Sermons Upon all the Sunday Gospels, Sermon 16
The thyrd Sonday after the twelfth day, vponupon the Gospell, Math. viii.
WHEN he was come downe from the mountayne, muche people folowed hym. And beholde, there came a Leper, and worshipped hym, saying: Master, if thou wilt, thou canste make me cleane. And Iesus put foorth his hande and touched him, saying: I will, be thou cleane. And immediatly his leprosie was clensed. And Iesus sayd vntounto hym: Tell no man, but go and shewe thy selfe to the Priest, and offer the gifte (that Moses commaunded to be offred) for a witnesse vntounto them. And when Iesus was entred into Capernaum, there came vntounto him a Centuriō, and besought him, saying: Master, my seruaunt lieth at home sicke of the paulsey, and is greuously payned. And Iesus said, when I come vntounto him, I will heale him. The Centurion aunswered, and said: Syr I am not worthy that thou shouldest come vnderunder my roofe: but speake the worde only, and my seruaunt shalbe healed. For I also am a man subiect to the auctoritie of another, and hauehave souldiers vnderunder me: and I say to this man, go, and be goeth: and to another man, come, and he commeth: and to my seruaunt, do this, and he doth it. When Iesus heard these wordes, he meruayled, and saide to them that folowed hym: verily I say vntounto you, I hauehave not foūde so great faith in Israel. I saye vntounto you, that many shal come from the East and West, & shall rest with Abraham, Isaac, and Iacob in the kyngdome of heauen: but the chyldern of ye kingdome shalbe cast out into vtter darkenes, there shalbe weping & gnashing of teeth. And Iesus sayde vntounto the Centurion: Go thy way, and as thou beleuest, so be it vntounto thee: and his seruaunt was healed in the selfe same houre.
THE EXPOSITION.
TWo things are set forth before vsus in this Gospell. The first of the leapre, whom the Lord doth purifie. The other of the Centuriō, which asketh help of Christ for his sick chyld. And ye Euāgelist sheweth that Christ did these miracles forthwith after ye lōge sermon which he made in ye mountaine. For this was the very meaninge of his so doing, that first he might teache, & afterward cōfirme his doctrine by signes, yt all might iudge this doctrine to be true and without fraud, & beleue it the more gladly. We hauehave no nede of miracles.Miracles are testimonies of the doctrine▪ For ye doctrine is so cōfirmed with them alredy, that no man can doubt therof. Yet neuerthelesse is this very requisite, yt they especially which beare the office of teaching, pronoūce not only ye words of godlines, but also shewe and declare their godly life by the works of godlines. For the kingdom of God cōsisteth not (as Paul saith) in words but in power. Wherfore when the doctrine and lyfe agree,1. Cor. 4. they moue the hearers earnestly: but when the lyfe accordeth not to the doctrine, this is an occasion of stumblinge to manie.
And now these signes are not only to be cōsidered as testimonies of ye doctrine. For where as they passe al power & might of men, reason it self also is cōstrayned to subscribe herevnto. As the example of Nicodemus is plain. That no mā can do these signes,Iohn. 3. except God be with him. Wherfore these thinges also ought to be takē for exāples of faith & charitie.An example of true charitie in Christ. For who may not perceaue the gentle heart of Christ, & his redy wil, where as he is moued with a worde to bestowe this gifte of health, wher as otherwise there was no hope of helpe in al ye goodes of the world: This is a sure token, yt he wil gladly ease ye poore, the miserable, ye wretched, and the vexed: or els he wold hauehave folowed oure exāple, which when we are wrothe, behaue oure selues frowardly & chorlisly to thē yt come vntounto vsus to desyer oure helpe. This doth not Christ. The leaper had scars lie ended his speche, but ye Christes will was ready to helpe, and dyd helpe hym. This benignitie of Christ shold not only moue vsus to aske helpe of hym in trouble and aduersitie, and to be of a sure hope that he wil not denie vsus his helpe: But ought also, to be an example vntounto vsus, to shewe lyke gentlenes and benignitie to oure neighboure. And as Christ dyd, so we should hauehave no other respecte, then the obedience, whiche we owe vntounto God, & the profite and commoditie of oure neighboure. For Christ seketh not his owne glorie or profit by this benefite. He only hath respecte to this, that this miser lacketh help, that it pertayneth to the glorie of God, & that obedience may be shewed vntounto him. For thinke not yt this is done to God, when thou geuest a benefit to him that can requite it, and recompence lyke or more for it. This thou doest to thy selfe, wher as thou sekest thy owne profite by doing good.
