suche subtyl obiections Here out it cōmeth that whiche Dauid the Prophet complayneth of these wicked persons Psal 20 saiyng Lo they haue bent their bowes made ready their arrowes in the quiuer that they may priuily shote at thē which are true in heart So likewyse do these Phariseys here they go to counsel howe they might take Iesus in his saiynges euen the same that they cōcluded they cōmaund their disciples instructyng thē how what they should say vnto him namely this Mayster we know that thou art true teachest the way of God truly carest for no man For thou regardest not the outwarde apparance of men c. Howe goodly are these wolues drest with shepes garmēt They cal Christ a maister al for to constrain him with suche flatteryng wordes to make answer vnto them yet be not they of suche disposicion to become his disciples although ther had been taught neuer so much goodnes vnto thē Furthermore thei adde that he is true teacheth the worde of God truely This is not euil spoken of Christe Iho. 14 For he teacheth not only Gods worde truly but also he is the truth himselfe And this is required of al preachers that they so endeuor them selfes that these wordes may be truly spoken of thē For it is our office to be true to teache Gods word truly Furthermore that thei say Thou carest for no mā nor regardest the outward apparance of men partaineth vnto vs also For the truth is not to be hidden for no mans pleasure but faythfully to bee preached teached yea although his distructiō shuld folow should be put to death as S. Ihon Baptist was And although Christ is excellently described vnto vs by these wordes yet they that were sent did speake it with a false fainyng dissemblyng heart Wherout we may learne the disposiciō of those hypocrites which persecute the word of god Thei omit the head the principal of the thing and bryng in vnprofitable questions They speake nothing with the heart But whatsoeuer thei speake is for that purpose that they may take and tryp the innocētes and good men in their communicacion Secondarily after that the Phariseys had put furth their subtill deuised question Christ knowyng that thei did it to tempt him so he did answer them that it was not spoken in vayne of the wyse man Pro. 21. saiyng There is no wysedome there is no vnderstādyng there is no counsail against the Lord. Therfore he calleth them hypocrites And that thei might wel vnderstand that he knewe their malicious thoughtes he added Why do ye tempte me Whiche wordes by right should haue reuoked the Phariseys and the ministers from their maliciousnes and deceit and caused them to haue amended their liues But they were blynde remayned styll blynd Yet notwtstādyng Christ bad them to shewe him their tribute money and sayd Whose is this ymage superscripcion They sayd vnto him The Emperours Then sayd he vnto them Geue therfore vnto the Emperour that whiche is the Emperours and geue vnto God that whiche is Gods As though he would saye Forasmuche as you are come therto that for your synne you are brought vnder the yoke of the Emperour of Rome you must nedes geue as vnto your head highest lorde here vpon yearth vnder God that whiche belōgeth vnto him Here is to be noted the difference that Christ maketh betwene the kyngdome of God and this worlde For he doth not onely approue and allowe this high power and polliticke life The kīgdome of Christ but also confermeth it For the kyngdome of God or of Christ is spiritual whiche consisteth in the spirite fayth and truth wherfore it commeth not with outwarde doynges but it must be inwardly in vs. Now because that it is a spiritual kyngdome God requireth and wyll be worshypped in spirite Luc. 17 Ihon. 4 and in the trueth as Christ sayth in the fourth chapiter of sainct Ihon. The true worshippers shall worship the father in spirite and in truthe But to worship God in spirite and truth is to loue him with all thy heart Deut. 6. with all thy power and to truste in him For suche fayth and loue geueth God his honor and kepeth his cōmaundementes as Christ sayeth in an other place He that loueth me shall keepe my woorde Ioh. 14 Wherefore when I put my whole truste in god the father through Christe and loue him aboue all creatures then doo I gyue god that pertaineth to god and pull from him none of his honour And herevnto pertaineth the fruteful admonicion of the prophete Dauid saying Psal 28. Adscribe vnto the Lorde O yee mighty ascribe vnto the Lord worshyp strength And contrary wise Cesars kingedō the kyngdome of the Emperour is worldly it is visible in the which the Emperour him selfe gouerneth and beareth rule mightely with hys lordes and prynces as the scripture witnesseth in an other place sayinge Luc. 22. The Kynges of the worlde haue dominion ouer the people and they that beare rule ouer them are called gracious lordes Neuertheles that kingdome is of god Rom. 13 and stablished by goddes ordinaunce in suche wise that he that resisteth this ordinaunce