A new Postil Containing most Godly and learned sermons upon all the Sunday Gospels, that be red in the Church throughout the year: Lately set forth unto the great profit not only of all Curates, and spiritual Ministers, but also of all other godly and Faithful Readers. Perused and allowed according to the queens majesties Injunctions. Imprinted at London in Fleetstreet near to S. Dunston's church, by Thomas Marsh. M. D. LXVI. Certain Sentences of holy Scripture. isaiah. lii. Rom. x. O How beautiful are the feet of them, which bring the glad tidings of peace, and show the good and joyful news of our salvation. isaiah. lv. LIke as the rain and snow cometh down from heaven, and returneth not thither again, but watereth the earth, maketh it fruitful and green, that it may give corn to the sour, and bread to the eater: so the word also that cometh out of my mouth, shall not turn again void unto me, but shall accomplish my will, and prosper in them, unto whom I send it. Hieremie. xxiii. WHat hath chaff and wheat to do together, saith the Lord? Is not my word, like a fire, saith the Lord? And like an hammer, that breaketh the hard stone? Psalm. Cvii. HE sent his word, and healed them: and they were saved from their destruction. Sapien. xvi. IT is neither herb nor plaster, that restored them to health, but thy word (O Lord) which healeth all things. john. xv. NOw are ye clean thorough the word, that I have spoken unto you. Rom. i. I Am not ashamed of the gospel of Christ, because it is the power of God unto salvation to every one that believeth. Heb. 4. THe word of God is quick and mighty in operation and sharper than any two edged sword: and entereth through even unto the dividing asunder of the soul and the spirit, and of the joints and the mary. TO HIS FAITHFUL fellow Labourers in the lords harvest▪ the Ministers and Preachers of Gods most holy word, THOMAS BECON wisheth the spirit of knowledge, of strength, and of constancy unto the end, from God the Father, thorough JESUS CHRIST our Lord. ALBEIT (Most dear Brethren) GOD hath above all other mortal creatures greatly garnished mankynds with divers and manifold benefits: Psal. 8. Heb. 2. yet I know not (his son CHRIST only excepted) if he hath bestowed upon us Christians, Psal. 148. a more noble and more excellent gift, than the gift of his most blessed and holy word. For as concerning the gifts of Nature, and the treasures of this world, The word of god excelleth all other gifts of god. the Turk, the Sarazen, the jew, the Infidel have them common with the Christians, yea for the most part the godless and wicked have them more abundantly, than the godly and faithful, Of wordly things the wicked have more abundance than the godly. as not only examples in all ages both of divine and profane writers do evidently show, but very experience also in these our days proveth it most certain and true. Wisdom, eloquence, strength, beauty, favour, richesse, honour, fame, promotions, dignities, wealth, livings, and what soever besides the mad, doting, foolish, and wicked worldings have in most high admiration, 1. john. 2. Esa. 40. 1. Cor. 7. Baruc. 4.3. Esd. 4. Eccle. 40. 1. Pet. 1. Psal. 119. Heb. 12. are transitory and not long endure, more vain than smoke, more brittle than glass, more inconstant than wind, more flitting then shadow. But the word of God abideth for ever and ever, even from generation to generation, and never leaveth the embracers thereof, until it hath safely brought them unto the heavenly haven of most fortunate felicity, and joyfully placed them in that most joyful and celestial Jerusalem, the city of the living God, where JESUS the mediator of the new Testament, where also an innumerable sight of angels, a great congregation of the first borne sons, and the spirits of just and perfect men, rule, How profitable the word of god is. reign, and triumph in all joy, pleasure, and glory. And in the mean season, while we live in this world, who is able to express, how noble and notable commodities the word of god bringeth unto us? Heaven and earth yield not such multitudes of necessary fruits for the sustentantion and safeguard of this our vile, wretched, mortal, and corruptible body, as the word of God bringeth forth for the health and salvation, for the righteous making and glorification of our soul. Is not the word of God the same to the soul, Deut. 8. Math. 4. Luc. 4. that meat is to the body? Is not the knowledge of God's word to the mind, that the sight of the eye is to the outward man? Can the body endure, the life being taken away? No more can the soul continue in safe estate, if the word of God be drawn from it. Where there is no knowledge of God's word (saith the wise man) there is no goodness for the soul. Proverb. 19 Again: Uayn and things of nought are all those men, Sap. 13. in whom there is no knowledge of God. This is everlasting life (saith Christ unto his heavenly Father, even to know thee the only true God, and jesus Christ whom thou hast sent. john. 17. To know thee (O our God) is perfect righteousness (saith the wise man) yea to know thy righteousness and power, Sap. 15. is the root of immortality. Are not these the words of God by the Prophet jeremy? Let not the wise man rejoice in his wisdom, nor the strong man in his strength, jere. 9 nor the rich man in his riches: but who soever will rejoice, let him rejoice in this, that he understandeth & knoweth me: for I am the Lord, which do mercy, equity, and righteousness upon the earth. The blessed apostle S. Paul before his conversion unto the Christian faith was a great clerk and excellently learned not only in the law of Moses, S. Paul. and in the books of the Prophets, Act. 2●. 1. Cor. 14. 1. Cor. 15. Tit. 1. but also in all kind of liberal sciences, so that in knowledge he far excelled the residue of the apostles: yet writing to the Corinthians he boasteth not himself of this his universal knowledge, but he only glorieth in this, that he knoweth Christ. This was his delight, his comfort, ●. Cor. 2. his pleasure, his joy. I brethren (saith he) when I came unto you, came not in gloriousness of words, or of wisdom, showing unto you the testimony of God. Neither showed I myself, that I knew any thing among you, Phil. 3. save jesus Christ even the same that was crucified. And in his epistle to the Philippians, he counteth all things in comparison of the knowledge of Christ, vile, base, and nothing worth. Coloss. 1. How oftentimes in his epistles wisheth he, that such as he writeth unto, may be fulfilled with the knowledge of God in all wisdom and spiritual understanding, & that they may increase in the same daily more & more? Coloss. 3. Let the word of Christ (saith he) dwell in you plenteously with all wisdom. This knowledge of God, and of his son Christ jesus abundantly sufficeth unto the sanctification & salvation of all faithful christians, as God saith by the Prophet: By the knowledge of him, which is my righteous servant, he shall justify the multitude. Esa. 53. And without this knowledge all other knowledges & sciences are nothing worth, & not only not profitable, but also wicked & damnable, as it is written: 1. Cor. 3. jac. 3. The wisdom of this world is foolishness before God. Again: The wisdom, that descendeth not from above, is earthy, natural, & devilish. For this cause the holy apostle termed the great learned wise Gentiles, which stood much in their own conceit, & thought themselves to know all things, fools and unwise. Their foolish heart (saith he) was blinded, Rom. 1. in so much that when they counted themselves wise, they became fools. In consideration whereof, if was well said of that great learned philosopher Socrates, Socrates. which notwithstanding by the oracle of Apollo was judged of all men the wisest and best learned. This one thing I know (saith he) that I know nothing. verily although a man know all natural & moral things with the documents thereof, and whatsoever other doctrine, science, All knowledge without the knowledge of God is vain and unprofitable. or knowledge can be reckoned up beside, so that in his one breast, there is contained, whatsoever knowledge hath been found in the breasts of all natural men from the beginning of the world unto this day, or shallbe unto the end of the same: yet if he know not Christ, he knoweth nothing. Notable is this Distichon and worthy for ever to be remembered. Hoc est nescire, sine Christo plurima scire. Si Christum benescis, satis est▪ si caetera nescis. Which is thus englished. This is doubtless, to know nothing at all, Without Christ, many things to know and see: If thou know Christ well, as it thee befall, Thou needest no more, it is enough for thee. The knowledge of god is only gotten by the word. john. 5. But this knowledge of God and of his son Christ can we by no means obtain, but by the word of God only, as our Saviour Christ saith: search the Scriptures, for in them ye think that ye have eternal life: and they are they, which testify of me. And as Abraham said to the rich man being in the torments of hell fire. Luc. 16. They have Moses and the prophets, let them hear them. Again, as the Evangelist S. john writeth. No man hath seen God at any tyme. The only begotten son, which is in the bosom of the Father, john. 1. he hath declared him. This word therefore is diligently both day and night to be read, Psal. 1. heard, considered, weighed and pondered. Yea our whole