Sermons Upon all the Sunday Gospels, Sermon 12
VponUpon the Epiphanie of the Lord, otherwyse called the twelfth daye. Mathew ij.
WHEN Iesus was borne in Bethleem, a Citie of Iewry, in the tyme of Herode the kyng: Beholde, there came wyse men from the East to Ierusalem, saying: Where is he that is borne kyng of the Iewes? For we hauehave sene his starre in the East, and are come to worshippe hym. When Herode the kyng had hearde these thynges, he was troubled, and all the Citie of Ierusalem with hym. And when he had gathered all the chiefe Priests and Scribes of the people together, he demaunded of them where Christ should be borne? And they sayd vntounto hym, at Bethleem in Iewry. For thus it is written by the Prophete. And thou Bethleem in the lande of Iew…y, art not the least among the Princes of Iuda. For out of thee there shall come, vntounto me the Capitayne that shal gouerne my people Israel. Then Herode (whē he had priuily called ye wyse men) he enquired of them diligētly what tyme ye starre appeared. And he bad them go to Bethleem, and sayd: Go your way thyther and searche …iligently for the child, and when ye hauehave found hym, bring me word again, that I maye come and worship him also. Whē they had hearde the kyng, they departed, and loe, the starre which they sawe in the east, went before them tyll it came and stode ouer the place wherein the chyld was. When they sawe the starre, they were exceading gladde, and went into the house, and founde the chylde with Mary his mother, and fell downe flatte, and worshipped hym, and opened theyr treasures, and offered vntounto hym giftes, Gold, Frankensence, and Myrre. And after they were warned of God in sleepe that they should not go agayne to Herode, they returned into theyr owne countrey another way.
THE EXPOSITION.
THIS is the day of the Epiphanie. For this they say, that there befell three reuelations in one day, but yet not in one yeare: when Christ opened hym self to the wyse men, that cam from the east by a starre, when he was baptized of Iohn in the floud of Iordaen, and when he dyd the fyrst miracle in the mariage. But whether this chaunced in one day,The feast of Epiphanie. we make no great matter of it: But this is specially to be consydered, that all these hystories bee, to describe a speciall doctryne, as is that hystorie of this daye as touching the wyse men. For Christ wold hauehave hym self to be knowen, not only amonge the Iewes, but also amonge the Gentiles. Leaste the Iewes should lay for their excuse, that he had kept hym self so close, that no man could know hym.
For where as this was confirmed by prophecies, that he should be borne of the Iewes,This opening was necessary not as a gorgiouse and magnificent kyng, but so poore, that he could scarsly finde a place to be borne in: it could no otherwyse be, but there muste nedes rise a great offence by his cōming. And the Iewes were not a litle offended therby. Wherfore very necessitie required to make suche an open reuelation of hym self amongest the Gentiles, that although great poouertye was with this kynge, yet that there might be euident commendations of hym. For it is not to be counted a smalle matter, whereas the wyse men came from the easte, and brynge tydings of this chyld to Ierusalem. Euen as Simeon also in the temple and Anna doth commende hyme, and the Angels in the ayer, and the shepheards in Bethleem. All are occupyed in this chylde, they extoll and commend this chylde. There lacke no gloriouse commendations for this chylde, to bringe hyme to light amonge the Iewes, and to make hym knowen of them. But this reuelation is moste famouse, where as the wyse men comme from the farre costes to Ierusalem, and doo open the matter only there as touching the byrth of the kyng of Iewes, so that Herode and all the Citie of Ierusalem with hym were troubled and moued, wherfore the Iewes can not make any excuse of their ignorance, as though they knew not that this kyng was borne. For they were troubled by the tydinges of the wyse men, yea and for a greater witnes also, they declare to Herode and to the wyse men the place wher Christ should be borne. Wherfore they are conuicted both by their owne record, and also by the record of the wyse men, that this kings byrth was not vnknowen vntounto them.