resisteth god him selfe Thinkest thou that princes and greate lordes in the scripture are called goddes in vaine and withoute a cause For if they bee goddes Psa 8◠and are made by god partakers of his magnificence then muste they needes be in goddes steed whose roome they beare Therfore seyng they rule in gods steed it is both meete and conuenient to giue theim that wee are bounde to giue theim But what are those thinges S. Paule setteth them furthe and sayth Geue vnto euery man his dutie Ro 13. Tribute to whom tribute belōgeth Custome to whō custome is due Feare to whom feare belongeth honour to whom honour pertayneth Here thou hearest what thou art bound to geue vnto highe powers But paraduenture thou wilt say Shall I geue obedience vnto a tyrant an vngracious prince or Lord Yea truly thou art bound both to geue obey him For what hast thou to do with his tyranny If the magistrate doth naught contrary to equitie he hath a iudge whom he must answere in that appointed day Iudgement is not here graunted vnto thee except he constrayneth thee to do any thyng against God Then thou mayst say with the Apostles Act. 5. We ought more to obay God then men But if he cōstrayneth the do nothyng against God then hast thou here the sentence of Christe Geue to Cesar that belongeth vnto him and to God that is Gods Whiche answere is so good and godly that they that were sent of the Phariseys meruailed at it And for because they could say nothyng against it They wēt their wayes God graunt vs his grace The gospel on the .xxiiii. sonday after Trinitee sonday Math. 9. WHyles he thus spake vnto them Mat. 5. Luc. 8.
come by these and many mo sectes Furthermore this slaunder is against loue as when I wyll not obey the Magistrate I will not do and paye as other men doo and paye neither beare the common charges as other beare but I wyll be cleane without lawe and haue a singuler prerogatiue afore al other Of this slaunder Christe hym selfe saithe to Peter Mat. â—7 Leaste we shoulde bee a slaunder vnto them go to the sea and cast thy hooke and that fyshe which firste commeth take him vppe open his mouthe and thou shalte fynde a grote take it oute and giue it them for the and me Nowe withoute doubt these slanders shall continue in the worlde vnto the end And especiall the slaunderers of doctrine shall bee both greuous and vehemente But what remedye againste this slaunder Spiritually are the handes and feete cut of I muste cut of that whiche woulde offende me be it either foot hande or eyes that is I must continue in the worde nothing consyderyng what shall chaunce euen thoughe father or mother brother or syster wyfe or children kinne or affinytye monye or ryches woulde plucke me frome it yet muste I sette more by the woorde then by all these For better yt is that I forsake all thynges be they neuer so deere and precious in thys worlde and to bee saued afore god then to haue all menne my friendes and be separated from god And seeynge that god wyll so extremelye punyshe theym that rayse suche slaunders what thynke yee shall come to suche as for those slaunders leaue and forsake the trueth Doubtlesse hee shall punishe theym both alyke Fourthly here is a general admonicion vnto al men that they dispyse none of these lytleones that are dead to the worlde poore in spirit and knyt together one in Christ Yea there is also assygned a cause why they shuld beware of hurtyng them The lytle ones wherfore they are not to be offended Psal 19 For their Angels sayth Christ in heauen alway see the face of my father whiche is in heauen Surely without doubt if God be so mercyful to his seruauntes that he hath appointed Angels vnto this ministery to kepe and defende them doubtles then this wyll please him but a lytle if they be dispised persecuted troubled troden vnder foote For surely the Lord is as careful for them as if these thinges were done vnto himselfe And furthermore he must nedes be discoÌ„tented to se them euil entreated for whose sake he came into this worlde and shedde his precious bloud I pray you who can thynke otherwyse in this behalfe Shall it not prouoke his anger that wee dispyse those whoÌ„ he hath redemed with his death and precious bloud shed For if that lost shepe be so deare to him and he so entyrely loued it that he left nyntye and nyne in the wyldernes and ceassed not seekyng tyll he had founde it why should wee then either persecute or trouble that sheepe Surely he may suffre it but without doubt he wyl not leaue it vnpunished Furthermore he sayth It is not his fathers wyll that one of these lytleones should peryshe Are not these strong reasons that might well refrayne vs from persecutyng of our christian brethren Theyr angels sayth Christe whiche must serue them euer see the face of my father Trueth it is that I wyll be their sauior and my fathers wyll is that they should not perishe Nowe if these wordes wyll not moue vs surely I knowe not what should moue vs to learne to loue christian