Sermons Upon all the Sunday Gospels, Sermon 1
The first Sonday of Aduent. ¶The Gospell of Mathew. xxi.
AND when they drew nygh to Ierusalem & were come to Bethphage, vntounto mount Oliuet, then sent Iesus two of his disciples, saying vntounto them: Go into the towne that lieth ouer against you, & anone you shall fynde an Asse bound, and her colte with her, louse them and bryng them vntounto me. And if any man saye ought vntounto you, saye ye, the Lord hath nede of them, and streight way he will let them go. All this was doone, that it might be fulfilled which was spoken by the Prophet, saying: Tell ye the daughter of Sion: Behold, thy kyng commeth vntounto thee meke, sitting vponupon an asse, & a colte, the foale of an asse vsed to the yoke. The Disciples went and did as Iesus cō maunded them, and brought the Asse and the colte, and put on them theyr clothes, and set him theron. And many of the people spred theyr garments in the waye. Other cut downe branches from the trees, & strawed them in the waye. Moreouer, the people that went before, and they that came after, cryed, saying: Hosanna to the Sonne of Dauid: Blessed is he that commeth in the name of the Lord, Hosanna in the hyghest. And when he was come to Ierusalem, all the Citie was moued, saying: Who is this? And the people sayd: This is Iesus, the prophete of Nazareth, a Citie of Galile. And Iesus went into the temple of God, & cast out all them that solde and bought in the Temple, and ouerthrue the tables of the money changers, & the seates of them that solde Doues, and saide vntounto them, It is written: My house shall be called the house of Prayer, but ye hauehave made it a denne of theues.
THE EXPOSITION.
THE PEOPLE of Israel had many notable and excellent promyses, as concerning Messias or Christ how he shoulde come into this lyfe, and set vp an euerlastyng kingdom, and deliuer his people from all euyl, and geue helpe for euer. As it appereth by the writynges of the Prophetes, when they preache so magnificently of the kyngdom of Christ to come. And these promises were amongest the people. But they were greatly hindered by false prophets and teachers,Of the kyng Christ and of his kyngdom. whiche dyd so expounde these Promises, as though this kyng after the worldly maner shold come into his kyngdom, with great magnificence & pompe, and should aduaunce the people to hygh dignitie and power, that all of them might be made lordes and rulers of Prouinces. And to this tyme they can not be persuaded to hauehave any other opinion of Messias kingdom, thā that as soone as he commeth, they shalbe as chiefe heades ouer all other, & that the Gentiles shalbe their bondmen. They vnderstand not, that they hauehave nede of Christes cōming, to this ende that they might be deliuered from synne and eternall death.
Wherfore that this lewde perswasion myghte not remaine with the people to their peryll, GOD longe before raised vp Zacharie the prophete,Why Zacharye prophcied the low degre of Christ long before his cō commyng. to shew vntounto them, that Christ shoulde not come after the facion of other kynges, with kyngly apparel, with loftynes and great pride of imperie and rule: but (as he saith) like a begger, as the hystorie of this gospell, that we nowe entreate of, declareth: Lest this people shold hauehave any excuse, to pretend that they would hauehave receaued this kyng, if they had not ben ignorant of this matter and mysterie. For that was opened vntounto them many yeares before by the prophete.Zacharie. 9. And this act of Christ was not done in a priuie and solitarie place, but he came in the lyght daye tyme vntounto his people, as a begger, rydyng on an other mans asse, which was nothyng prepared or redy to this purpose: in so muche that his disciples were fayn to helpe their poore kyng by casting on their clothes, that this pompe myght be somwhat likely. Wherfore the Iewes can excuse themselues no ways. For the prophecie is euidēt, that whē Christ shall come into his kyngdome at Ierusalem, he shall not come after the maner of other kyngs, with a gret shewe of horses and armie, but as the Gospell saieth, meke: and after the Prophet, poore. As though the prophete spake it to admonysh them on this wise: Marke diligently the asse, and knowe that he is very Christe that sitteth thereon. Wherfore be wyse, and looke for no scepter, diademe, or kynges robes. For Christ shall come poore, meke, and humble, shewynge foorth hym selfe on an asse. This shall be all his magnificence and glorie whiche he shall shewe before the worlde, in the pompe of his commyng to Ierusalem.