delight and pleasure is to be reposed in it, that we may truly unfeignedly, and from the very bottom of the heart say with the disciples unto our Saviour Christ: Lord, to whom shall we go? john. 6. Thou hast the words of everlasting life. And we believe & are sure, that thou art Christ the son of the living God. And also with the Psalmograph on this manner: Psal. 119. I have had O Lord, as great delight in the way of thy testimonies, as in all manner of richesse. For thy testimonies are my delight and my counsellors. The law of thy mouth is dearer unto me, than thousands of gold and silver. For I love thy commandements above gold and precious stone. And I am as glad of thy word, as one that findeth great spoils. O how sweet are thy words unto my throat? They are sweeter than honey unto my mouth. Psal. 19 They are more to be desired then gold, yea then much fine gold: sweeter also than the honey comb. The words of the Lord are pure words, Psal. 12. even as the silver, which from earth is tried and purified seven times in the fire. etc. Moreover this word of God is that hid treasure in the field, Math. 13. which when a man hath found, even for very joy thereof, he goeth and selleth all that he hath, and buyeth the field. Yea it is that precious pearl, which when a merchant man by long seeking hath ones found, The excellency of god's word. he selleth all that ever he hath, and buyeth it. It is that sword, for buying whereof, Christ commandeth us to sell our very cote: signifying hereby, that above all things the word of God, Ephe. 6. Heb. 4. Luc. 22. and the knowledge thereof is to be gotten, as he saith in an other place, Seek first of all the kingdom of God, and the righteousness thereof. And as he said to Martha, which was busyly occupied about household businesses, and preparing for meat for the body, her sister Mary sitting at Christ's feet, Math. 6. Luc. 10. hearing his word and doctrine: Martha, Martha, said he, Thou art careful and troubled about many things. verily one is needful. Mary hath chosen the good part, which shall not be taken away from her. It is that meat, which perisheth not, john. 6. Exod. 16. Psal 78. Sap. 16. but abideth unto everlasting life. Yea it is that heavenly Manna, which that princelike Prophet and most cunning physician David the Psalmograph calleth the bread of Angels, and the wise man termeth it not only the food of Angels, but also such a meat as was very pleasant and of good taste. Exod. 17. john. 4. It is that rock and fountain of living water, whereof who soever drinketh, shall never be more a thirst: but the water that he shall drink shallbe in him a well of water, springing up into everlasting life. It is that pillar of fire, Exod. 14. Psal. 78. Luc. 1. which giveth light to them that walk in darkness, and sit in the shadow of death, to guide their feet into the way of peace, as David saith: Thy word, O Lord, is a lantern to my feet, and a light to my pathways. And Solomon saith: Psal. 119. The commandment is a lantern, and the law a light, yea it is the way of life. Likewise saith S. Peter. We have a right sure word of prophecy, prover. 6. 2. Pet. 1. whereunto if ye take heed, as unto a light that shineth in a dark place, ye do well▪ until the day dawn, and the day star arise in your hearts. To end: Rom. 1. it is the power of God unto salvation for so many as believe. Furthermore, who is able to express, what a joyful jewel, The fruits of the word of god. precious pearl, incomparable ouche, and most noble treasure the word of God shall be found, if we in few words consider the commodities, fruits, and profits that come thereof? It turneth souls (saith David.) It maketh of an unfaithful man, a faithful believer, as the Apostle saith: Faith cometh by hearing, Rom. 10. and hearing cometh by the word of God. It maketh of an Idolater, a true worshipper of God, as the Psalmograph saith: Psal. 18. The people, whom I knew not, hath served me: in the herring of the ear they have been obedient unto me. It maketh of a sinner a righteous person, as we read of Noha Loth, Gen. 9.19. Exod. 2. Moses, David, Manasses, Zachee, Peter, the thief, Marry Magdalene. etc. It converteth sinners, and maketh them to be sorry for their former wicked life, and to become new creatures (as God saith by the Prophet jeremy: 2. Reg. 12. 2. Par. 33. Luc. 9 Math. 26. Luc. 23. Luc. 7. jere. 26. Luc. 1. Look that thou keep not the word back, if peradventure they will hearken, and turn every man from his wicked way. Likewise said the Angel of john Baptist to his father Zacharie the priest, concerning his preaching: He shall turn many of the sons of Israel unto the Lord their God. And he shall go before him in the spirit and power of Helias, to turn the hearts of the fathers to the children, & the unbelievers to the wisdom of the just men, to make ready a perfect people for the Lord. That john turned many by the preaching of God's word unto the Lord, Math. 3. Luc. 3. Act. 2.3.4. it is manifest in the evangelical history. What great multitudes of people S. Peter (as I may speak nothing of the other apostles) turned unto Christ by preaching the word, blessed Luke in his Chronicle of the Apostles acts doth partly declare. Was not the holle world in a manner turned unto the faith of Christ thorough the preaching of the word? As saint Paul saith: Faith cometh by hearing, Rom. 10. Psal. 19 and hearing cometh by the word of God. But I ask: Have they not heard? No doubt their sound went out into all lands, and their words into the ends of the world. In matters of controversy we must have recourse unto the word of god. In matters of controversy concerning religion, it declareth and showeth, who maintaineth truth, and who approveth falsehood. It is the true touchstone, whereby we easily discern the true doctrine of Christ, from the falls & corrupt teaching of Antichrist. And therefore it is called of the Psalmograph, the faithful testimony or witness of the Lord. And in all matters of doubt the Prophet exhorteth us to flee unto this word, Psal. 19 & of that to learn the certainty of all matters concerning Faith and Doctrine. If any man (saith he) want light, Esa. ●. let him look upon the law & the testimony, whether they speak not after this meaning. If he do not this, he stumbleth and suffereth hunger. And if he suffer hunger, he is out of patience and blasphemeth his king & his God. So read we of the noble men of Thessalonica, Act. 17. which when they herd Paul and Sylas preach, that Christ must needs suffer and rise again from death for the salvation of the world, received the word with all diligence of mind, and yet notwithstanding searched the scriptures daily, whether those things were even so, as Paul and Sylas preached. And therefore S. Paul afterward writing unto them, as one greatly allowing this their act, saith in his epistle: Quench not the spirit: despise not prophesyings: Examyn all things: keep that which is good. And. 1. Thess. 5. S. john in his canonical Epistle saith: dearly beloved, believe not every spirit: but prove the spirits, whether they are of God or not. etc. 1. john. 4. Psal. 19 It giveth wisdom to the simple, to the poor in spirit, to the humble to the meek, to the little ones, to the babes. This wisdom is the true knowledge of god & of his blessed wil This wisdom can we not have, but by the word, as God himself saith by the prophet: Esa. 66. Unto whom shall I have respect, but unto him that is poor, & of a lowly troubled spirit, and standeth in awe of my words? The fine Pharisees, the saucy saducees, the subtle Scribes, the lusty Lawyers, the bite●hepe bishops, the pattering Priests, (as I may speak nothing of the eloquent Orators, noble historiographers, learned poets, quickewitted Logicians, far syghted Astronomers. etc.) were before the world great wise learned men, and yet understood they nothing of God aright. The simple idiots and unlearned men had more true knowledge of God, than all they, as our saviour Christ said unto his heavenly Father, I thank thee, Math. 11. O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, & hast showed them unto babes. verily Father, even so was it thy good pleasure. Likewise saith S. Paul: Not many wise men after the flesh, 1. Cor. ●● not many mighty, not many of high degree, are called. But God hath chosen the foolish things of the world to confound the wise. And God hath chosen the weak things of the world to confound things, which are mighty: and vile things of the world, and things which are despised, hath God chosen: yea and things of no reputation, for to bring to nought things of reputation, that no flesh should rejoice in his presence. S. james also saith: Hath not God chosen the poor of this world, such as are rich in Faith, jac. 2. and heirs of the kingdom, which he promised to them that love him? It rejoiceth and maketh the heart merry, as the Prophet jeremy saith: Psal. 19 jere. 15. When I had found thy words, I did eat them up greedily. They have made my heart joyful & glad. For thy name was called upon me, O Lord God of Hostes. The Prophet Ezechiel saith also: Ezech. 