men and not to despyse theim But commonly it so chaunseth that these poore lytle ones of Christ haue euermore persecucion then fauour in this worlde Wherfore I beseche God graunt vs grace to perseuer in his fayth and paciently for his names sake to suffre persecucion vnto th ende through Christ our Lord. Amen The gospel on sainct Lukes day the EuaÌ„gelist ye shall fynde after Alhalowen day The gospel on sainct Symon and Iudes day Ihon. 15. Greater loue hath no maÌ„ then this that a man bestow his life for his frendes Ye are my frendes if ye do whatsoeuer I coÌ„maunde you Hencefurth call I you not seruauntes for the seruaunt knoweth not what his lorde doth But you haue I called frendes For all thynges that I haue heard of my father haue I opened to you Ye haue not chosen me but I haue chosen you and ordayned you to go and bryng furth fruite and that your fruite should remayne that whatsoeuer ye aske of the father in my name he may geue it you THE EXPOSITION CHrist gaue his disciples this coÌ„maundemeÌ„t of brotherly loue after that last supper when he now knewe the tyme of his passion at hand that immediatly he shuld be taken away froÌ„ them Surely this is an vndoubted truth that there is besydes fayth no woorke in the worlde nor none can be that shal be acceptable vnto God saue onely charitee and loue of my neighbour of the whiche Christ speaketh in this Gospel Or els why should Christ with so great seueritee and earnest admonicion in that his last sermon that euer he made Christes coÌ„maundement of charitee haue geuen and inculcate this precepte of charitee And here note two thynges Fyrst that Christ gaue this precept and not Moses For if it were Moses precept it shuld be a precept as the other preceptes were in the lawe whiche in dede taught coÌ„maunded what should be done and what should bee lefte vndone but thei gaue not the spirit wherby it might be done with free heart and courage But Christ doth not here so but as he sheweth what is necessary to be done euen so he also geueth the spirit that we may be able to do those thinges that he hath coÌ„maunded And this is the onely cause why he him selfe sayth of his preceptes My yoke is swete my burthen light And sainct Ihon in his Epistle Canonical saith His coÌ„maundementes are not heauy Wherefore these woorkes of loue are not hypocrites workes like as the workes of the lawe were whiche the Iewes did without spirit but whatsoeuer a Christian doth in this behalfe he doth it with an whole heart 1 Co. 14 euen as sainct Paule sayth Charitee seketh not the thyng that is her owne For why A christian knoweth that Christe requireth not onely true fayth that worshippeth the father in spirit and truth but also he requireth an vnfayned loue Further note that this loue spryngeth not of her selfe but it spryngeth furth of fayth so that whersoeuer there is no fayth there can neuer bee any true loue Fayth Loue. Fayth heareth the woorde of God taketh holde vpon those thynges that the same worde promyseth in the merytes of Christe and so obtayneth without any merites of workes only of mere grace and mercy remission of synnes righteousnes eternal life Nowe if any maÌ„ wyl in this cause of iustifycacion admyxt the myre of his owne workes he goth cleane out of the way
Yea likewise if Israel shulde haue had no cause to glori or reioise of this child he shuld not haue biÌ„ called the glori of the people of Israel Moreouer marke here nowe whether that al men shal knowe this same sauiour lyght Lo saith SimeoÌ„ he is set to the fal how to the fal Esai 8. Bicause that many shal be offended in him wheÌ„ thei shal se him go in maÌ„ner of a bondmaÌ„ or seruauÌ„t not after the fashioÌ„ of kingê princes And especiallye suche as doth not beleue but put their confidence in their own workes wil attaine to the righteousnes before God by their own workê merites not through his only grace Of the which also S. Paul speaketh in the 10. Rom. 10 cha to the Rom Thei that know not the righteousnes of God sekiÌ„g their own be not subdued to Goddes iustice And thei be such that wheÌ„ they hear the righteousnes of God coÌ„mended yet will they not beleue nor in a maÌ„ner can beleue bicause those thiÌ„gs that they do of their own wil be to be reiected cast awai Wherfore they do persecute this doctrine be offeÌ„ded in Christ do stil remaine in their misbilfee leste they shuld at any time be saued Ther be neuertheles amongst those also very many to whom Christ is set to their vprising but that is to those all only which of them selfe do dispaire knowledge that there is no name vnder the sun Ioel. 2. Act. 4. geueÌ„ to meÌ„ wher through thei shal be saued but only in the name of Christ And such be by Christ reserued to euerlastiÌ„g ioy as the prophet Esai saith Esai 28. Lo I wil set in SioÌ„ in the fouÌ„dacioÌ„ a corner stone euery maÌ„ that beleueth in him shal not be lost Now if thou desire that Christ may not be set to the to stumble at but to thine