The doctrine therfore of this example is put forth to vsus, that we should looke for no other ways. No man can come vntounto this chyld or fynd hym, but he that foloweth the word as a leader, and neuer goeth from it the bredeth of a nayle. For if we let passe the word,The word only leadeth to Christ. we stumble eueryevery where. This chyld is to lytle regarded and to muche despised. Wherfore it is not possible, but the reason muste nedes stumble and be offended euerye where, when it considereth with how great pouertye this chyld was borne into the worlde. For what other thyng is all his lyfe els but very pouertye, myserie, affliction, calamitie, contempte & reproche? He therfore that setteth a syde the word, and careth not what he heareth, or what be preached of this chylde, but will onelyonly take his eies for his iudges in this matter, can be no more ioyned with Christ than the Iewes were.
And this thinge is most perillous,Without the word nothing is done. when it is done in the conscience. As the example of the papistes doth testifie, whiche omitte the worde, & applie their mynd to suche Imaginations, yt they phantasie Christe to be such a one, as they conceaue of their wit and reason. They allowe not this in hym, that he onlye sholde be their sauior, wherfore they patche therto their workes, and looke for saluation as well by thē as by Christe. They praye vntounto Marie also, that she maye recōcile her sonne to them. And in suche prayer they holde opinion, that she is a Sauiour, where as it is not so in dede, but a very false imagination. For what soeuer is bestowed in the serche of Christ without the word, all that goeth to the dyuell (whiche afterwarde causeth men to thynke this, that Christ is a iudge, and appoynteth moste cruell punyshementes for men:) but he that wolde not be confounded in his presence, must be well defenced with the intercessions of Sainctes & of Mary. Wherfore this was a maner in the popedome, to put more trust in theyr supplications, then in Christe hym selfe. And it can neuer come to any other poynte, where as the worde is caste asyde. And verily the dyuell, because he vnderstandeth, that hys chief safegard of al his matters consisteth therin, he laboreth all that he can to make men forsake the worde, and to folow their own imaginations. For he perceaueth, that by this means he shalbe sure to hauehave the victorie ouer vsus. Wherfore nothynge is more necessarye then to hold fast by the word, & to hauehave no other trust as touchyng matters that belong vntounto godlynes and holynes, than as the worde it selfe prescribeth: but this is not so easye for men to beleue and to persuade them selues.
There be many that can not be entreated to beleue the wordes of the Lordes Supper:Christ cā not be founde at Ierusalem. They will beleue no more, then their reson and sence can perceaue. Thei beholde the worke it selfe without the word, and they see no other thyng than bread and wyne. But this is nothyng els then to behold the outward shale, and to let passe the thyng which is in Christes wordes.
The wise men also had first high cogitatiōs as touchyng Christ, when it was opened vntounto them by God euen that a kyng of the Iewes was borne. They take their iorney forthwith to Ierusalē, thinkyng that they shold fynd this king there in his noble court,It semeth cō trary to reason, yt Christe should not be founde at Ierusalem. and gorgious palaice. For what other thing could reason conceaue in suche matters? But when these thoughts are without the word, they come soone to nought: neyther do they find the child at Ierusalem, which neuertheles was the holy citie and habitation of God. They must nedes hauehave the word to bryng them to Christ. This is the true starre and sonne, which leadeth to this chyld. Wherfore this example of the wise men is to be counted a singular & an excellent thyng, where as they remoue out of their eies and hearts all their thoughtes. which they and other men had, and folow the worde, which was put forth to them out of Micheas the prophete. For they ar abashed and offended when they be sent into an other place, frō Ierusalem, where the true seruice of God was, and where God abode hymself, & from God himselfe and his temple, vntounto Bethleem, a vile town, wheras neuertheles they cam not to salute any person of lowe degree, or any workeman, but the kyng of Iewes. They folow the word streight way, and care nothyng for any other thoughtes. They hauehave onelyonly respect to this, what Micheas sayth, they sticke sure to that. This faithe is a thyng of no common example. For if I had ben in this case, I wold not hauehave departed from the Temple. For where is it more like, that the kyng of Iewes should be found, which is so famous, than where God hath his habitation, where the priesthode and all the religion hath his fundation? But it goeth otherwyse with this kyng. He alloweth it not, that his place should be amonge the priestes at Ierusalem, as he is neither at this tyme