of the fyrste and of the other whiche was crucyfyed with hym But when they came to Iesus and sawe that he was deade already they brake not his legges but one of the sowldiers wyth a speare thruste hym into the syde forth with came therout bloude and water And he that sawe it bare record and his record is true And he knoweth that he sayth true that ye myght beleue also For these thynges were done that the scripture myghte be fulfilled Exod. 12 Ye shall not break one bone of hym And agayn another scripture sayeth ♣ Zac. 12 They shall looke on hym whome they pearsed Mat. 26 Mar. 15 Luce. 23 After this Ioseph of Aramathia whych was a disciple of Iesus but secretly for fear of the Iewes besought Pylat that he myght take doune the body of Iesus And Pylate gaue him licence He came therfore and toke the body of Iesus and ther came also Nicodemus whiche at the beginninge came to Iesus by nyght and brought of Myrre and Aloes myngeled togither about an hundreth pound wayght Then toke they the body of Iesus and wounde it with linnen clothes with the odoures as the maner of the Iewes is to bury And in the place where he was crucified there was a garden and in the garden a newe sepulchre wherein was neuer manne layde There layde they Iesus therfore because of the preparyng of the Sabboth of the Iewes for the sepulchre was nye at hand THE EXPOSITION WE haue treated dearely beloued in these former sermons very plainly vpon the prisonment or bindyg scourgyng spittyng vpon derision or scornyng lastly the very death of oure Lord Iesus Christ and accordyng to these articles we haue diligently put in your memory that the very chiefe and principal cause why Christ should suffre this was our synnes Furthermore we haue declared vnto you what vtilitee and profite commeth by this passion vnto those that by fayth apprehend it acknowledgyng theyr sinnes and beyng for the same confounded for feare in their consciences that is to say they obtayne forgeuens of synnes accordyng as blessed S. Peter testifyeth saiyng 1. Pet. 3 Christ ones suffered for oure synnes the righteous for the vnrighteous and to bryng vs to God he was mortified in the fleshe but quickened in the spitite And nowe foloweth what was done after his death before he was buryed The Euangelist writeth thus Then the Iewes because it was the preparyng day besought Pylate that the legges of those that wer crucifyed might be broken and that they might be taken doune and Pylate agreed to their peticion and permitted it But was it so done in dede They broke the theues legged but not Christes And this was done that the scripture shuld be fulfylled as the Euangelist allegeth whiche sayeth You shall not breake a bone of him And again an other scripture said Zac. 12 The aduersaris cā do no more then is permitted thē Psa 21. They shall see him whom they haue pearsed But what lessons haue we in this History First we must here marke and learn that the aduersaries of Christ could procede no further in their malice and furor against him thē was permited them of God And although Christ before was come into that angwyshe and necessitye that he cryed My god My god wherfore hast thou forsaken me yet euen then the heauēly father toke the care and custodi of him so that nothīg might chaūce vnto him but that which before was cōprehended in the scriptures testified of him And as in this place he tooke the care for his son and so defēded him that his bones wer not broken euen so wil he mercifully conserue and keep al that beleue that receiue the word of his son Iesu Christ and continue in it vnto the ende so that nothynge may be able to chaunce vnto them but only that which is the good wil of god as we haue an example in Dauid Dauid whome god suffered for a time to be persecuted yea and banished of Saul yet at the laste he made hym king and brought him to honor Also take insample of Iob Iob. in whome god apointed Sathan bothe the tyme and measure how farre he shuld tempt goddes seruant Truth it is the world may take away our liues if god wil so permit them but the eternall lyfe whiche onlye is obtayned by Christ that can no man take from vs. We also learn in this place of this history that seyng the wordes spoken of the paschall lambe in the seconde booke of Moyses ar here by the euangelist applied and referred vnto Christ In this I saye we learne Christe is the true paschall lambe that Christe is therfore the true paschal lambe signified by that lambe in the old testament and now offered vppon the crosse for our sinnes by cause all that beleue in him shall not perishe nor be ashamed but shal haue lyfe euerlasting Doubtles this knewe S. Iohn when he saide Ioh. 1. Beholde the lambe of god which taketh away the sinnes of the worlde And Paule also called Christe the paschall lambe sayinge after this manner 1 Cor. 5. Our Paschall Christe is offered vp for vs. Therfore let vs kepe our feaste not in olde leuen nor in leuen of malice wickednes but in vnleuened bread that is purenes and truthe True holynes of the heart Now to cleaue to this true paschal lamb whose bones according to the scripture wer not broken and by fayth to be planted in him bringeth a farre other holynes then any the Iews had which sought it in extreme outwarde thinges that is it bringeth holynes of the hearte whiche consysteth in spirite faith and truth Secondarily the Euangelist saithe that one of the souldiers opened with a spere Christes syde by and by ther ran forth bloud and water And furthermore though he saith he himself saw it yet bringeth he againe the scripture that ther might bee a more sure testimony out of the prophete Zacharye Zach. 12 Apoc. 1. whiche saith They shall see into whom they thrust their spear Now is this a sure testimony ful of cōfort especially vnto vs taketh away al doubtes from our hartes as if infidelity shuld think Christ is not our redemer hee is not verye god c. These blasphemers I saye are put away for why we see that all thinge that is doone here in the passion of Christ is consonant agreable with the scripture And what signifieth it the there stremeth out bloud water The bloud of Christe signifieth the remissiō of sins frō the side of Christ By the blud Christ wold shew vnto vs that remission and forgiuenes of sinnes shuld euermore continue in his Church as wtout doubt it was obtained thorow the same his most precious blud But for whō was it obtained Suerly for those that come to it bi knowledgīg of their sins and by faith But to the vnbeleuer this most precious treasure may not be propounded