vprising go to and cast away al the hope of thine own merits embrace Christ as the sauiour of this world Mat. 16 And theÌ„ shal not hel gates preuaile against the. And if thou se the more part of meÌ„ not willing to receiue this doctrine but defeÌ„ding the righteousnes of their works The swerde shulde perse Maryes herte reiectiÌ„g the iustice that cometh by faith theÌ„ remeÌ„bre those wordê that SimeoÌ„ saith that Christ shal be set for asign or token which shal be spokeÌ„ against of meny And think you that it was spoken in vayne that a swearde shulde perse throughe Maryes herte Simeon knew wel inough that our Lord Iesu Christ shuld suffre muche paynes for his doctryne And therefore said vnto Mary that with her welbeloued son she shulde suffre also great sorowes that the secrete thoughtes of many shulde bee opened whiche although they were taken for the moste holyest of al yet shuld they be of all the most wicked Thou hast nowe here the testimony of that iust man Simeon that Christ is the sonne of God the very trew Messias and sauyoure of all the worlde SecoÌ„darely we haue here the testimony of Anne the prophetise concerning Christ Ann propheceeth of Christ And besides that that the euangelist doth describe and set forthe her conuersacion he saith further also that she wheÌ„ the verye houre came knowledged the Lorde and spake of him to euery man that longed for the redemtioÌ„ of Israel Obserue and mark now the order of this testimony Fyrst she prayseth and commendeth God for none other cause but that she knewe in this child not only the greate kyndenes of God but also that all prophecies were fulfilled and that the same acceptable time was come Ephe. 5. wherein Christ shulde be borne and to the whiche also God willed her to be reserued and kepte And trewlye all christen people oughte to geue thankes vnto God the father for his suche greate benefite that throughe this childe he willed vs to bee saued from all euell And certainlye this Anne knoweth and knowledgeth that of oure selues we canne nothing do And therfore praiseth God that he hath voutchsaued to send vs our sauioure from heauen And that al other shulde knowe the same she speaketh of him to all that longed for the redemption of Israell But what speaketh she of him Doughteles nothinge els but euen as Simeon did before Simeon told that the same childe was the lighte and sauioure of the Gentils Anne confirmeth the same and saith He is now presente before oure eyes and euen at hande The saiyng of Anna. whom they loked so longe for She frely confesseth her praiers fasting widowhed and honest conuersation to be of no respecte except by this childe through grace she be made righteous and holy and delyuered froÌ„ euerlasting death Of this place it becometh all women widowes maydens to take example folow the steppes of Anne in the knowledging of Christ in good and honests life and in the trew worshipping of God She perceued very wel that it was necessary for her throgh the truste that she had in this child to be saued that is to be iustified by trewe faith in Christ And here may it wel be vnderstand that faith must be liuely effectual And this certificat or knowledg of faith must we al haue or els trewlye the same faithe that maketh vs iust righteous Righte faith is not in vs but rather a false persuasion and opinion of Christ Christe was very man Thirdely this gospell confirmeth the article of oure faith wherin we knowledge that Christ was borne of the virgin Mary For as I must beleue that this is trew so must I also faythfully beleue that Christ naturaly as al other meÌ„ doth iÌ„cresed in age wit strength wisedome spirit not that the holye ghost was not at the first in him but that the more he was in age the bigger he was the bigger he was the wiser he was And the wiser he was so much the stronger he was in spirite before God in himselfe and before al men And to be short In that that the Euangeliste saith The childe encreased and was strengthed in spirite ful of wisedome and the grace of God was in hiÌ„ he sheweth that the same child euerye day more and more did growe in goodnes and wisedome And we shulde highly wish that our children might be like broght vp The briÌ„ging vp of chyldren that thei might more and more increase and do that is iust good This childe Iesus increased and was strengthned in spirite And we suffre oure chyldren to fall run into their own carnal lust desyre Nor we do any thing care or prouide that by the word of God they may be brought to faith and honest liuing Christ incresed in wisdome And our children increase in folishnes And wilt thou know the cause thereof Their parents be in the faut that wil not instruct bring vp theyr children in goodnes vertu nother teach them the
