euidently sette forth and declared by this mariage thē there through the parable of the souper For it is true that euen as a souper here vpon earth is prepared and ordained for mirth and ioyfulnes so likewise there is perpetual peace ioy in the kingdom of Christ But in a mariage ther is not onli ioy but the bridegrome the bride ar made one flesh Gen. 2. as the scripture testifieth For the cause shal a man forsake father mother stycke to his wife they shal be two in one flesh Ose 2. And euen likewise as the bride the bridegrome ar one flesh so shal we be in Christ one body so that wee haue a true faithe And as a man and his wife haue al their goodes in common betwene them so haue we likewise al that was Christes so that we are not founde vnfaithful To this pertaineth that S. Paule writeth to the Ephesians Ephe. 5. You men loue your wiues as Christ loued the congregacion hathe giuen himselfe for it to sanctifie it and clense it in the fountaine of water by the word to make it vnto him self a glorious cōgregacion hauing no spot nor wrinkle nor any such thing but that it shulde be holy and without blame Secondarely The outwarde worde ther is commended in this gospel the outward word wherthrough we are called and bidden to this mariage For euen as gorgeously as he prepared this mariage with all thinges belonging thervnto so diligently by his seruauntes he sendeth and calleth his gestes Fyrst of al through the word of the gospell the Iewes were called vnto this mariage to whome also Christ was promised as we finde in the eightene chap. of Deutronomy Deut. 18 And were called also againe the seconde time and would not yet come For thei were so combred with worldly thinges that they cared not for the welthe of their soule and therefore were forsaken and condemned in whose place the poore Fentiles succede And that it is here spoken that they gathered togither al that they found both good euel that is not spokē that we shuld think Mar. 23 that the ill men for their maliciousnes shall receiue a special reward in heauen Mat. 25 but that we must suffre to grow here vpō earth the tares with the good wheat vnto such tyme that god by Christ shall deuide the sheep from the kyddes and receiue the sheepe into his kingedome Thyrdely in that the Iewes didde contempne and dispise the woorde of god and the gospell and distroyed the ministers therof wherwith the kinge being angry sent forth his warriers and destroyed those murtherers and sette fier vppon their citye These wordes declareth how hardly and withoute any mercy god shal punish them both body soule The punishmēt of the Iewes al other worldly cōmodities which dispise persecute his word Were not the Iewes punished with lyke ponishement Hyther may bee referred that Christ speaketh in the tenth chapiter of sainct Mathewe If no manne wyll receiue you Mat. 10 nor heare your preachyng departe out of that house or citie and shake the dust of your fete Truely I say vnto you it shal be easyer for the lande of Sodoma and Gomorra in the day of iudgement then for that citie Fourthly we haue in this parable him whiche entred in wtout a weddyng garment whō the kyng cōmaunded to be bound cast into vtter darkenes because he could not excuse him selfe That that is spoken here of the wedding garment is to be vnderstand of those that iustifye them selfes For those though outwardly thei appeare to be good holy yet forbecause they bee hypocrites The punishemēt of hypocrites they shall not entre with Christ into the kyngdome of heauen There is onely but one worke where through wee are iustifyed and saued whiche is the merites of Christ And whosoeuer receiueth this worke with a right and vnfayned fayth he weareth that weddyng garment and in that great day shall he entre with Christ into his kyngdome Heb. 11. But without this vesture of fayth it is vnpossible to please God But they therfore that haue not this vesture whiche The weddyng garment though many bee called yet is there but a fewe that hath it they shall not haue part with Christe but with Sathan Whiche I praye God saue vs from through Christ our Lorde Amen The Gospel on the xxi sonday after Trinitee sonday Ihon. 4. ANd there was a certaine ruler Mat. 8. Luce. 7. whose sonne was sycke at Capernaum As soone as the same heard that Iesus was come out of Iewry into Galile he went vnto hym and besought him that he would come doune and heal his son For he was euen at the poynt of death Then sayde Iesus vnto hym Except ye see signes and wonders ye wyll not beleue The ruler sayth vnto hym Syr come doune or euer that my sonne dy Iesus sayth vnto hym Go thy way thy sonde lyueth The man beleued the word that Iesus had spoken vnto hym and he went hys way And as he was now going downe the seruauntes met hym and tolde hym saying Thy sonne lyueth Then inquired he of them the houre when he began to amend And they sayde vnto hym Yesterday at the seuenth houre the feuer lefte hym So the father knew that it was the same hour in that whych Iesus sayd vnto hym Thy sonne lyueth Act. 18. And he beeleued and al hys houshold THE EXPOSITION FIrst An example of unperfect faythe in this gospell we haue an exaumple of vnperfecte faith which is a greate comfort for vs that ar not as yet strong in the true faith when we se this ruler hauing little faith and yet not reiected of Christ but rebuked familiarly and afterwarde by the vertue of the worde made stronge in the faithe Whereout we learne howe Christe suffereth the weakenes of our faith and that wee shall not bee reiected of him so that we with like pacience wil suffre his correctiō where withall he rebuketh our misbeliefe as we se here the that this ruler did perseuere euer in prayer with the Apostels saying Luce. 15 Lorde augment and increase our faith And that this ruler had litle and no perfecte faithe it is euident in so much that he prayeth desired Christ to go doune with him to his house and heale his sonne For a true faith and a perfecte wolde haue spoken lyke the euangelical Centuriō saying Mat. 8. Lorde speake but a word and my child shal be hole Whiche Centurio beleued that so greate myghte and power was in goddes woorde that by the same Christe not being present the chyld shuld haue beene healed Wherefore he regardeth and loketh only to the worde for as much as he knoweth very well that the childe shulde be made hole In what maner of wise shal we now be made hole whether we be diseased in body or in soule if we do not regarde