founde with the Pope and his congregation. But he gothe about rather to abrogate and take away both the priesthode and the kyngdome, where as they had so great confidence in these thynges, in that they were the Priestes Leuites, and people of God, and had his temple. This dothe Christe thynke that it ought not to be suffered. For suche a defilyng of the Temple, priesthode, and of all the seruice myght not be suffered, or if they would stubbornely procede in suspendynge it, Moyses, and all the seruice was to be disanulled for that prophanation and defylynge. As at laste it came to passe. But the obedience of the wise men commeth of true godlinesse, and therefore they hauehave theyr dooynges confirmed by GOD, soo that theyr waye is shewed vntounto them frome Ierusalem vntounto Bethleem, and to the house where the chylde was, by a Starre. And they hadde no lyttell neede, this to be confirmed, least they shold be offended by that strange sight. Pouertie was euidente eueryevery where. Ioseph and Marye were not at theyr owne home. The Chylde was layde in a maunger. There were there no thynges necessarye. How shold this be with suche a great kyng? It might rather be counted a thynge woorthy to be laughed at. But the good wyse men bee not offended with suche thynges, but regard rather the saying of the Prophet, and the signe of the Starre. Wherfore how soeuer the matter gothe, they geue and perfourme that honoure due vntounto the kynge, they fall downe before the chylde and worshyp hym: they open theyr treasure, and take foorth a kyngly present.
And this is the hystorie. In the whiche this is the chiefest poynte,i. Christ careth not onelyonly for the Iewes, but also for the Gentiles. that GOD calleth the Gentils also to his kyngdom, and maketh them his people, although they were not circūcised, neither subiect to the law, as the Iewes were, This is a great benefite, neyther is it mete, that any christian men should be vnkynde for it. For it is a sure euidence for vsus Gentiles, that wee may not despayre, as though we had no part in Christ but that wee maye thynke surely, that Christe pertayneth to vsus, as well as to the Iewes, although we are not his people, as the Iewes are. For ther is no doubt of this, but yt the wise men were Gentiles, whych had neyther priesthode, neither seruyce, nor word of God, nor circumcision: and yet notwithstandynge all this, they come, although they were strangers, without any commendation or settyng foorthe of them selues, to the felowshyp of Christs lyght, and acknowledge him And he acknowledgeth them also, he alloweth theym for theyr worshippyng and reuerence done to hymself. All these thyngs belong to the confirming of vsus yt we may shew our selues thankful to God for that that he hath set vp such a kingdom in the erth through Christ into the whiche, wee, that were not his people, are receaued, not of merite and deserte, but of mere grace. Then must we learn in this historie also,ii. What is our duetie to doo towarde the chylde. what is our duetie to doo to Christ agayn, euen to resist manfully all offences as these wise mē did, and to confesse Christ before the worlde as they dyd, to seeke hym, and worship hym as our Sauiour. And because his kyngdom for the weake and simple syght therof, is opprest with many and great difficulties, to bestowe oure goodes and substaunce gladly to the maintaynynge thereof. And we hauehave store enough to open oure treasures, as the wise men dyd vntounto Christe, and to offer presentes vntounto hym. For this is it written: That ye doo to the least of myne, ye doo it to me.Math. 25. Wherefore he that healpeth the nedy, the myserable, the wretched: he that fyndeth charges to this, that fitte men may be instructed in the studye of learnyng, and in holy Scripture, that in processe of tyme they maye doo profitable seruice to the congregation, he offereth to the nedy chylde Iesu,The wyse men brought victuall for Christ, when he had fledde into Egypt. which as soone as he was borne, was not only poore and nedy, but was constrained also to flee into banishment into Egypte to escape the tyrannie and perill of his enemye. Wherfore the prouidence of God by those wyse men prepared wayfarynge victuall for the chylde & his parentes in their iorney. It is very like by ye wordes of the Euangelist, that it was no small gyft, whiche sayth, that they opened theyr treasures. But seyng it is euident, how great the good wyl of the wise men was towarde the chyld, who can doubt but that their magnificence and liberalitie was great? Which thyng ought to admonish Christen men, not to despaire, whē they suffer persecution, and when they are tossed vp & downe by banyshement. For God can so lyttle abyde that christen men shoulde perishe for hunger, that he will rather stirre men that dwel farre of,God neuer leueth his people succouries to bryng succour and aide for them. As we are sufficiently confirmed by the exaumple of his onelyonly begotten sonne, as touchyng this matter.