the Iewes whiche thynke all sure nowe that they haue slayne Christ whose preachyng so muche moueth the people But yet euen then brust furth that fyre whereof Christ sayd Luc. 12. I am come to send fyre into the yearth This fyre was kyndled brent when after the resurrection and ascencion of Christ he sent his Apostles into all the whole worlde coÌ„maunded them to preache penance in his name and remission of synnes to all creatures Money maketh men say Christ is not risen And though the Iewes gaue the souldiers money to say that Christ was not rysen againe but his disciples had taken him away out of the graue yet that notwithstandyng Christ rose agayne and appeared vnto his Apostles declaryng by many myracles that he had verely rysen that vnto him as vnto the kyng most hyest Lord was deliuered al power in heauen and in yearth Neither Herode Pylate all the Iewes could then lette this Christ wyll be kyng the deuil sware nay nor yet afterwarde were the Romayne Emperours able to queÌ„che it no nor at this perylous tyme can the enemyes of the truth preuayle but Christ wyll contynue eternall Lorde and kyng yea maugre theyr berdes that go about to suppresse the trueth They thynke that if they may murther the chiefe authors capitaynes and make away with them then shall theyr power and magnificence floryshe and haue no hynderance nor hurte Luc. 1. But Christe that exalteth the lowly and throweth doune the mightie from theyr seate knoweth whan and howe to ouerthrowe those Nembrothes theyr ymaginacions that wyll they nyll they they shal be fayne to heare the truth And euen in our tyme god hath so set furth the strength of his power that by his grace we haue the syncere truth and pure gospell spite of all the vngodly aduersaries though they would burst for payne I beseche God graunt that wee may acknowlege the same his truth and apprehend take hold vpoÌ„ the same and vnto the ende cleaue faste vnto this contempned Christe crucifyed so that after this life we may come vnto his glory and eternal lyfe by the merytes of thesame our only sauior mediator and aduocate Iesus Christe to whoÌ„ with the father and the holy gost be al honor laude and glory for euer and euer Amen The gospel on Easter Munday Luc. xxiiii ANd beholde two of them went that same day to a toune called Emaus which was from Ierusalem about thre score forlonges and they talked together of all these thynges that had happened And it chaunsed the whyle they communed together reasoned Iesus himselfe drewe neare went with them But their eyes were holden that thei should not knowe him And he sayd vnto them What maner of communicacions are those that ye haue one to another as ye walke and are sadde And the one of them whose name was Cleophas answered and sayd to him Art thou only a straunger in IerusaleÌ„ and hast not knowen the thynges which haue chaunsed there in these dayes He sayd vnto them What thynges And they sayd vnto him Of Iesus of Nazareth which was a prophet mighty in dede and worde before God and all the people and howe the hye priestes and our rulers deliuered him to bee condempned to death and haue crucified him But wee trusted that it had been he whiche should haue redemed Israel And as touchyng all these thynges to day is euen the thyrd day that this were done Luc. 24 Ioh. 20. Yea and certain women also of our company made vs astonied whiche came carely vnto the sepulchre and found not his body came saiyng that they had seen a vision of Angels whiche sayd that he was aliue And certain of them which were with vs weÌ„t to the sepulchre and found it euen as the women had sayd but him they sawe not And he sayd vnto them O fooles and slowe of heart to beleue all that the Prophetes haue spoken Esai 53 Mat 25 Ought not Christ to haue suffered these thynges and to entre into his glory And he began at Moses and all the Prophetes and interpreted vnto them all scriptures whiche were writâ—en of him they drewe nye vnto the roune whiche they went vnto And he made as thought he would haue gone further And they Gen. 19 Luc. 14 constrayned him saiyng Abide with vs for it draweth towardes night the day is farre passed And he went in to tary with them ♣ Ma. 15 And it came to passe as he farre at meate with theim he toke bread and blyssed it and brake gaue to them And their eyes were opened and they knewe him and he vanished out of theyr sight And they sayd betwene theimselues Dyd not our heartes burne within vs whyle he talked with vs by the waye opened to vs the scriptures And they arose in thesame houre and returned againe to Ierusalem found the eleuen gathered together and them that werwith them saiyng The Lord is risen in dede hath appeared to Symon And they tolde what thynges were done in the waye howe they knewe him in breakyng of bread THE EXPOSITION FYrst of all dearely beloued let vs coÌ„sidre the vnbeleiefe