knowe sayth he that we shall iudge Angelles Albeit wee must not referre this iudgement to the last iudgement only but it must also be vnderstanded of the laste iudgement of the spirit among christians in this life For assone as by the worde wee receiue the holy ghost and are made the sons of God through fayth thē is this gyfte geuen vs also that by the worde we may iudge al thynges euen as sainct Paule wytnesseth in another place The spiiritual man iudgeth all thynges 1. Cor. 2 and he is iudged of no man And Christ also Nowe is come the iudgement of this worlde and the prince of this worlde shal be thrust out Are not the thynges which are promised vnto the Apostles in this place great and excellent And it is to be vnderstand that to leaue all thynges to folow Christ must be done at the fyrst For although the Apostles had left all thynges and folowed Christe when he spake these woordes yet was fayth at that tyme vnperfect in them Moreouer the holy ghost was not yet confirmed in them as it came to passe afterwarde vpon the day of Pentecost Yea euen Christe himselfe affirmeth that they lefte all thynges vnperfectly folowed him when he sayth that he sent furth his disciples without staffe and scrippe yet they lacked nothyng And in another place The children of the spouse fast not whiles the spouse is with them The Apostles in very dede folowed Christ He that beleueth is constant in tyme of persecucion were sent furth to preache in Iury But where was persecution yea rather where was fayth whiche could haue borne suche persecucion if it had happened Wherfore it is to be vnderstand that the Apostles left all thynges folowed Christ perfectly then not before when vpon the dai of Pentecost they did with cōstant mynde confesse Christ before the Scribes Phariseis and all the people Moreouer when they preached not only in Iurye but in all the worlde vnto the people with suche sedulitee diligence and constancy that at last they wer also compelled to dye for preachyng of the Gospel The cōuersion of sainct Paule And truely as concernyng this matter of folowyng Christ sainct Paule whose feast wee celebrate this day is not to be counted the least For after that he was cōuerted of God as we reade in the nynth chapiter of the Actes of the Apostles and of a Wolfe was made a shepe he preached his Lorde Christ with suche zeale and earnest affection of mynde that euen at this day his voyce is heard of this matter and that not in one place onely but throughout all the whole worlde The almightie God graunt that we may receiue his doctrine and direct our life accordyng to the same Thyrdly forasmuche as Christe hath promised vnto his Apostles iudgement ouer the xii tribes of Israel because that in his name they left all thynges folowed him Nowe he procedeth to declare further what he wyll geue to all those that for his names sake shall lose any thyng Reward cōmeth of it self and sayth Euery one that forsaketh house or brethren or systers or father or mother or wyfe or children or landes for my names sake shal receiue an hundreth folde and the inheritance of euerlastyng life If any mā wyll referre the former promise only to the Apostles let him know that this promise is spoken so plainly to all christians generally that it must nedes remayne a general truth Only let vs marke this well howe it must be vnderstād to leaue all things to folow Christ For to do this truly vnfaynedly doubtles is required a true fayth yea if I haue a true fayth whiche is dead vnto all creatures and liueth vnto Christ alone vnto righteousnes then haue I left all thinges in my heart To leue and forsake all although by the good will of God I may christianly godly vse enioye my goodes so long as I liue yet neuerthelesse I am alwaies redy if nede be to leaue al thinges willyngly to folow Christ yea euē vnto death hauyng this hope assured trust that it pleaseth God that it be so that he requireth the same of me Besydes that I am certain that God wyll vse me with suche liberalite that I shal receiue an hūdreth fold for the thynges that I haue forsakē in this world Finally I knowe this also that in that other lyfe I shall receiue euerlastynge life For Christ which is the truth it selfe in no wyse doth lye but without dout dothe performe this promise with me But in this place it shal be expedient that we doo rightly vnderstand what it is to receiue an hundreth folde The erroure of the Anabaptists For the Anabaptistes go aboute hereof to proue a corporall kingedome of Christe and a suer and quiete lyfe which the christians muste inioye a thousand yeares after the resurrection of the deade all the wycked and vngodly being destroyed And of this erroure they make this the chiefe grounde bicause it is added in S. Luke and also in S. Marke In this lyfe Iohn 6 Iohn 8 But I praye you howe do these agree togyther that wher Christe in an other place dyd refuse to bee chosen a kynge amongest the Iewes after a corporall