But he that will occupie hym self wel in doing his duetie toward God and his neighboure,Charity ought to hauehave respect vntounto necessitie let hym not hauehave respecte to his owne profyte, but only to the vrgent miserie whiche requireth present helpe. And to that, where as God wold hauehave it done, yea although the least profite in the worlde should come vntounto vsus therby, yea or although the benefit were but loste vpō a chorle. As we are taught also in an other historie, where as Christ healeth the ten leapers, and one only returneth to geue thāks to Christ.Luc. 17. Nine of them dyd not as muche as remember, of whom they receaued that benefite. It is not possible, but that Christ dyd forsee this vnkyndnes. Yet he refuseth not for this to do good to the misers. When they call on him, he is redie to helpe, and as for the residue he committeth al to God. And lykewyse may it be sayde of charitie, in the second signe with the Centurion. Christ referreth all to this ende, that the goodnes and bounteousnes of the Lord may be glorified, and the miserable ridde of their miseries. This is true charitie, which hath respecte to nothing sauing to the word of God and commandemente.
The example of faith is meruailous, where as this miserable person, that was by the lawe forbydden the companye and felowshippe of mē, commeth to Christ without doubting,An example of faith in the leaper. and falleth flat before hym, and praieth: Lord if thou wilt, thou mayst clense me. And here are two things to be noted. Fyrst, he beleueth steadfastly and without waueringe, that Christ hath both will and power, and that he can helpe in this disease, wher as if all men wold do their beste, they can helpe nothing, wher as Christ neuerthelesse differed nothing in shape and behauiour from other priuate persons. Secondly, although he doubted nothing of this, yet he yelde all to Christs will. If he will not deliuer hym from the disease of the body, that is, if this be contrary to the will of God, and against his owne saluation, yt he is ready to abyde this euil paciently more lenger.
And this is not only the propertie of true beleif, but also of true prayer,How a man may praye truely. as these two are always ioyned to gether by nature. He that beleueth truely, prayeth truely, he that beleueth not truely, prayeth not truely. For this is wholye requisite to true prayer, that the heart doubteth not, but that God is good and mercifull, and that his whole will is to ridde vsus of oure myseries.
Yea and especially this faith ought to be moste stronge, in those things that belōge vntounto the glorie of God and oure saluation, as are ye remiss…on of synnes, the restitution from the dyuell and from death, and in that that God will geue vsus the holy Ghoste, and preserue vsus in his word, helpe vsus in temptation, minister vntounto vsus, the encrease of faith and charitie &c.Note well. And these be the things, that chiefly pertayne to the glorie of God, and to oure saluation.
Wherfore here hauehave we nothing to doo with any condition, when we pray vntounto God for these things,1. That ye prayer be ioyned with faith. as though that God could herein be otherwyse mynded. And he that in these things wold vse the leapers forme in praying: Lord if thou wilt pardon my synnes, If thou wilt, saue me. &c. shold not pray aright. For in these thinges we may not doubt of the will of God, whether he will do it. For he hath put forth his expresse and absolute worde,1. Tim. 2. that this is his ratified and vnchangeable wil, that all men shoulde be saued. And for that cause he procured his sonne to be a sacrifice on the crosse for the synnes of all the world,Math. 17. & put forth a commandement, that al shold heare hym, receaue and beleue in hym.
But where as ye leaper doth vse a cōditional prayer: If thou wilt,In things tē poral oure wil ought to be subiect to the will of God. thou maist clense me. The thing is to be considered, for ye which he entreateth. We sayd before, that whatsoeuer belongeth, to ye glorie of God & our saluation, muste be surely loked for without any condition. For the willl of God is certain, & he hath declared it with absolute & perfecte promises, yt as touching these things, ther is no misterie more to be required in God. But in bodily promises, it goeth not so. For there may be miserie & wordlie calamities, & yet ye true saluation nothīg diminished therby, as al christiās are an exāple.