3. I did eat the book, and it was in my mouth sweeter than honey. Were not these the words of the two disciples, that went unto Emaus, after that Christ had interpreted unto them the scriptures, Luc. 24. which were written of him? Did not our hearts (say they) burn within us, while he talked with us by the way, and opened to us the scriptures? Who is able to express, what joy, what mirth, what solace, what comfort, Adam and Heva received after their transgression, when they heard out of the mouth of God, Gen. 3. that the seed of the woman should tread down the serpent's head? Who can sufficiently declare, how greatly king David being rebuked of the prophet Nathan for his whoredom and manslaughter, was comforted and replenished with all true & perfect gladness, ●. Reg. 12. when he heard out of the prophets mouth these most sweet and comfortable words: The Lord hath put away thy sin, thou shalt not die. What joy and comfort the sinful woman conceived in her heart, which before was almost swallowed up of sorrow for her wicked and sinful life passed, Luc. 7. as her tears and outward behaviour do manifestly declare, when she heard these words out of the mouth of Christ: Thy sins are forgiven thee: Go in peace: no man is able to express. The thief likewise hanging on the cross, Luc. 22. and hearing these words spoken unto him of Christ: verily, verily I say unto thee, This day shalt thou be with me in Paradise: conceived in his heart an unoutspeakable joy. Many such examples find we in the Scriptures both of the old and new Testament. The word of God (I mean the Gospel of our Lord and Saviour Christ jesus) apprehended and laid hand on with a sure and strong faith, bringeth to the heart and conscience of man, peace, rest, joy, solace comfort. etc. For this cause it is called the word of reconciliation or atonement, of joy, of peace, of comfort, of health, 2. Cor. ●. Luc. 2. Ephe. 1. john. 6. of spirit, of life. etc. It lighteneth the eyes. It showeth unto men the right way, how they ought to walk to please God, and to do those things which are acceptable unto him. It delivereth men from the clouds of ignorancy, Psal. 19 and from the darkness of men's traditions, and openeth unto them the glorious God, that they may not stumble, and walk safely in that way that the Lord hath appointed, declining neither on the right hand nor on the left hand, as the psalmograph saith: Esa. 30. Psal. 119. Proverb. 6. 2 Pet. 1. Ephe. 5. john. 3. Thy word, O Lord, is a lantern unto my feet, and a light to my patheways. For this cause it is termed of the holy writers, Light, in divers places of the sacred Bible. Our Saviour Christ saith: This is condemnation, that the light is come into the world, and men have loved darkness more than the light. It is a mighty shield and strong defence against Satan, and all his infernal army (as Solomon saith: Proverb. 30. ) The word of God is a bucklar to such as believe it. Therefore S. Paul in a certain Epistle, where he appointeth, what armour we should put on, that we may be able to stand against the assaults of the devil, Ephe. 6. and to resist the governors of darkness in the evil day and to stand perfect in all things, exhorteth us among other weapons, to put on the sword of the spirit, which (saith he) is the word of God. With this spiritual sword did our saviour Christ in the wilderness fight against Satan, and mightily overcame him: by this his conflict declaring unto us, Math. 4. Luc. 4. what a noble weapon the word of God is to vanquish and to overcome Satan, so that who soever putteth on this sword, and with a mighty faith falleth in hand with this old cankered enemy of mankind, he may be sure to have the victory. For this word is that piercing stone, ●. Reg. 17. wherewith David overthrow and killed that mighty great giant Goliath that proud Philstine and blasphemous railer upon God and his host. It overcometh and subdueth Antichrist, and all the adversaries of Gods pure and true doctrine, as S. Paul witnesseth, saying: 2. Thess. 2. That wicked, that sinful man, that son of perdition, which is an adversary (to God's truth) and is exalted above all that is called GOD, or that is worshipped, so that he doth sit in the Temple of God, boasting himself to be God, shall be disclosed, uttered, and brought to light, whom the Lord shall consume with the spirit of his mouth. etc. Again, As james and jambres withstood Moses, 2. Timoth. 3. Exod. 7. even so do these also resist the truth: men they are of corrupt minds, and lewd as concerning the Faith: but they shall prevail no longer. For their madness shallbe uttered unto all men, even as theirs was. Of this thing (God be thanked) we have experience at this day, wherein Antichrist is revealed, and all his wicked doctrine disclosed, so that the very blind begin to see his juggling. And though there be, which after the manner of Atlas, sustain, underprop and hold up with their shoulders, that is to say, with their writings and preachings, the kingdom of Antichrist, so much as they can, with his Antichristian acts, devilish decrees, crooked constitutions, trifling traditions drowsy dreams, idle inventions, unwritten verities. etc. yet is the time of the judgement of that great whore of Babylon at hand, wherein she with her marked merchants, with that blasphemous beast, and false prophet shall be cast into that lake, that burneth with fire and brimstone. He whom john saw sitting upon a white horse, Apoc▪ ●9. clothed with a vesture dippeth in blood, whose eyes were as a flame of fire, and whose name is the word of God, and out of whose mouth went a sharp two edged sword, Math. 5. shall smite, kill, and destroy them. Every plant (saith Christ) that my heavenly Father hath not planted, shallbe plucked up by the roots. Again, The Gospel of the kingdom shall be preached in all the world, Math. 24. for a witness unto all nations, and then shall the end come. It defendeth the lover and embracer thereof from all sin, wickedness, and lewd behaviour, as the Psalmograph saith: Thy words have I hid within my heart, Psal. 119.. that I should not sin against thee. Again, wherewithal shall a young man cleanse his way? even by ruling himself by thy word. Ones again: Order my steps in thy word: and so shall no wickedness have dominion over me. It comforteth the troubled in his tribulation, so that it suffereth not him to faint, or to be of a desperate mind, as David saith: If my delight had not been in thy law, Psal. 119. I should have perished in my trouble. Again, O think upon thy servant, as concerning the word, wherein thou hast caused me to put my trust. The same is my comfort in my trouble: For thy word hath quickened me. In an other place he also sayeth: Though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me. Psal. 22. Thy rod and thy staff comfort me. It cureth and healeth all spiritual sicknesses and diseases, as the wise man saith: It is neither herb nor emplasture, that restored them to health, Sap. 16. Psal. 107. but thy word (O Lord) which healeth all things. Likewise saith the Psalmograph: He sent his word, and healed them, & they were saved from their destruction. It purifieth and cleanseth the heart of man, yea the whole man, as our Saviour Christ saith: Now are ye clean thorough the word, that I have spoken unto you. john. 15. Hereto pertaineth the saying of th'apostle: Christ loved the congregation, and gave himself for it, to sanctify it, & cleansed it in the fountain of water through the word. S. Peter also saith: Ephe. 5. 1. Pet. 1. Ye are borne a new, not of mortal seed, but of immortal, by the word of God, which liveth and abideth for ever. It bringeth peace, rest, quietness, joy, and comfort to men's consciences, as the Psalmograph saith: Great is the peace that they have, which love thy law, and they are not offended at it: Psal. 119. Peace peace unto them that are far of, & to them that are nigh, saith the Lord, and I make him whole. But the wicked are like the raging sea that can not rest: whose water foameth with the mire and gravel. Even so the wicked have no peace, saith God. It bringeth the holy Ghost to them that believe, as we read in the chronicle of the apostles acts: Esa. 57 while Peter yet spoke these words (saith the blessed historiograph S. Luke) the holy ghost fell on all them, which heard the preaching. Likewise saeith S. Paul: Act. 10. In Christ also we believe, forasmuch as we have herd the word of truth, Ephe. 1. even the Gospel of your salvation: wherein when ye had believed, ye were sealed with the holy Spirit. etc. And in his Epistle to the Galathians, Galat. 3. he saith: that they received the spirit by the preaching of the Faith. It is able to make a man learned unto salvation thorough the Faith, which is in Christ jesu. 2. Timoth. 