Sermons Upon all the Sunday Gospels, Sermon 23
The Sonday called Quinquagesima. ¶ The Gospell. Luke. xviii.
IEsus tooke vntounto hym the twelue, and sayde vntounto them: Behold, we go vp to Ierusalem, and al shalbe fulfylled that are written by the Prophetes, of the sonne of man. For he shalbe deliuered vntounto the Gētiles and shalbe mocked, and despitefully intreated, and spitted on. And when they hauehave scourged hym, they wyll put hym to death, and the thirde day he shall ryse agayne. And they vnderstode none of these thinges. And this saying was hyd from them, so that they perceyued not the thynges whyche were spoken. And it cam to passe, that as he was come nigh to Hierico, a certayne blynd man sate by the high way syde beggyng. And when he heard the people passe by, he asked what it meant? And they sayd vntounto hym, that Iesus of Nazareth passed by. And he cried, saying: Iesu, thou sonne of Dauid, hauehave mercy on me. And they which went before, rebuked hym that he shoulde holde his peace. But he cried so muche the more, thou sonne of Dauid hauehave mercy on me. And Iesus stode styll, and commaunded hym to be brought vntounto hym. And when he was come nere, he asked him, sayeng: What wylt thou that I doo vntounto thee? And he sayd: Lord that I myght receyue my syght. And Iesus sayd vntounto hym: Receiue thy syght, thy faith hath saued thee. And immediatly he receyued his sight, and folowed hym, praisynge God. And all the people when they sawe it, gaue prayse vntounto God.
THE EXPOSITION.
THere be two partes of this Gospell. The first is a prophecy, wherin Christ sheweth his disciples of his passion to come. And these be the wordes whiche are repeted by the Angels to the women at Christes sepulchre: wheras they said: Remēbre that he said vntounto you before, when he was in Galilee:Luc. 24. The sonne of man must be deliuered into the handes of synners, and be crucified & ryse agayne the thirde day. For this iourney of Christe is now from Galile to Ierusalem, where as he was crucified. The second part is a miracle of the restoryng of syght to the blynde.
The disciples of Christ vnderstande not Christ.Thyrdely, the Euangeliste saythe, that the Disciples vnderstoode not the Prophecie of Christe. They suspected that it was an allegorie, and that it oughte to bee taken otherwise thenne it was spoken. They coulde by no meanes beleue the wordes to bee trewe as hee spake them: They gathered the myracles whiche Christe wrought when he raised vp the deade, and gaue sight to the blynd, that god was surely with him And that the kyngdome semed hereby to become his, and that they shold be lordes, dukes, & Earles, in that kyngdom vnderunder hym. For what daunger in ye world or what case would put downe suche a mighty man, that coulde with his worde take awaye death and all euyll: Neyther could they thynke, but that there was fellowshyppe, vnitie, and coniunction betwene God and hym: and therfore that hee coulde not be so forsaken of God, that any euyll shoulde hauehave the vpper hande of hym. And what man that is ignorant of the greate secretes of God, coulde iudge otherwise?
But in the mean time herby is it signified, that this is the nature of al good works,The workes of God are not vnderstanded before thei …me to passe. that when they be shewed before they come to passe, they passe mans capacitie. But when they ar fulfilled, they ar perceiued and appeare open to the sences. And thus dothe Iohn oftentymes reherse, that the disciples of Christe, perceaued afterwarde, that Christ had spoken vntounto them.
Wherefore Faythe is of necessitie required to the worde of God. For when God speaketh, he dothe it after his maner,Faythe is requisite. on suche wyse, that hys wordes are of suche thynges, as are farre oute of the capacitie of naturall reason. And so longe is faythe requisite, vntylle the thynge bee fulfylled, whyche was spoken of before.
