. Mayster we knowe that thou art true and teachest the way of God truely neither carest thou for any man for thou regardest not the outwarde apparaunce of men Tell vs therfore Howe thynkest thou Is it lawfull that tribute be geuen vnto Cesar or not But Iesus perceiuyng their wickednes sayd Why tempte ye me ye hypocrites Shewe me the tribute money And they toke him a peny And he sayd vnto theim Whose is this ymage and superscripcion They say vnto him Cesars Then sayd he vnto thē Ma. 17 Ro. 13. Geue therfore vnto Cesar the thynges that are Cesars and vnto God those thynges that are Gods THE EXPOSITION WE haue in this Gospell a very subtill and crafty inuented question of the Phariseys wherwith they went about to take Christ in some tryp in his wordes wherby they might haue brought him in some slaunder Whiche question diligently considered we shall fynde that the children of this worlde in their kynde to bee no fooles but neuerthelesse their wysedome craft subtiltie euer beyng clothed and myxt with great maliciousnes and blyndnes Therfore fyrst of all the Phariseys tooke counsayl But at what thyng Certainly of an euil matter For when they could fynd no occasion nor meanes wherby to hurt Christ they toke counsayl and with one consent did al agree determyne to take trippe Christ craftely in his speakyng Whereout we may consider the Phariseis to be of that sort of whom the Prophete Dauid had before spoken saiyng Psal 2. The kynges of the yearth stande vp and the rulers are come together against the Lorde and against his annoynted But whereof do they treate in their counsail and what do they conclude They conclude to sende their ministers with thofficers of kyng Herode to aske and demaunde of Christ whether it were mete to pay tribute to the Emperour or not For herein he was cōstrained either to say yea or nay If he had sayd no it was not lawful to paye tribute vnto themperour straight were the officers ready to accuse him before Herode as a sedicious person And if he had sayd and affirmed that they should haue payed tribute then should he haue lost the fauoure of the people because he spake against the liberty of the Iewes so beyng out of fauour in great displeasure thought by that meanes he might be deliuered into their handes This was a subtill deceiptful deuilishe pollice And without a christian mā had not the wisedome of Serpētes The wisdom of the serpētes Mat. 10 whiche was cōmaunded also to the Apostles to haue who could withstand
doth bothe scorne deride and blaspheme the doctrine workes and myracles of Christe ye his harte in his bodye laughed at it But what get they thereby Herken The people is put forth that they shuld not be present at the raysing of this dead vnto lyfe Lo so it goeth with them that scorne and dispise the gospel of Christ Rom. 1. that god giueth theym vp vnto shameful lustes and blyndeth their foolishe hartes so that they shal neither se nor vnderstand the great misterye of the death and resurrection of CHRIST but shal be euerlastingly dampned Herevnto is to bee referred the saying of Dauid the prophete saying Psal 1. Blessed is the man that goeth not in the councell of the vngodly that abideth not in the way of synners and setteth not in the seate of the scornefull But delyteth in the lawe of the lorde and exerciseth himselfe in his lawe bothe daye and nyghte Scorners calleth Dauid here all those that thynketh all to be both foolyshnes and trifles that god hath spoken and doone Scorners And hee counteth theym blessed that medle not and haue nothinge to doo with suche scorners Out alas howe full is the worlde nowe a dayes of suche scorners They bee counted glorious and goodly felowes in this world whiche scorne dispise persecute and blaspheme the woorde of CHRIST They bee loued and muche made of yee with goodes and ryches accumulated so that they shall lacke nothyng neither cease to skorne Christ and his membres But good menne shall here thynke and haue in remembraunce howe this is not onely chaunsed vnto theim but afore tyme hath suche like blasphemye happened to our sauiour Iesu Christe For if they haue called the good man of the house Mat. 10 Belzebub howe muche more shall they call them of his householde so Besydes this wee haue also a cause of greate consolacion and comforte insomuche as our quarel is iust godly conformable and consonant with Goddes holy woorde For wee can not glorifye God more highely then to adscribe vnto his onely begotten sonne whom he hath for great loue and mercy that he bare vs sent into the worlde to bee crucifyed to bee our righteousnes holynes and redempcion so that we may remayne and assuredly stande nowe in him as oure onely saluacion For if we should adscribe vnto our workes righteousnes or saluacion we could neuer be sure Wherfore lette all the worde skorne blaspheme and persecute this our doctryne Hereof wee are sure that God Christ the woorde of God and all the Angels in heauen bee all on oure syde From the beginnyng the preachyng of the gospel was foolishenes vnto the Gentyles and occasion of fallyng vnto the Iewes 1. Cor. 1 as sainct Paule beareth wytnes and so shall remayne vnto the ende God almightie so merciful geue vs grace through the vertue of the holy ghost that we may dayly more and more increase in holsome doctryne true fayth and godly conuersacion vnto th ende that at the last through Christ we may obtaine and get euerlastyng saluacion Amen The sonday next before Aduent ye shall fynde in the fourth sonday in Lent and is written Iohn 6. Here endeth the sermons vpon the sondayes through the whole yere IESVS Suffre the children and forbid theim not to come vnto me for of suche is the kyngdome of heauen Math. 19. Come vnto me all ye that labour and are laden and I wyll ease you Take my yoke vpon you and learne of me for I am meke and lowely in heart and ye shall fynde rest in your soules For my yocke is easye and my burden is light Math. xi THE SECONDE PARTE of this boke contayneth the sermons vpon the gospels whiche commonly are read on the feastiuall dayes through the whole yeare The Gospell on sainct Androwes day Math. 4. AS Iesus walked by the sea of Galilee he sawe two brethren Symon whiche was called Peter Andrewe his brother castyng a nette into the sea for they wer fishers he sayth vnto them folowe me and I wyll make you to become Ier. 46 Eze. 46 fyshers of menne And they straight way left the nettes and folowed him And when he was gone furthe from thēce he sawe other two brethren Iames the sonne of Zebede Ihon his brother in the shyp with Zebede their father mendyng their nettes and he called them And they immediatly Luc. 5. left the shyp and their father and folowed him THE EXPOSITION ORDINATELY and very fruitful hath sainct Mathewe the Euangelist discribed howe and by whom it were mete and necessary that the kyngdome of Christ wer ministred For inasmuche as the same is brought to passe through the worde of God by ministers therefore he declareth fyrst in what maner of wyse Christ begāne his preachyng and afterward howe vnto the same gift of preachinge he called certaine of his disciples and sayeth From that time forth beganne Iesus to preache and saye c. Here he nameth the man that fyrste preached the gospell yea which by his word offered vnto all men the grace of God vnto saluacion and nameth hym Iesus and that for the same intent and purpose that we might clearly perceaue and vnderstand by the name what manner of preacher he is For he doth not onlye preache and offre vnto all men saluacion freely and willynglye but also hee wyll geue it vnto all those that hope and truste in him onlye by his propre merites and desert without any respecte of our works yee of mere grace and