And this is the cause, why Christe vsed thys pompe before he suffred: and the matter is done also with great circumspection, as Christ declareth hereby sufficiently, where as he committeth all thynges to be done with such diligence: and where as he commeth not in the night, or priuily, but openly in the daye, and entreth into Ierusalem, not alone, but with a greate multitude of people, which goeth both before him and after him, and aduanceth him with praises, as the very sonne of Dauid. And they wishe that this his kingdome might be prosperous: And the matter is done so openly, that it must nedes be knowen in all the citie of his commyng. Let them behold the asse, the poore kynge, of the whiche Zacharie prophecied, and gaue warning to the Iewes, that they should not be offended with the poore shew, humble and lowly cōming of Christ, but should rather condemne their own imaginations: where as they thought, that Christ shoulde come gloriously in the sight of the worlde. He shalbe a kyng (saieth the Prophet) but yet with pouertie & miserie, & without al princely reputation, if the matter be consydered after the custom of the world, & of princes.
This Prophete also speaketh of an other power of this kyng:What is the power of this kyng and his righteousnes, and how it is ioyned wyth pouertie. For he calleth hym righteous, and a sauiour, and not riche, fortunate, or a glorious kyng before the worlde, but righteous and a sauior: whiche bryngeth with hym iustice and saluation, and destroyeth synne and death, the enemie of synne and death, whiche shall delyuer all from synne and death that beleue in hym, and take hym for theyr kyng, and are not offēded with the borowed asse. They that do this, hauehave geuen vntounto them, remission of synne, and remedye agaynst deathe, to the attainement of euerlastyng lyfe. And althoughe their body dye, and be buried, yet is it not to be called death, but rather a slepe. And this it is that Zacharie wyll teache vsus of Christ, when he geueth him these two names, that is, of a righteous and Sauior, whiche may be the deathe of deathe, and destroy the power of the deuyll, and by this meanes deliuer vsus that beleue in hym, from sinne and death, and transpose vsus into the kingdom of angels, wher is life and saluation.
He left for the kynges of the worlde their glorie, richesse, towers, palaces. Let them lyue in glorie neuer so muche, buyld they neuer so gorgeously,The kyngedome of the worlde is no suche power as Christs is be theyr apparell neuer so costely: yet hauehave they not this power, whiche this poore kyng had. For there is no emperor, kyng, or pope so mighty, with all hys power, that can delyuer vsus from the least synne that is, and that can heale a small disease with all the richesse that he hath. And what shall I say than, that they hauehave muche lesse any power agaynst euerlastyng deathe and hell. But this poore kyng onelyonly helpeth therin: and that not only against one synne, but against al sinne: and not only agaynst my synnes, but agaynst the synnes of the whole worlde. He came not onelyonly to take awaye diseases, but also death: and not onelyonly death, but also the deathe of all the world. Tell this (sayth the prophet) to the daughter of Syon, that she be not offended for his lowe behauiour, but that she shut vp her eies, and open her eares, and let her not consyder howe poore this kyng is in syght, but what the word doth teache of this kyng: The pouertie is open, forasmuche as he commeth on an asse, without ridyng apparell. But in that he forgeueth synne, deliuereth from death, geueth saluation and euerlastyng life to them that are sanctified, that is not sene: wherfore the word therof is only to be herd, and to be beleued. So saith Zacharie: Tel the daughter of Sion, that she may knowe, and not be moued nor offended, that he commeth so pore vntounto his people, and dyeth so shamefull a deathe. For all these thynges be doone for thy sake, that thou by thys Sauior mightest be saued against the deuyl & death: his purpose is to sanctifie thee, and to delyuer the frō synne. All endeuours are in vayne, when we regarde not the sence of the eares, but loke to hauehave it allowed by the eies. For this kyng differeth very muche from other kyngs. What so euer they do, they do it in great magnificence and pompe. But in Christe it is not so, which fyrst in Baptisme gaue vsus this strength, wher by we ar deliuered from sinne, & from death. Here the eies se nothing but cōmon water▪ which is included in the word and pronunciation therof.The ryghtuousnes & saluation of Christ in baptisme, in the supper of the Lorde, and in the Gospell. Here the eies see nothing then the breath of a man: but this we must be ware that we folowe not the iudgement of the eyes. The eies ar to be shut vp, and the eares to be opened, and the worde to be heard, Whiche teacheth that our Lord Iesu Christ shed his bloode for the remission of synnes and euerlastyng lyfe. These gyftes are founde for a suretie in the holye Baptisme, in the Supper of the Lorde, in the preachynge of the Gospell. This is true. But because of the simplicitie therof, they ar not thought to hauehave so great efficacie by the lauer of water, & supper of the Lorde. But beware thy eies bring the not to this straite. It semeth an absurde thyng in the eies of the people, that he that came on a vile asse, and after was crucified, shoulde be thought to hauehave power agaynst synne, death and hell. No mans sight was so clere as to see that. But the prophet saith it. Therfore in this matter there is no nede of eies, but of Faithe and eares. Wherfore sayth the Euangelist: Tell the daughter of Syon. And the Prophete sayth: Reioyce Syon, be glad, daunce, and leape for ioye, O