As for an example. The word of God teacheth vsus of the resurrection of the fleshe. Reason vnderstandeth it not: they that take reason for their guide, as the wise of the world doo, they mocke and scorne christen men, because they consente to this article so soone, that there should be an other life after this. Likewise it can seme nothyng agreable to reason, that god shoulde become man, and bee borne of the virgine Marye. All these thynges are to be receaued only by faith, vntill that in the lyfe to comme, they shall be felte and perceyued in very dede.
It semeth a great foly to reason, that by the water of baptisme, Gods grace and fauour shoulde be obteined without desert or merit, or that remission of synne should be geuen by absolution and preachynge of the Gospel. It counteth christen men to be very folyshe in this poynt. What thynkest thou (sayth reason) shalbe done by these small tris…es? Thou must rather do such thynges, as are comendable before God for their peyn and greate trauayle that muste bee taken in doynge theym. We nede not to goe farre to proue this. The Popes doctrine tendeth wholly to this ende, to make menne obtayne remission of synnes by their workes. For it semeth but a fable to reason, that men should be made acceptable to God & meete for Gods kyngdom by Baptisme. The word it self is but a despysed thing. And the professoures therof are but weake synners. Why shold not reason therfore thynke it a madnes to commyt lyfe, riches, and all thyngs els to this worde? We may thank reason only, for that notwithstanding so great knowledge and light of the word, yet so few beleue. All the other multitude hateth this doctrine as a pernicious and erronious thyng, as though it sette men at libertie to do all kynde of mischief, and to lyue without regard of honestie and godlynes: neyther can reason iudge otherwise. And therefore is the doctrine of faith set foorth to christians, for that the thyngs set foorth in the worde, are not agreable to naturall capacitie. But yet they count it worthy to be beleued, because it is Gods worde: whiche wyll, when the tyme is come, bryng it to passe. Then shall we hauehave perfect vnderstanding of that that now passeth our capacitie.
The example of Dauid.But the Scripture is full of examples. Dauid, before that he fought with Goliath, beleued that he shold ouerthrowe and kyll that huge and myghtye gyaunt. And this he declared to Saule: The Lorde (saith he) that delyuered me out of the hand of the lyon, and out of the hand of the beare, shal delyuer me out of ye hand of this Philistine.1. Reg. 17. Lykewise he sayeth agayne: This vncircumcised Philistine shall be as one of them, that reuile the hoste of the lyuyng GOD. And agayne he saythe to the Philistine: The Lorde shall geue thee in to my hande, and I shall strike thee, and cutte of thy head. These wordes bee spoken of the mouth of Dauid. but yf they were Dauids wordes onelyonly, and not the wordes of God, they should neuer hauehave taken effect. But they are Gods, and Dauid beleued them, before they came to passe. Wherfore afterward they toke effect, and it maketh no matter, that some thoughte it a foolyshe enterprise: and therefore coulde not beleue, that it should come to passe as it dyd afterward. For it semed impossible, that Dauid, beyng but a yonge man shoulde with suche a little stone ouerthrowe suche a greate Gyant. But Dauid beleueth it, and dothe it in dede. Then the matter appered certayne, and not fayned. When he came fyrste and spake the worde, reason iudged it a vayne and a foolyshe enterprise. For after this maner dyd reason counte: Dauid is yong, and a shepheard without knowledge of the feats of warre, and nowe he gothe forthe vnarmed with a staffe and a slyng, as though he would fyght with a dogge. But the gyant is harneissed, and commeth with his shielde and speare. Wherfore he crieth oute and sayth: Thou foolyshe boy, takest thou vponupon thee that, that none in the hoste durste take? And Dauid hym selfe sawe no more then this by reason, but he beleued more, euen that God woulde reuenge this blasphemie, and saue hym: and so it came to passe.