and worldly manner and sayde vnto Pilate My kingdome is not of this worlde nowe as one forgetful of his former sentence is of a contrarye mynd and is come to administre a corporal kyngdome in this world and to geue vnto his christians earthly pleasures the pride and power of this worlde No To receiue an hūdreth folde not so But to receiue an hundreth folde in this worlde is nothinge els than to haue a mercy quiete and suer conscience whiche esteemeth more his redemtion iustice and euerlasting health which he hath gotten by Christe onlye then all the ryches of this world be they neuer so glorious and delectable to the vngodly And in very deede suche a good thing is a quiet cōscience through the benefite of Christ And this so great a good thyng wyll Christe gyue in this lyfe vnto all theim which with a trew faith faith do hange vppon hym or leaue any thinge for his sake And in the countrey euerlastinge to come he will giue that felicitie of lyfe which euer shall indure To the whiche the almighty god preserue and keepe vs all through his welbeloued sonne Iesus Christ our lorde Amen The gospell on the purificacion of the Virgin Maryes daye Luc. 2. ANd when the tyme of theyr purificacion Leui. 12 after the law of Moyses was come they 1 Reg. 2 broughte him to Ierusalem to presente hym to the Lord as it is written in the lawe of the Lord Exo. 23. and. 22. Num. 8. Euery manne chylde that fyrste openeth the matrix shall be called holye to the Lord and to offre as it is sayd in the law of the Lord a payre of turtle doues
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
well saide S. Paule The fyrste man of earthe is earthly For what speake wee what vnderstande wee what doo wee without the spirite of god but earthely thinges Some attribute muche to our reason our wyttes our free wyll but if we will confer and examine al our strengthes according to the scripture lo S. Paule standeth forthe and saithe Rom. 8. The wisedome of the flesh is enmitye to god for it is not subiect to the lawe of god nor in very deede it can not be You heare nowe in this place that it is not in our power to obey to the law of god Why then defend we so earnestly and so highly commend the strengthes of man and free will I beseche the knowledg it euen in the example of the Apostles what and how greate the infirmitie and powers of man is thē without doubt shalt thou the better vnderstand what thou must looke for of Christe For truelye thou shalte neuer haue the knoweledge of Christe except thou fyrste knowe thy selfe Christe dothe bear our weaknes instructed vs. Secondarily we se here with howe great pacyence Christe beareth this infirmity of the Apostels and many times familiarly talketh with them and teacheth them The kinges saithe Christe of the heythen beare rule ouer theym and those that vse power ouer theym are called gracious lordes In which wordes Christ confirmeth the ciuyl empiers and dominions of this world but he approueth it not in the Apostles For other men are called vnto those degrees and offices Who ar they Kinges of the Heithen princes other great men For douteles vnto them is the sweard giuen and committed as Paule saith to punish the euel Rom. 13 and defend the good and vertuous And forasmuche as they haue this sweard comitted to them of god not of theim selues therfore we the residue of the people must obey and be subiect to this ordinaunce of god for cōscience sake Pet. 2. And S. Peter saith Bee subiect vnto euery humane ordinaunce for the lordes sake And when the souldiers came to S. Iohn asked hym Luce. 3. saying What shall we do to be saued He cōmaunded not them to lay away their sweardes but that they shuld oppresse no man nor do no man wrong And euen so Christe in this place acknowledgeth the kinges and prynces other magistrates must haue the dominion that their dominions and regimentes are gods owne ordinaunce notwithstanding he wil bi no meanes admit his apostels and ministers of his worde vnto suche cyuyle impery As for you saith Christ you shal not be so How then He that is the greater among you shal be as the yongest the chiefest shal be as a seruaunt You se here howe goodly Christ turneth all otherwise The disciples would be rulers and Christ deposeth them from al cyuile goueruenaile The disciples wold be lordes Christ maketh thē seruantes Doth he this think ye lawfully and did he him self abstaine from such imperye and power Yea doubteles Phil. 2. For thus wryteth S. Paul Let the same mynde be among you that was in Christ Iesu which whē he was in form of god he thought it not robbery to be equal with god but he humbleth him self taking the forme of a seruant made in the similitude of men and in habite found as man he meketh himselfe was made obedient vnto the death yea the death of the crosse And euen so Christ in this gospel allegeth his own example saying Who is greater he that sitteth or he that serueth Is not he that sitteth And I am among you as he that serueth Christe becomet out seruaunte Heare you not howe Christ although he was lorde yet he meketh hym selfe and is made a seruaunt to vs Euen so muste the apostels and all minysters of the woorde doo They maye beare rule but yet so as CHRIST bare rule in this world and as S. Paule said 1 Co. 7. Let men so esteeme vs as the ministers of Christe and dispensers of the mysteries of God Surely this gospel is a fearefull gospel to our Byshoppes and priestes For it is to be feared except they vse them selues otherwyse in expoundyng the worde of God then they haue done before tyme this gospell wyll eternally condempne them Thyrdly there is in this gospel a notable and excellent promise that Christ wyl ordain and appoint to his Apostles all his