3. It teacheth all degrees, how they ought to behave themselves every one in their vocation and calling, that they may please God, and work that which is acceptable before the eyes of his divine Majesty. It bringeth health & life, salvation & glorification to so many as believe, according to this testimony of S. Paul: I am not ashamed of the Gospel of Christ, because it is the power of God unto salvation to every one the believeth. Rom. 1. Likewise saith saint james in his Epistle. Lay apart all filthiness and superfluity of maliciousness, jac. ● and receive with meekness the word that is graffed in you, which is able to save your souls. As I may once make an end, if an end may be found in an endless matter, All scripture given by inspiration of god, is profitable (as the Apostle saith) to teach, 2. timoth. ●. to improve, to amend, and to instruct in righteousness, that the man of God may be perfect and prepared unto all good works. Thus have we heard (most dear brethren) both what a precious pearl, joyful jewel, and noble treasure the word of God is, and also what inestimable fruits, incomparable commodities, and unoutspeakable profits it bringeth unto us. verily it is more worth than precious stones: and all the things (as Solomon saith) that thou canst desire, Pro. 5. are not to be compared unto it. For the getting of it is better than any merchandise of silver, and the profit of it is better than gold. Upon her right hand is long life, and upon her left hand is richesse and honour. Her ways are pleasant ways, and all her paths are peaceable. She is a tree of life to them that lay hold upon her, and blessed is he that keepeth her fast. For her doctrine is better than silver, Pro. 8. and the knowledge thereof is more worth than fine gold and precious stones. O blessed is the man, that heareth the word of God, watching daily at her gates, and giving attendance at the posts of her doors. For who so findeth her, findeth life, and shall obtain favour of the LORD. But who so offendeth against her, hurteth his own soul. But all they that hate her, are the lovers of death. Now what fruits, commodities, and profits we receive by the word of God, we have tofore partly heard. Pro. 3. Solomon addeth and saith: That the word of God giveth long life, maketh men to walk safely, to sleep sweetly, delivereth from sudden fear, Pro. 4. preserveth such as embrace her, promoteth them, bringeth them unto honour, is life unto them, and health unto all their bodies, Pro. 7. delivereth from the strange woman, and from the harlot, which giveth sweet words, enricheth her lovers with wisdom, knowledge, understanding, doctrine, learning, council, Pro. 8. magnanimity, strength, righteousness, judgement, richesse, wealth, prosperity, honour, renown, glory. etc. This incomparable treasure, I mean the word of God, with the fruits thereof, hath God of his great mercy committed unto you, by calling you unto the ministery of his most glorious Gospel, and unto the dispensation of his divine mysteries, not that ye should become dumb dogs not able to bark, not that ye should conceal, hide, and keep secret these joyful jewels and precious pearls, but that ye should publish set forth, declare, and make them to be known to other, as our Saviour Christ saith: A city that is set on an hill, can not be hid: neither do men light a candle, Esa. 56. and put it under a bushel, but on a candle stick, and it giveth light unto all that are in the house. Again: What I tell you in darkness, that speak ye in light. And what ye hear in the ear, that preach ye on the house tops. God will have his mysteries, his laws, his decrees, his statutes, his testimonies blazed abroad, Math. 5. and made known to all creatures, and not be kept in houcker moucker, as things not able to abide the light, that all men may glorify & praise his holy & blessed name, by having knowledge of them. Math. 10. And that it may so come to pass according to his godly will, he hath called you to an office, not to say mass not to mumble a great number of prayers in a strange tongue, The office of a spiritual Pastore. not to exorcize or conjure water: salt, bread, candles, fire, palms, ashes. etc. not to offer sacrifices for the quick and the dead not to hear auricular confession, not to absolve men from their sins with a few latin words. etc. but to preach the gospel to declare the law of the Lord to the people, Math. 28. Marc. 16. Malach. 2. Esa. 58. john. 16. to publish his holy testament, to reprove sin, to declare to the world their vices, sins, and wickedness, to exhort all men to repentance, faith, hope, love, patience, long suffering, mercy, gentleness, and such other fruits of the spirit: and to lead a life agreeable to their profession in all godliness and honesty. As my Father hath sent me (saith Christ) so send I you. john. 20. Now who knoweth not, that Christ was sent to preach? as he himself saith by the Prophet: He hath sent me to preach the Gospel to the poor. And in the evangelical history he saith: Esa. 61. Luc. 4. Let us go into the next towns, that I may preach there also: For therefore am I come. And he preached, sayeth the Evangelist in their synagogues, and in all Galilee. Again he saith: Marc. 1. I must preach also to other cities the Gospel of the kingdom of God: for to that end was I sent. If ye therefore be sent of Christ, Luc. 4. and called unto the ministery, and have not rather thrust in yourselves for hope of worldly gain and bodily ease, even to the intent that ye may live wealthylye and idly of the labour of other men's hands, and of the sweat of other men's brows (as it is to be feared that a great number do at this present day, rather seeking their own, than the profit of the flock) so are ye sent to preach, not men's traditions, but the Gospel of the kingdom of God. And this was the commission that Christ gave to his Apostles, Marc. 16. and to all their successors: Go (sayeth he) thorough out the world, and preach the Gospel to every creature. If ye therefore be the successors of Christ's Apostles, so have ye received an Injunction from the high shepherd and everlasting bishop jesus Christ, to preach the gospel. Neither can ye be his Disciples, except ye earnestly study to obey and fulfil his Injunction. Christ would have the love of his Apostles toward him none otherwise known, john. 12. but by feeding his lambs and sheep. If thou lovest me, (sayeth he) feed my lambs: feed my sheep, feed my sheep. If ye therefore will show yourselves to love Christ: so must ye feed the flock of Christ, as Saint Peter saith: The Elders, which are among you, I exhort, which am also an elder, 1. Pet. 5. and a witness of the afflictions of Christ, and also a partaker of the glory that shall be opened: Feed ye Christ's flock, as much as lieth in you, taking the oversight of them, not as compelled thereto, but willingly, not for the desire of filthy lucre, but of a good mind, not as though ye were lords over the parishes, but that ye be an ensample to the flock. And when the chief shepherd shall appear, ye shall receive an incorruptible crown of glory. Now if ye feed not the flock of Christ, but rather yourselves: Ezech. 34. if ye eat up the fat, if ye cloth yourselves with the wool: if ye devour the milk, and yet labour not about the safe keeping of the flock, but rather churlyshly and cruelly reign and rule over them, catching and snatching from them what ye can get, so that they are scattered here and there, as sheep without a shepherd, and are devoured of all the beasts of the field: how can ye justly say that ye love Christ? If thou lovest me (saith he) feed my lambs, and feed my sheep. Again: Ye are my friends, if ye do those things, john. 15. that I command you. Christ hath commanded you to feed his flock, and to preach the Gospel. If ye do this, so are ye Christ's friends and lovers: if ye do it not, so are ye his foes and enemies. Christ saith: A good shepherd giveth his life for his sheep: signifying hereby, that he which is a faithful feather and true pastor of the lords flock, 1 〈◊〉. 10. doth not only faithfully and truly feed the sheep, but he also (if need require) is ready to bestow his life and all that ever he hath for the safeguard of the flock. If these things be found in you, so are ye good shepherds. But if ye do not teach, but rather reach after as much as ye can get, bearing no good affection toward the flock concerning their salvation, seeking not the commodity of the sheep, but your own private lucre & gain, so are ye no shepherds, but hirelings: no pastors, but wolves, no herdmen and teachers, but thieves and robbers: no keepers, but murderers. A thief cometh not (saith our saviour Christ) but for to steal, john. 10. to kill, and to destroy. Again: An hireling seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth and scattereth the sheep. Math. 24. Luc 12. Christ requireth, that such as be in the ministry should be faithful and wise servants, even such as in due time will give meat to the lords household. And Christ calleth that servant blessed, whom his Lord when he cometh, shall find so doing. A spiritual pastore ought to be faithful and wise. He addeth more over, and saith, that the Lord will make him ruler over all his goods. Here, hear you, that it is required of you, if ye be true servants, first, that ye be faithful, as S. Paul saith: It is required of the ministers of Christ, and stewards of the secrets of God, 1. Cor. 4. that a man be found faith full. faithful. Ye shall show yourselves faithful, if ye truly, faithfully, purely, sincerely, and diligently behave yourselves according to your commission, in executing your lords and masters commandment. You may not display and set abroad your own will & fancy, nor yet the decrees and traditions of other, but ye must publish & set forth the good will and pleasure of your Lord with all sincerity & pureness, & without all corruption or commixtion of man's doctrine, yea & that after such sort, as is contained in your commission, always remembering, that ye are the Legates and Ambassadors of the most mighty king, yea, that ye are the mouth of the most high God. He that heareth you, Luc. 10. Math. 10. heareth me (saith Christ) Again: It is not ye that speak, but the spirit of your father, which speaketh in you. For as he is a faithful and true ambassador, that simply and plainly without addition or diminution, expresseth his lords mind, will, and pleasure to such as he is sent unto: even so shall ye show yourselves faithful servants, if ye utter unto the people those things only, which are contained in your commission, that is to say, in the sacred Bible, as our Saviour Christ saith: teaching them to observe all things, Math. 23. what soever I have commanded you. Notable are these words of that most noble and eloquent Doctor S. john Chrysostom: Nothing ought to be put unto the words of god. In Rom. nor to be plucked away from them. For the very proper and peculiar work and office of an Ambassador is, only to carry those things that are committed unto him. Therefore the priest is called an Ambassador, Malach. 