But to be short, this is the maner of all good wordes and workes, that before they are done,Baptisme & the resurrection of the dead they seme impossible, and yet they take effect. And when they ar come to passe, then they seme easy to reason. But before they are done, they belonge not to reason, but to Faith. For where as we are washed from sin by baptisme, and shall rise agayne from death in the last day reason shal neuer vnderstand it. And especially sith the saintes and godly men hauehave so diuers chances. Wherof some are cast as a pray vntounto wyld beastes and foules of the ayre. Some are burnt, and their ashes cast into the flood. What crueltie vsed the Pope agaynste that holye manne Iohn Husse at Constantia? Here reason thynketh: Howe can God recouer his body agayne? Nothynge woorketh this but Gods worde. Wherefore no man oughte to count it impossible, although it seme to syght so to bee. But nothyng is vnpossible to them that beleue. For al the effect and ende of the matter lyeth in Gods power, whych is almightie, and maketh all thynges of nothyng.
What were we an hundred yeare agone? No more than a chylde that is borne thirtie or fortie yeares after vsus?God is almyghty, & can doo what he wyll. Wherfore sythe this is Gods maner to make all thyng of nothynge, then can he muche more make agayne, somewhat of that, that was before. Wherefore the godly must not consyder, whether a thyng be possible, but whether GOD hath sayd, it shalbe done be it neuer so vnpossible to syght. For althoughe that can not appere to me,Math. 19. Luc. 1. yet God hym self is he, that maketh thinges impossible to be possible, and of nothing, all thynges. Wherfore all, that calle Gods worde to the tryall of reason,Reson ought not to Iudge Gods works are woorthy to bee abhorred. For is not God able to rayse the deade, because it is not in my power? Wherefore lette eueryevery man esteeme it a greate wyckednesse to trye or ponder Goddes power and worde by reason and carnall iudgement. For yf all thynges myghte bee vnderstande and comprehended by oure reason, God neded not to shewe foorthe hys worde. But for as muche as he geueth his word, it is a token, that there bee thynges, whiche our reason can not conceaue and comprehend. And we learne by experience, that the word of God, is aboue and agaynste all reason. I shewe thee the remission of synnes, and absolue thee by the commaundemente of CHRIST. Math. 13. Iohn. 20.Thou hearest the woorde, and when thou hast hearde it, and receaued absolution, yet thou doest not perceaue howe great familiaritie thou haste thereby with GOD and the Angelles. Thou knowest nothynge of that great ioye, whereof Christe speaketh, howe greately the Angelles in heauen, reioycethe vppon one synner,Luc. 15. that doothe repente. So whenne thou arte nowe baptysed, there appearethe in thy fleshe no other fourme, then was before. But I pray thee is absolution and Baptisme therefore of no strength? Thynke not so, but hyghly esteme them, for that they are belongyng to the administration of Goddes kyngedome, and commaunded by his word Wherefore we muste by faythe surely beleue for the wordes sake that thynge that thou shoulde neuer perceaue trewe by thy sence and reason. And this Faith as touchynge the great beneuolence of God towarde hym selfe is surely perswaded, beleuynge that the father taketh hym for his sonne, and CHRIST for his brother, and that the angelles greately reioyce of his prosperous estate. If it please not the Pope to beleue this, what is that to vsus? God is shewed to hauehave respecte vntounto theym, that esteeme hys woorde, and thynke it woorthye to bee beleued. And the Euangeliste poynteth an example of suche a Faithe in the blynde. Hee perceyued by reasone noo lykelynesse of the matter, but susteyneth an vncurable euyll. But as soone as the woorde of CHRIST soundeth in his eares, Looketh vp, he beleueth it,Luc. 18. and the thyng came to passe. This worde was by it selfe pronounced, before the effect appered.
For the eyes of the blynde were as yet not open, but forthwith after the word, because it was beleued, folowed the effecte, and then the vnderstandyng of the matter was easye to the blynde. After lyke maner goeth it wyth the disciples in this place, Christ reherseth vntounto them the hystorie of those thinges that should be done at Hierusalem, and they because they vnderstode them not, toke it for no truth. Not because they suspected anye vayne talke in CHRISTE, but they thought that his woorde should hauehave ben taken otherwise.
