PREACHED ON THE THIRD SUNDAY IN ADVENT, 1552.
Matthew 11<401101> Luke 7<420701>.
When John being in prison heard the works of Christ, he sent two of his disciples, and said unto him, Art thou he that shall come, or do we look for another? Jesus answered and said unto him, Go and shew John again what ye have heard and seen, etc.
This is read in the church this day, and it shall serve us this day for our lesson. It beginneth thus: “When John being in prison heard the works of Christ.” And here is to be had in consideration, of whom he had heard these wonderful works, which our Savior did, for he could not hear it without a teller; somebody told him of it. The evangelist Saint Luke in the seventh chapter doth shew, how and by whom John Baptist heard such things which our Savior Christ did; namely, by his own disciples.
For when our Savior had raised up the widow’s son, which was dead at Nain, the disciples of John came by and bye unto John their master, and told him all things; namely how Christ raised up that same young man which had been dead already. And this is a thing to be marveled at, that John had so much liberty, that his disciples could come to f134 him, and speak with him; Herod, the king, being a cruel man, a heathen king, a miscreant, a man of unbelief. No doubt it is a great matter, that his disciples could have liberty to speak with him; for a man would think that no man should have been permitted to come near him. For I know that in christian realms some being cast into prison for the truth’s sake, for God’s word sake, have not been suffered that their friends should have come near unto them. And here it appeareth most manifestly, that christian princes have sometimes more cruelly and extremely used God’s preachers than the gentiles used their preachers, sent unto them from God to teach them: they were more straitly holden, and more extremely handled than John was. So we read, likewise, of St. Paul, which was cast into prison at Rome by that wicked and cruel tyrant, the emperor Nero;
which emperor, though he was a cruel tyrant, a wicked man, and a
venomous persecutor of God’s church and his holy word, yet, for all that, Paul had liberty to speak with every one that would come unto him, and
commune with him: so that there came unto him who would; and they might speak with him what they would. For St. Luke saith, in the last chapter of the Acts, these words: “And Paul dwelt two years full in his lodging, and received all that came in unto him; preaching the kingdom of God, and teaching those things which concern the Lord Jesus with all confidence, no man forbidding him.” Here by these words we may perceive, that Paul had liberty to say his mind, and to commune with his friends; he was not so straitly kept. But we see, and have had experience, that preachers which profess the f135 same word, which Paul taught, are more straitly handled in christian realms, than in times past they were, when the rulers and princes were not Christians. Christian princes be more earnest to extinguish God’s word and his true religion, than the heathen were which knew not, or would not know God.
But here ye may ask, f136 what manner of works were these which our Savior had done in the presence of John’s disciples, which, by and bye, afterward went and told their master of it; what special things had our Savior wrought? Answer: Luke, the evangelist, sheweth a great and marvellous act, which Christ our Savior had done immediately as John’s disciples came unto him. The story is this: “When Christ went into a city which is called Nain, and many of his disciples following him, and much people, when he was come nigh to the gate of the city, behold, there was a dead man carried out, which was the only son of his mother, and she was a widow; and much people of the city went with her.” And here you may note, by the way, that these citizens had their burying-place without the city, which no doubt is a laudable thing: and I do marvel f137 that London, being so rich a city, hath not a burying-place without; for no doubt it is an unwholesome thing to bury within the city, specially at such a time when there be great sicknesses, so that many die together. I think, verily, that many a man taketh his death in Paul’s church-yard: and this I speak of experience; for I myself, when I have been there in some
mornings to hear the sermons, have felt such an ill-favored, unwholesome savor, that I was the worse for it a great while after. And I think no less but it be the occasion of much sickness and diseases: therefore the citizens of Nain had a good and laudable custom, to bury the corpses without the city, which ensample we may follow.
Now when our Savior saw this corpse, and the widow, which was now a miserable and sorrowful woman, for she had lost first her husband, and afterward her son in whom she had all her hope and comfort in this
world; him she had lost now, therefore she was sorrowful, and not without cause. But what doth our Savior? Verily f138 he comforted her, saying, “Weep not.” Here may all widows, which are destitute of comfort in this world, here, I say, they may learn to trust in Christ, and to seek aid and help by him. For no doubt, like as he hath comforted this miserable widow, so he will comfort and help all them that call upon him in their need and necessity. For his hand is not abbreviated, or his power diminished; he is as strong, as rich, and as mighty as ever he was:
therefore let widows learn here to seek aid and help by him. Now, when he had comforted her with his words, he came nigh, and touched the coffin; and they that bare the coffin stood still. “And he said, Adolescens, tibi dico, surge; ‘Young man, I say unto thee, arise.’ And he that was dead sat up, and began to speak.” Now upon this there went such a rumor throughout all the countries, so that every man marveled at it. And John’s disciples went to their master, and told him of it, what wonderful things he did. Note here, that when we hear that our Savior is a doer of such wonderful supernatural works, it shall be a wondrous great comfort unto us. For by this his deed it appeared manifestly, that he is a master over death, and hath power to command him; so that death is in his dominion. For to raise a man up, whom death hath devoured already, is as much as to command death. But I tell you, Death is such an arrogant fellow and proud, yea, and of so great might and strength, that he will give no man place, nor submit himself to any man, save only unto God:
unto him he must obey, and humble himself before his divine majesty.