electes a kyngdome euen as his heauenly father hath appointed him that they may eat drynke vpō his table in that kyngdom furthermore syt vpon seates iudgyng the xii tribes of Israel Who would not nowe gladly with all his heart lay himselfe vnder this crosse to suffre with Christ in this worlde seyng that by his passion wee shal entre into that great glory Doubtles thei are fooles without wyt that more set by esteme this temporal and smal ioye and voluptuous pleasures of this worlde then that glorious kyngdome that Christ wyll geue to his after this life Truth it is the Apostles fell in this thyng desired this temporall glory But what do ye thynke by this did not they after that their had receiued the holy ghost cōtemne and set not a strawe by this worldely glory I long sayd Paule to be dissolued Phi. 1. and to be with Christ Item Christ is life to me death is aduantage He sayd not that he desired to be a Lord beare rule or to desire the worldly glory or that the glorye of the worlde shuld be to him aduantage but this wisheth he with most heartie desire to be with Christ in his kyngdome Christes kyngdō is spiritual And here note the Christes kyngdome is spiritual and though it standeth in this world is begon by the word spirit yet shal it not be made perfecte and ende in this worlde but in the worlde to come Nowe as this kyngdome is spiritual To eat drynke in the kyngdome of Christ so to eate and drynke in it is also spiritual And this is the meanyng of Christ In this worlde truely you shall haue smal ioye for you are not of this worlde therfore the worlde shall persecute shall hate you but be of a good comforte for this persecucion shal ones haue an ende I wyll then receiue you into my kyngdome In the whiche kyngdome ye shal enioy perpetual peace ioye aboundance of all spiritual riches And God shal wype al teares frō your eyes and death shal be no more nor lamentacion nor criyng nor sorowe shal be any more for they are gone before If ye haue sowed in teares ye shall reape in gladnes And in like maner must we speake of the thrones and iudgement For all these thynges are spiritual Those that beleue may iudge all thynges by the woorde and they can bee iudged of no man Furthermore at that daye they shal be wytnesses to those that beleued their woordes that they may bee saued and against those that beleued
shal come or do we loke for an other Iesus answered end layde vnto them Go and shewe Iohn agayne that ye haue heard and seene Esa 6. c The blynde receaue theyr syghte the lame walk the lepers are clensed and the deafe heare the deade are raysed vp and the poore receiue the glad tidynges of the Gospell And happy is he that is not offended by me And as they departed Lu. 11. d Iesus began to say to the people concerninge Iohn What went ye out in the wildernes to see A reed that is shaken with the wynd Or what went ye out for to see A man clothed in softe rayment Beholde they that weare softe clothing are in kinges houses But what went ye out for to see A prophete Verely I say vnto you and more then a prophete For thys is he of whom it is written Mal. 3. Mar. 1. Behold I send my messanger before thy face whiche shall prepare thy way before the. THE EXPOSITION FYrste of all in this gospell we are taught The office of a preacher what besemeth the ministers of the worde to obserue as well in their lyuyng as in theire learnynge For Saint Iohn is here so sette before our eyes that no man can denye but that he was a good preacher as for the office of a trewe preacher is this together with the faith that is in Christe What penauÌ„ce is iÌ„ scripture earnestly also to teach instructe of penauÌ„ce PenauÌ„ce I cal wheÌ„ a maÌ„ with his hert is sory for his sinne willinge to amend and after that to liue iustely as scripture speaketh of this penaunce Flee from euell and do good Psal 30 Ephe. 4 and He that hath stolen let him steal no more It is alwaies necessarye that I acknowledge my syn and corrupt nature if the preaching of Christ shall any thing profite me Now seyng that I must come to suche knowledg of corrupte nature and hatred of my synne then must needes the minister of Goddes worde sette before me the law fear me ther with Esa 40 shewing vnto me that all fleshe is as haye the glory thereof like the floure of the felde that is That I am a greate damnable sinner and that of my selfe I can nothinge doo and so muche the lesse shuld glorye or magnifie my selfe Knowlâ—â—ge of synne is sprituall pouertie And where suche knowledge of sinne is there the gospel is sowen with fruict in the whiche through Christ allonly is geueÌ„ vnto vs remission of syns And peradueÌ„ture this is the pouertye that Christ speaketh of in this gospel These two thiÌ„gs shalt thou find in S. Iohn First he speaketh of penauÌ„ce ccoÌ„cludeth euery maÌ„ to be vnder sin lest thei shuld glori in the selues And for that cause dothe baptise in water as a token of penaunce Rom. 3. And after he hath brought the people into the knowledge of theire sinne he teacheth the Gosspel Iohn 1. saiyng Behold the lambe of God that takith away the sinne of the worlde And in this wise vseth saynt Iohn the office of a good preacher and continueth in the same in so muche that he sendeth his disciples to none other but to Christe not that he doughteth of Christ but that thei should also learn that Christ is the only sauiour of the world and the very samet hat sainct Iohn testifieth of Christ also praiseth him for his coÌ„tancy and stablenes sayinge He is no reede that wauereth hither thither with the wind nor is of that sorte that to daye teacheth this and to morowe in contrary wyse And to this purpose it pertaineth also that Iohn is more then a prophete