infirmitee of these two disciples that went from IerusaleÌ„ to Emaus For as it chaunsed to these euen so chaunsed it to diuers other as wee may read in this history of the resurrection of Christ Neither was it possible that this article of Christes resurrection shuld be perceiued or beleued without great difficultee yea that they might apprehend it Christ serueth our infirmitee Christe was in a maner coÌ„pelled to serue them in wordes dedes miracles the angels Furthermore in shewyng his woundes and yet for all this verye hardely could they be persuaded in this article of the resurrection So peruerse is the fleshe and so ful of euil if it be not by the spirit of God illuminate and brought to the knowlege of God NotwithstaÌ„dyng there remayned yet in these two certaine smal sparkes of loue towarde Christ so that they must nedes talke of Christ and the one open his grief vnto the other And when they thus do Christ gladly commeth vnto them and as a straunger iournyeth with them saluteth them and asketh the cause of their comunicacion and reasonyng and why they were so sorowful Wherein we haue a lesson that Christe hath a meruaylous delite in deuout godly christian communyng or talkyng ChristiaÌ„ talking Mat. 18 ye be his owne doctrin he alloweth it and sheweth it saiyng whersoeuer it are come together in my name there wyll I bee the thyrde thus callyng vs from vayne and filthy vncomly woordes and talkyng It is to be wyshed that this lesson were diligeÌ„tly inculcate in mennes memorye For truely menne are to nothyng so muche enclyned as vnto euil talkyng detraction and filthye communicacion so that a manne maye fynde more honesty and nurture in the talkyng of the heathen vnchristened
bare name but yt ys the thynge yt selfe the worke and executyon as sayncte Paule sayeth 1. Cor. ◠Iesus ys made the wysdome of God to vs our ryghteousnes santyfycacyon and red emptyon as yt ys wrytten He that glorieth or reioyceth let hys glorye and reioysynge be yn God And also yn the Actes yt ys wrytten Act. 4. There ys none other name vnder heauen geuen vnto men where throughe theye muste bee saued c. And ys it not wrytten also yn the 1. chapt of Math He shal redēme his people frō theyr synes The name of Christe Now thā yf we be iustyfyed by the meryte passion death of Chryst whereto cometh the glory of oure workes Here muste I not glorye of myne owne workes but all my ioy must be in Iesu Christ And hereto pertaineth all suche places as be red in the olde testament and the newe of the name and merite of Christe And althoughe it be very necessary and instantlye required of a christian man that he shulde declare and shewe forth his faith with the workes of Charitie and other godlye exercise yet by no worke can he bee iustified but allonly by the merite of Christe Forthlye this gospell teacheth vs that the word of God and his workes do striue with our reason If we go about by reason to knowe the mistery of the circumcision it wold seme a very iest that God shulde adorne with his commaundemente so vile a membre The workes of God bee contrary to reasō But what shuldest thowe thinke seyng it is so Verelye God choseth not those things that be pleasaunt or in great estimacion with vs but suche thinges as be dispised and abiecte before oure eyes And that for this cause bicause that our reason shuld be subdued to the worde of God and his workes and that we shuld commend and accept such things as he hath chosen and not those things that seeme most pleasaunte and goodly to our sight Circumcision was a thinge that was smal of estymacion The worde of God sātifieth al thinges but when the cūmaundement and promise of God came yt was made a noble helthful a godly worke And likewise it is but a trifle to be baptised and washed in water But if the commaundement promise and worde of God be ioyned therto it is surely a thinge wonderful preciouse and helthfull And althoughe to the worlde it appeare but a tryfull to be baptised yet baptisme that is brought in the steede of circumcision must be accepted of vs as an hyghe and precious work bicause it hath the commaundement and promise of Christ To whom be all honoure and praise Amen The gospell on Epiphany daye Math. 2. WHen Iesus was borne at Bethlehem in a citye of Iewrye in the time of Herode the kinge Behold there came wise men from the East to Ierusalem saiyng Where is he that is borne kinge of Iewes For wee haue sene his Nu. 24. starre in the Easte and are come to worshippe hym When Herode the king hard these thinges he was troubled and all the city of Ierusalem with hym And whan he had gathered al the chiefe prestes and scribes of the people together he demaunded of them where Christ shuld be borne And they sayde vnto hym at Bethlehem in Iewry For thus it is written by the prophet Mich. 5 Ioh. 7. And thou Bethlehem in the land of Iuda art not the least amōgst the prynces of Iuda For Mich. 5 Ioh. 7. out the of shal I there come vnto me the captaine that shall gouerne my people Israell Then Herod when he had priuely called the wise men enquired of them diligentlye what tyme the starre appeared he had them go to Bethlehem and saide Go youre way thither and search diligently for the childe And when ye haue founde hym brynge me worde agayne that I may come and worshippe him also THE EXPOSITION THe Euangelist S. Math. after that he had written of the promise made to Dauyd and the other fathers and had broughte in the Aungell Ioseph Esai the prophete as most suer witnes of the byrth and natiuitie of Christ Now in the golpel of this day while he describeth certain circūstances he proueth that this childe is Christ and the very trew Messias Christ the trewe Messias of old time