mercy Iohn 1. according to the saying of Saint Iohn which saith The lawe is geuen by Moyses but grace and truthe by Iesus Christe The sum of the preaching of Christe Now peraduenture thou wilte demaund of me what the preachinge of Christe was and the some thereof In shorte woordes he spake as foloweth Amend your selues for the kinkedome of heauen is at hande To amende our selues to walke in a newe lyfe and to forsake our olde vitious lyuynge requireth the preaching of the law of penaunce And forasmuch as the preaching of the gospel of the grace of god bringeth little vtilitie or profite to mā except he first be brought to the knowledg of his offences sinnes Rom. 3. haue a contryte harte therefore it is very requisite necessary that the lawe whereby we be brought to the same knowledge be euer fyrste preached and taught The kīgdome of heauen Whych done the other foloweth namelye this The kyngedome of heauen is at hande The kyngedome of heauen in this place is taken for the godly grace of the gospel As though Christ would say If I may this only thyng obtayn of you that your synnes may earnestly displease you aske for grace with all your whole heart it shal be brought to passe that grace shall not bee denyed you For nowe truely that acceptable tyme and daies of saluacion be at hand in the which remission of synnes is not onely offered vnto you but through my
Psalmes of me Furthermore he opened theyr mynde that they should vnderstand the scriptures c. O howe gloriouslye goeth this preachynge of Christe forthe Christe instructeth these plaine men and vnlearned with the holy scripture taken out of the law the prophetes and the psalmes But as the epistle to the Hebrues sayeth Heb. 4. Preachinge is but vaine if it bee not adioyned to faithe therefore Christe also openeth the eyes and vnderstandynge of theyr mynde so that not onlye they maye heare hys woorde but also they maye vnderstande it Oh good preacher O gentle lorde Christe that thus faithfully teacheth his disciple and bringeth them to the knowledge of hys truth The moste best and greatest lorde our god graunt vs this grace The outwarde prechīg and the hollye ghoste must bee togither Apoc. 3. that the same manner maye be among vs in the offire of preching that is that we may with much seueritie and great diligence inculcate thy worde and that Christ may also as dililigentely teache the same worde inwardely by his holy spirite For suerly it is he that hath the key of Dauid wherwith he shutteth and no man openeth hee openeth and no man shutteth And verelye all preaching is vain except Christ do inwardly teach by his holy spirite Nowithstanding I wold no mā should esteeme as a light thinge the dignity of the vocall worde or the word pronounced and spoken takinge occasion of these my woordes so to doo for thys is myne opinion that bothe the woorde and spirite of god muste be ioyned togyther And who shall dare tontemne the woorde that Christe heere ordayneth and commaundeth and also committeth the same to his beeloued Apostels For thus he sayeth furthormore Thus it is written and thus muste Christe suffre and ryse again from the deade the third day to preach in his name penance forgiuenes of synnes among al naciōs c. In the gospell of sainct Ihon this cōmaundement and office of preachyng is more euidētly described For in the same place the Euangelist sayth thus Iho. 20 And Iesus sayd to them As my father hath sēt me euen so I send you likewyse after that he brethed vpon them saiyng Receiue ye the holy ghost Whose synnes soeuer ye shal forgeue they are forgeuen whosesoeuer synnes ye shal retayne they are retayned The administracion of the worde of God Of these wordes it is euident that Christ commytted to them the office or administracion to teache his worde ouer all the vniuersal worlde Nowe if wee adioyne this place of S. Ihon with these wordes of Christ recyted in this gospel euery mā of vnderstandyng may easely perceyue howe this forgeuyng of synnes is done The lawe That is thus Fyrst must penance be preached that is men must be brought by the knowlege of the lawe of God to cōfesse hate and abhorre their synne True penāce For this is it that the deuine scriptures call doyng of penance as wee may see in the Prophete Esaie Esa 55 Let the vngodly sayth he forsake his euil way and the vnrightwise man his ymaginacions and let him returne vnto the Lord and he wyll haue mercy vpō him Returne I say to our God for he is very ready to forgeue And sainct Paule also Ephe 4 describeth it saiyng He that did steale let him steale no more c. Nowe after that men are brought vnto the knowlege of their synnes also to hate them then must be preached vnto them and set before their eyes the merytes of Iesu Christ For to preache remission of synnes in his name The gospel is to ascribe the remission of synnes vnto his passion death and merites And when this is apprehēded and beleued there is forgeuenes of synnes not by him or for his sake that preacheth declareth this but by him and his merytes that hath geuen that commaundement and cōmission to preache remyssion of synnes in his name To whom bee honor and prayse for euer and euer Amen The Gospel on sainct Markes day the Euāgelist you shall fynde after Alhallowen day The gospell on Philyp and Iacob the Apostles day Ihon. 14. Thomas sayth vnto him Lord we knowe not whether thou goest And howe is it possible for vs to knowe the waye Iesus sayth vnto him Ihon. 1 6.8 and .11 I am the way and the trueth and the life No man commeth vnto the father but by me If ye had knowen me ye had knowen my father also And nowe ye knowe him haue seen him Phylyp sayth vnto him Lord shewe vs the father it suffiseth vs Iesus sayth vnto him Haue I been so long tyme with you yet hast thou not knowē me Phylyp he that hath seen me hath seen the father And howe sayest thou then shewe vs the father Beleuest thou not that Iho. 10. I am in the father and the father in me The woordes that I speake vnto you I speake not of my selfe but the father that dwelleth in me is he that doth the workes Beleue me that I am in the father and Iho. 16. the father in me Or t is beleue me for the workes sake Verely verely I saye vnto you he that beleueth on me the workes that I do the same shall he do also and greater workes then these shal he do because I go to my father Ma. 17 and 21. Mar. 11 Luc. 9. Iho. 15 and .16 Iaco. 1. 1. Iho. 3 and .5 And whatsouer ye aske in my name that wyll I do that the father may be glorifyed by the sonne if ye shall aske any thyng in my name I wyll do it THE EXPOSITION Christ armeth his disciples against the slaūder of the crosse OUr Lorde Iesus Christe in that most excellent sermon made vnto his disciples at his last supper among all other his moste godly exhortacions this he principally endeuored himselfe vnto to conserue his disciples frō the slaunder of the crosse and to prepare comfort them against the aduersaries of it that were commyng For he knewe right well the imbecilitee and weakenes not only of his disciples but also of all men in whom his holy gost and spirit is not yet confirmed And now the tyme was present at hand when Christ by his death should glorify the father and returne into his glorye Nowe forasmuche as the Apostles so sore abhorred the crosse rather would that Christe should after the maner of Kynges and prynces of this worlde begynne his kyngdome in Iewry wherein they might as great Lordes and Dukes rule with him therefore Christe would lead them away from suche imaginacions thoughtes vnto the meditacion of eternal glorye wherevnto there is no entraunce but by the crosse Act. 14. And thus he sayth Let not your heart be troubled nor be abashed needes must I suffre the scripture must needes bee fulfylled whiche testifyeth of my death and passion that by it I shal delyuer all men from eternall death I praye you then