Wherfore sith yt true saluation cōsisteth not in such bodyly things, yea & oftentymes, the damage of the body & goodes, helpeth much to true saluation, he that prayeth to be ridde of them, as we are to this entised by the leapers exāple, ought to think surely with hym self, that God can helpe, & that he will helpe, yet ought he to ioyne his will, with the will of God: that if this be against goddes glorie, and oure principal saluation, then that God will not gratifie and fulfill oure will. And in suche things this is the true prayer, to beleue surely, and yet to point God neither time, neither way how to do it, and how he shall deliuer vsus from this euill. For we hauehave all this fault for the moste part, that we know not what & how we shold aske.Rom. 8. As Paul saith: GOD doth best know what is for his glorie and oure saluation. Wherfore oure will ought to be made conformable vntounto his, and we ought not to doubt but that he will surely heare vsus, if such a petition belongeth to his glorie and oure saluation.
Wherfore this ought to be a very notable example for the congregatiō, that first of all it doubt not of the good will of God toward it self, but that he knoweth oure euils and calamities, & that he hath respecte vntounto vsus. This ought we to sticke vntounto, & yet not to prescribe any thing as touching the maner, deuise, tyme, or successe therof. For ye congregation remembreth this, that this sentēce is ioyned with ye promises of such things that it be obediēt in bearinge the crosse. As the leapre doth here. He doubteth not, but that Christ cā helpe, & yt he hath a redie will to helpe, he nothing mistrusteth. For what other cause els had he to praye so earnestly? But he vnderstandeth, that the saluation and health which he now asketh, to be such, as touching yt which, he cā not alledge the absolute will of God, as it goeth with the thynges aboue rehersed. Suche faith and obedience is meruailously alowed of Christ. Wherfore he suffereth not the desyer of this miser (no not in this petition, wherin if he had not obtayned, yet he might hauehave retayned the hope of true saluation:) to be voyde and frustrate. This may be set forth as an euident example in the Churche, how greatly God is delighted with the prayer of a godly and obediēt mynde.
And herevnto belonge the most notable sentences of the Prophetes. Dauid saith:We must not despeire if we obtayne not forthwith. Psal. 27. Psal. 130. Abacuc. 2. O tarie thou the leysure of the Lord, be stronge, and he shall confort thee, and put thou thy trust in the Lord. Again: My soule doth waight for hym: in his worde is my truste from the morning watche vntill nighte. Abacuk sayth also: If the vision maketh tariance, looke for it, for it will come spedelye, without prolongynge. For this is knowen in all hystories, that although helpe hath ben delayde, yet that it hath appeared at the laste. Yea and in this is the proper trade of God, wher as he heareth not forthwith, he doth it to declare his liberalitie more abundantly toward vsus, then we desyer or vnderstande,Ephe. 3. as Paul sayth.
And it is not a thing superfluouse to make inquisition as touching this.Why Christ sent the leper to the Priests Leuit. 14. Why Christ after he had clensed the leaper, sent him to the Priests, to offer his gifte there as Moses commanded: A man may aunswere hereto very well, if he say: that Christ set foorth vntounto vsus an example of charitie, cōcorde, and sobrietie, wher as he wold nothing diminish the right of the Priests, in yt that was graunted vntounto thē by God, which thing yet he might hauehave done, that we should learne hereby to defraude no mā of his right. But the chief cause of this commandement, tendeth to this ende, that there might be common testimonials yea by the very aduersaries as concerning this miracle. For when the pryest receaueth his gyfte of him, and he cōfesseth that he is clensed, he testifieth against him self, and against all rebelles, that this Christ, that wrought this signe ought to be receaued, and that we ought to beleue in him, as in the true Messias. For the Prophesies agree herevnto, that Christ shall come with such signes into the worlde. And that Christ had respecte vntounto this, he testifieth by his owne wordes, saying: Offer thy gifte, as Moses commanded, for a testimoniall vntounto them. As though he should say: They muste nedes confesse, yt thou art cleane, & that thou art truely clensed of ye leaprosy. But in that that they will not know me for their Messias, they bewray theyr vncurable stubburnes, which shall be duely punished at their tyme. Yet in the meane season this testimonie against them shall profite other, yt they may receaue me, and beleue in me.