And therefore it appeareth here, that our Savior is very God, because Death, that stout fellow, must obey him; he is not able to withstand or disobey his commandments: which is a most comfortable thing unto us that f139 believe in such a Savior, which hath power over death. And therefore, if he hath power over death, then we shall be sure that death shall, or cannot f140 hurt us which believe in him: for when we believe in him, he is able to defend us from death, hell, and the devil; so that they shall not be able, with all their might or power, to hurt us, or do us any mischief; but we shall have life everlasting. For he saith, Qui credit in me, etsi mortuus fuerit, vivet; “He that believeth in me, and though he die, yet he shall live.” That is to say, “Though he depart out of this natural bodily life, yet for all that, he shall live everlastingly with me, world without end.” This is now an exceeding comfort to all christian people; for they may be assured that when they believe in Christ, and Christ taketh their parts, there shall be nothing neither in heaven nor in earth, that shall be
able to hurt them, or let them of their salvation: and so we learn by this wonderful miracle which our Savior did before all the multitude, that he proved himself to be very God, and one that hath power over death.
But peradventure ye will say, “No: it followeth not, he raised up the dead, therefore f141 he is very God; for we read in the Old Testament, that Elias and Elisa, these holy prophets of God, did such works too: they raised up the dead as well as he; and yet for all that they were not gods, but sinful men as we be: though they had such a special gift of God, yet they were not gods, nor yet took upon them to be gods.
To this question or objection I will answer hereafter, and if I forget it not.
In the mean season I will move another question, which is this: What should move John’s disciples to come and tell him the miracles which Christ our Savior did? Think ye, came they with a good will to set out Christ, and to magnify his doings; or came they with an ill will, with envious heart, which they bare towards Christ? Answer: They came with an ill will and envious heart which they bare against Christ; as it
appeareth most manifestly by the circumstances being well considered.
For ye must understand, that John had very much ado to bring his disciples to Christ: they thought that Christ and his doings, his
conversation, were nothing in comparison of John. For John’s strait life which he led in the wilderness, made such a shew and outward glistering, that our Savior was regarded for nothing f142 in comparison of him. For our Savior led not so hard and strait a life as John did: he ate and drank, and would come to men’s tables when he was bidden; he would keep company with everybody, rich and poor, whosoever received him, and would believe in him: but John was ever in the wilderness, out of the company of all men. Therefore the disciples of John, they much more regarded John their master, than Christ their Savior. And therefore they ever lay upon John, in exhorting him, that he would take upon him to be Christ and the Savior of the world. And when they had heard of any miracles that Christ had done, they by and bye came unto their master, and told him of it disdainfully; as who say, “Thus and thus, we have heard that Christ hath done, wherefore shewest not thou thyself too? Wherefore workest thou not as well miracles as Christ doth? Every man speaketh of him; do thou somewhat too, that the people may know thee to be a great man, as well as Christ.” We read in the gospel of Matthew, that John’s disciples came once to Christ, and quarreled with him; saying, Cur nos et Pharisaei jejunamus frequenter, discipuli autem tui non jejunant?
“Wherefore fast we and the Pharisees so many times, but thy disciples fast not at all?” They thought in their own opinions, that John’s life was a great deal more to be esteemed than Christ’s, because John’s life was more painful in the outward shew of the world; therefore it grieved them, that Christ should be more esteemed than John. So that we may perceive by John’s disciples, that they had a good zeal, sed non secundum
scientiam, “but not according unto knowledge.” For it is a good thing for a servant to love his master; but John’s disciples did naught, in that they envied Christ, and went about to stir up their master to take upon him to be Christ.
Now John, intending to correct and amend their false opinion, which they had in Christ and in him; (for they regarded him too much, and Christ, which was to be most regarded, him esteemed they for nothing in comparison of John;) therefore John, that good and faithful man, seeing the ignorance of his disciples, playeth a wise part: for hearing them talk of the wonderful works which Christ our Saviour did, he sendeth them to Christ with this question, “Art thou he that shall come, or shall we look for another?”
If f143 we look only upon the outward shew of these words, a man might think that John himself was doubtful whether Christ were the Savior of the world or not, because he sendeth his disciples to ask such a question of him. But ye must understand, that it was not done for John’s sake, to ask such a question, but rather for his disciples’ sake. For John thought that this should be the way to bring them to a good trade, namely, to send them to Christ. For as for John himself, he doubted not; he knew that Christ was the Savior of the world; he knew it, I say, whilst he was yet in his mother’s womb. For we read in the gospel of Luke, that after the angel came unto Mary and brought her such tidings, she arose, and went through the mountains, and came to Jerusalem f144 to Elizabeth her cousin; and as she saluted her, the evangelist saith, Saliit infans in utero suo, “The infant, which was John, leapt in his mother’s belly.” So that John, being in his mother’s belly, yet knew Christ, which should be born out of the virgin Mary. After that, we read in the third chapter of
Matthew, when John should baptize Christ, he said unto Christ, Ego potius, etc. “I have more need to be baptized of thee, than thou of me.”