4. and. 7. Tit. 3. a Rom. 8. That whiche is borne of the fleshe is flesh and thâ—â— whyche is borne of the spirite is spirite Maruayle not thou that I sayd to the ye muste be borne frome aboue The wynde bloweth where it lusteth and thou hearest the sounde thereof Eccl. 11. but canst not tell whence it cometh and whether it goeth So is euerye one that is borne of the spirite Nycodemus aunswered and sayd vnto him How can these thiâ—ges be Iesus aunswered and sayd vnto hym Arte thou a mayster 〈◊〉 Israel knowest not these thiÌ„gs Verely verely I say vnto the 〈◊〉 speake that we do know and testifye that we haue seene and ye receyue not our witnes Yf I haue tolde you earthly thinges and yet beleue not how shall you beleue if I tell you of heauenly thynges Ephe. 4 And no man ascâ—nded vp into heauen but he that came doâ—â—â— from heauen euen the sonne of man whyche is in heauen And as Moyses lyft vs the serpente in wildernes Nu. 21. euen so must the â—onne of man be lyfte vp that whosoeuer beleueth in him perishe â—oâ— but haue eternall lyfe THE EXPOSITION IN this gospell we haue and excellent disputacion of the righteousnes of the fleshe and also of the righteousnes of the spirite Christ teacheth vs the one and Nicodemus defendeth the other But so that in the meane while he is content to be taughte and enformed of Christe Fyrste of all lette vs considre the persone of Nicodemus as it is here described of the euangeliste The description of Nicodemus howe vnwisely and vndiscretelye he speaketh of regeneracion Whereout we maye note what reason and mannes strength can do in vnderstandyng of diuine and heauenly thinges The euangelist sayeth on this wise There was a man of the phariseis named Nicodemus a ruler amoÌ„g the Iews Herein he declareth that Nicodemus as conceriÌ„ng his outward conuersacion led an honest and a worshipful lyfe which coulde not bee reprehended or rebuked so that he was taken and counted one of the chiefe rulers amongest the Iewes Here also thou haste the discription of the person whiche after worldely fashion and maner is taken and counted both wise and righteous Yet this nowistanding The fleshe is fearfull there is not so greate strengthe or boldenes in Nicodemus that he durste speake vnto Christe openlye though he knewe him to be a teacher sente from god whose wondres and miracles he coulde not deny Whye doth not reason here steppe forth boldely and openlye professe the doctrine of Christe For so Christe wolde haue it according to that he spake Whosoeuer knowledgeth me before men Mat. 10 him will I knowledge before my father which is in heauen and the angelles But reason canne not do this for it passeth and excelleth farre his capacitye and conning He will not be charged with the hatred of the world for the truthes sake For the which cause Christe wyll haue vs mortifie this olde Adame in vs and become a newe creature But what knoweth or vnderstandeth the fleshe and oure nature here of Trulye nothing at all as it is playne and euidente here declared by this Nicodemus For Christe speaketh of a new and a spirituall natiuity but Nicodemus contrary wise vnderstandeth a carnal and a fleshly natiuity How can a man saith he be borne when he is olde can he enter into his mothers womb and be borne againe Wee are all Nicodemes ignorauÌ„t of godly thinges Here you heare in what wise this wordly righteous man answereth to godly things Yea Christ himselfe must open declare vnto hym in what wise a man must become a new creature be borne agayne yet he vnderstandeth it not but demaundeth again saiyng How may these things be What other thing can a maÌ„ se perceiue in this Nicodemus then ignoraunce incredulity Wherfore if his outward coÌ„uersacioÌ„ had ben a great deale more glorious theÌ„ it was yet could it not haue pleased god why Bicause that god doth not regard the outward fashions of men but iudgeth according to the hart faith of a man as the prophete Ieremye declareth saiyng Thou o lorde lookest only vpon faith Iere. 5. Ro. 14. And S. Paul to the Romaines saith What soeuer is not of faith that same is sinne Mat. 5. For first we muste get the inward righteousnes if the outward shall please god For if wee wante righteousnes inwardly Christ may straight way say vnto vs as he said to the Iues Except your righteousnes excede the righteousnes of the scribes phariseis ye caÌ„not enter into the kingdom of heauen Therfore likewise as Nicodemus had here but a rude blinde vnderstanding in those thingê that pertaine to the grace of god our saluacion euen so be wee euery one rude ignorauÌ„t and the very olde Adam yea nothing but flesh carnal according to the saiyng of Christ That saith he which is borne of flesh is flesh What the scripture calleth fleshe If it be not renewed and lightned with the spirite I vnderstaÌ„d by flesh the whole vniuersal nature of maÌ„ both body soule reason vnderstanding freewyl wtoute the holy ghost For such a man yea suche a body of sin caÌ„ do nothing but sin how excellently so euer he shineth outwardly though outwardly he garnisheth himselfe with neuer so manye workes Which thiÌ„g S. Paul expresseth with manifest words Rom. 8. to the Romaines And