We must ioyne also with this hystorie, that that is put forth in the prophecy of Micheas, wherin is conteined an euident description of Christ, with a syngular doctrine and lesson by it selfe. Whose wordes are these.
And thou Bethleem of Iuda art not the least amongest the thousandes of Iuda.Michee. 5. For out of thee shall come he that is gouernour in Israell.
In this sentence, as the Iewes testifie themselues. God gaue a playn and euident prophecie, that Christe should be loked for at Bethleem, and that there should be the first swathling bands of his apperyng in mans nature.Bethleem, ye litle towne by Christs birth hath great renoune. This is that chief renoume, which setteth forth this litle town of Bethleem more magnificently, then is the most noble & excellent citie Ierusalem. And this is the cause, why the Euangelist semeth to change the woordes of the Prophete: The Prophete calleth it small. The Euangelist wyll not hauehave it counted smal. For the Euangelist beholdeth not the outward syght, as the Prophete dyd, but the spirituall glorie, Because the Sonne of GOD is borne there. To the whiche honor there is none of all the honours that euer was geuen to any Citie, to be compared. Wherfore they are magnificent and glorious woordes, wyth the whiche the Euangeliste commendeth Bethleem: Out of thee (sayth he) shall there come foorthe a Capitayn for me, which shall fede my people Israell. And this is a most sweete Prophecye, whiche describeth Christe vntounto vsus on suche wyse, that although before the world he be a man despised for his pouertie, and borne in an obscure and an vnknowen place, yet is he that captayne and prince of Israel, that is ouer the people of God. But what maner of kyngdome this is to be taken for I declared before in the sermon of the Angell,Christ the capitayne. whiche hym self also calleth Christ the Lord. Not suche a one, as is a tyrant, and that wyll vexe men wyth his cruel imperye. For euen for that cause (sayth the Prophete) Bethleem that arte smalle. As though he shoulde say: If thys Lorde woulde hauehave hadde imperiall maiestie, that he myghte seme terrible vntounto other, he might hauehave chosen an other place for his byrthe. But here is no princely prouision, no armour, no riches, no waightyng men, no appointyng of offices. And that the very fyrst principles myght foorthewith declare, what a kyngdome this was to come, he chose not Ierusalem as the moste holyest, nor Rome as the most mightiest but he was content with a poore towne, that it might foorthwith be declared therby, that he should becom a lord not after the common facion,What maner of lord Christ should be. but poore and nedy in the sight of the world, how…eit riche in spirit, and in all spirituall giftes. For this is his title, to be a Lord & a Prince. But yet all the sight, when he is borne, and when he is born in Bethleem, and what soeuer thyng is apparaunt to the senses, as touchynge hym, was lyke no princely pompe. Wherfore sith he is a Lord and Prince, and yet not glorious before the worlde, but poore and nedye: what other glorie can it bee, than euen as hee is myserable in respecte of worldlye Felicitie, so contraryly he is myghtye and greate, in those thynges, wherein the worlde is founde to bee needye and a starke begger.
And here of it is, that he is excellente in rightuousnes, where as the world is oppressed with sinnes: that he is eternall, wheras the worlde is casuall: he is the lorde of the dyuell, where as the dyuell hath the worlde yoked vnderunder his moste cruell bondage. He is good, whereas the worlde is all naught: he hath God mercifull vntounto hym, where as the worlde struggleth with the wrath of God: He is the lorde of euerlastynge lyfe, where as the worlde is appointed to hell.