2. because he declareth not his own matters, but the matters of him that sent him. Again, he sayeth: The Apostles were sent unto this end, that they should utter, declare, and set forth those things that they had received, and not that they should put any thing thereunto of their own. Secondly, it is required of you, wise or prudent. that ye be not only faithful, but also wise and prudent servants, whereby is signified that ye ought to have, not only a zeal to do good (as many unlearned ministers pretend now a days) but also a wisdom, a knowledge, an understanding, how to do good, how to do your duty, how to accomplish that, which is enjoined you in your commission, lest it be said of you, as it is written of the jews: Rom. 1●. They have a fervent zeal and good mind to Godward, but not according to knowledge. The ministers and servants of the Lord may not be like horses and moils that have no understanding, Psal. 32. but such must be their knowledge, that they may be able (as th'apostle saith) to exhort by wholesome learning, Tit. 1. and to improve them that speak against it. In the priests lips (saith the prophet) should be sure knowledge, that men may seek the law at his mouth: Malach. 2. for he is a messenger of the Lord of hosts. The blessed Apostle S. Paul in the description of a bishop or spiritual overseer requireth, 1. Timoth. ●. Tit. 1. that such one should be chosen to be a pastor or feather of the Lords flock, as is apt and able to teach, to distribute the word of truth justly, to inform them that resist the truth, 2. Timoth. 2. to do the work thoroughly of an Evangelist, to fulfil the office of a spiritual minister unto the uttermost, to preach the word, to be fervent in season, & out of season, to improve, to rebuke, 2. Timoth. 4. to exhort with all long suffering & doctrine, to watch in all things, to suffer afflictions, Tit. 1. to rebuke sharply them that are enemies to the truth, that they may be found in the faith, to speak those things which become wholesome doctrine. etc. Christ, Tit. 2. the Apostles and the Fathers of the primative church committed the ministery of the word, To whom the ministery of the word was committed in times passed. not to dumb dogs that were not able to bark, not to horses and moils that had no understanding not to Mammonistes and Epicures, which only seek gain and pleasure, lucre, and ease, but to such as were mighty in word and doctrine, full of power, and of the holy Ghost, and thoroughly furnished with wisdom, knowledge, and understanding of the holy scriptures, ready at all times to give even their very lives (if need so require) for the glory of God, for the confirmation of their doctrine, and for the health of the flock, which Christ purchased with his most precious blood, as the Apostle saith: Act. 20. The holy ghost witnesseth in every city, saying: that bands and trouble abide me. But none of these things move me, neither is my life dear unto me, so that I may fulfil my course with joy, and the ministration of the word, which I have received of the Lord jesus, to testify the gospel of the grace of God. Act. 21. Again: I am ready not only to be bound but also to die for the name of the Lord jesu. Ignorancie or lack of knowledge. Ignorancy is discommendable in common persons, but in them that ought to be teachers of other, it is not only discommendable, but also intolerable, yea and abominable. For as Christ saith: If the blind lead the blind, both fall into the dyche. Math. 15. Again: The light of the body is the eye. Wherefore if the eye be single, all the body shallbe full of light. But and if thine eye be wicked, Math. 6. all thy body shallbe full of darkness. Wherefore if the light that is in thee, be darkness, how great is that darkness? It becometh not them, that profess themselves to be guides of the blind, lights of them which are in darkness, Rom. 2. informers of them which lack discretion, teachers of the unlearned. etc. to be ignorant and unlearned, void of the knowledge of God's mysteries, and utterly estranged from the true and perfect understanding of the holy Scriptures. Math. 15. ●sa. 56. Psal. 3●. Phil. 3. Act. 20. Math. 7. All such the word of God calleth blind guides, dumb dogs not able to bark, horses and moils that have no understanding, evil woorkemennes, white daubed walls, grievous and ravening wolves, hirelings, thieves, robbers, murderers, foolish shepherds, Idols. etc. Saint Jerome saith: It is the office of Priests, john. 10. ●acha. 11. when they be demanded of the law, to answer. If he be a priest, let him know the law of the Lord. If he know not the law of the Lord, he declareth evidently that he is no priest. In Agge. Prophet. For it pertaineth unto the lords priest, to know the law, and when he is asked, to make answer of the law. Again he saith: If after the mind of the Apostle Paul, Christ be the power of God and the wisdom of God, it followeth well, that he that knoweth not the Scriptures, knoweth not the power of God, In Esaiam. and the wisdom of him. For the ignorance of the Scriptures, is the ignorance of Christ. Leo the bishop saith: Dist. 38. Can. Si in Lai●cis. If ignorance seemeth intolerable even in lay men: how much more is it worthy, neither of excuse, nor of forgiveness in them that bear rule? In Concilio Toletano, we read on this manner: Ignorance the mother of all errors, Dist. 33. Can Ignora●tia. is most of all to be eschewed in the Priests of GOD, which have taken upon them the office of teaching among the people of god. priests are warned to read the holy Scriptures, as Paul the Apostle sayeth unto Timothe: give attendance unto reading and exhortation, and to learning, 1. Timoth. 4. and continue always in these. Let priests therefore know the holy scriptures and Canons, and let all their work, The work of a true pastore consisteth in preaching and learning only. business and travail consist in preaching and doctrine: And let them edify all men so well with the knowledge of Faith, as with the good information of works. Thus see you (dear brethren) that it is required of you, not only that ye should be faithful, but also wise servants, Godly wisdom is only learned of god's word. which wisdom ye can by no means obtain, except ye get unto you the knowledge of the holy Scriptures, which alone make the man of God, wise, as the Psalmograph saith: The undefiled law of the Lord turneth souls: the faithful witness of the Lord giveth wisdom unto Babes. Psal. 19 Little can fidelity profit, where this wisdom wanteth. thirdly, it is required of you, that ye give meat to the lords household in due time, or in season. Who are the lords household. This household of the Lord is the congregation of God, whom the Lord Christ hath purchased and reedemed by his precious blood. Act. 20. This household, What the meat is wherewith the Lord's household must be fed. this Congregation, this fellowship, this company of the lords servants, must ye feed. To them must ye give meat. This meat is the word of God, that is to say, the law and the Gospel. With this ●ode is the Christian man's soul fed, as Christ saith: Man shall not live with bread alone, Math. 4. Luc. 4. but with every word that cometh out of the mouth of God. This meat is ministered unto them by preaching the law and the Gospel: the law to this end, Law. that they may learn to know themselves, and the heavy wrath of God against sin: the Gospel, that they may by the preaching thereof, Gospel. receive consolation and comfort, joy and peace against the accusation, curse, and condemnation of the law, against the terroures of God's judgement, Rom. 5. against the assaults of Satan. etc. and so through faith in Christ, be at peace with God. And this is it, that the Lord Christ speaketh in the Gospel: Math. ●3. Every Scribe which is taught unto the kingdom of heaven, is like unto a man, that is an householder, which bringeth forth out of his treasure things new and old. After his resurrection he also said to his disciples: Luc. 24. Thus is it written, and thus it behoved Christ to suffer, and to rise again from death the third day, and that repentance and remission of sins should be preached in his name among all nations. And this trade of teaching used CHRIST and his Apostles, Math. 4. Marc. 1. Act. 2.20. Apoc. 2. Math. ●6. 