here also it is playne and euidente by this Nicodemus which in the sight of the worlde was holy and righteous Secondarelye The new birthe is necessarye Christe teacheth vs in this gospell a newe natiuity which Nicodemus could not comprehende or vnderstande and so speaketh of it that it maye apeare to bee a thinge necessarye to saluacion Hee sayeth on this wise Excepte a man bee borne a newe hee canne not see the kyngedome of God To se the kyngedome of God is to be iustified Now mark considre what Christ speaketh of this iustifiyng and contrarywise what Nicodemus thinketh thereof To see what the kiÌ„gdom of god is Christe concludeth that no worke no reason no outward conuersacion canne iustifye and saue vs excepte allonlye that the man be borne a newe Contrary wise thus thinketh Nycodemus that yf oure outward conuersacion lyfe and working be allonly confirmable vnto the law that for those workes god is constrained and bouÌ„d to iustifye and saue vs. But herein he erreth greatly Not Nicodemus but Christe hat here the victorye forasmuche as all men are lyars and all onlye god is trewe Psall 115 Rom. 3. Wherefore lette vs sharpely marke and considre in what wise this newe natiuity and regeneracioÌ„ is so brought to passe He saith on this wise Excepte a man be borne of water and of the spirite he can not come into the kingdome of god Here thou hearest Baptisme that this regeneracion and new natiuity beginneth in Baptisme For baptisme is a signe of mortefiynge
pastour ought diligentlye to looke aboute hym that the flocke of Christe be not seduced and deceyued by false prophetes which teache peruerse doctrine contrarye to the holsome doctrine of Christe But that pointe belongeth not allonlye to the pastor and preacher but also it behoueth euerye christian manne to bee so instructed in things pertainyng to faith that he by the word of god may iudge whether he be right taught or no. For thiÌ„kest thou that this power to iudg euery preachers doctrine was giuen the of Christe in vaine 1. Tes 5. Or thinkest thou that Paule commaunded the Thessalonians in vaine to proue all thinges and keepe that whiche was good Ioh. 4. And also S. Iohn writeth that we shulde proue the spirites whether they bee of God Wherefore seynge that many false prophets are gone into the world beleue verelye that this libertye to iudge is giuen the for somewhat For the diuell is subtyle and is an extreme enemy of holsome doctrine and such a one that hathe in his kyngedome nothynge then lyes Ioh. 16 1 Cor. 11 Ma. 24 and murdre whiche hee bringeth in vnder a coloure of holynes For hee canne chaunge hymselfe into the fashion of an aungell of lyghte so that yf it were possible he shulde deceaue and seduce the verye electe of God And no manne knoweth this better then Christe whiche teacheth vs so earnestlye to beware of theim whiche also painteth the minysters of Satan in theire owne coloures Wherefore lette vs take to harte this his faithfull monition But howe and with what coloures dothe he describe theym Prophetes To prophecye He calleth theym prophetes whereby he declareth that they shal vse the office of preachinge For to prophecye signifieth other whyle to teache and to interprete holy scripture as we fynde in the 14. chapiter of Saint Paule in the firste epist to the Corinthians More ouer hee sayeth Sheeps clothiÌ„g They shall come in sheepes clothinge That is they shall come in greate and angelicall meekenes and withoute all pride hauinge outwardly the shine of holines but inwardly they are rauening wolues euen the destroyers of the lordes flocke Now forasmuch as we shall haue such in the ministery of the worde of god whose outwarde conuersacion shall apeare as most simple and holy therefore it is necessarye that wee note and printe in our mindes this doctryne of Christe wherby we maye auoyde theym and daily pray vnto god that he wil vouchsafe to retaine vs in holsome doctrine and preserue vs from the vaine ianglynge of these false prophetes Secondarily it is to be noted that Christe doth not all onlye instructe vs to beware of false prophetes but also telleth vs howe wee shall knowe theym Yee shall knowe theym sayeth hee by theyr frutes Whiche thinge that he myght driue into vs the better hee putteth forthe a similitude and sayeth on this wise Do menne gather grapes of thornes or fygges of thystelles As thoughe he wolde saye Howe possible it is to gather grapes of thornes or figges of thystles so possible it is that a false prophete in whome the knowledge of god is not shulde teache anye good thynge thoughe hee neuer so muche gloryfye hym selfe in the knowledge of the worde of god A false prophete maye boaste and gloryfye him selfe of the gospell but the trewe doctrine of the faith he shal neuer attayne nor folow All that they haue taught with theyr vaine ianglinge are but leaues and remayne leaues hauinge only an outeward shining And for to knowe these false prophetes and theyr spirite It is