promised to our forefathers now exhibited to the world that all thinges myght be brought to passe in him The cyrcumstances be the place and tyme. In Bethlehē Iuda The place saith the euangeliste Iesus is borne Here now thou hast the place And it is not vnknowē to al mē that this city was ordeined for the birth of Christ of long time before prophecied by the prophetes that so it shuld be Wherfore of this place we maye boldly conclude that thys child newly borne is the trew Messias These be the wordes of the prophet And thou Bethlehem of Iewrye Mich. 5 arte not the leste c. Out of the shall rise to me a gouenoure that shall gouerne my people of Israell Now there is two Bēthlehemes one in Galilee in the trybe of Zabulon and thother in the lande of Iewry Seyng the euangelist with expresse words doth speak of Bethlehem in the lande of Iewrye and ful well agreeth with the prophetes I pray you how durst the Iewes deny that Christ was the very Messias Now lyke as the place so doth also the tyme verye well agre The tyme. as in the 59. cha of Gen. by the patriarke Iacob it was determined by these words The scepter shall not be remoued from Iuda nor a ruler of his posterite til he come that shal come Of this prophecy yt appeareth that Christ muste needes haue then be borne when the kyngdom of the Iewes was so taken away that no kinge or ruler of the tribe of Iuda shuld reign any longer And that did chaūce at the tyme of Herod which was not of the tribe of Iuda nor yet born of the Iewes blod but was an Idumee a straūger and made kyng by the Romanes Wherefore nother yet of this place can the obstynate Iewe deny but that Christe is the son of God and the trewe Messias And it were to be highelye wished and desieed of vs that the Iewes allonlye and no christyan man dyd withstande and speake agayne thys natyuyty For althoughe we often tymes say and confesse that Christ the sonne of God was borne of the virgyne Mary yet when we will not knowe nor vnderstande wherefore yt was done I cannot see what profite wee shall gette thereby Thou muste knowe and confesse that to the to the I saye and to thyne redemption and saluacion he was borne Esa 9. And that the father in this hys sonne allonlye wil be knowen and gloryfied Yf anye chrystyan man doth putte his confidence nowe in the merites of hys owne workes and trusteth to gette euerlastynge lyfe thereby he trewlye doth as greuouslye and dispytefullye withstande this natyuytye as
thoughe any Iewe had done it But he that beleueth that by the onlye meryte of Chryst he ys iustyfyed he shall haue euerlastyng lyfe Ioh. 3. Secondarelye wee learne out of this gospell that Chryste came into thys worlde not onlye for the Iewes but also for the Gentyles And so yt ys declared by these wysemen that seeke Christ that the preachynge of the gospel shulde be taken from the Iewes geuen to the Gentyles The callynge of the HeitheÌ„ And that for thys cause that althogh they hard the gospel fyrst of Chryst afterward of hys dyscyples yet did thei dispyse persecute yt wyth slaunderous wordes reiected it froÌ„ them For I pray you which of all the Iewes ranne to seke this childe although it was openly said that their kyng was theÌ„ at hand and present with theÌ„ The heythen which neuer had god came from the Est seking and enquiring so long for this chyld vntil they had founde him And that the Iewes through their misbilefe be now abiected it is by the iust iudgement of God and it maye bee well of euery man said Ps 118. Lord thou art iust and thi iudgemeÌ„t is ryghteouse And in contrary wise The cause that we miserable hethen be taken and called to the gospell is the very grace and mercy of God And if therefore we did our dutyes we shulde neuer cease from geuinge thankes for the greate clemencye of God that he hath had towarde vs all And that we the wretched sinful gentiles through grace are called to the knowledg of the gospel it apeareth by the wordes of Esai sayeng I am sought of theÌ„ that neuer asked for me Esa 65. am found of theÌ„ that neuer sought me And I haue saide Lo I lo I am found of a nation that neuer called on my name Thou herist that they shall fynde hym that neuer sought hym ys not thys playnly spoken of vs the gentiles Therfore of thys place we may learne and knowe that euerlastyng ioy commeth not by the merytes of oure owne workes but throughe grace and accordyng to the saiyng of saynct Paule Ephe. 2 wee are saued by grace throughe fayth leste we shulde glorye A carnal man Thirdelye we perceyue by thys gospell what a myserable and wretched thyng the carnall man is in whome the same olde Adam through the spyrite and faith is not yet mortified The Kynges come from the east to Ierusalem inquiring for the king of Iewes newly borne and shewe that they sawe his star in the East and that they came to worship him that is to geue to him reuerence and honour Worship Here it had bene meete that the whole citye of Ierusalem shulde with all reuerence and ioye haue sought out this kyng and haue receaued him seiÌ„g that they had loked for his coming so many years before They knew by the prophecy of Iacob GeÌ„ 49 that at the same tyme he should suerly come But what do they Not only Herod was so sore moued therw t when he hadde herde thereof but also all Ierusalem with him that is the more part of the citizins especiallye such as with good Simeon Anna dyd long for the redemptioÌ„ of Israel Wherto now were all the pomises how well do they now remember the prophecy of Iacob And what doth it profit them to be vnder the law of Moyses Herod thinketh he had good and iust cause to be moued therewith although yt was but in vayn not necessary But what cause doth the Iewes preteÌ„d to whome