The Pope of Rome wolde stablyshe confession by this commandement,The Pope proueth confession by this hystorie, but very vnaptly. because synne may be compared with leprosie, therfore that the Iudgement of the priest, and purifyinge from synne is requisite. But there is no sure establishement for this sentence. For what hauehave we to do, with that that God commāded the Iewes, as touching the busynes of leprosie? We hauehave no suche Priests at this tyme. And if we hadde, yet this is euident, that the Priests clensed not the leapers: but that they bare record of their clensinge when they were cleane. But I pray you, what maketh this for confession, whiche was referred to the remission of synnes? For the leapers should not offer their leprosie but a cleane body, when they offer theyr gifte to the Priest. But these thinges are not worthie to be aunswered to at all of a wyseman. He that will nedes confesse, let hym fulfill his phantasie. But we knowledge only that confession to be necessarie, when mannes mynd cōfesseth freely his synnes before God. This is the confession of the heart, whiche deceaueth not, as doth the confession of the eares & of ye mouth. And yet such confessiō before God clenseth vsus not frō synne, nor iustifieth, muche lesse the confession of the eares can do it. But this doth only clense and iustifie, euen the fayth in CHRIST Iesu. The worde is apprehended by fayth, and in his name is remission of synnes receaued, as the promisse offereth it vntounto vsus. And let this be sufficient as touchyng the fyrst example.
The second miracle as concerning the sick chyld,The second miracle, is also a testimoniall of the doctryne of CHRIST. That these thinges may be knowen to be vndeniable: If God with signes and miracles be redye to helpe this man so gloriously, then that this doctryne is syncere, true, and fautlesse, and that this is very Messias or Christ. And besyde all this, it is an example of a singuler and true faith in the Centurion. As Christ hym selfe testifieth as touching his fayth, that he found not the lyke in Israel. This fayth is hereby tried,A great example of faith. that where as this Centurion was no Iew, but a gentile, yet it sendeth hym to CHRIST, and beleueth steadfastly, that Christes will is not contrarie to his, and that as he is able, so he will helpe hym. For if he had not thought this with hym self, he wold neuer according to the wrytinge of Luke, had helpe of the elders of the Iewes, to intreat Iesus for hym. But in that they send vntounto hym, it is a sure token, that he hoped to obtayne his matter. And with this faith he ioyned great and incredible modestie and humilitie,Humilitie ioyned with faith in that that he counteth him self vnworthy to come vntounto Christ, and to aske any thing of hym. But fyrst he sendeth the elders of the Synagog, and afterward, when he heard the Lord to be comminge, he sendeth his fryndes to mete hym, that he should not take the paynes to come any further, and that he is vnworthie, to hauehave suche a great man to come vntounto hym. And that he nedeth not so muche to wearie him selfe, syth the Lord cā bryng to effect with a word that that he desyreth, although he be not present therat. And he thynketh with hym self that this is so sure, that he taketh his owne example for a confirmation thereof, and sayth: I verily am a man subiect to power, hauing vnderunder me souldiers, and I say vntounto one, go, and he goeth, and to an other, come, and he commeth, and to my seruaunt, do this, and he dothe it. Wherfore if my word that am but a man, can doo so muche, how muche more shall it be done if thou do but speake the worde? And in so doyng, he doth not only beleue, but therewith also put foorth a true doctryne of faith and of her nature.