1. Cor. 5. and all other godly preachers, as we may evidently see both in the divine and ecclesiastical writers: and so from time to time they fed the lords household, not with the leaven of the pharisees, but with the sweet bread of pureness and truth. And here see ye, that ye are appointed officers in the lords house unto this end, Why spiritual pastors are appointed Officers in the lords household. not that ye should be loitering lubbers, marchantlyke Mammonistes, greedy gathergoodes, Ethnyke Epicures, voluptuous worldings, dumb dogs, unpreaching prelate's, idle Idols. etc. but that ye should give them meat in due time, that is, preach the law and the Gospel, and so feed them not with the flesh pots of egypt, but with Manna that celestial food, that came down from heaven. The office of preaching therefore is committed unto you. Look well unto it, and take heed, that ye defraud not the lords family of their food and sustenance, ever setting before your eyes this saying of the wise man: when the word of God is not preached, the people perish. Proverb 29. It is not the quarter sermon preaching, that aught to suffice the lords household. The word of God ought continually to be ministered and set before the lords family, as God himself saith by the Prophet: Cry, cease not: life up thy voice as a trump and show unto the people their wickednesses, Esa. 58. and to the house of jacob their sins. Again: I have set watchmen upon thy walls (O Jerusalem) which shall neither cease day nor night to preach. Esa. 62. The godly inspired Apostle saint Paul saith, writing unto Bishop Timothe: 2. timoth. 4. Preach thou the word: be fervent in season and out of season. Improve rebuke, exhort, with all long suffering and doctrine. For the time will come, when they shall not suffer wholesome doctrine, but after their own lusts shall they (whose ears itch) get them an heap of teachers, and shall withdraw their ears from the truth, and shall be turned unto fables. But watch thou in all things, suffer afflictions, do the work thoroughly of an evangelist, fulfil thine office to the uttermost. Blessed Luke in his Chronicle of the Apostles acts, witnesseth, that Saint Paul sending for the Elders of God's congregation at Ephesus, to come to Mileton unto him, Act. 20. among other, spoke these words unto them: I take you to record this day, that I am pure from the blood of all men. For I have spared no labour, but have showed you all the counsel of God. Take heed therefore unto yourselves, and to all the flock, among whom the holy Ghost hath made you Overseers to rule the congregation of God, which he hath purchased with his blood. For I am sure of this, that after my departing, shall grievous wolves enter in among you, not sparing the flock. Moreover, of your own selves shall men arise, speaking perverse things, to draw disciples after them. Therefore awake, and remember, that by the space of three years: I ceased not to warn every one of you, night and day with tears. S. Peter speaking of himself, 2. Pet. ●● writeth on this manner: I will not be negligent to put you always in remembrance of such things, though ye know them yourselves, and be stablished in the present truth. Not withstanding I think it meet (as long as I am in this tabernacle to steer you up, by putting you in remembrance. etc. Thus ye see, what diligence is required of you in feeding the lords household with the holy word of God. This office above all other, may by no means be neglected. For herein (as I may so speak) consisteth either the salvation or damnation both of you, and of the lords household, as God saith by the Prophet: Ezech. 33. O thou son of man, I have made thee a watchman unto the house of Israel, that where as thou hearest any thing out of my mouth, thou mayst warn them on my behalf. If I say unto the wicked: Thou wicked, thou shalt surely die, and thou givest him not warning, that he may beware of his ungodly way: the wicked shall die in his own sin, but his blood I will require of thy hand. Nevertheless, if thou warn the wicked of his way to turn from it, where as he yet will not be turned from it: then shall he die, because of his sin, but thou hast delivered thy soul. But if the wicked turn from his sins, & do the thing, that is lawful & right: then shall he surely live, & not die. Yea the sins that he hath done, shall never be thought upon. For in so much as he doth now the thing that is lawful and right, he shall live. If ye be tongue tied or play Placebo▪ so that ye reprove not the wicked by the word of God, of their wickedness, but suffer them to go forth in their wickedness, as though they were good, righteous, and faultless: so bring ye damnation both upon yourselves, and upon them. But if ye sharply rebuke the wicked of their wickedness, so that by this means they turn from their lewdness, and work that, which is good and pleasant, before the eyes of God's majesty: so do ye that, which shall bring salvation to you both, 1. Timoth. 4, as the Apostle saith: Take heed to thyself, and unto learning, and continue therein. For if thou shalt so do, thou shalt save thyself, & them that hear thee. Hereto agreeth the saying of S. james: Brethren, if any of you do err from the truth, jacob. 5● & an other convert him: let the same know that he, Dist. 43. Cap. dispensatio. 1. Cor. 9 which converteth the sinner from going astray out of his way, shall save a soul from death, and shall hide the multitude of sins. As the Lord hath committed to you the meat, wherewith his household should be fed: so is it your duty not to withdraw it from them, Names appropriates to spiritual pastors. but liberally to give it unto them, as good, faithful, and wise servants and stewards. The distribution of the heavenly seed, Malach. 2. 1. timoth. 5. Ephe. 4. Act. 20. 1. Cor. 12. Math. 5. Math. 10. 1. Timoth. 2. Luc. 10. Math. 24. Tit. 1. 1. Cor. 3. 1. Cor. 4. Malach. 2. 1. Cor. 3. 1. Cor. 4. 1. Cor. 9 1. Cor. 12. 1. Cor. 14. 2. Cor. 3. 2. Cor. 5. ●. Cor. 6. Galat. 6. Ephe. 4. 1. Pet. 5. 2. Timoth. 2. Heb. 13. Math. 23. Act. 2●. Apoc. 21. sayeth a certain man, is enjoined us. Woe therefore be unto us, if we do not sprinkle it abroad. Woe be unto us, if we hold our peace, as the Apostle sayeth: Woe is unto me, if I preach not the Gospelle. The very titles and names, which are appropriated unto you by the holy Ghost in the sacred scriptures, aught to move you to do your duty in this behalf, and by no means to be negligent herein. Ye are called priests, elders, shepherds, feders, overseers, apostles, prophets, salt, light, workmen, preachers, labourers, servants, bishops, planters, waterers, fathers, angels, ambassadors, Gods labourers, builders, ministers of Christ, stewards of the secrets of God, schoolmasters, sowers of spiritual things, Gospel preachers, ministers of the new testament, servants of the faithful, preachers of the atonement, Christ's messengers, Christ's servants, Catechistes, doctors or teachers, Evangelists, Christ's witnesses, soldiers of jesus Christ, husbandmen, labours, distributers of the word of truth, informers of them that resist the truth, watchers for the health of men's souls. etc. If your travails, doings, life, and conversation agree with these titles and names, so are ye faithful and wise servants, and great is your reward in heaven. But contrariwise, if ye vainly and without cause usurp these names, so that ye are not the same in deed, that ye are called in name and word: what other thing are ye, than painted sepulchres, & white daubed walls, whose portion is in that lake that burneth with fire and brimstone. Moreover the salary, stipend and wages, that ye receive of your parishioners, appointed for the true pastors of the lords flock, and for the faithful ministers of God's word, The Stipend appointed for the spiritual Pastors. aught to be no dull spur unto you to prick you forward to feed the lords household. The livings, which many of you enjoy, are neither small nor slender, but rich and wealthy, great and many. They are not given you unto this end, that ye should live of them like voluptuous Epicures and idle bellygods, but for this purpose, that ye being void of worldly care, & having all necessary things provided for you, should the more frankly and freely give your minds to the study of the holy Scriptures, and to the preaching of the same to the ministration of the sacraments, to prayer, to thanks giving, and to such other spiritual exercises. Our saviour Christ sayeth: The workman is worthy of his meat. He saith not: Math. 10. The loitering lurden is worthy of his meat. If any man be in the ministry, and will live of that, he must labour first, and afterward eat. If he labour not, so ought he not to eat, according to this rule of S. Paul: He that laboureth not, 2. thess. 3. ought not to eat. And his labour is not, to hunt and hawk, to keep great horses, to feed many dogs, and a sort of idle lazy lubbers, to lie lurking in the court, in bishops, and noble men's houses, in the universities etc. but as I said, to give meat to the lords household, to preach the Gospel, to minister the sacraments, to pray unto God for the people, to thank God for his benefits, to watch day and night about the health of the lords flock. Heb. 13. 1. Cor. 9 etc. The Apostle sayeth, that he which soweth spiritual things, aught to reap temporal things. If ye therefore will reap temporal things, ye must first of all sow spiritual things. If ye do not sow, so ought ye not to mow. If ye do mow, Note well ye spiritual shepherds. john. 106. where ye did not sow, so are ye not pastors, but raptors, no shepherds, but hirelings, no flockelovers, but flockelubbers, yea very plain thieves (as CHRIST saith: A thief cometh not, but to steal, to kill, and to destroy. Again he sayeth: Let him that is taught in the word, minister unto him that teacheth him in all good things. Galat. 