by this kyng sure redemtion was promised The frute of the fleshe Here thou mayst perceyue the nature and custome of the flesh such is oure strength and power The fleshe canne dooe none otherwise yt is subdued to synne and bryngeth forth none other frute then synne whether it bee outwardlye as manifeste offences and crymes or inwardlye as be suche workes that seeme good wherein the fleshe deliteth and flattereth himselfe And alwayes suche thinges as it shulde loue it hateth and those thinges that be to be hated yt loueth And in thinges concernyng Gods honour and our saluacioÌ„ it alwaies foloweth the coÌ„trary And therfore it is necessary that the flesh and nature be renewed in vs through the holy ghost brought to the feare of god and loue of his neighboure or els the fleshe wyll alwayes be fleshe that is hardened and blynded Rom. 8. Fourthly this gospell teacheth vs in that that the wisemeÌ„ were by the aungel admonished to tourn into their couÌ„trey by an other way that God our father in heaueÌ„ wil mercifully coÌ„serue kepe defeÌ„d not only froÌ„ inward spiritual ieoperdies but also froÌ„ the outward bodely periles al such as knoledg honour worship his welbeloued son Iesu Christ setting all their hope and truste in hym afterward by loue thaÌ„kes geuiÌ„g good coÌ„uersacion shew forth declare their faith as these wisemeÌ„ did The aungels seru to the electe of God by their giftes Is not the loue of God towarde vs a great thiÌ„g ye so great that the auÌ„gels must desceÌ„d froÌ„ heaueÌ„ minister to the elect of God in theyr necessities And not onli the angels but other creatures also ar necessary meanes to maÌ„ to the obtainiÌ„g of saluacioÌ„ First of al the sterre is compelled to serue the wisemeÌ„ theÌ„ the priests seniors of the people were coÌ„strayned to serue theÌ„ likewise when they shewed to them wher Christ shuld be born And at last also the aungel waiteth vpon them wil not suffre theÌ„ to reuisite the wicked Herod which not onlye bare an enuious hart toward the child newly borne but also was of a cursed stomack toward the same wise men Hereto may that be applied that is spoken of the aungels in the fyrst epist Hâ—b 1. to the Hebrewes Are they not al ministring spirites sent to minister for theire sakes which shal be the heires of saluacion And in the 33. psal The aungel of God shall come downe in the middest of theÌ„ that feare hym shal deliuer theÌ„ GeÌ„ 19. GeÌ„ 14. And likewise the aungel delyuered Loth froÌ„ the fyer of Sodom And did not the aungel of god also leade forth the children of Israell oute of Egypte Act. 14. And lykewise delyuered Peter out of hys bondes Wherfore yf we wold diligentli geue hede and with those wisemeÌ„ know Christ worship him honour him and offre the sacrifyce of oure lippes to hym as Oseas the prophete sayth Ose 14. Trewly we shuld find also before God the same comfort helpe socoure which not only those wisemeÌ„ but also all gods electe from the beginning of the world hath obtayned in so much that god himselfe wold serue vs by his aungels To whoÌ„ be geueÌ„ all honour c. The fyrst sonday after Epiphany â—ay Luc. 2. ANd when he was twelue yeares old they went vp to Ierusalem after the custom of the feaste daye And when they
and constantly adioyne this vtilitie or profite with the doctrine of penaunce and ofte tymes to repete and beate in the same in theyr sermons There is no greater or sweter comfort neyther in heauen nor in earth wherw t the troubled coÌ„science may be better pacefied then is the passion resurrection of Christ And for that cause Paule saide vnto the Cor. That he knewe nothing but Christ and that he was crucified 1. Co. 2. And to the Gal. God forbid that I shuld reioyse Gal. 6. but onlye in the crosse of our lord Iesu Christ by the which the world is crucyfyed to me I vnto the world Lette other reioyse in theyr workes we will reioyse in the merites of our lord Iesu Christe Yet neuertheles doinge through the grace of the holy ghoste that which is commaunded vs of him to be done Thirdelye it is not to be omitted which be the enemyes and the dispisers of Christ but diligentely to be noted and marked that Christ so specially dyd shewe of whome he shulde be condemned to death that is of his owne people of the chiefest of his priestes of the phariseis and scribes And S. Luke addeth of the gentiles also But S. Math. sheweth by name that wee maye playnlye knowe what they were that haue not onlye frome the begynnynge persecuted Christe and his doctryne but also shall persecute euen to the very end That is these most holy highest learned and greatest meÌ„ of power in this world For they be so depely drowned in theire carnall wisedome and learnynge that theye canne by no mâ—anes attayne to and vnderstande the word of God which is contrary to their reason Yt must needes chaunce to those men as Ieremy the prophete saith in his 10. chap. Euery man is become folish and destitute of wisedome Loke on the texte of this place and vppon the 44. chap. of Esaias And moreouer they muste needes discharge Dauyd and make him no lyer who complayneth of the greate men of power of this world and saieth Psal 2. The kynges and princes of the earthe haue risen vp and gathered together against theyr lorde and against his Christ In such prophecy are comprehended al men of great power learned men wise men and the holy men of all times to the ende of the world The cause of the blindnes of the great lerned men For trewly the gospel reiecteth and condeÌ„neth al colour ypocrisy and requireth only the fayth and goodnes that cometh from the hart And therfore they must needs with a deadly hatred persecute the same when they repute and take theire outewarde shadowe of