Which thing againe muste be referred to his office The prophets before him did only prophecie that Christe our Lorde and saue oure shulde come Iohn poynting with his fynger dyd shewe him then present The lyfe of sainte Iohn Wyll ye heare any more of the life of Iohn then is mentioned in the third chapter of Mathew Hear what Christ sayeth here He is not clothed in softe garmentes as who saith His lyfe is not set in voluptuousnes but is mortefied from all carnall concupiscence and pride and liueth iustly to Gods worde Neither sytteth he in the palace of a kynge but in fetters and cheynes Now lyke as Saint Iohn did sincerely execute his office and kepte him selfe in good conuersation so likewise it becommeth the ministers of the Gospell to do Also in this gospell the person of Christ is so touched and set forthe The goodnes of Christ that thow maist know wel him to be gentel meke and lowly For he dyd not hardly intreat or driue away the discipls of Iohn althogh they were of small fayth but gentely in worde and deede did instructe them And saide Go your way and tell Iohn what ye haue seene The blynd doth see and the lame doth go c. As who sayeth Iohn knowech very well by the prophete what workes Messias shal do and yet go you and shew vnto him what ye haue sene that afterward he may tel you whether I be the same Messias that the prophecy speketh of or whether any other be lokid for Esa 35. Thys be the words of the prophet God hiÌ„ selfe shall come and redeme vs. Then shall the blind see and the defe here Then shale the haiting lepe like the harte and dume men shall speke And Christ further saith Poore meÌ„ do hear the glad tidings of the preachers of the gospel As he shuld say again Hitherto ye haue had Moyses the law But Moyses could not geue you the spirite wherwith ye myght haue fulfilled the lawe And nowe ye heare of an other maner lernyng that is the gospell verely by the which they that be poore in spirit and knowledg their synnes do frely through Christe receiue remission of synne without merite of workes and shal be pertakers of the kyngdom of heauen with the childreÌ„ of God so that they beleue in Christ Rom. 1. The very poore And in suche wiâ—e also speaketh S. Paule The gospel is the power of God to euery man that beleueth to be saued thereby And Christe speaketh by these wordes Tel Iohn Lo yt is preached to the poore people that is to them that be contrite in herte and be destitute of all helpe and comforte A ioy ful mesage trewly that through my benifyte they shal hereafter haue a mercyful God remission of all sinnes iustice and euerlasting helth by very grace and mercye withoute any merite of workes And now yf Iohn hear of these thinges agayne yt muste playnly be manifest vnto you whether I be Messias or not And he knoweth wel ynough wher to suche message is sente vnto hym namely that he shulde shewe it to men Lo in this wise Christe teacheth Iohnes disciples not with wordes alonly but with deeds also that they might beleue and obtayn euerlasting lyfe Now if any man were taught outwardely by this worde
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
sufficiently approued and he that nowe seeketh any more signes or myracles let him heare this sentence Mat. 12 This aduouterous generacion seeketh sygnes c. Wherfore tokens and myracles whiche were doone in the beginning of the gospell by Christe bare witnes vnto the worde that it was of god and was the truthe The worde that Christ spake here to this Ruler which was Go thy waies thy sonne lyueth is approued by a token insomuch that the seruauntes come and shewe the maister at what hower the feuer had left his sonne And more ouer through this miracle they were all alured vnto the faithe as the Euangelist declareth it Hither pertaineth that Christe spake in the fourtenth chapiter of S. Iohn Ioh. 14 saying Beleue me that I am in the father and the father in me Or els beleue me at the leaste for the woorkes sake Out of all these thinges yt appeareth why in the begynnyng of the gospell were doon so diuers and many myracles God graunte vs the true knowledge of his holy worde Amen The gospel on the .xxii. sonday after trinitie sonday Math. 6. THerefore is the kingdome of heauen likened vnto a certaine manne that was a kynge whiche woulde take accomptes of hys seruauntes And when he had begon to recken one was brought vnto hym whiche ought hym ten thousaÌ„d talentes but for as muche as hee was not able to paye hys Lorde commaunded hym to be solde and hys wyfe and chyldren and all that he had and payment to be made The seruaunt fell downe and besought hym saying Syr haue pacience wyth me and I wyll paye the all Then hadde the Lorde pitye on that seruaunt and loosed hym and forgaue him the dette So the same seruaunte went out and founde one of hys felowes which ought hym an hundreth pence and he layed handes on hym and tooke him by the throte saying Pay that thouowest And his felowe fell doune and besought him sayinge Haue pacience with me and I wyll paye the all And he would not but went and cast hym â—nto pryson tyl he shulde pay the det So when his felowes sawe what was doone they were very sory and came and tolde vnto their lorde all that had happened Then hys lorde called him and sayd vnto hym O thou vngracious seruaunt I forgaue the all that dette whan thou desiredst me shuldest not thou also haue had compassion on thy felowe euen as I had pitye on the And hys lord was wroth and delyuered hym to the taylers tyll he shulde paye all that was due vnto hym So Iacob 2 Mat. 6. Mar. 12 lykewise shal my heauenly father do also vnto you if ye from your heartes forgiue not euerye one his brother their trespasses THE EXPOSITION THe summe of this