is none other consolacion but in the onely merytes of Christ And that those only be partakers of it that take hold of it by fayth and so turne it vnto their owne profite And forasmuche as when the good shepeherde commeth he leadeth them no waye but vnto Christe They knowe also that they are bound to receyue him as a minister of the worde as Christ testifyeth in another place saiyng Mat. 10 He that receyueth you receyueth me And in another place when the thefe and murtherer commeth with his false doctryne preachyng another straunge doctryne that floweth not out of the fayth of Christ then can they by the worde of God know iudge and reproue that doctryne wyll in no wyse receiue nor admit nor heare that false prophet in the steade of a true Prophete of God For they knowe perfectly that Christe sayeth that he that heareth kepeth the worde of God I say the woorde of God he shal be saued Luc. 11. And what nedeth many woordes Doth not the scriptures euery where admonish vs to beware of such theues and murtherers Beware sayth Christ of false prophetes that comme to you in shepes clothing but inwardly thei are rauening Wolfes And sainct Paule forbyddeth the Galathians that they admit none other gospel then that they heard of him insomuch that if an Angel shuld come doune from heauen preache another gospel they ought not to receiue him The shepe of Christ knowe all this wherfore they wyl heare none other but their owne hyghest byshop shepeherd Christ whiche here sayth I am come that they maye haue life yea and haue it more aboundantly Furthermore they heare all the ministers of Christ that come in his name bryng his worde The other worke-doctors they do forsake cōsideryng they are theues and murtherers suche as treate the worde of God both falsely and vngodly Wherfore Christ sayth They shal not folowe the forreyner or strange shepeherd but they wyll flee frō him for they knowe not the voyce of straungers Whiche God graunt that we may also acknowlege Christ our sheherde and folowe his worde Amen The sermon on sainct Barnabas the Apostles day is the same that is red on Symon and Iudes day The gospell on sainct Iohn the Baptystes daye Luc. 1. And it fortuned that in the eyght day they came to circumcise the chylde and called his name Zacharias after the name of his father And his mother answered and sayde Not so but he shal be called Iohn And they sayde vnto her There is none in thy kyndred that is named with thys name And they made signes to hys father howe he would haue him called And he asked for writing tables and wrote saying His name is Iohn And they meruayled all And his mouthe was opened immediatly and his tongue also and he spake and praysed God And fear came on al them the dwelt nye vnto them And all these sayinges were noysed abroade thorowe out all the hyll countrey of Iurye and all they that hearde them layed theym vp in their heartes saying What manner of chyld shal this be And the hande of the Lorde was with him And hys father zacharias was fylled wyth the holy ghoste prophecyed saying Praysed be the lorde god of Israel for he hathe visited and redemed his people THE EXPOSITION SEyng deere christians that the Euangeliste S. Luke hathe doone suche diligence in describing the natiuiti of Iohn the Baptist as it is plainly manifest in the gospell that this daye is recyted it shall be necessary that we diligently consider and well loke vpon the person of Iohn For surely this childe in whose byrthe those so great and glorious tokens chaunsed hath some syngular grace gyft aboue other children The natiuitie of sainct Ihon. Is not this a new and a syngular great thyng that he is borne of parētes very olde yea in maner at the pyttes brynke with age is sanctifyed in his mothers wombe and ordayned to be the foreleaper that is a gentlemā vssher vnto our Lord God Iesu Christ He shal be sayd the Angel when he declared his byrth vnto Zacharye his father what tyme he dyd his priestly offyce afore God great before the Lorde Wyne and strong drynke shal he not drinke euen from his mothers wombe shal he be fylled with the holy ghost many of the children of Israel shal he turne agayne wholly vnto the Lord theyr God c. By these wordes you heare that great excellent and wonderful thynges shal be brought to passe and accomplyshed by this chylde Furthermore Zacharye thus reioyseth in his canticle saiyng And thou O babe shalt be called a prophet of the most highest For thou shalt go before the face of the Lord to prepare his waies c. What thynke you was this holy childe afterward Ihon is ane usāple of a good precher He was made a true godly and excellent preacher whiche besydes that moost holy life that he altogether spent in godly and honest conuersacion he so administered and fulfylled his office that he may well be sette furth to all preachers and ministers of Gods worde as a worthy ensample president contynually to be present and sette before them For he not only preached penaunce and by preachyng the law prepared a way vnto Christ but also he shewed vnto the people Christ whiche is moost truely that Lambe of God that taketh away the synnes of the whole worlde As also the holy ghoste sayeth againe by Zacharye To geue knowlege vnto his people But what knowlege Knowlege of saluacion or health For thereto serueth the preachyng of Iohn whiche firste through the lawe feareth the consciences and afterward comforteth them rayseth them vp by preachyng vnto them the lambe of god Wherein then resteth this knowlege In the forgeuenes of synnes Howe then obtayne we that remission of synnes By the bowels of mercy of our Lord god wherein the day starre Christ hath visited vs from heauen And to whō hath he appeared by that so great mercy To those that sytte in darkenes and in the shadowe of death aswell the Iewes as Gentyles Ihon 10 For Christ would as our archcbishop and true shepeherd make one flocke one shepefold of the Iewes and Heathen that the feare of al men if at the least they would receyue the daye starre or day spryng of the gospel and beleife in Christe that theyr feet I say might be set straight into the way of peace whiche procedeth of true fayth Beholde all these thynges appertayne to the office of Ihon whiche was not only a preacher and a prophet but also he was more then a prophete Ihon is more thē a Prophet For he preached not only Christ to come as other prophetes did but also he shewed Christ present And forasmuche as Ihon should thus shewe Christ whiche by his preachyng passion death and resurrection should take away all our sorowes sickenesses it was nedefull that great ioy should