holines to be righteousnes before God Fourthelye wee haue in this blynde manne an example of faythe and howe wee shuâ—de praye For doughteles he hadde herde of Christ that he was a man of greate humanitye and gentlenes and wold deny his help to no man Howe we shuld praye By this hearyng he receaued faith of Christ trewly beleued the Christe wolde work mercy with him as he had done also before tyme with many other And hauing this truste of mynd he asketh helth And although for his crienge he was of the great multitude blamed yet he left not of his purpose but styl cried vntil he harde that ioyfull voyce Thy faith hath saued the. Wherein wee may considre and learne that faithe muste worke all thinges as it is saide in the 19. Fayth bringeth all thing to passe cha of S. Marke All thinges be possible to him that beleueth Also if ye had fayth as a mustarde seede and wolde say to this tree roote vp and growe in the sea yt shulde be doone He that now wyll aske any thing of God he must not come voyde emptye that is withoute fayth For as much as thou beleuest so muche shalte thou obtain thi peticion And withoute faith it is impossible to please God Heb. 11. But and if thy faith be so farre tempted that thou shalte heare thine enemyes saye by the Psa 5. God wyll not help or saue him Yet leaue not of thy purpose but crye Iesu the sonne of Dauyd haue mercye on me Crye with harte and mouthe that he maye remember hys mercye which thing by the often calling thou shalt bringe to remembraunce and he wyll heare the as he hath herde this blynde man The firste sonday in Lente Math. 4. THen was Iesus Mar. 1. Luc. 4. led away of the spirite into wyldernes to be tempted of the deuel And when he fasted fourty dayes and fortye nightes he was at the laste an hungred Bud when the temter came to him he sayied Yf thou be the sonne of God coÌ„maund that these stones may be made breade But he aunswered and saide It is written Deut. 8. Luc. 4. Sap. 16 man shall not lyue by breade onlye but by euery word that procedeth out of the mouth of God Then the deuel toke hym vp vnto the holy city and setteth him on a pinacle of the temple and saieth vnto him Yf thou be the son of God caste thy selfe downe hedlynge For it written Psa 9.2 He shall geue hys aungels charge ouer the and with theyr handes they shal hold the vp leaste at any tyme thou dashe thy foote against a stout And Iesus sayde to hym It is wrytten agayne Deut. 6. Luc. 4. Thou shalt not tempt the lorde thy God Agayne the deuell taketh hym vp into an exceding high mountaine and sheweth hym all the kingdomes of the worlde and the glory of them and sayeth vnto hym All these wyll I geue the yf thou wylte fall downe and worshippe me Then sayth Iesus vnto hym Auoyde Sathan For it is written Deut. 6. and .10 c Thou shalt worship the lord thy God and hym only shalte thou serue Then the deuell leaueth hym and beholde Luc. 4. c 1. Re. 7. the aungeles came and ministred vnto him THE EXPOSITION FIrste of all in this gospell is shewed vnto vs The teÌ„ptacion of Christ is our victorye how Christ was ledde through the holy ghoste into wildernes and tempted of the diuel And also how strongly he ouercame trode vnder foot the diuel that cruel enemy to christian men And yf we wold behold these things with the eyes of faithe we shulde proue by experience that Christe suffered all these thinges for our sake For there was nothing done of him more or lesse wherin hee didde not seruice to vs wretched synners His temptaeions fastinges victorye yea and his verye passion and bitter deathe was seruice vnto vs Luc. 22. as he in S. Luke saythe that he came to minister or serue other and not that other shuld serue or minister to hym Wherfore I must here in this place take Christ as a gift that he with al that he hath done is geuen to me by the father so that hereafter he maye bee mine And furthermore I muste putte him before myne eyes as an exaumple and take my crosse vppon me
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
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
Deu. 24 a law and by our law he ought to dye bycause ♣ Ioh. 5. be made hymselfe the sonne of god WheÌ„ Pylate hearde that saying he was the more afrayde and went agayn into the iudgement hall and sayth vnto Iesus Whence arte thou But Iesus gaue him none answere Then sayde Pylate vnto him Speakest thou not vnto me Knowest thou not that I haue power to crucifye the and haue power to lose the Iesus answered Thou couldest haue no power at all againste me Sap. 6. excepte it were gyuen the from aboue Therefore hee that delyuered me vnto the hath the more synne Ioh. 3. â—â—o 13. And from thence forthe sought Pylate meanes to lose hym but the Iewes cryed saying If thou lette him go thou art not Cesares friend For Ma. 17 Mar. 15 Luc. 23. Actu 17. whosoeuer maketh hym selfe a kyng is agaynst Cesar When Pylate heard that sayinge he brought Iesus forthe and sate doune to gyue sentence in a place that is called the Pauemente but in the Hebrue tonge Gabbatha It was the preparyng day of the easter about the syxte hour And he sayth vnto the Iewes Behold your kyng They cryed Away with hym away with hym crucifie him Pylate saythe vnto them Shal I crucifie your kinge The highe priestes answered Wee haue no kynge but Cesar Mat 17 Mar. 15 Luc. 23. Heb. 13. Then delyuered hee hym vnto theym to bee crucified And they tooke Iesus and ledde hym awaye And hee bare hys crosse Mat 17 Mar. 15 Luc. 23. Heb. 13. and wente forthe into a place whiche is called the place of dead mennes sculles but in Hebrue Golgatha where they crucified hym and two other with hym one on eyther side And Iesus in the myddest Ma. 17 Mar. 15 Luc. 23 Pylat wrote a