Wherfore this also were to be wyshede, that oure faith of CHRIST might be of lyke sort, whiche might helpe vsus with so great vertue of his word, although we see not his person. It is an example of exceding faith, that this man can be so diligently attente vntounto the word of Christ. Fyrst he doubteth nothing of the fauour of Christ towarde hym.The Centurion is only attent to the worde. Then he desyreth no more, but that Christ shoulde speake the worde. This doth he looke for with as sure truste and persuasion, as though he had obtayned all redy the perfecte recoueringe of his chyld. Wherfore thou that now hast the worde, studie to folow him in this point. For there are now extant very large promises, that God will be mercifull for Christes sake. And that we for the faithes sake in Christ, hauehave remission of oure synnes and lyfe euerlastinge.We hauehave the word, but we vse it not in lyke maner. But we for the moste part lacke this faith, wher with this Centurion was endewed as we see, which thinketh that if he obtayne a word of hym, he nede not care for the reste. It will forthwith ensue, yt the word doth promise. We can not obtain so much of oure selues. And herof it commeth, that we regard not the word, but in the meane season hauehave oure recourse to carnall succour, wher as the word is almightie, and, as the Centurion doth testifie here, it can not deceaue. That that he promesse is sure to hauehave good successe. But this fayth is so much the more worthye to be meruayled at,The Centurion is an heathen. bycause the Centurion is an Heathen, to whome the promise was not lykewyse made, as it was to the Iewes. Wherfore he can not challenge that right, which was only belonginge to the Iewes, as to the people of God. For this is the nature of faith, that it maketh humble myndes, that thinke not prowdly of them selues, nor are high minded, and therfore they sticke only to the merciemercy and grace of God.
And this ought to be consydered of vsus in this example, and that for a speciall cause, that when anye thought of oure owne synnes and vnworthynes shall vexe oure myndes, yet that we caste not of all hope, but constantlie embrace the word of God, and beleue in hope contrarie to hope. This is acceptable to God, and this he requireth of vsus. For without this, there coulde be no grace, if that we wold not applye oure selues to the promise, without merite or any worthynes at all. As this Centurion can not alledge, as the Iewes, that God oweth any thing to hym. And this maketh hym so humble, that he dareth not come in CHRISTES sight. He humbleth hym selfe with the loweste,Math. 15. as the woman of Canaan dyd, so that he sendeth other to entreat Christ for hym, and yet he hath so certainly persuaded him self as touching the goodnes and humanitie of Christ, that he thynketh with all his heart, that he shal hauehave help of Christ. And this is verily a true fayth, and true humblenes, that oure vnworthynes cause vsus somwhat to doubt, but yet without desperation, so that the bountie and merciemercy of God maketh vsus chereful again.
The Iewes are proude.For God requireth both. Fyrst, that we appeare not before hym, with confidence in oure selues, after the maner of hypocrytes. Secondarily, that after the maner of hypocrytes, we despaire not vtterly in thynges impossible to reason. But that accordyng to the Psalme, we may fele that GOD is delighted with them that feare him, and that trust vponupon his mercy. But the Iewes dyd not this. For they persuaded them selues, that God fauoured and dyd them good, because he was bounde so to doo. For they thoughte proudly and insolently with them selues, that they executed the wyll of God, and deserued the benefites of God, and vnderstode nothyng of his merciemercy. Wherfore Christe pronounceth so greuous a sentence agaynste them, saying: Many shall come from the east & west, whiche shall sytte downe with Abraham, Isaac, and Iacob in the kyngdom of heauen. But the children of the kyngdome shalbe caste out into vtter darkenesse, where as wailyng and gnashyng of teeth shalbe. The cause of all this is vnbelefe, that they trust so much in them selues, and in the meane season they set nothing by mercy. Wherfore as it profiteth them nothynge, in that they are the sede of Abraham, so shall it nothynge hynder the Gentiles, because they are not the children of Abraham, if they do but imbrace Christ with a sure trust, and aspire to the grace and mercye of God. For this is Gods trade,Luc. 1. Math. 5. to fyl the hungry with good thinges, and to send the riche empty away. For before him neither the Gentile, neither the Iew, neither circumcision, neither vncircumcision any thyng preuaileth, but only the faith in CHRIST, that men beynge destitute of their own helpe, may flee vntounto ye mercy of god.
And so this Gospell teacheth very exactely bothe of Charitie and Faith, what is the propertie and nature of Faith, how it imbraceth the worde, and looketh after the mercy of god with great humilitie. Whosoeuer shall order his faith on this wise, he shal obteyn his petition as the leapour & Centurion did, & it shalbe done vntounto hym as he beleued, that is, as he hath the bounteousnes and mercy of God onelyonly in his heart, and coueteth it, and putteth his trust therin, so will God declare his mercy to hym, & receiue hym into his fauour, and deliuer hym out of all his troubles. Now I pray God to instruct vsus with the holy ghoste, and to stirre vp in oure myndes suche truste in his mercye, and by this meanes to bryng vsus to euerlastyng lyfe. Amen.