gospell is We are bound to kepe the coÌ„maundemeÌ„tes of god that by grace our sins are forgiuen vs wherfore we likewise ar bound to forgiue our neighbour their offeÌ„ces done vnto vs. But forasmuch as it is wrytten here goodly in order in what wise a manne is iustified therefore dilygently we shall entreat of euery parte therof as yt stondeth Fyrste we heare in this parable a certaine part of the lawe There is no man vnder heauen but is bounde to obserue the lawe and yet neuertheles is a transgressour therof Psa 110 in especiall if god woulde contende with vs in iudgement For how shulde a maÌ„ here be iustified through his works yea though he had doone outwardly all that were coÌ„maunded hym It must be fulfilled and done with al thy hart with al thy soule and with all thy might according as god hath coÌ„maunded it And forasmuche as the saintes and the elect of god often times do stumble here offend and haue need to praye vnto god for to obtaine forgiuenes of their sinnes at all houres how shall an ypocrite then be iustified beefore god through his workes For the prophete Dauid did not pray without a cause Ps 142. when he said Lord enter not into iudgement with thy seruaunte For in thy syght shal no man liuing be saued And in an other place Psal 31. he saith Blessed are they whose vnrighteousnes is forgiuen and whose sinnes ar couered Blessed is that man vnto whome the lorde imputeth no sinne in whose spirite ther is no gyle Wherfore we must needs say that we all are this kinges detters that is we be al sinners For els how can my sinnes be forgiuen me without I felt them and knowledged them Yf thys physicion Christ shal be profitable vnto me so must I needs knowledg my deadly syckenes infirmitie And also yf I shal know my synne and debte so must this kyng bryng furth his reckenyng booke whiche is the lawe wherein my synnes traÌ„sgressioÌ„s be noted to shew me the same to th entent that I may meke my selfe aske mercy where at the last I fall doune prostrate before his feete and knowlege my selfe a very debter SecoÌ„darily Thrugh grace are our siÌ„nes forgeuen vs. after that this seruant was brought vnder synne and had knowleged himselfe a debter the parable sheweth in what wise he was released discharged therof whiche was through mercy and grace For thus goeth the text Then had the Lord pitie on that seruant and discharged him and forgaue him the debt This seruant promised to paye it all as troubled consciences are wont to do but the kyng knewe well that it was impossible for him to doo Wherfore he discharged him and forgaue him of very pitie and mercy the debt frely Out of all this we must learne from whence forgeuenes of synnes commeth For remission of synne standeth not in workes or in any deseruyng but is graunted and geuen vs frely by Christ of mere grace mercy For why would this kyng haue had mercy of this seruant and forgeue him if he had had wherewith to paye But truely Forgeuenes of synnes reason and the fleshe vnderstandeth not this nor comprehendeth it but goeth aboute to bryng this thyng better to passe through workes Surely there is contencion and strife throughout all the worlde of this one article The worlde will not permit and suffre that Christe is true herein and yet notwithstaÌ„dyng reason shall here bee confounded and Christ shal be true or els wee certainly shal be dampned euerlastyngly For thou must needes bee sure and certaine if you wyll be saued that thy synnes bee forgeuen thee And thou canst neuer bee sure of this article if thou do leane and haue confidence in woorkes or merites Wherfore if thou desirest a peaceable conscience thou must comprehende the great grace and mercy of God in Christe and that through fayth And if thou doest perceiue this thou hast on thy syde the holy Gospel that euery where ascribeth remission of synnes vnto the grace of God not to thy workes Ihon. 1. Dyd not sainct Ihon Baptist declare euidently that Christ was the Lamme of God that taketh away the synnes of the worlde Now
then if Christ taketh away synne through his owne merites and deseruyng how can our workes do it then Further more thapostles teacheth vs so likewse iin the Actes Act. 4. where they treate of this article say There is no other name geuē to mē wherin we must be saued c. And here on this parable we haue howe the kyng of great mercy and compassion forgaue this debt Thirdly this seruant should haue been myndful of the great benefite whiche was shewed vpon him and by right should haue had pacience with him that was in his debte forasmuche as fayth whiche comprehēdeth remission of synnes in Christ is euer wont accustomably to come vnto light and breake furth through charitee But as an vnthankefull forgetfull man of suche great goodnes done vnto him he would haue no pacience with his companiō whiche ought him an hundreth pence Doth this mā seme vnto the a christiā mā although his synne afore was dimitted him No surely For a christian mā knoweth that of mere grace through Christ his synnes bee forgeuen him and knoweth also that in like maner he should handle his neighbor Therfore in that I apprehende forgeuenes of synne by fayth in Christ and for Christes sake serue and forgeue my neighbour in so doyng and cōtinuyng in the same I am a christian man Whiche if I do not I am no christian man Mat. 22 For the scripture witnesseth that all the lawe and the Prophetes hang and consist in the loue of God and my neighbour as in two of the principal cōmaundemētes Luc. 6. Wherfore Christ in another place saith Forgeue and you shal be forgeuen Whiche thou mayst not vnderstande as though thou couldest deserue remission of synnes throug thy forgeuyng The fyrst part of this knowlege is the