title and put it on the crosse The writing was Iesus of Nazareth Kyng of the Iewes This title red many of the Iews for the place wher Iesus was crucified was nighe to the citye And it was written in Hebrue Greeke and Latine Then sayde the hygh priestes of the Iewes to Pylate Wryte not kynge of the Iewes but that hee sayd I am kyng of the Iewes Pylate answered What I haue wrytten that haue I wrytten Then the sowldiers Ma 17 Mar. 15 when they had crucified Iesus tooke hys garmentes and made foure partes to euery sowdier a part and also his coate The coate was without seame wrought vpoÌ„ throughout They sayd therfore among themselues Let vs not deuide it but cast lottes for it who shal haue it That the scripture might bee fulfylled saiyng Psa 22. They parted my rayment among them and for my coate did thei cast lottes And the souldiers did suche thynges in dede There stode by the crosse of Iesus his mother his mothers syster Mary the wyfe of Cleophas Mary Magdalen When Iesus therfore sawe his mother and the disciple standyng Ioh. 13. whoÌ„ he loued he sayth vnto his mother Woman beholde thy sonne Then sayd he to the disciple Behold thy mother And from that houre the disciple toke her for his owne After these thynges Iesus knowyng that all thynges were nowe performed that Psa 6 9 the scripture might be fulfylled he sayth I thyrst So there stode a vessel by ful of vineger Mat 27 Mar. 15 Therfore thei fylled a Spunge with vyneger wound it about with Isope put it to his mouth Assone as Iesus then receiued of the vineger he sayd Iho. 17 It is finished and bowed his head gaue vp the ghost THE EXPOSITION IN this place againe we see both the hypocrisy of Pylate and also the malice of the Iewes For I pray you what more greuous thyng could they do to Iesu then to scourge him with whyppes croune him with thornes because he named him selfe kyng of the Iewes Well it was well done For doubtles suche hypocrysy Hypocrisy and blyndnes must nedes be bothe wonderful and horrible Pylate himselfe confessed that he found no cause worthy death in him that not ones but twyse or thryse The Iewes also before this tyme had seen his miracles had heard his preachyng and estemed him as an excelleÌ„t Prophet That notwithstaÌ„dyng here they gather together one counselleth with another yea and one geueth earnest healpe to another that at the last they may murther Christe Pylate byddeth the Iewes take and crucifie hym And the Iewes affirme that hee muste needes suffre Yet to haue some cloke to couer with their enuye and malyce wherin they were altogither fyered against Christe they alleadg the cause Bicause say they hee hathe made hym selfe the sonne of god What is this but outwardely to pretende an honest cloke and inwardely and in the hearte to be excedyng thyrstye of innocent bloude Suche men Dauid calleth bludy men But marke wherevnto Pilate is come withe his blindenes Bycause Christe answereth not Pylate after his mind phantasie he contemneth Christe and presumeth thus to boast and say Knowest not thou that I haue power to crucifie the and I haue power to acquit the This proude bragge coulde not Christ abide and therefore hee aunswered him thus Thou cowldest haue no power against me except it were giuen the from aboue A comfortable sentence This sentence if it be well considered and loked vpon and deeply grauen in the heart is a very comfortable sentence especiallye to those that haue receaued the gospell and for the gospels sake dayly looke for blowes For whose quarrell is this The gospell is Goddes quarrell Goddes quarrell or oures If it be goddes quarrell tell me I praye you is not he able to defende it Yes truely hee is able ynoughe For he hathe mightely shewed hym selfe able in Pharao in all Egipte in Herode and all tyrauntes when they did the vttermost of theyr tyranny But is he also readye to defende this quarell Yea doubteles Gen. 12 For thus he saith to Abraham I wyll blysse those that blysse the and I will curse those that curse the. Suerly he that promised this to Abraham wil not forsake vs at our necessitie if so be that we suffre for his names sake yea all our aduersaries can not so muche as hurt our litle fynger except it be the will of God whiche is in heaueÌ„ as Christ in this place answered Pylate Therfore if at any tyme thou by the good wyll of God fall into temptacion knowe thou that God is faythfull which will not suffre the to be tempted 1. Co. 10 more then that canst beare but he will with the temptacion a profite Note this wel Our sinnes daily croune Christ with thornes And diligently note this firyng it depely in thy memory that our synnes scourged Christ and set the croune of thorne vpon his heade neither was this only ones done but yet it is dayly done by vs when we wyl be called christians yet we do no this will of whoÌ„ wee beare that moste holy
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