The word of God deceueth not, although it seme impossible.And this is the fyrst part of this gospel, euen that we should beleue Christes wordes boldely, and withoute wauerynge. The Pope is ignoraunt of this Faythe. But we must knowe, that this is the Christian fayth, to heare the woorde of God, wherein is promysed remission of synne, and by no meanes to doubt of it, but to beleue constantly, and to assent to that promyse, although neither reason nor sence vnderstandeth or perceaueth any thynge of this matter. And such a fayth and hearte is alwayes requisite to gods worde. This faith whersoeuer it bee fyrste, it is sure afterwarde to take effecte: so that all that obey the worde shall say, they were happie, that they went not frome faith after the maner of other. But the Pope, the Turkes, and the Iewes shall then curse them selues, for that they were so stubborne agaynst the woorde of God. And then they shall perceiue the pride and foly of their owne reason. But it shall be to late, when all hope of saluation is paste.
This is therfore the doctrine, yt we go not frō gods word, if reason be offended, no although it seme without reason, contrary to iudgement, vain, & vnpossible. But let vsus sticke sure to this inuincible argument. If God hauehave said it,Note. it is a thyng most certayn: demand not whether it be possible, but whether God hath spoken it? For if God hath spoken, he is so mighty & true of promise, that it may be counted done as soone as it is spoken. Wherfore the word of God is forthwith to bee beleued. Hee that beleueth not, is a blasphemer of God. The first cōmandement requireth suche faithe to Gods word, that God by this meanes myght be religiously and deuoutly glorified of vsus. When we beleue constātly that ther is nothing that he speaketh, which commeth not to passe. This worde doth God speake vntounto vsus eueryevery where, in the lord supper, in baptisme, in absolution, in the gospel. He absolueth vsus. Of him we receaue the bodie and bloud of his sonne. This must we beleue constantly, and thynke it to be true, wtout all doubtfulnes. This is the firste part of this gospell.
In the second part, the Euangeliste by the example of the blind teacheth vsus the crafte to begge,Howe we must praye. euen that we shold lay a syde al shame, which is vnprofitable for beggers: and neuer cease from crauyng, but to be earnest. For he that is shamfast, colde and weak hearted is sone dashed out of countenaunce, and is vnapte to be an oratour or spokes mā. He must not be ashamed. For god requireth them that make sute vntounto hym, to be bold and importunat. For he taketh delight to hauehave his glory knowen, that he may geue bounteously, and that all may vnderstande that it is moste acceptable vntounto him, when men loke for most at his hāde. For he yt looketh for a time,We must be instant in prayer. wherin he maye be worthy to receaue gods gyftes, shall neuer be mete to pray. Wherfore ther is no better way, then to lay a syde al shame, and boldly with confidence to open oure griefes and troubles to GOD. Beggers in this behalfe hauehave no nede of this precepte. For they are of their owne accord very troublesome vntounto men. But God counteth it no trouble or paine, as men do, but taketh it rather for his renoum, to be stirred of vnshamfast beggers to exercise his great liberalitie. We hauehave an exāple of importunitie & vnshamfastnes in this blind man. All his sute is to obtaine sight Wherfore whē he seeth ye multitude passe by, first he asketh what this meant: Assone as he heard of Iesus, he neuer spareth criyng: Iesu sō of Dauid, hauehave mercy vponupon me. They yt went before, rebuked him, to put him to silence. But he crieth the more, & at their rebuke wareth more earnest in prayīg.