he sayd to the woman Mat. 5. Thy fayth hath saued thee Go in peace THE EXPOSITION IN this Gospell deare Christians is fyrst descrybed a poore synner whiche not onely was come to the knowledge of her synnes but also by fayth obtained remissioÌ„ of theÌ„ Wherfore it is a verye necessarye thyng that this worde A synfull woman A sinner be well coÌ„sidered and wayed in our heartes that by it we may put a true difference betwene an indurate blynde synner as was the Pharisey a synner that acknowlegeth his myserye synnes For there are synners whiche are doubtlesse blynded and deliuered into a reprouable sence as was Pharao of whom the scripture sayth that his heart was hardened Exo. 14 There are also some that are synners only afore God and not afore the worlde as the hypocrites of whoÌ„ the scrip sayth sayth Luc. 16. You are those that iustifye your selues afore men Notwithstandyng God knoweth your heartes Also there are synners both before God and the world And forasmuche as their synnes displease them and thei acknowlege their synnes therfore especially is the gospell occupyed aboute these afore any other And suche a synner also was this woman that is spoken of in this gospel For she felt her synnes acknowleged that she had broken the lawe and further that she had nede of helpe counsel And therfore maketh she so great hast and deferreth it not when she had heard that Iesus was in the Phariseys house sekyng grace of him that had power and authoritee to remyt sinne Furthermore with weapyng teares annoyntyng washyng and wypyng his feet she testifyeth what strong fayth and loue she bare vnto Christ Faith is an excelleÌ„t thing And nowe ponder it well howe excellent a thyng fayth is that fyrste acknowlegeth her sinnes and after that fleeth vnto Christ This woman beyng a publike open synner knewe right well that she should haue but a syngle welcome into the Phariseys house neither should she escape the rebukes and tauntes of theim yet so great is her loue and fayth toward Christ that neglectyng and contemnynge al their rebukes checkes other contumelyes without feare she hasteth vnto Christe of whom she might obtayne remission of her synnes Wherfore nowe note diligeÌ„tly and coÌ„sider the processe also the successe of this womaÌ„ for doubtles she shal teach both the me how they must be disposed that wyll obtain remission of their syns of god the father through Christ Thus sayth the Euangelist She began to weete his feete with teares Teares are a mooste certayne sygne of a penitent mynde that the synnes displease from the heart But what were suche repentaunce without fayth But this woman hath fayth also RepentaÌ„ce and â—ayth muste be ioyned together Truely it is a great token of fayth in this woman that settyng light the threttes and checkes of the Phariseys she hasteth vnto Christe and that Christe him selfe testifyed saiyng Thy fayth hath made the safe Nowe doubtles this fayth was not idle in this woman but is shed furth it selfe through loue Are not these manyfest sygnes of loue that accordyng to the custome of the region she enbalmeth Christes head with moste precious oyntment weeteth his feete with teares kysseth them and wypeth theim with the heares of her heade Euen so it is expedient that wee bee lyke this woman if at the least wee wyll obtayne eternall health True penaunce Needes muste wee haue a perpetuall penaunce that is to say the knowlege of synne the forsakyng of synne and the hatyng of synne Furthermore wee muste haue fayth whereby wee may take holde vpon the promyse of the Gospell Last of all it is necessarye that wee declare oure fayth with woorkes of loue euen as we here se ensaÌ„ple set surth in this woman Secondarily in this Gospel is Christ descrybed as a good gentle and mercyfull Lorde The goodnes of Christ For he receyueth this woman with so great humanitee and gentlenes nothyng consideryng the murmuryng of the Phariseys so that this receyuyng should well moue and styrre vppe all synners to true fayth Lette vs marke all thynges orderly as they stand and we shal fynde Christ in all thynges merciful gentle and ful of compassion lyke as hee is set forth vnto vs in the scriptures Fyrst Christ suffereth the sinful woman to annoynt him he suffereth her to washe his feete and to wype them he suffereth her to kysse him whiche no Pharisey would haue suffered to bee done especially of suche a woman Furthermore when the Pharisey murmured that he receiued so great a sinner Christ defeÌ„deth this his facte by a similitude of a creditor that had two debters the one ought fiue hundreth pence the other fyfty Now seyng neither of both wer able to pay he forgaue them both And then he asked SymoÌ„ Tel me whether of these twayne shal loue him most Wherfore Christ came in to the worlde Surely with this similitude Christ sheweth wherfore he came into this worlde namely for synners For without doubt we all are his debters And who is it that is not a debter or that wyll deny this debte If we wyll say sayth sainct Ihon that we haue not synne we deceiue our selues the truth is not in vs. Rom. 3. And S. Paule sayeth All haue synned and want the glorye of God What shall I say of the similitude whiche is written in the gospel of sainct Luke To make short wee all are debters of this Lord which way soeuer we turne our selues Luc. 12. And would to God he would geue vs this grace to knowlege our debt to beleue in Christ whiche for geueth it also furthermore that we might find grace as this woman did Doubtles she knowleged her synnes sought grace and found it And inasmuche as fiue hundred pence were forgeueÌ„ her all her iniquite remitted pardoned therfore also she shewed her selfe thankefull and heartely loued him of whoÌ„ she was thus receiued into grace Loue folowed fayth Wherfore if thou also wylte haue remission of thy synnes set thy selfe among these debters that owe fyue hundred pence know thy selfe to be the greatest synner liuyng vpoÌ„ the yearth say with the Publicane I am not worthy to looke vp into the heauen and then aske grace at Christ beleue the woordes of his Gospel If thou thus do doubtles thou shalt obtayne thy request For that swete worde spoken vnto the woman pertayneth also aswell vnto that as vnto her The worde is this Thy synnes are forgeuen thee And this worde ought euer to sounde in a christians eare as oft as our sinnes oppresse vs and we would gladly be deliuered from them as wee say in the confession of our fayth I beleue that in this life there is perpetually forgeuenes of synnes The Churche hath euer synners as the scripture testifyeth The righteous falleth vii tymes in the day ryseth agayne Therfore seyng that we are so weake that we synne
A Postill or COLLECTION OF MOSTE GODLY DOCTRINE VPON EVERY gospell through the yeare aswell for Holye dayes as Sondayes dygested in suche order as they bee appoynted and set forthe in the booke of Common Prayer Verye profytable for all Curates Parentes maysters of housholdes and other gouerners of youth CHRISTE The haruest is great but the labourers are fewe pray ye therefore the Lorde of the haruest to sende forthe labourers into the haruest LVC. X. LONDINI ANNO DOMINI M.D.L. Cum priuilegio ad imprimendum solum A PREFACE TO THE GODLY READER FOR AS MVCH DEERELY beloued in oure sauiour Iesu as faith which is the gift of god without the which we canne not please god cometh by hearing of the worde of god it is expedient Ephe. 2. Heb. 11. Rom. 12 and more then necessary that we earnestly embrace the same woorde of god least the Lorde be wrathe with vs Psal 1. and wee perishe from the righte waye We may not at our pleasure as the world doth trifle with it neglecte it and contemne it which is the lyuely foode of the sowle as Christe himselfe by the same beareth winesse saynge Mat. 4 A man shall not lyue by breade only but by euery worde that procedeth out of the mouthe of God What manne neglecteth the foode and norishmente of his bodye whiche is mortall vyle earth and wormes meate Nay howe do all men diligently awayte the tyme season and oportunitye to prepare the foode and noryshmente for the body The husband man ploweth soweth barroweth weedeth reapeth moweth dryeth his corne and gathereth it into his barne in season The marchaunte marketh the oportunitye and taketh the winde that serueth for his vyage in due tyme. The Passinger leeseth not the tyde but taketh it whē it is offered The lawyer obserueth the term Euerye man in his science occupacion and crafte applyeth the tyme and season when it serueth them beste for their purpose but Lorde how dulle negligente and carelesse be we of this tyme that goddes woorde speaketh of 2. Co. 6 sayinge Beholde nowe is the accepted