preachyng of repentaunce declaryng vnto the what thou oughtest to do with thy neighbour namely to forgeue him And the second parte is a promise that thy synnes shal be forgeuen the in Christ by grace and mercy And hereto pertayneth our dayly prayer wherin we say Remitte nobis debita nostra c. Forgeue vs oure dettes as we forgeue oure detters Wherfore if thou haue pleasure to do good workes to testifie by charitie that thy fayth is a right a true fayth in Christe serue thy neighbor as God by his sonne hath serued the. For by this shall euery man knowe that ye are the disciples of Christ if you haue loue one to another as Christ sayth in the xiiii chapiter of Ihon. Iho. 14. Fourthly we see in the fourth part of this parable howe God shall punishe those that leaue departe from the fayth forget the charitee and loue The punishmēt of those that do fall from fayth that they owe to their neighbor For assone as the kyng had heard howe extremely the seruaunt to whom he had forgeuen his debt had handled his companion he was very wrothe Wherfore he called him before him and rigorously rebuked him and deliuered him to the iaylours vntyll he payed all that he ought This worde Vntyl signfieth here tyme without ende As though the kyng would saye Of my great mercye and grace I forgaue thee all thy synnes that thou beyng myndefull of this great benefite shouldest haue likewise hādled thy debter But forsomuche as thou arte so vnthankefull and hast vtterly forgotten charitee thou shalt be dampned euerlastyngly Out of all these thynges consider howe euery thyng ought to bee done in the kyngdome of Christ Fyrst we ought to knowlege our selfe to be synners and that we cannot be iustified in the sight of God by workes And that is the fyrst parte of this parable Secondarily we must knowe that oure synnes bee forgeuen vs of grace through Christ and that teacheth the second parte of this parable And thyrdly wee are here taught that when we haue receiued remission of synne by fayth it is needefull that we by charitee testifie to haue this fayth Fourthly wee bee here taught that if wee do not these foresayd thynges wee shall be dampned without mercy that is the last parte of this parable Geue thankes vnto God The Gospel on the xxiii sonday after Trinitee sonday Mathewe 22. THen went the Phariseys Mat. 12 and toke counsell howe they might tangle him in his wordes And they sēt out vnto him their disciples with Herodes seruauntes saiyng Luc. 20. Mayster we knowe that thou art true and teachest the way of God truely neither carest thou for any man for thou regardest not the outwarde apparaunce of men Tell vs therfore Howe thynkest thou Is it lawfull that tribute be geuen vnto Cesar or not But Iesus perceiuyng their wickednes sayd Why tempte ye me ye hypocrites Shewe me the tribute money And they toke him a peny And he sayd vnto theim Whose is this ymage and superscripcion They say vnto him Cesars Then sayd he vnto thē Ma. 17 Ro. 13. Geue therfore vnto Cesar the thynges that are Cesars and vnto God those thynges that are Gods THE EXPOSITION WE haue in this Gospell a very subtill and crafty inuented question of the Phariseys wherwith they went about to take Christ in some tryp in his wordes wherby they might haue brought him in some slaunder Whiche question diligently considered we shall fynde that the children of this worlde in their kynde to bee no fooles but neuerthelesse their wysedome craft subtiltie euer beyng clothed and myxt with great maliciousnes and blyndnes Therfore fyrst of all the Phariseys tooke counsayl But at what thyng Certainly of an euil matter For when they could fynd no occasion nor meanes wherby to hurt Christ they toke counsayl and with one consent did al agree determyne to take trippe Christ craftely in his speakyng Whereout we may consider the Phariseis to be of that sort of whom the Prophete Dauid had before spoken saiyng Psal 2. The kynges of the yearth stande vp and the rulers are come together against the Lorde and against his annoynted But whereof do they treate in their counsail and what do they conclude They conclude to sende their ministers with thofficers of kyng Herode to aske and demaunde of Christ whether it were mete to pay tribute to the Emperour or not For herein he was cōstrained either to say yea or nay If he had sayd no it was not lawful to paye tribute vnto themperour straight were the officers ready to accuse him before Herode as a sedicious person And if he had sayd and affirmed that they should haue payed tribute then should he haue lost the fauoure of the people because he spake against the liberty of the Iewes so beyng out of fauour in great displeasure thought by that meanes he might be deliuered into their handes This was a subtill deceiptful deuilishe pollice And without a christian mā had not the wisedome of Serpētes The wisdom of the serpētes Mat. 10 whiche was cōmaunded also to the Apostles to haue who could withstand