needefull to haue the holye spirit and perfecte knoweledge of God Wherefore wee christian menne whyche in this daungerous tyme are assaulted with thys pestiferous and straunge learnyng must so indeuoure our selues Faythe charity that fayth and charity wherin consisteth the hole summe and foundacion of oure doctrine maye euer bee oure rule whereby we maye discerne and iudge all manner of doctrine that shall bee layde before vs. For faythe cleaueth allonlye to the worde of god and sayeth wyth Saincte Paule I knowe nothinge but Iesus Christ 1. Cor. 1 and hym crucified that is I seeke remission of sinnes righteousnes and saluacion allonlye in the passion and merytes of Christe And charitie with the deede and worke witnesseth suche fayth to be in the harte And what so euer is contrarye to this doctrine of faythe and charitie commeth of the diuell thoughe they that teache so in their so teachinge leade neuer so relygious a lyfe For the tree is euell and so likewise is the frute euell Shall we iudge nowe some trees by theyr frutes The papistes haue a longe season had the handlyng and administracion of the worde of god and the sacramentes The papistes with so great shyne of holines outwardli the thei haue nigh subiected vnto them the whole world But now that the gospell is broken out come to lyght through the greatinercy of god it hath geuen vs power to know the tree by the fruicte thereof throughe goddes worde Now we haue the word of god which we set against their doctrine concerning works and we find their learning to striue be repugnaÌ„t with the manifest worde of god and to bringe nothinge to passe but hipocrisy Therfore according to their frutes we reproue and abiect the whole papasie with all that belongeth vnto it yea if the diuel rage neuer so much We reproue detest also those spriteful meÌ„ whiche with their Masses suê‘sticion haue abused the supper instituted by Christ contrary to the manifest words of Christe Yea we reproue theim for the fruicte of their doctrine For besides the false expoundinge laiyng out of Christes wordes they haue brought the sacramentes into greate abusion What shall I saye of the anabaptistes I wolde to god the vngracious frute of their doctrine were not so manyfest To make short we haue the clear and manifest gospell by the greate grace of god in our hartes receaued wherein by his mercye we shall abide wheÌ„ all the false prophetes shall go to the diuel Thirdelye Christe expoundeth these wordes by theyr frutes ye shall knowe theim euen as he wold haue theim vnderstanded making a difference betwene hipocrites and those that fulfill his fathers will and declareth both their rewardes The iustifiers and glorifiers in workes crye euer Lord Lord and that more is they glorifie in the gospell and in the holy ghoste yea and are so bold that they dare saye Lorde haue wee not prophecied in thy name haue we not caste out diuels in thy name c. But it is but hypocrisye remaineth hypocrisye for the whiche they haue no rewarde For Christe sayeth Depart from me ye workers of iniquitie I knowe you not And fayth in this present gospell Euerye tree that bringeth not forth good frute shal be hewen downe and caste in to the fier Beholde with what rewarde the frute of false doctrine shal be rewarded with all And againe considre what maner of
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
then among those that bost them selues of Christes name nothyng cōsideryng nor regardyng Mat. 12 that of euery idle woorde wee must geue accompt in the day of iudgement Ephe. 4 nor yet ponderyng that S. Paule so earnestly forbad christians that in any wyse no fylthy worde shuld be herd out of their mouth Wherefore if thou wylte haue Christ present at thy communication and talkyng do as these two disciples did Talke of those thynges that pertayne to the honour of God and thyne owne saluacion Let thy wyll and studye be euer in the law of God and so shal Christ not be farre from thee But if in thy talkyng thou forget God then looke not for God but for the deuil to bee presente with thee Secondarily we haue here also what Christ did when he was come into the companye of these two disciples And fyrst he maketh himself so as though he knewe nothyng nor had heard what was doone in Ierusalem in those dayes And this dothe he to drawe furth their incredulitee and to rebuke theim for it and to haue occasion to instructe them as he dyd after warde And they by and by plainly declared theyr myndes so talkyng of Christe that a man may easely perceyue that as concernyng him his worde and promises though they had not vtterly yet for the most part they wer fallen into dispayre Besydes this though they acknowleged him to be a Prophete mightie in woordes and deedes before God yet nowe they thought theyr hope frustrate Christ wyll not cast vs away for our vnperfectnes Rom. 7 that he should redeme Israel But what dothe Christe Christe our Lorde knoweth very well and perfectly what is