tyme beholde now is the daye of saluacion Ful truely therefore is this saying of Christ verified vppon vs. Luc. 16 The chyldren of this worlde are in their nacion wiser than the children of lyfe Almyghtye god hath nowe vysyted vs with his holye woorde but yet wee prouoke him to lamente oure miserable state no lesse then the Iewes did vppon whome he saithe by his prophete Esai Esay 1. I haue nourished and brought vppe children but they haue doone wyckedly against me The oxe hath knowen his owner and the asse his maisters cribbe but Israel hath receiued no knowledge my people hath no vnderstandinge Alas for thys synfull nacion a people of greate iniquitye a frowarde generation vnnaturall chyldren Nowe least any manne flattering him selfe wold apply this lamentable prophecy only vnto the Iewes let him note this sentence which toucheth the cause of our blyndenesse to be twise rehersed namely Israel hath receiued no knowledg my people hath no vnderstandinge If it had beene spoken only of the Iewes yt had beene ynough to haue saide Israell hathe receiued no knowledge But bicause it shulde be truely applyed vnto vs also god saith My people hath no vnderstanding Luc. 10 Whye Verely CHRIST him selfe sheweth the cause sayinge The haruest is great but the labourers are fewe Wherfore christē reader it hath been thought good to commend this small volume of godlye and sincere doctrine into our mother and English tong that it mighte be a spurre vnto the dull shepherds and helpe vnto the simple and godlye mynded curates and comforte to the fathers of the houshold parents and gouernoures of youth Truly it must needes be a spurre vnto the ydle dul and negligent curates bicause the doctrine hereof is so brief simple and plaine that a cyllye woman or poore prentyse occupyinge theim selues the whole weeke in their vocacion onlye with the studyinge and learnynge of this booke vpon the sondaye and hollye daye shall within one yeare be better able to teach hereafter their own housholdes then many curats do now instructe their congregacion committed to their cure and charg At whose hand without fayl Ezec. 3. and .33 the Lorde wyll requyre the bloude of euerye one of their flock that perisheth for lack of godly teching Also the profite that the godlye mynded curates although they be but meanly learned shall hereby obtaine their flocke and congregacion in shorte tyme by the grace of God shall better declare in their lyfe by good frutes than here can be expressed with woordes Finally the honest housholders for whose sake principally this booke is putte forth whiche wyll take paines to practise the doctrine herof vpon the sondayes and holy dayes in teachinge their familyes and lookinge to them so on the working daies with discipline that they exercyse the same in their lyfe shall fynde more faithfulnes quietenesse and obedience in their families then their policie and worldely wysedome otherwyse is able to bryng to passe with all that they can do Let not parentes and maysters hereafter fynde faulte with the pryde stubburnesse slouthe and falshed of their youthes seruauntes if they theim selues be styffe necked and slowe to learne the word of the Lord and negligent in teachyng their families to serue God But let them knowe that the vntowardnesse of their youth seruauntes is the iust plague of god vnto them because they teache them not to knowe feare and serue God What meane they that murmure would they haue their children and seruantes obedient faythfull and diligente to serue theim Yea verely it is mete they should so be Then lette they them selues begynne fyrst to be diligent in learnyng the worde of God faythful in teachyng it and obediēt in doyng it Tit. 2. For S. Paul sayth Speake the thinges that become wholsome learnyng that the elder men bee sober sage discrete sound in the fayth in loue and in pacience When they haue learned this than let them be diligent to shewe the same by example and to teache their cure that whiche foloweth Fyrst that their wyues be in suche apparel as becommeth holynes not geuen to muche wyne sobre minded discrete chast howsewyfly good obedyent to their own husbandes dilygent in teaching their chyldren that the worde of God be not euel spoken of Secondarily that yonge men be sobre mynded Thyrdly that seruantes be obedient vnto their own maisters and please them in all thinges not answeringe againe neither pickers but they must shew al faithfulnes that they may do worship to the doctrine of God our sauiour in all thinges Thus dyd Adam after hee was called to repentaunce teache his children fyrste to knowe theyr sauiour and to serue god in true faith as witnesseth the oblation of his obedient sonne Abell Gene. 4 Also Seth and Enos did the same and therfore it is written of them that they began to make inuocacion in the name
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
and set hym on hys owne beaste and broughte hym to a cōmon ynne made prouision for hym And on the morowe when he departed he toke out two pence and gaue them to the hoste and sayd vnto him Take cure of hym and what so euer thou spēdest more whē I come againe I wyll recompence the. Whiche now of these thre thynkest thou was neighboure vnto hym that tell amongest the theues And he sayd He that shewed mercy on hym Then sayd Iesus vnto him Go and do lykewise THE EXPOSITION Whithe apostels were called blesed IN the beginning of this gospell we see howe the Apostles were pronounced and declared blessed And though at that tyme yt was allonly spoken to thappostels yet notwithstanding yt is vniuersally spoken vnto all the worlde And for as much as they be so counted let vs therfore serch out the cause why He saith on this wise Blessed at the eyes which see that ye se Thoughe Christ speaketh here simply of his person his office and myracles yet notwithstanding yf we wyl esteme count blessed the apostels and those that saw Christe that is knew Christe so is it very needfull necessary that thei haue the inward sight of the hart which is faith For what had profited them the outward bodelye seing of Christ if thei had not had in likewise the inward seing For if the outward seing might haue attained gotten saluaciō so had Pilate Annas Caiphas and Herode bene saued forasmuche as they both saw Christ with their bodely eyen also spoke with him It saueth nor helpeth no more a man to se Christe with hys bodely eyen then it did the Iewes their boasting in their father Abraham Ioh. 8. Here be requiered greater things But which ar they A pure hart that beleueth the worde of god and Christ the truth and the same Messias that was promised vnto vs and also to beleue and knowledg him the sauioure of the worlde And suche faith and confession hadde the apostles when the holye ghoste was not yet openly giuen but hidde For Christ asking theym Wyll ye also go awaye Ioh. 6. Peter answered in the name of theim all Lord to whom shuld we go thou haste the worde of euerlasting lyfe and we beleue and know that thou arte Christ the son of the liuing god Doth not this seeme vnto the an excellēt glorious confessiō which confessiō pleased Christ so highly that he said Blessed art thou Symō Bar Iona for flesh bloud hath not reueled this thing vnto the but my father that is in heauē Wherout it is euidēt that the apostels saw not Christ allōly with their bodely fleshly eien but also saw hī spiritualli wherby they gat obtained blessednes In that thei sawe Christ they ar to be preferred before kinges prophetes forbicause they knewe Christe not only through his word but also they saw his personage and myracles and were a lyue at that tyme in the which his diuine and godly grace through the gospell was diclared vnto the world