This is the imperie of this chylde, and for this condition and state doth the fruite redound vntounto his people. He wyll geue no bodyly saluation, but as farre as the soules helth and his glorie requireth: for he is poore and nedy. Wherfore let no man come to the kyngdom of Christ, to the entent that he may enlarge his goods and encrease his substance. Ye may loke for this of the Pope, and of men of that sorte. He aduanceth his creatures to imperie, he getteth them riches, parteth amōg them all Prouinces, as Daniell prophecied. But the princely power of this childe, is to be felte only in this, that thy synnes may be forgyuen, that he maye iustifye and saue thee, that he may geue his holye spirite, and transpose thee out of the kyngdome of the worlde and of death, into the kyngdome of God. And to this now is Faith requisite, and as I sayd before, that thou kepe sure the worde of God. For he that letteth passe Gods woorde, and foloweth his owne thoughtes, shall lose Christ, neither shall he knowe hym for a king, but for a Iudge, he shall be in hatred and feare, as the dyuell is. For they are wont to feare hym also, when they feele them selues gyltie for their synne, least he shoulde take them to be punyshed: wheras Christ in the meane season confesseth hym selfe to be the lord and prince of his people, to delyuer theim from synne, and to transpose them into the kyngdom of grace. For his people are no other, but myserable synners, which tremble at the felyng of theyr synne, and are afrayde, and would fayne be in Gods fauour. So that herby may the playn description of the Prophet be perceyued. Fyrst, that he shal be no bodyly prince, nor yet exercise spirituall punyshementes agaynst wyckednes, but to geue saluation to all men, that beleue in hym. agaynst synne, the deuyll death, and hell. For of suche a prince, there is sure hope of Saluation.
And thus farre doo the Scribes recite the saying of the Prophete, and no farther. They feare peraduēture lest this be to muche: For they perceaue well, that this is Herodes entent to seeke some way howe to slea and to take this kyng of the Iewes out of the way. Wherfore they reherse not the whole sentence before Herode, and they do almost professe by worde, that at this time they acknowledge no other kyng of the Iewes, besyde Herode. And yet is it in the Prophete, that a Prince of the Iewes shoulde come, and shoulde procede oute of Bethleem. Therfore they leaue this vnperfect, neither dare they to pronounce any farther. But the Prophete although he was not lyuyng at that tyme, yet dothe he procede and describe what maner of captayn or kynge this should be: whiche belongeth also to his persone in these wordes: Et egressus eius ab initio a diebus aeterni tatis. And his out going hath ben from the beginning,Miehee. 5. and from euerlastyng.
This dyd not the Scribes reherse to Herode,A testimonie of Christes true humaniti… and godhead. no neither they them selues dyd vnderstand it. For ther is more obscuritie therin, than was in the words before. And that his byrth should be in Bethleem, and he him selfe be a captaine ouer all Israell, it is not obscurelye spoken, and there is a sure signe, that he shalbe a man. But wheras the Prophet sayth furthermore: His procedyng is from the begynnyng, and from the dayes of eternitie: It signifieth that he is the eternal and euerlastyng God, whiche had not his beginnyng in Bethleem: Of a trouth he was born in Bethleem, and this is one maner of procedyng. But there is an other also beside this: Which is sayd to be from the beginnnyng and from the days of eternitie. The wordes of the prophete are not to be changed.From whens Christ should be borne. Fyrst he sayth: Out of the shall procede. Here do the priestes and scribes testify, that to procede & to be borne, signifieth all one. Wherfore the same word afterward must nedes signifie the same thyng, when he saith: Whose procedyng is from the old dayes, and from eternitie, that is before yt tyme that dais and houres were. Wherefore if thou wilte know, frō whēce this child is borne, mark this prophecie: He is born (saith he) frō Bethleē. But what more? hath he no other birthe then this? the prophet saith furthermore: yes, he was rather borne before al creatures heauen, earth, the sonne and moone. But that may be determined by no wordes, and it is nothyng els, then that he was borne without begynnyng eternally, before there was any tyme or dais. This did neither Herode, neither the Iewes vnderstand, neither wer they worthy to vnderstand it. And this is the prince & king which was born at Bethleem, a very man, which neuerthelesse hath this name also, Procedyng from the old dayes, which proceded and was born before the world, that is,Christ is god which is a true and eternal god, and also a true & a naturall man. And this is the cause of so great stir rynges & motions in the worlde. For it can not vnderstand this to be procedyngs and birthes without discention, that this child also should hauehave his procedyng before there was sonne or moone. The Iewes could not abyde this, and afterward there sprang vp many heresies, whiche spake agaynst it. But this matter is left to be consydered of the, which hast gods word put foorth vntounto the. Out of whome then was he borne, if he was borne before ye world? Uerily of no other, but of God only. This must reason nedes confesse, if it beleue that God made heauen and earth. For what other thyng could be before heauen and earth, than God? If this childe then proceded, & was borne, before heauen and erth was made, it must nedes folow that he was borne of God, and is very God. For besydes God and his creatures was there nothyng.