6. If ye will have all good things ministered unto you, so must ye teach the word of God to them of whom ye require such things. If ye teach not, with what forehead ask ye that, which ye have not deserved? Is any man so impudent as to ask wages of him, to whom he hath done no service? Is the reward of a labourer due to a loiterer? 1. timoth. 5. Deut. 2. 1▪ Cor. 9 Math. 10. In an other place he also saith: The elders that rule well, are worthy of double honour, most specially they, which labour in the word and teaching. For the Scripture saith: Thou shalt not mosel the mouth of the ox that treadeth out the corn. And: The labourer is worthy of his reward. What double honour is that is due to the spiritual pastor. Here is appointed double honour, that is to say, outward reverence and provision of all things necessary to live withal. But to whom? To such as rule evil, and are careless for the lords flock? Or to such as be idle, not caring for the sheep, so that they may have the milk and the wall, that is, so that they may eat of the fattest, and be clothed with the finest? Nay verily: For God by the Prophet crieth out upon such, Ezech. 24. and threateneth them everlasting damnation. To such as rule well: to such as labour in the word and teaching: to the ox that treadeth out the corn: to the labourer is this double honour due, and to none other. Ones again he saith: 2. Timoth. 2. The husband man that laboureth, must first receive of the fruits. If ye will reap the fruits, ye must first of all play the husbandmen, and labour. Will ye not labour? So ought ye to require no fruits: For they belong not unto you. To the labourer, not to the loiterer is reward appointed in the word of God. Hear what the high shepherd sayeth: Ye are the salt of the earth. But if the salt have lost the saltness, what shallbe seasoned therewith? Math. 5. It is thenseforth good for nothing, but to be cast out, and to be trodden down of men. Hear also what S. Gregory saith: In hom. Dignus est mer●en etc. Consider and weigh with yourselves, brethren, how great damnation it is, without labour to receive the reward of labour: again, how great an offence it is, to take the prices of sins, and to speak nothing against sins by preaching. Again he saith: We, which live of the oblations of the faithful, which they have offered for their sins, if we eat and hold our peace, without doubt we eat their sins. Not only the names and titles therefore, which are attributed unto you of the holy ghost in the holy Scripture, but also the salary, stipend, wages and reward, that is appointed for such as travail in the ministery, ought worthily and justly to provoke you, diligently to watch and to see, that the lords household have their meat in due tyme. Math. 24. Which thing if ye faithfully do according to your vocation, the Lord of the household will not leave you unrewarded, neither in this world, The reward nor in the world to come. Yea (saith our saviour Christ:) Blessed is that servant, whom his Lord, when he cometh, shall find so doing. verily I say unto you, that he shall make him ruler over all his goods. When the chief shepherd shall appear (saith blessed Peter to all faithful pastors) ye shall receive an incorruptible crown of glory. 1. Pet. 5. Are not these the words of the Prophet Daniel concerning the reward of all true preachers? Dan. 12. The wise (such as have taught other) shall glister, as the shining of heaven: and those that have instruct the multitude unto godliness, shallbe as the stars, world without end: yea as it is written in the Gospel, they shall shine as the sun in the kingdom of the heavenly Father, Math. 13. Math. 22. and shallbe as the Angels of God in heaven. But contrariwise, if ye be negligent, slothful, evil, and wicked servants, so that ye feed not the lords household, but rather begin to strike and churlyshely to handle your fellow servants, Math. 24. Luc. 12. yea to eat and drink with the drunkards Your lord shall come in a day, when ye look not for him, and in an hour that ye be not ware of, and shall hew you in pieces, and give you your portion with hypocrites, where weeping and gnashing of teeth shall be, Esa. 66. where the worm that shall gnaw your conscience shall never die, and the fire, wherewith ye shall be most grievously tormented, shall never be quenched, yea the lake, whereinto ye shall be cast, shall burn with fire and brimstone, Apo. 21. worlds without end. These things I doubt not (most dear brethren) but that ye daily and diligently consider, and also labour to the uttermost of your power to satisfy the good pleasure of God in framing yourselves to do that, which your vocation and calling requireth, seeking in the same not your own glory, but the glory of God: not your own commodity and profit temporally, but the commodity and profit of Christ's flock eternally: not your own bodily ease and quietness, but the everlasting ease and quietness of God's people: not the enrychement of you and yours in this world, 1. Cor. 2. Esa. 64. but the dignity and advancement of the lords household, both in this world, and in the world to come. So doing, ye may be sure to be partakers in God's kingdom of such joys, as eye never saw the like, ear never heard, the like, no tongue is able to express the like, no, nor no heart is able to conceive and to think the like. And to help forward these your godly studies and christian travails in feeding Christ's flock, I have done my endeavour to set forth this postil, containing most godly, learned, and fruitful sermons upon all the sunday Gospels that are red in the Church thorough out the year. This work needeth no commendation, being sufficiently commended, in that it is both learned, profitable, and necessary, as it shall right well appear to the indifferent reader or hearer. God grant, that the voice of this doctrine may sound in our churches unto the end. Far ye well most dear brethren, and let us pray one for an other unto our heavenly Father, that he may finish that good work which he hath begun in us, unto the glory of his name, and unto the profit of his holy Congregation. Amen. The grace of our Lord jesus Christ be with you all. Amen. From my house at Cantorbury, the xvi of july. In the year of our Lord. M.D. lxvi. A Prayer to be said before the Sermon. FOR AS MUCH AS we most loving Lord and sweet saviour CHRIST JESV) are here assembled, Math. 12. john. 6. and gathered together in thy holy, blessed, and glorious name, to hear the healthfulle words of everlasting Life, contained in thy pure and lively Gospel, which is the power of God unto salvation, to every one that believeth, which also is able thorough the working of the holy Spirit to save our souls: Rom. 1. jac. 1. we with one heart and with one mind approach at this present unto the gracious throne of thy divine majesty, most humbly beseeching thee, Psal. 51. john. 3. 1. Cor. 2. Ephe. 2.5 Tit. 3. Luc. 24. john. 16. Math. 9 that forasmuch as we of ourselves and of our own nature are altogether corrupt, ignorant, blind, and utterly estranged from the feeling and perceiving of thy divine mysteries (such is our ignorance and blindness thorough old Adam) it may please thee of thy merciful goodness by thy holy and blessed spirit, to open our senses, to lead us into all truth, to purify our hearts, and to make our minds meet vessels to receive the sweet wine of thy most sweet and glorious Gospel. O open thou our eyes, that we may see the wondrous things of thy law. Psal. 119. Hide not thy commandments from us, but teach us thy statutes, and make us to understand the way of thy commandments, that we may talk of thy marvelous works. Teach us O Lord, the way of thy statutes, and make us to go in the path of thy commandements. Incline our hearts unto thy testimonies: quicken us in thy ways, and take not the word of truth out of our mouth. O give us understanding according to thy word, that we may learn thy commandements, and be occupied in thy laws. Let our hearts be sound in thy statutes, that we be never ashamed. O show the light of thy countenance upon us thy servants: teach us thy testimonies: and so order our steps in thy word, that no wickedness may have dominion over us. Sanctify us thorough thy truth: john. 1●. for thy word is the truth. give to me thy Minister and steward of the mysteries of God, a well learned tongue, that I may comfort them which are troubled, 1. Cor. 4. Esa. 50. Esa. 61. yea and that in due season, that I may show good tidings unto the poor, that I may bind up the wounded hearts, that I may preach deliverance to the captives, and open the prison to them that are bound, that I may make joyful all them that are in heaviness, and thorough thy word give to them that mourn, beauty in stead of ashes, joyful ointment for sighing, Ezech. 