For Abraham desyered to see this day and saw it in spirite and reioysed therein Iohn 8. But he could not come therevnto to see him bodely And bicause we in these dayes can not see Christ bodely to be conuersaunte amongest vs to preache and to do miracles to eate and drink amongest vs let vs therefore indeuour our cogitacions and thoughts to se and know him spiritually And in so doyng the sayīg of Christ vnto Thomas shall be perfurmed in vs wher he saieth Blessed at they that see not Ioh. 20. and yet beleue Secondarely when Christe had pronounced his disciples blessed for their faithe sake beholde there stode vp a scribe and tempted him and sayde Maister what muste I do to inherite euerlastinge lyfe In the which properly is discribed vnto vs the nature of hipocrisy For hipocrites euer treate of works yea they truste in works and therfore euer they bee speaking of theim Doth yt not seeme vnto the a folishe thinge to dispute of the frutest before the tree be planted What preuayleth it to know what is written and commaunded in the law If I know not how to fulfyl it For that knowledge dothe not alōly not preuaile but also worketh angre wrath accordyng to the sayinge of S. Paule Rom. 4 Wherefore it is necessary for theim that desier to be saued to in quiernot only what manner of work they shuld do but howe and when the lawe is fulfilled For the lawe is spirituall Rom. 5. as S. Paule writeth to the Romaines And if the lawe then be spiritual so can it not be fulfilled with outwarde workes which haue outwardely a shine but it is necessary that it bee fulfilled in the spirite and inward affection Furthermore for as muche as the spirite and the affection pertaine necessarily to the fulfilling of the lawe to what purpose is this questiō of the scribe Yet thou shalte note that he answered bothe wisely and truly to that questiō that Christ obiected against him In the lawe is written Thou shalte loue thy lorde god with all thy harte with all thy sowle with all thy strength with all thy mind and thy neighbour as thy selfe This only wanted and lacked whiche Christ bringeth in Do this saith he thou shalte lyue And forbicause he didde not enquire by what meanes or how that same mighte be fulfilled it appeareth thereby that he was one of those scribes that iustified himselfe and so styll remayned And though he of presumption pryde which euer doth folowe hipocrisy enquired no more of that thinge that he cōmoned of yet must not we leaue ther but are bounde to knowe what is the lawe and what it worketh and what the gospell is and what it bringeth to passe The lawe The lawe is a doctrine that teacheth me what I am bound to do and to eschewe and vndoubtedly the effecte thereof is nothing else then that it sheweth vs our offences and our sinne For whersoeuer the lawe is preached there I do heare what thinge I am bounde to do and to leaue but in dede I perceiue that of myne owne power I can not do nor bringe to passe that thinge that is commaunded me to do by that meanes meeked and brought low I come to the knowledg of my corrupte nature syn Also I find that wtout the holy ghost I can not fulfyl the law Hereto then pertaineth the gospell The gospell that glad ioyfull tidings of Christ which declareth sheweth me how that my sinnes be forgiuē me through Christ which gospel brīgeth with him the holy ghost a working faith in me so that now I shal fulfil the law not by coaccion but willynglye But this scribe careth not for these thīgs Mat. 7. wherfore Christ wold not cast that which was holy vnto dogs Thirdely when this scribe iustifieng him selfe asked Christ who was his neighbour Christ by a symilitude layeth it
commaundeth Thou wylte saye vnto me Why then is the lawe geuen and what is her office I aunswere with S. Paule Rom. 3. By the lawe commeth the knowledge of syn c. and for this pourpose shee serueth and is necessarye Shee bringeth me to the knowledge of imbecillitie and weakenes peruerse and frowarde nature synnes which canne throughe no worke be expelled dryuen away so than that I by that meanes am made the apter redyer to hear embrace the doctrine of Christ of the diuine grace goodnes Thirdely like as we haue had in this gospell a question partaininge to the lawe so wee haue here nowe an other question partaininge to the gospell After that an answere was giuen vnto the Pharisees according to their questioÌ„ which was the fyrst and greatest commaundement in the lawe Christe asked them again sayiÌ„g What think ye of Christ whose son is he They answere The son of Dauid Then Christ said vnto them How then did Dauid in spirite Ps â—09 call him lorde saying The lord sayd vnto my lorde Syt thou on my right hande c. Here were the pharisees taken at a baye how crafty or subtyle so euer they were And while they were ignoraunt therin knew not how Christ was the son and the lorde of Dauid they shewed them selfe to haue little vnderstanding in the mistery of the gospell And although the Pharisees had no vnderstaÌ„ding therin yet al they that will be counted christen men muste both know it and beleue it For what other thinge is the gospell then a swete and comfortable preaching of Christe the sonne of Dauid that hee for vs became man and came into the worlde to redeme saue vs through his death passion And the he is called as coÌ„cerning the flesh the son of Dauid Whose sonne Christ is is for the greate excellent promise that was made of Christ vnto Dauid So likewise we knowledgiÌ„g him to be the lord of Dauid we coÌ„fesse him to be very god man sent from the father into the worlde that by him we shulde be saued This so excellent a mistery is hidden from the Pharisees all that iustifie them selues but vnto vs that know worship the father in Christ Christ in the father it is plainly opened well knowen This preaching of Christ that he is the sonne and lord of Dauid agreeth wel with the question of the law The lawe openeth sin but it forgiueth not sinne for that high power is only giuen vnto Christ our lord the son of Dauid Also the lawe teacheth what we ought to do and forbere but she giueth not the spirite which canne do that the lawe commaundeth Wherfore ther belongeth besides the preaching of the lawe which doth humiliat vs the preaching of the sonne and lord of Dauid that is the goâ—pell which may pacifye our troubled consciences may giue vs the holy ghost to teach vs willyngly and for loue to do that thing that god requiret of vs. Which knowledg god the father graunt vs through Christ our lord Amen The ninetenth sonday after trinity sonday Mat. 9. HE entred also into a ship and passed ouer came into his owne citie And behold Mat. 2. Luc. 5. b they brought to him a man sick of the palsy lying in a bed And when Iesus sawe the faith of theÌ„ he sayd vnto the sick of the palsy Son be of good chere thy sinnes be forgyuen the. And behold certain of the scribes said within them selues this maÌ„ blasphameth And when Iesus sawe their thoughts he said Wherfore think ye euell in your harts Whether is easyer to say Thy synnes be forgiueÌ„ the or to say arise walk But that ye may know that the son of maÌ„ hath power to forgeue sinnes in earth Then saith he vnto the sick of the palsy Actu 3. and. 9. f Mar. 2. Luc. 5. c Ioh. 5. b Arise take vp thy bed and go vnto thine house And he arose and departed to his house But the people that saw it meruailed and gloryfied God which had giuen suche power vnto men THE EXPOSITION IN this gospel is haÌ„dled one of the most principal articles of our faith that is remission of sinnes Wolde god that we might learn vnderstand this article For it is a necessary thing for vs to know how our sinnes be forgiuen vs. Sin is a terrible word briÌ„ging with him euerlastiÌ„g