And this is surely a sentence,For that that Christ is god he dothe the workes belō ging to God. which conteyneth the ground & foundation of all things. For if Christ were onelyonly a pure man, death wold hauehave confounded hym with all other mortall men. For in that, yt he was born of a virgin, it hath not so great strength against death. But this is a greatter miracle, where as God made Eue of a ribbe, thā in that that a virgin brought forth a chyld. For a virgin is of that sexe and kynd, whiche is borne to bryng foorth children. Wherfore that thing coulde not represse the dyuell nor deathe, because he was borne of the Uirgin Marye. But all the healpe consysteth herein, that the virgin Mary, is not onelyonly great wyth chylde, but also with suche a chyld, which was borne before the worlde. Wherefore the dyuell, deathe, and all the kyngdom of the dyuell is ouercom in that they proue maistrie with suche a manne, whiche hadde hys procedynge or begynnynge beefore the worlde.
If it were not for this, and if he had his procedynge out of Bethleem only,Christe dyeth as a man▪ but as he is God he can not die. he coulde hauehave the vpper hande ouer death no more than we all: he should be in danger therof aswel as his mother Mary, and Iohn the Baptist, and other excellent sainctes. But his procedyng is named to be from the old days. Wherfore death could not shewe suche strength in this chylde, wherwith hytherto he kylled all men. For wher as he was God, he coulde not synne, neither bee made gyltie by the lawe, neither be killed of deth, neither damned of ye diuel. And yet for all that, forasmuche as he had his procedynge in tyme out of Bethleem, and was borne into the worlde as other chyldren were, he coulde not but dye. Hereof it is, that death and the dyuell layeth snares for theym selues, which consyder no more then the procedyng out of Bethleem. And after this procedyng, the chyld is in daunger of death. But when he was now in his Sepulchre, he trieth his righte by these woordes: I was borne before the world, and so by the diuine and godly power, he breaketh the bandes of death, of synne, and of the diuel, that they can take no hold vponupon him at all.
Suche a memoriall would this Prophete set foorth as touchyng this kynge, that we shoulde not be ignorant of his two maner of procedynges, or as we saye, of two maner of byrths. For he is such a person, whiche is bothe a true GOD, and also a very man, but yet on suche wyse, that he is not two persons, but one. So that he confesseth, that CHRIST is the sonne of Mary, whiche sucked at her brestes, and encreased in the body as other men dyd. But yet neuerthelesse he was borne before the worlde, without beginnynge, so that nowe these two seuerall substances of manhoode and godhead, be withoute separation vnited togyther, in one persone, and ioyned togyther. This dyd not the hygh priestes tell Herode, neyther was he worthye to knowe so greate mysterie. This byrthe is excedynge meruaylous, whiche if we desyre to knowe,The procedyng out of Bethleem, ought fyrst to be learned. we muste take our begynnyng of our discipline and meditation out of his procedyng in Bethleem. As this also is the order of the Prophete, as soon as he reherseth the carnall byrthe. Yea and hee maketh more large mention as touchyng this, than as concernyng that byrthe that is eternalle. For hee that wylle meddle wyth matters belongyng to God without peryll, muste begyn at the lowest: and first of all learne, what thynge he doothe in the earthe, and howe hee reueleth and openeth hym self to men. Then shal he go foorth with out stumblyng, as the order of the Prophetes description, appoynteth, and shall know that this chyld was borne from euerlastyng. Then shall it not bee terrible, but pleasant & cōfortable.The thoughtes of Predestination. But the ouerthwart nature of men marreth & confoundethe all thynges, because that all begyn their discipline at predestination. Sithe God knewe all thynges before, why dyd hee not take hede, that man should not hauehave fallen. And if thou takest this waye to the knowledge of God, thou shalte fall downe headlong. For this was the fall of Lucifer whiche coueted so hygh renoume, that he coulde not comprehende hym selfe for pride. But if thou wilt go the right waye to the knowledge of God, take thy begynnyng at Christes swathing bands. As the prophet setteth foorth this order, that a man should fyrst go to Bethleem, and afterward clymbe vp into heauen, and to eternitie. As Christ hym selfe teacheth, where as he sayth: Philyp, I am the waye, he that seeth me,Iohn. 14. seeth the father. He that despiseth these principles, and tendeth or goeth forthewith to the hyghest, as to searche, what is the gouernement of God, how he punysheth: This reward of his folishnes he taketh, euen to stumble to his damnation, As the wise man saith: He that is a searcher of the maiestie, shall be oppressed of his glorie.Prouerb. 25.