happen in his natiuite For and by assone as this childe was borne al the neighbours and kynsfolke did reioyce with the parentes of the child and vpon the eyght day they circumcised the chyld and at the fathers commaundement and writyng they gaue him a name of grace and mercy and this fame is spredde abrode among all theim that dwelt in the Mountaynes of Iewrye and all that did heare it layde it in their heartes cōfessyng that the hande of the Lorde that is The hād of the Lord. the power and helpe of God was with him Lo thus muste men consider Ihon to knowe howe highly he is to bee estemed Secondarily in this gospell fayth maketh Zachary to speake whiche a lytle before throughe his incredulitee was domme And lyke as in this wee see howe great a synne vnbeleife is euen so on the other part wee perceyue howe precious and godly a treasure fayth is The Angel of God sayd vnto zacharye Thy wyfe Elizabeth shall beare vnto thee a sonne To these wordes ought zacharias to haue geuen credite But what doth he Because he was aged and his wyfe well gone in age also therfore he wyll or he geue credite knowe howe these thynges shal be fulfylled therefore he is compelled to silence tyl those thinges were fulfylled that were promised vnto him by the Angel And in lyke maner vnto this day are all they stryken dumme Dumnes in this our time that wyll not beleue the Apostles of God his worde and the Gospell For where as it were their duetye to aduaunce the glory of God the meryte of Christe and to set furth the same there they extoll the righteousnes of their own works as that Pharisei did Luc. 17 God said he I thank the For I am not as the residue of menne extorcioners vnrighteous aduouterers nor yet as this Publycane Call yee this to laude and glorifie the grace of god and merite of Christ Naye truly Thus to boast is worse then to bee dumme For thoughe in this prayer are heard many wordes yet is ther not one heard that seteth vp or magnifieth the grace of god or merite of Christe Nowe thoughe I can speake and vtter many woordes yet as longe as vnbeliefe that taketh away the glory of god raigneth in my heart I remaine dombe afore god as the scripture saith Wysdome hathe opened the mouthe of the dombe that is to say The knowledge of god maketh men eloquent that they knowe how to gyue god his honoure in Christ to praise and glorifie him and fynally to confesse his worde Suche an eloquent Orator was Paul made when he compared his own iustice that he had in the lord vnto myre and dong that by it he might suffre no dammage in that righteousnes whiche Christe hath brought and giueth to the beleuers And such an eloquēt preacher was Zacharias after that the tyme apointed by the angel was fulfilled For by and by after the circumcision of his sonne Iohn he was fylled with the holy ghost and prophecyed praisyng god that had giuen that greate grace vnto him Therfore I saye where faith and the holy ghost are not there muste we needes be dum spiritually yea though we speak many vayne and voide wordes Thirdely the Euangelist heere describeth worde for worde what Zacharias sayd whē he was fylled with the holy ghost and why he so earnestly praised and glorified the Lord his God For thus he sayd Blessed be the Lord God of Israel To blesse To blesse in this place is asmuche as to laude For nowe in as muche as zacharias had receyued the child promised to him also he knewe in spirit what Christe shuld do whose waye this chylde should make ready he praiseth God for that so great and excellent a benefyte Geuyng vs an ensample that wee euermore should thanke prayse God for those his benefites geuen to vs both corporal and also spiritual Now if ye be desirous to heare the cause of this praisyng God of zachary himself For he sayth he hath visited and wrought the redempcion of his people This woorde Visite God doth visite vs ii maner of waies is in the scriptures taken two maner of wayes For sometyme God visiteth vs in his wrath furor as when he punisheth our sinnes as it chaunsed Pharao in the red sea and the Iewes in the tyme of Tytus and Vespasian the Emperor Many tymes he visiteth vs in mercy and grace as it happened to the Iewes when they were brought out of Egypt also when Christ was sent and geuē of the whiche visitacion Christ himselfe speaketh complayneth Mat. 20 because they knewe not the tyme of their visitacion And of this mercyfull visitacion dothe zacharias speake in this place saiyng that God hath visited and wrought the redempcion of his people He knowlegeth also and estemeth this redempcion so certayne sure that he proclaymeth and laudeth it as done already wher in dede it was as then yet to be done in tyme commyng And to this apertayneth the foloweth in this cāticle And he hath set vp vnto vs an horne of health in the house of Dauid his seruāt An horne in scripture An horn in scripture is taken for the power dominion As zacharias would say The corporal kyngdome nowe hath his ende nowe appointed the septer is taken frō the tribe of Iuda But be of good cōfort we shall nowe be better then euer we were For why we shall haue a newe kyng whiche in dede was promised vs long agoo whiche shal set vp a kyngdom not corporal wherin he may reigne with outward power but a kyngdome of helth and eternal lyfe accordyng to the promyse so many thousand yeres promised to the Patriarkes vnto Dauid For doubtles whosoeuer shall beleue in this kyng kepe his word he shal assuredly obtain this helth Now who could doubt in this Dyd not God in tymes past speake these wordes by the mouth of the Prophetes Dissēciō betwyxt Christ the world Dyd not he promyse the same by the Patriarches Notwithstādyng there shall ryse debate discencion betwene this kyng the world For surely he wyll geue sentēce that all suche thynges as the world estemeth right good be vnrighteous and by his worde he wyll cast away all their holynes wysedome vertues and cōdempne them And here out shal begyn this stryfe with contynuance but yet so that at the conclusion the victory shal be Christes not alonly for his owne commoditee or profite but muche rather for al those that beleue in him If thou desyrest to knowe what he shall do He shal deliuer vs from our enemyes and from the handes of all them that hated vs. Furthermore he wyll shewe vs the waye whiche when we entre into we shall not dispayre of mercye for our sinnes for he wyll remembre that faithfull othe that he sware to Abraham oure father Briefely by his owne merites of mere grace without deseruinge of