oure infirmitee and incredulitee neither is he ignorant that no good thing is in our fleshe Wherfore although wee bee vnperfecte in fayth yet wyll not he cast vs away but rebuke and teache vs as he dothe here the disciples teachyng vs by his owne ensample to do likewyse And fyrst he correcteth vs and sayeth O fooles and harde hearted to beleue in all thynges that the Prophetes haue spoken Must not Christ suffre these thynges and so entre into his glorye It is neither vnright nor crueltie that he here calleth his disciples foles whiche yet he forbad Mathew .v. Mat. 5. For that he here doth he doth it of a godly zeale and fatherly loue and so also may any manne do likewyse especially when theyr heart nor mynde be none otherwyse affecte then was Christ towarde his disciples Then beganne he at Moses and all the prophetes and interpreted to theim in all their writynges suche places as were written of him It is not comly to rebuke onely and not to comfort againe Furthermore he that shall rebuke another man ought not onely to recite to his rebuke what he had done vnrightfully but he must also shewe what he hath done honestly vertuously and also profitably Euē so doth Christ here Fyrst he rebuketh their incredulitee or vnfaythfulnes Then forasmuche as fayth cōmeth of hearing of the worde he proueth alloweth their saiyng out of the deuine scriptures that Christ must suffre And walkyng with them he earnestly cōtinueth his sermō with suche maiestie power that the disciples after wer cōpelled to knowlege it say Dyd not oure heart burne in vs when he talked with vs in the way and opened to vs the scriptures O blessed is that man whō Christ thus draweth by his woorde and whiche is by Christes spirit instruct into the true knowlege of God Thyrdly the Euangelist describeth after what maner Christ opēly shewed himselfe to these his disciples opened theyr eyes saiyng And they drewenye vnto the toune whether thei went and he made as though he would go further And they cōpelled him sayd Tary with vs for it draweth towardes night and the day it far passed And he taryed with them And it came to passe when he sat at the table with them he toke bread gaue thākes brake it and gaue it them Then were theyr eyes opened they knewe him And he vanished out of their sight They knewe that it was Christes accustomed maner to breake the bread and especially to geue thākes Yet should they not haue knowen him by these signes if he hadde not opened theyr eyes whiche in dede was done when Christe gaue thankes and brake the bread Here muste we first learne We must bee thankful to God 1 Cor. 4 to giue thankes euer to god for all his benefites giuen to vs both corporall and spirituall For I praye you what haste thou but thou receyuedst it of god Nowe yf god hathe giuen it to the of mere grace withoute anye merite of thyne I beseche the why wylte thou not euer giue him thanks for it Verily Saynct Paul in the fyrst epistle to Timothe in the fourth chap. where hee teacheth of the libertye of meates and drinkes willeth that christians shulde receiue all thinges with thankes gyuynge 1 Tim. 4 and euen so exhorteth he vs to do in the epistle to the Thessalonians Secondly also note 1 Tes 5 Christe openeth the eies that Christe opened hys disciples eyes and brouhht theym into the knoweledge of hymselfe For euen as these disciples could not come to suche knowledge of theym selues tyll theyr eyes were opened no more can wee beleue as wee ought to beleue tell Christe lyghten our eyes and bringe vs vnto the trewe faithe by his worde and holy spirite Fourthly this gospel sheweth Faithe muste be openlye cōfessed that whē through Christes word spirit our eyes ar opened to know God then that our faith shal not be vaine in vs that we kepe not this ioye only to our selues but that we shal cōmunicat it vnto many freely confesse our ioye euen as S. Paul saith Rom. 10 With the hearte wee beleue vnto righteousnes with the mouth we confesse the same beleue vnto health And Dauid saith I beleued and therfore I spake Psa 115 The preachynge of the passion and resurrection of Christ is no such treasure that when a man hath founde it he shuld hyde it and kepe it secrete from other let no manne thynke so but it would bee distributed and imparted to many other Mat. 10 like as Christ sayd That I haue spoken to you in your eare secretely declare it openly euen in the houses toppe And so dothe the disciples here For assone as they had seen and knowen Christ they by and by aryse and returned vnto Ierusalem where they founde the xi gatheeed these that were with them to whom they declared what was done in the way howe they knewe the Lorde by breakyng the bread And so ought euery christian man to do when he knoweth Christe and by his worde and spirite is come vnto the fayth he should geue all men parte of that treasure and to endeuor himselfe that all men maye come to that knowlege and righteousnes of fayth that is in Iesu Christe our Lord