How God is to be knowenWherfore this is the true waye for hym, that desyreth the true knowledge of this chyld, fyrst to come to Bethleem, Then when he hath sufficientely beholden and considered hym in the maunger, this will succede of it selfe, that he is not onelyonly the sonne of Mary, but also the sonne of God, borne of God, before there was any creature created of God. And so the matter shall be without perill. For when thou canst truly comprehende this man Christ, thou shalt know God also. If thou beleuest in hym, thou beleuest in God: If thou callest vponupon hym, thou callest vponupon God▪ If thou blasphemest hym, thou blasphemest God. And this is the Prophecie as touchynge the chylde Iesus in Bethleem.
But consyder also therwith the peruerse and vnresonable reason of Herode,Herode and the Scribes are madde. and of the Scribes. Herode persecutethe this chylde, the Scribes despyse hym. This way of God is worthy to be had in mynd, whiche putteth foorthe a moste euident scripture to men, wherof they may talke, syng, and speake dayly in their communication, and yet they vnderstand not a word thereof. For is not thys a straunge and monstrous thynge, that the Scribes recite thys Prophecie? Herode after the iudgemente of the Prophecie sendeth to Bethleem, and addeth therto hym selfe, saying: Make dyligente searche for the chylde, and whenne ye hauehave founde hym, brynge me woorde, that I maye come and worshyppe hym. And yet they vnderstande not one iote of the meanynge thereof. They are alwayes kept busye with the shadowes, they neuer attayne to the bodye of the matter.
Neither goeth the matter anye otherwyse at this tyme amonge the vnkynde, yea,Many of our gospellers vnderstande not what the gospel is, wherof they talke so muche. and that not onelyonly amonge the Papistes, whyche hauehave the Bible as wel as we, whiche reade it, and knowe it as wee doo, but also amonge men of our part. They reason of the Gospell, but they vnderstande nothynge therof at all. For if they vnderstode it, they woulde with all their hearte declare it in theyr lyuyng. As the Scribes and Herode reherseth this Prophete by mouthe. But yf they had vnderstande, they woulde hauehave surely gone with the wise men to this chylde, and woorshypped hym. But in that they doo not so, and in that they despyse these greate thynges as the brute beastes doo, it is a token, that they knowe not that thynge, whyche they teache other. Wherefore Christians hauehave this aboue all other, that they doo not onelyonly heare, but also vnderstande the woordes, and conceaue an exceadynge meruaylle and pleasure thereof. Wherefore, althoughe that the worlde, the Pope, and our proude Citisens, and husbandmenne, doo farre passe vsus both in rychesse, strengthe, and dygnitie, yet wee knowe, that we passe theym agayne farre in thys: and that thys is theyr incredyble punyshemente, that notwithstandynge they doo heare Gods woorde, talke of it, and teache it vntounto other, yet doo they vnderstande nothynge at all thereof.Esai. 6. Math. 13. As theyr owne lyfe maye bee an euidente proofe of thys, that they hauehave eares, as the Iewes had, and heare not, they hauehave eies, and yet see not. Let vsus pray to GOD, that he wil through the starre of his moste holy worde, lead vsus to his son Iesus Christ, and preserue vsus for euer, agaynst all offences, of his goodnes. Amen.