This blind mā is set forth here for an importunat & vnshamfast suter, wherwith god is greatly delighted. Wherfore we ought to take it for an exāple to bolden vsus, & to come vntounto Christ to pray before hī: Lord I am a sinner, graunt yt thy kyngdom may cōme vntounto me, & forgeue me my dettes. Helpe me in all places. He that praieth earnestly after this sorte, doth wel, & god accepteth it thākefully. For it is not tedious to god as it is vntounto men. It is troublesome to vsus to be called muche vpō.The praier of the blynd. But god coūteth it a glorious thing to him, whē we trust most to his liberalitie and goodnes. Suche prayers are of greate force to impel God to heare vsus. When we after this maner of necessitie entreat him: lord this is thy glory, & this belōgeth to ye honor of thy name, for me to aske of thee. Wherfore cōsider not how vnworthy I am: But how muche nede I hauehave of thy helpe. For my prayer vntounto thee is to thy glory, & also for my necessitie. And after this maner crauing and almost impudent prayers are acceptable to GOD, as it appeareth in this blind man. Assone as he begynneth his prayer, Christ commandeth him to be brought vntounto him, all are commanded to make rome for him. Nether is the blind mā afrayd, he goeth boldly vntounto him. Christe asketh? What wilt thou, that I do vntounto thee? herby is declared his great redines. For ye blind is put in choice, what benefite he wold aske of Christ. Nether doth ye blind take lōge deliberatiō. Maister (sayeth he) that I may see ye light, Christ answereth: looke vp therfore. christ hath a greater wil to heare, thē ye blīd to aske.
And this boldnes is to be vsed of al men in prayer. when the Pope reigned, there was no such teaching in magnifying of prayers. We euer did put more trust in other mens prayers. But this rusticall shamfastnes ought to be farre from a Christian. Whensoeuer perill or danger riseth, we must not prolonge and doubte, we muste go to some solitarie place, and shewe forth our destresse & necessitie, & aske helpe of god with the forsaid cōditiō, yt although we be vnworthie, yet yt we hauehave nede of gods succoure, & yt it behoueth god to see to his owne glorie. And we must iudge this to be agreable to the office of Christiās, when they regard no lawe or ceremonie of shāfastnes in their prayers. And god can not but see to our saluatiō & profit:Iohn. 16. for his promesse, is euidēt: Whatsoeuer ye aske in ye name of Iesus, it shalbe done vntounto you. Only sticke cōstātly to it. For he is not offēded wt the importune beggyng & crauing. And it is possible yt a feruēt & earnest prayer shall out of hāde obtaine, wher as contrary wise a cold and weake prayer is longe before it preuaile. For feruent prayers impelle & enforce god to geue spedie helpe. And for this cause I trust that the cōming of Christ is not farre hēce, but yt it will spedily approche, as he putteth forth an exāple of ye wydow yt called often on yt Iudge: And at last ye iudge, which feared neither god nor mā,Prayer prouoked God. was so ouercom, that he sayd: least this wydow shold alwaies be troublesom vntounto me, I wil reuēge her quarell, so that she wil not trouble me hereafter. And shold not god (sayeth Christ) reuenge his electe,Luc. 1…. that crie vntounto him day & night, yea though he differre them? I say vntounto you, he will soone take vengeāce. As though he shold say, prayer & crying maketh god not to prolōg or to differce ye matter, which els he wold paduēture do.
This is then the fruite of prayer, euen to obtayne quickly that, that shold otherwise comme slowlye, yea rather ther to obtaine, wher without prayer nothinge shold hauehave ben gotten. Wherfore this example is not lightlie to be regardede, because it admonisheth vsus of a great matter, that when we pray before God, we be not ashamed: but put foorth our request boldly after this sorte: I am a synner, I graunt, yet therfore I count not my selfe in a desperat case. Certaine thinges moue and prike my conscience. But what than? I count not what I am, but how nedie I am. And I thinke also that thou art redie to geue, whatsoeuer shal be necessarie either for bodie or soule: therfore whē thou hast prayed and ben instante, then will God answere thee, as he dyd this blynd man: what wilt thou, that I do for thee? loke vp, thy faith hath saued thee. For to praye an not to beleue,Prayer with out faith is a mockyng of God. is to mocke God. Faith stayeth onelyonly on this point, that god is mercifull to vsus for Christe his sonne sake, and that therfore he heareth and defendeth vsus, reuengeth, and deliuereth vsus. The whiche thing Iesu Christ our sauiour graunte vsus.
Amen.