damnacioÌ„ if we abide perseuer therin Furthermore sinne so highly displeaseth god that he wold not be pleased with no other satisfaccioÌ„ thaÌ„ with the passion death of his onli son Iesus Christe our lorde Moreouer ther is scarce ani other word that hath more coÌ„solation comfort in it theÌ„ remissioÌ„ of syns hath in especial if we knowe froÌ„ whence it coÌ„meth and how we may apprehende it The whiche thyng we may perceiue in this gospel They offered vnto Christ a maÌ„ sicke of the Palsey that he should heale him But what did Christ He knewe full well The disease of the soule that the disease of the soule was muche more dauÌ„gerous then the disease of the body And though he intended to heale take awaye the bodily disease of this man that had the palsey yet he did and brought to passe fyrst that whiche was more nedefull necessary afterward healed the body And that is the cause why he is called a physicion in the gospel because he doth chiefly take away the diseases of the soule as he sayth of him selfe The whole nede not the Physicion Mat. 9. but they that are sicke Christ of his mere grace for geueth synne Wherfore he sayd to the maÌ„ that had the Palsey My soÌ„ne be of a good chere thy synnes bee forgeuen thee Here thou hearest the name of synne and hearest also that ioyfull name of forgeuyng And if diligently thou wylte considre who it is that speaketh these thynges thou mayst lightly perceiue and fynde what he is that wyl forgeue vs our synnes so that we knowlege and confesse theim and desire grace we may perceiue I say that it is Iesus Christe oure Lorde to whom is graunted of God the father this power to forgeue synne as the Angell wytnesseth saiyng Mat. 1. He shall saue his people from their synne And as wee necessarily may note and marke here that remission of synnes is and commeth of mere grace by Christe without any deseruyng of woorkes so lykewyse it is to bee noted howe gentely and mercyfully Christ here in this place doth shewe him selfe This man that had the palsey prayeth and desireth onely for his bodily health and Christ healeth him both in body and soule yea and maketh him the sonne and heyre of God and sayth Sonne be of a good chere O vnspeakeable charitee whiche can not bee expressed O mercyfull and louyng Lorde can there be shewed greatter grace to this maÌ„ that had the Palsey The sinnes are two maner of wayes forgeueÌ„ Esa 34 But
glorious name SecoÌ„darily note that the Iewes wyll haue Cesar for their Lord An horrible thyng to refuse Christ but they wyl not acknowlege Christ to be their kyng For thei cry away with him away with him Nowe is not this most ingratitude afore God that when he hath sent to them his only begotteÌ„ sonne a sauior whoÌ„ they so many yeres had loked trusted for nowe with suche crueltie to cast him froÌ„ them Thei might doubtles haue receiued Christ been deliuered froÌ„ sinne death deuil hell but thei will rather refuse Christ serue a forein lorde perishe bothe body soule And for this purpose they more wylliÌ„gly desired to let go a notable murtherer BarrabaÌ„ to pardon him because of their feastful daies custome then Christ To this ê‘taineth also that thei sayd to Pylate Wryte not kyng of the Iewes but that he sayd I am king of the Iewes What is this but to refuse Christ to cast him from theim But what is wont to folowe suche coÌ„tempt Truly this Note what foloweth coÌ„tempt of the word of God Mat. 8. Rom. 11 That the childreÌ„ of the kyngdome be throwen out and the poore Gentyles bee receyued into their place as S. Paule also sayth By their fal health chaunsed vnto the GeÌ„tyles that he might prouoke them to be zelous after them For if the fall of them be the riches of the worlde the minishyng of them the riches of the heathen howe muche more should it bee so if they all beleued yet it is done for theim that shall be receyued that theyr nombre may bee fulfylled For in the Actes of the Apostles sainct Paule sayeth that the Gospell and woorde of God must fyrst bee preached vnto the Iewes Act. 13 but because they thurst it from theim and iudged them selues vnworthy eternal life wee must turne vnto the heathen And this punishment is a plage of the soule And this blyndnes haue the Iewes dearely bought because they persecuted with suche hatred suche stubburnes their Messias kyng promised vnto them so mocked skorned him and nayled him vnto a crosse Besides this thei escaped not also corporall punishement Corporal punishement For they lost their bodyes honours all their goodes wife children and were banished from their owne countrey insomuch that vnto this daye there lyueth no people vnder the Sunne more wretched forsaken and dispised and that for this cause as I haue sayd that they would not receiue this Christ for their king What thinke you shal chaunse vnto vs if we nowe in oure tyme hauyng the worde of God so rychely among vs we reade and heare it dayly yet so yrke and be werye of it that neither would wee heare it or reade it Surely we be like the Gergesines For as they desired Christ to depart vnto some other countrey out of their coastes so we had muche rather that Christ should departe into some other straunge countrey then we wold for his woordes sake lose any of oure gaynes honor or riches Surely God will punishe suche vnthankefulnes in vs except we be turned do penance other wise dispose our selues towarde the woorde of God For euen so sayth sainct Paule to the Romaynes If God spared not the natural braunches take heede leste it come to passe that he spare not thee Thyrdly considre here reuolue in mynde with what wrath wodnes and furour the Iewes drewe Christ out of the citie hanged him vpon the crosse that not at aduenture but of set purpose betwene two theues and murtherers as the worste and one that had most greuously offeÌ„ded in like cryme with them When thou coÌ„siderest thy selfe and reuoluest this in thy mynde knowe thou that thou must not so muche consider the malice of the Iewes as thine owne most greuous synnes God is extreme enemy to synne And this lesson must thou learne in this most dispised and villaynous death that God is an extreme enemye vnto synne For is he not moste highly displeased with it is an vtter enemye vnto it when he would receiue none other satisfaction for it but the death of his only begotteÌ„ sonne Thoughe nothyng els were yet verely this should ouerthrowe our consciences that we might learne to knowe our sinnes and viciate nature and to seke with heartie intercessioÌ„ yea with teares the clemency and mercy of Christ Our sinnes crucified Christ For certainely those do farre sorer torment Christ that wil be called christians yet consider not why Christe would dye for theyr synnes then did the blynde Iewes that crucifyed him For if the Iewes had knowen him sayth S. Paule they would in no wise haue crucified the Lord of glorye 1. Cor. 2 But when do wee acknowlege oure synnes When do we apprehend the meryte of Christ by fayth Where is oure thankefulnes for those so many and so great vnspeakeable benefytes Yea wee dare plucke this Christes glory froÌ„m him whiche he hath so dearely bought that it can not be expressed and we seke newe waies whiche we also prescribe vnto righteousnes eternal helth Iusticiaries as al iusticiariers do whiche are persuaded in coÌ„science that they may by their owne righteousnes and vertues worthily deserue no lesse then heaueÌ„ it self eternal saluacion But certifie if we by our owne workes and our owne powers might obtayn helth and eternal life then it must nedes folowe that Christ suffered suche vexacion greuous paynes yea offered himselfe vnto so horrible a death passion but vainly for his pleasure and phantasy euen as S. Paule saith If rightwisenes