So that it manifestly appeareth that John doubted not of Christ, but knew most certainly that he was the eternal Son of God, and the Redeemer which was promised unto the fathers to come into the world. For it was
told him from above, that upon whomsoever he should see the Holy Ghost coming down from heaven visibly, that same was he; which afterward happened: for John, after he had baptized him, saw the Holy Ghost come down in a form of a dove. Further, John pointed him with his finger, saying, Ecce Agnus Dei qui tollit peccata mundi; “See the Lamb of God, which taketh away the sins of the world.” So, I say, it is most evident, that John himself doubted not, for he knew it assuredly that Christ was the Savior; but he did it only to remedy the doubts of his disciples. Now when John’s disciples came to Christ, they did their message, saying, Es tu ille, qui venturus est, an alium expectamus? “Art thou he that shall come, or shall we look for another?” What doth Christ?
He made not answer with words, but with deeds. He made not much ado in setting out himself with great words, but he shewed himself to be Christ indeed: for he did such miracles which no man else could do but only he which was both very God and man. I would wish of God that we would do so too; that when we be asked a question, whether we be Christians, whether we have the gospel, the true word of God, or not? I would wish, I say, that we could shew our faith by our works and godly conversation, like as he shewed himself to be Christ by his acts and deeds. But, I tell you, we be far otherwise; our acts and deeds disagree far from our profession. For we are wicked; we care not for God’s laws, nor his words; we profess with our mouth that we be the haters of sins, but our conversation sheweth that we love sin, that we follow the same, that we have a delight in it. So it appeareth, that our words and deeds agree not: we have God’s holy word in our mouth, but we follow the will and pleasure of the devil in our outward conversation and living. But Christ he did not so; for he shewed himself by his outward works and conversation, that he was very Christ the Savior of the world. So we should do too: we should live so uprightly, so godly, that every one might know us by our outward conversation to be very Christians. We should so hate and abhor sins, that no man justly might or could disallow our doings.
But what manner of works doth Christ, whereby he sheweth himself to be the very Messias and Savior of the world? Answer: He healeth all manner of diseased folks, the blind, the lame, the lepers, and all other which would come unto him, and desire help at his hands. And finally, he preached the gospel, this joyful tidings, unto the poor; unto them Christ preached the gospel. But, I pray you, how chanted it, that he saith,
Pauperes evangelizantur, “The poor receive the gospel? Answer:
Because the most part of the rich men in this world despise and condemn the gospel; they esteem it for nothing. Why, wherefore despise they the gospel? Because they put their hope, trust, and confidence in their riches.
For the most part of the rich men in this world (I will not say all) do either put their hope in their riches; or else they come haughtily by their riches; or else they keep it f145 ill: they heap them up together, or else they spend them ill. So that it is a very rare thing to find a godly rich man: for commonly they are given to gather and to make heaps, and to f146 forget the poor in the mean season, whom they ought to relieve; or else, when they spend them, they spend them naughtily, not as God hath appointed unto them, namely, to help their poor and needy neighbor; but rather to use them to excess, wantonness and pleasure. Therefore Christ saith,
“The poor receive the gospel;” for they are most meet thereunto; they are all comfortless in this world, and so most meet to receive the gospel.
The prophets, long afore hand, had prophesied of these works, which Christ, when he should come, should do: for so it is written, “God cometh his own self, and will deliver you: then shall the eyes of the blind be lightened, and the ears of the deaf opened; then shall the lame man leap as an hart, and the dumb man’s tongue shall give thanks: in the wilderness also there shall be well-springs.” This text of the prophet witnesseth, that Christ is very God; for he hath done such tokens and miracles of which the prophet speaketh. Now, in the same prophet it is further written, how that Christ should preach the gospel unto the poor comfortless people; for so he saith, “The Spirit of the Lord God is upon me, for the Lord hath anointed me to preach good things unto the poor;
that I might bind up the wounded hearts; that I might preach deliverance to the captive, and open the prison to them that are bound; that I might declare the acceptable year of the Lord.” Here the prophet prophesied that when Christ should come, he should be a worker of such acts, and a preacher which should preach the gospel unto the poor: and therefore now, when the disciples of John came unto him, demanding of him whether he were Christ or not, he answered by his works. Like as he saith in another place in the gospel, to the Pharisees: “The works which I do bear witness of me.” As who say, “I prove myself what I am by my works.” Again he saith, “If I do not the works of my Father, believe me not.” So that most manifestly he proveth himself to be that prophet, which was spoken of before by the prophets, and other holy men of God.