Ierusalem, beholde, thy kyng commeth. What maner of kyng? A righteous kyng and a sauior, which shall sanctifie thee, and saue thee. For he wyl communicate his righteousnes and saluation with thee, that thou myghtest be free from synne: and he wyl dye for thee, that thou by his death mayst be delyuered frome eternall death. Wherfore let not the great pouertie that is in hym offend thee, thy lyfe and saluation lyeth hydde in hym. Geue thankes for the benefyte, and vse it to thy comforte. For all these thynges are doone for thy saluation. Wherfore this is our kyng Iesus Christ,The lyfe and saluation of the congregation lyeth hid in the pouertie of Christ. & this is his kingdome and office. He handleth no taxes and tributes, he careth for no towers, nor for worldly magnificence. But when we are now come to the marke of deathe, so that we can lyue here no longer: Then is it the office of this kyng, that we by his passion and death may walke into Paradise, and say on this maner: I am sanctified through my kyng Iesus Christe, whiche for that cause came after a vile forme, and would be crucified, that he myghte sanctifie me, and that in me he might slea synne and death. He that beleueth this on this wise, as he heareth, and is preached in the Gospell, shalbe sure of saluation. For therfore was Baptisme ordeined of Christe, that by it he might put his iustice on the, and that his holynes and innocencie may become thyne by right. For al we are miserable synners. But in Baptisme Christ doth comfort vsus, and saith: Geue me thy synnes, and take thou my rightousnes and holynes: Let thy death be taken from thee, and my lyfe put on thee.
Wherfore this doctrine ought gladly to be receiued and the godlynes therof,The worlde is vnkynd for this lyght. then also it ought to be declared in our lyfe, that God myght not seme to hauehave geuen this lyght in vayne vntounto the earthe. But it chanceth contrarywise, and the world is made oftentimes the worse for this doctrine. And here is the very diuel reigning with al his kingdom in the vnkynd worldly man, for all this greate grace of God. The matter is playne, that there is nowe more auarice, couetousnes, crueltie, impudent lechery, aduoutrie and wickednes, then was before vnderunder the popedome. What is the cause? Uerily no other thing, then that mē do not gladly receiue this doctrin, as it behoueth them to do, but all set naught by it: They care more for golde and riches, then this incomparable treasure, which Christ the sonne of GOD brought downe to vsus from heauen. Wherfore this punishement is deserued, wherwith God plagueth these vnkynde persons. If thou (sayth he) thinkest thy self vnworthy to geue me thā kes, for that I delyuer thee from great euyls, frome syn & from death: be it so truly. And I wil make that thou shalt greuously trauaile vnderunder sinne and death, seyng thou louest it so wel.Luc. 11. And wher as before thou were in the danger but of one diuel: nowe shalt thou be vexed of seuen worse.An abhortatiō to be ware of danger. Wherfore I adhorie you, to here this doctrine with a godly feare, and to be thākfull for it, and to pray God with all your harts, that he may confirme you in this fayth, that ye may kepe suche doctrine. Wherby it shall come to passe, that we be made daily more sobre, more obedient, more gentle, more chast, and better. For this is the nature of this doctrine, to make men more ful of modestie and softnes, of obedience and chastitie. But they that cast it from them, becom seuen tymes worse then they were when they were without this doctrine, as examples doo testifie eueryevery where. Wherfore take ye hede: truly the tyme will come, it will come without doubt, when God shall reuenge this vnkyndnes: and then shall it be sene what the world hath deserued by this vnkyndnes.To vsus is this spoken of the kyngdome of Christe. Wherfore marke wel the hystorie of this gospel For seyng that the Iewes woulde not here the voyce of the prophete, this is sayd vntounto vsus, that our kyng commeth meke and poore, that we shoulde not be offended, neither hauehave respect to the pōpe & riches of the worlde. But let vsus consyder, that this our kinge is righteous and a Sauiour, whiche deliuereth vsus from sinne and from deathe. And when this is taught, receaue it gladly and louingely, and geue God thankes: least after that ye be fayne to receiue the deuyll, with howling, wailing, and gnashing of teeth. To the whiche thyng we are adhorted also by the example of the Apostles, and of other,The example of ye apostles. which were in the trayn of this kyng. For seyng that Christ is a kyng, he must nedes hauehave a kyngedome and people, and this people muste shewe their due seruice to their kynge.The fyrst seruice of thys king halowed be thy name. What seruice this is the hystorie declareth. For here be found some, that knowlege that the Lord Iesu the kyng is come, and be not ashamed to be amongest the waiting men of this asse and poore kynge. Amongest these are the Apostles first,What the Asse and the colt signifieth which knowledge the Lord Iesu Christ to be the true Messias, that shall iustifie and become a sauiour agaynst synne and death. Wherfore they bring vntounto Christe an asse, that is, they councell the Iewes to go to Christ, whiche hytherto hauehave lyued vnderunder the lawe, & hauehave borne the burden therof lyke asses. Then with the asse they bryng a colt also vntounto Christ, that is the Gentiles, yt be not yet tamed, neither wer vnderunder any lawe. For Christ is the Sauior of all men. Wherfore al true Euangelists and teachers, ought to bring men vntounto Christ: And this is one seruice that is due to this kyng, that he be knowen, receyued, and glorified of all men for the rightuous Sauiour.