came by the law Gala. 2. then is Christ dead in vain Wherfore if thou wylt bee thankeful vnto Christ for his passion death consider it well and knowlege that thy synnes haue geuen hym those woundes in his body and that for them he suffered that most painful passioÌ„ Then pray vnto him that it will please him to geue thee the merite of his passioÌ„ vnto thy profite For if thou do this with true fayth then wyll he forgeue the thy synnes washe away all thyne iniquities in his owne bloud Of this there is no doubt for he him selfe sayth in the gospel of sainct Ihon Ihon. 3 As Moses exalted the serpent in wildernes so must the sonne of man be exalted that euery maÌ„ that beleueth in him shal not perishe but shal haue life eternal And this is confirmed by all places throughout all the scripture that spake of the passion of Christ as is this senteÌ„ce of S. Paule to the Rommaynes Rom. 4 Christe dyed for our synnes hath risen again for our iustificacion And without doubt Note wel this senteÌ„ce whosoeuer suffereth this article of the death and passion of Christ of his blessed bloud sheding to be taken from him needes must that man at the houre of death when his conscience shall haue that great conflict with synne dispayre yea thoughe he had
well saide S. Paule The fyrste man of earthe is earthly For what speake wee what vnderstande wee what doo wee without the spirite of god but earthely thinges Some attribute muche to our reason our wyttes our free wyll but if we will confer and examine al our strengthes according to the scripture lo S. Paule standeth forthe and saithe Rom. 8. The wisedome of the flesh is enmitye to god for it is not subiect to the lawe of god nor in very deede it can not be You heare nowe in this place that it is not in our power to obey to the law of god Why then defend we so earnestly and so highly commend the strengthes of man and free will I beseche the knowledg it euen in the example of the Apostles what and how greate the infirmitie and powers of man is thē without doubt shalt thou the better vnderstand what thou must looke for of Christe For truelye thou shalte neuer haue the knoweledge of Christe except thou fyrste knowe thy selfe Christe dothe bear our weaknes instructed vs. Secondarily we se here with howe great pacyence Christe beareth this infirmity of the Apostels and many times familiarly talketh with them and teacheth them The kinges saithe Christe of the heythen beare rule ouer theym and those that vse power ouer theym are called gracious lordes In which wordes Christ confirmeth the ciuyl empiers and dominions of this world but he approueth it not in the Apostles For other men are called vnto those degrees and offices Who ar they Kinges of the Heithen princes other great men For douteles vnto them is the sweard giuen and committed as Paule saith to punish the euel Rom. 13 and defend the good and vertuous And forasmuche as they haue this sweard comitted to them of god not of theim selues therfore we the residue of the people must obey and be subiect to this ordinaunce of god for cōscience sake Pet. 2. And S. Peter saith Bee subiect vnto euery humane ordinaunce for the lordes sake And when the souldiers came to S. Iohn asked hym Luce. 3. saying What shall we do to be saued He cōmaunded not them to lay away their sweardes but that they shuld oppresse no man nor do no man wrong And euen so Christe in this place acknowledgeth the kinges and prynces other magistrates must haue the dominion that their dominions and regimentes are gods owne ordinaunce notwithstanding he wil bi no meanes admit his apostels and ministers of his worde vnto suche cyuyle impery As for you saith Christ you shal not be so How then He that is the greater among you shal be as the yongest the chiefest shal be as a seruaunt You se here howe goodly Christ turneth all otherwise The disciples would be rulers and Christ deposeth them from al cyuile goueruenaile The disciples wold be lordes Christ maketh thē seruantes Doth he this think ye lawfully and did he him self abstaine from such imperye and power Yea doubteles Phil. 2. For thus wryteth S. Paul Let the same mynde be among you that was in Christ Iesu which whē he was in form of god he thought it not robbery to be equal with god but he humbleth him self taking the forme of a seruant made in the similitude of men and in habite found as man he meketh himselfe was made obedient vnto the death yea the death of the crosse And euen so Christ in this gospel allegeth his own example saying Who is greater he that sitteth or he that serueth Is not he that sitteth And I am among you as he that serueth Christe becomet out seruaunte Heare you not howe Christ although he was lorde yet he meketh hym selfe and is made a seruaunt to vs Euen so muste the apostels and all minysters of the woorde doo They maye beare rule but yet so as CHRIST bare rule in this world and as S. Paule said 1 Co. 7. Let men so esteeme vs as the ministers of Christe and dispensers of the mysteries of God Surely this gospel is a fearefull gospel to our Byshoppes and priestes For it is to be feared except they vse them selues otherwyse in expoundyng the worde of God then they haue done before tyme this gospell wyll eternally condempne them Thyrdly there is in this gospel a notable and excellent promise that Christ wyl ordain and appoint to his Apostles all his electes a kyngdome euen as his heauenly father hath appointed him that they may eat drynke vpō his table in that kyngdom furthermore syt vpon seates iudgyng the xii tribes of Israel Who would not nowe gladly with all his heart lay himselfe vnder this crosse to suffre with Christ in this worlde seyng that by his passion wee shal entre into that great glory Doubtles thei are fooles without wyt that more set by esteme this temporal and smal ioye and voluptuous pleasures of this worlde then that glorious kyngdome that Christ wyll geue to his after this life Truth it is the Apostles fell in this thyng desired this temporall glory But what do ye thynke by this did not they after that their had receiued the holy ghost cōtemne and set not a strawe by this worldely glory I long sayd Paule to be dissolued Phi. 1. and to be with Christ Item Christ is life to me death is aduantage He sayd not that he desired to be a Lord beare rule or to desire the worldly glory or that the glorye of the worlde shuld be to him aduantage but this wisheth he with most heartie desire to be with Christ in his kyngdome Christes kyngdō is spiritual And here note the Christes kyngdome is spiritual and though it standeth in this world is begon by the word spirit yet shal it not be made perfecte and ende in this worlde but in the worlde to come Nowe as this kyngdome is spiritual To eat drynke in the kyngdome of Christ so to eate and drynke in it is also spiritual And this is the meanyng of Christ In this worlde truely you shall haue smal ioye for you are not of this worlde therfore the worlde shall persecute shall hate you but be of a good comforte for this persecucion shal ones haue an ende I wyll then receiue you into my kyngdome In the whiche kyngdome ye shal enioy perpetual peace ioye aboundance of all spiritual riches And God shal wype al teares frō your eyes and death shal be no more nor lamentacion nor criyng nor sorowe shal be any more for they are gone before If ye haue sowed in teares ye shall reape in gladnes And in like maner must we speake of the thrones and iudgement For all these thynges are spiritual Those that beleue may iudge all thynges by the woorde and they can bee iudged of no man Furthermore at that daye they shal be wytnesses to those that beleued their woordes that they may bee saued and against those that beleued