vnfearful open mouth let him shewe that this their vniust dealyng is euil and vnrighteous as in ded it is nothyng els but vnrighteous and wycked Tit. 1. And therfore also is it that S. Paule requireth in a bishop that he bee mightie and able to exhorte with true doctryne and to conuince the againsayers Thyrdly wee haue nowe the fall of sainct Peter The presumpcion and rashnes of fleshe whom we ought diligently to consider and marke For we not only beholde in him how foolish rashe and vnwise the presumption of man is but also we learne in him that when a manne hath by frailtye fallen he shulde not by and by dispaire but muche rather looke vnto the goodnesse and clemencye of Christe by the which Peter was againe receiued obtained remission of all his sinnes Doubteles it was a greate presumption that hee promised to go with Christ euen vnto the very death and by this presumtion fel he into so great sinne For how shuld fleshe wishe for death seing that very nature hathe so disposed the flesh that she rather desireth a quiet and pleasant liuinge For euen he that is indued with the holye ghost hath much a do to take heed least in death he be ouercome or dispair much lesse may we thinke that of our owne strength we maye be able to stande againste it Wherefore we oughte to be very circumspecte and ware that we presume not but that we stand in fear euermore yet for all that contynually beseching god the father that he will voutchsafe for his sonne Christes sake to comforte vs with his holy spirite that we be ouercome in no temptacion but that euermore wee maye perceiue and feele his helpe strength and consolacion For certainly this is truthe that the prophet saith The lorde is my helper Ps 117. I will not feare what man can doo to me The clemēcy of Christ towarde synners And thoughe it chaunce sometyme while we liue here that we fal yet let not our heart giue ouer nor we maye not dispaire but by and by arise againe and also call againe for the grace and mercy of god For surely Christe hath euen now the same mynd Anabaptistes erroure that he had then when he receiued Peter againe into his fauoure The Anabaptystes of this our tyme deny that those maye retorne again to grace which ones knew the truth and afterward againe fell into synne and as muche as in them is poore Peter and wee all should perishe and be perpetually cōdempned But sett their folishe bablyng light for they bee vayne and vayne they continue But rather consider thou howe Peter fell and was againe receiued into grace and so shalte thou gette profite by consideryng it In what place Peter fell And note diligently in what place Peter fel commytted that great sinne namely he fell in the Byshoppes palace And of this place mayst thou learne howe great ieopardy it is to preachers of the woorde of God often to vse the courtes of great men of the worlde and especially for these consideracions Fyrst Ieopardyes of the courtes of great men it is an honesty for a man as courtyers repute it oftē to haunt voluptuous pleasures with a certain pride dignitie to excell other whiche thynges in deede as suche tempatacions maye easely moue and breake a right godly man Then furthermore Sathan him selfe also is very ready our fleshe is exceadyng weake so that without doubt here needeth great carefulnes and studious hede to be taken But what shal the preacher of Gods truth do here Forsoth thus He may not haue to great loue vnto the courtly daintie fare nor to muche acquaint himselfe with those whiche in the court do seke none other thyng but voluptuous pleasures honor porte in suche thynges haue their heauen but he ought diligently to remembre his office and geue all his care and studye well to rule with the sworde of God and continually to whet that vpon theim Doubtlesse the maner of courtiers is suche that for a tyme thou shalt be welbeloued accepted and thou shalt haue geuē the swete wordes enough especially if thou seldom talke of the truth and can well lyft a great chalice and be a fayre Masser But if thou wylt play the true preacher and tell euery man his vice and synne as in deede it shal be thy duetie surely thou shalte sone perceiue whether moo Iosephes Danyels dwell in the court or els Herodes and Aman. And to say the truth Herode could very well abyde Ihon Baptist Ihon Baptyst payde for his fauor in Herodes court Mar. 6 Mat. 11 and gladly hearde he him But when Ihon rebuked him for the adultry by and by all his fauour was lost Ihon was fayne to pay no lesse then his head for the great fauor he had in the court Finally In kynges and prynces courtes thou shalte fynde very fewe Daniels but as Christ sayd suche as are clothed in fyne softe sylkes so that thou shalt haue great nede to be verye ware and wyse if thou wylte dwell and be conuersant among courtiers The fourth sermon on the Passion of our Lord Iesu Christ Ihon. xviii THen led they Iesus from Cayphas into the hall of iudgement It was in the mornyng and they them selues went not into the iudgement hall lest they should be defyled but that they might eate the passeouer Pylate then went out vnto theim sayd what accusaciōs bryng you against this man They answered and sayd vnto him If he were not an euil doer wee would not haue deliuered him vnto thee Then sayd Pylate vnto them take ye him and iudge him after your owne lawe The Iewes therfore sayd vnto him it is not lawful for vs to put any manne to death That the woordes of Iesus might bee fulfylled Ma. 20 whiche he spake signifiyng what death he should dye Ma. 26 Then Pylate entred into the iudgement hall againe called Iesus and sayd vnto him Art thou the kyng of the Iewes Mar. 15 Luc. 23. Iesus answered Sayest thou that of thy self or hath any other told it thee of me Pylate answered Am I a Iewe Thyne owne nation hye priestes haue deliuered the vnto me What hast thou done Iesus answered My kyngdom is not of this world if my kyngdome were of this worlde then would my ministers surely fight that I should not be deliuered to the Iewes but nowe is my kyngdome not from hence Pylate therfore sayd vnto him Arte thou a kyng thē Iesus answered Thou sayst that I am a kyng Ihon. 6 For this cause was I borne and for this cause came I into the worlde that I should beare wytnesse vnto the truth And al that are of the truth heare my voyce Pilate sayd vnto him What thing is truth And when he had sayd this he wēt out againe vnto the Iewes and sayth vnto them Ma. 27 Mar. 15 Luc. 23. I fynde in him no cause at all