The second seruice is,The seconde worship, Thy kingdō come. that we sing Osanna to Christ on the Asse, that is, that after we hauehave receaued this Sauiour and knowledge hym for our kyng, that men wyshe well to him and to his kyngdom, and that they do all thynges that belonge to the aduancyng of thys kyngdome, although it offend the Phariseis and chief priestes neuer so muche. For Osanna, signifieth, Saue O lord, blesse Lord the sonne of Dauid. As we say in the Lordes prayer: Thy kyngdome come. For the diuell and his membres will not cease to go about to abolyshe, or at the leaste corrupte this kyngdome. Here hauehave we nede of prayer, that it may please God to infringe and represse this enterprise of the diuell.
The third is, that we do not only pray, but also put of our clothes,The third. Thy wyll bee fulfylled. and sprede them to our Lord Christ in the way, that the pompe of his comming may be more syghtfull, and not so beggarly. And this is then done when accordyng to our abilitie, we helpe the ministery of the worde, that there may be plentie of teachers & good men, which both by teachyng and lyuyng, maye be gouerners of the congregation. And also that they that nowe are ministers, may so be handled, that they may see to their duetie, and geue them selfe to studye, and not to fall away from their ministration for lack of lyuyng, or to be busied with other thyngs, that they can not hauehave leasure to doo theyr duetie. To be short, what soeuer thyngs or riches is bestowed to this vse, that the ministrations in the cōgregation, may be wel ordred, and maie hauehave true pastors: It is to be vnderstanded by the clothes, which ar spread for Christ, that his commyng may be somewhat more kynglike.
Who began the seruice of this kyng.Thus must this seruice be doone to this kyng, neither care thou for the Priestes and Phariseys, whiche are moued for this sclender pompe, and do al that they can to let it. But Christ doth not suffer this. For where as he is kynge, he canne not be without a people, and he hath nede also to be serued like a kinge. And happy are they that serue this king. For he is such a king, that he will serue vsus againe, not with riches and store (for that were to base a thyng for this king) but with righteousnes agaynst synne, with saluation against death and dampnation. Wherefore it is expedient, that we should be redy and glad to doo this king seruice. Neither let vsus be offended with the example of the Pope and bishops, and suche other, which bring not the asse to Christ, as the Apostles did, to put him theron: but that thei may ride vponupon the asse themselues, and may kepe men vnderunder the danger of their doctrine as they list: but thei make Christ go on foote, neither can they suffer him to come through his Gospell, and to turne mens eies vntounto hym. These false doctours hauehave their disciples also, whyche flatter with theim, and strawe boughes of Palmes and Oliues in their waye, but they cast stones at Christ. For they persecute hym, and his gospell, and all that professe it. These in that daye shall knowe with the Iewes, that they hauehave despised the righteous kyng and Sauiour, and therfore shall suffer the wrathe of God for euer. Wheras contrary, they that hauehave receaued hym, and confessed hym, and hath become parteners with him in all that they hauehave, shall obteine by hym iustice and euerlasting lyfe. The whiche thyng as our truste and wishe is, might chance vntounto vsus, through our Lorde Iesu Christe and Sauiour. Amen.