34. and pleasant rayement for an heavy mind: that I may hold up the weak, that I may heal the sick, that I may bind together the broken, Esa. 61. that I may bring again the outcasts, and seek up them that are lost, so that this people may be called trees of righteousness, and a planting of the Lord for him to rejoice in. O give me that mouth, that spirit, that wisdom, Luc. 21. Act. 6. Ps●l. 68 against the which all the adversaries of thy truth shall not be able to speak, nor resist. give to me that preach, thy word with great power, that I may be able to exhort by wholesome doctrine, and to improve them, that speak against it. Tit. 1. give me grace also, O Lord, that I may not only be the salt of the earth, but also the light of the world, Math. 5. namely that I may not only truly and faithfully, sincerely and purely, Math. ●3. reverently and godly bring forth out of the treasure house of thy holy word things new and old, that is to say, the doctrine both of the old and new testament, even the law and the Gospel, but also that in my life and manners I may be an ensample to the faithful in word, in conversation, in love, in spirit, in faith, in purity, 2. Timoth. 2. and in all points show myself laudable unto God, a workman that needeth not to be ashamed, distributing the word of truth justly, so that I may be to the flock an ensample of good works in honesty and gravity, that he which withstandeth, may be ashamed, Tit. ●. having no evil thing to speak of me, lest by any means it come to pass, that when I have preached to other, 1. Cor. 9 I myself should be a cast away, and so become a slander to the good doctrine that I profess and teach. give also to the people, that are here gathered together to hear the word of their salvation, a good spirit, that (all clouds of ignorancy brought in by old Adam utterly dispelled & driven away) they may learn to know thee to be their alone Saviour: which knowledge is perfect righteousness, Sap. 15. john. 17. and the root of immortality, yea it is everlasting life: and without the which knowledge, we all are but as moils and horses, void of all goodness and grace, walking in the vanities of our own imaginations, utterly estranged from God and all godliness. O most loving Lord, open their hearts, that they may understand through the preaching of the word, thy holy and blessed will, and always do that, not which carnal reason, fleshly imagination, blind zeal, good intent, and human wisdom judgeth to be good and holy, but that only, which thou in thy blessed law commandest to be done, all strange woorshippynges utterly excluded and banished. O sweet saviour, Math. 13. make them that good earth, which receiving the healthful seed of thy most wholesome word, may bring forth fruit plenteously: some an hundred fold, some sixty fold, some thirty fold. Phil. 1. Tit. 1. jac. 1. give them grace so to live; and so to behave themselves in all points, as it becometh them, that embrace thy Gospel. Let them not be of the number of those, which with their mouth profess God, and with their deeds deny him, but make them not only diligent hearers of thy word, but also fervent and earnest doers of the same. Math. 25. Let them not be like the five foolish virgins, which had lamps and no oil, but rather so work in them by thy holy spirit, that they may worthily be resembled to the five wise virgins, which had not only lamps, but also oil in their lamps, that is to say, they did not only bear the name of christians, but their conversation also was garnished with works meet and seemly for Christians. Make them such as no man can justly complain on, even the unfeigned sons of God without rebuke, Phil. 2. shining as great lights in the world, even in the mids of a crooked and perverse nation; holding fast the word of life, that they, which backbite them as evil doers, saying their good works; 1. Pet. 2. may cease to speak evil, and glorify thee our Lord God in the day of visitation. Finally, grant both to me the Preacher, and to these the hearers, and to so many as unfeignedly profess thy blessed name, grace and strength from above, that we may so handle and hear thy word, jac. 1. that we being no forgetful hearers, but diligent doers of the same, may thorough Faith in thee, obtain that blessing, which thou haste promised to all them that hear the word of God, Luc. 11. and keep it. Grant this O most loving lord and sweet Saviour for thy great mercy and goodness sake. Amen. A shorter prayer before the Sermon. O almighty God and most merciful Father, the Author and giver of all wisdom, which at the intercession of thy well-beloved son, Eccle. ●. jac. 1. john. 14. Luc. 24. Act. 1.2. jesus Christ our Lord and Saviour didst send down according to thy promise, thy holy spirit to lighten the hearts and senses of the apostles, before they could sincerely understand the high mysteries of thy divine will: we most humbly beseech thee, that all clouds of ignorancy and darkness dispelled and put away, we being here gathered together in thy name, may thorough the same thy spirit, enjoy the light of thy eternal verity, and so reverently preach and meekly hear thy most blessed word at this present, that we understanding the same, and being inflamed with the love thereof, may in all points fashion our life, according to thy holy will, and seriously provide, that the light of our acts and manners may so shine before men, that they seeing our good works, Math. 5. may glorify thee our Father, which art in heaven: to whom with thy dearly beloved son jesus Christ and the holy ghost three distinct persons in deity, and yet one very true and perfect God in essence, be all honour, praise and glory for evermore. Amen. A thanks giving after the Sermon. Praise, honour, and glory be unto thee (O heavenly Father) which at this time haste fed us with meat, not that perisheth, john. 6. but that abideth unto everlasting life. Grant we most humbly beseech thee, that we having the knowledge of thy word, may also practise the same in our conversation that we both entirely loving and unfeignedly living, both hearty favouring and earnestly following, both courageously professing and diligently practising thy holy and heavenly word may after this mortal life, live with thee in that life, which is immortal: thorough JESUS CHRIST our Lord. Amen. give the glory to God alone. The first Sunday of advent. ¶ The Gospel of Matthew. xxi. AND when they drew nigh to jerusalem & were come to Bethphage, unto mount Olivet, then sent jesus two of his disciples, saying unto them: Go into the town that lieth over against you, & anon you shall find an Ass bound, and her colt with her, louse them and bring them unto me. And if any man say aught unto you, say ye, the Lord hath need of them, and straight way he will let them go. All this was done, that it might be fulfilled which was spoken by the Prophet, saying: Tell ye the daughter of Zion: Behold, thy king cometh unto thee meek, sitting upon an ass, & a colt, the foal of an ass used to the yoke. The Disciples went and did as jesus commanded them, and brought the Ass and the colt, and put on them their clothes, and set him thereon. And many of the people spread their garments in the way. Other cut down branches from the trees, & strawed them in the way. Moreover, the people that went before, and they that came after, cried, saying: Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord, Hosanna in the highest. And when he was come to jerusalem, all the City was moved, saying: Who is this? And the people said: This is jesus, the prophet of Nazareth, a City of Galilee. And jesus went into the temple of God, & cast out all them that sold and bought in the Temple, and overthrew the tables of the money changers, & the seats of them that sold Doves, and said unto them, It is written: My house shall be called the house of Prayer, but ye have made it a den of thieves. THE EXPOSITION. THE PEOPLE of Israel had many notable and excellent promises, as concerning Messiah or Christ how he should come into this life, and set up an everlasting kingdom, and deliver his people from all evil, and give help for ever. As it appeareth by the writings of the Prophets, when they preach so magnificently of the kingdom of Christ to come. And these promises were amongst the people. But they were greatly hindered by false prophets and teachers, Of the king Christ and of his kingdom. which did so expound these Promises, as though this king after the worldly manner should come into his kingdom, with great magnificence & pomp, and should advance the people to high dignity and power, that all of them might be made lords and rulers of Provinces. And to this time they can not be persuaded to have any other opinion of Messiah kingdom, than that as soon as he cometh, they shallbe as chief heads over all other, & that the Gentiles shallbe their bondmen. They understand not, that they have need of Christ's coming, to this end that they might be delivered from sin and eternal death. Wherefore that this lewd persuasion might not remain with the people to their peril, GOD long before raised up Zacharie the prophet, Why Zacharye prophcied the low degree of Christ long before his concomming. to show unto them, that Christ should not come after the fashion of other kings, with kingly apparel, with loftiness and great pride of empery and rule: but (as he saith) like a beggar, as the history of this gospel, that we now entreat of, declareth: Lest this people should have any excuse, to pretend that they would have received this king, if they had not been ignorant of this matter and mystery. For that was opened unto them many years before by the prophet. Zacharie. 9 And this act of Christ was not done in a privy and solitary place, but he came in the light day time unto his people, as a beggar, riding on an other man's ass, which was nothing prepared or ready to this purpose: in so much that his disciples were fain to help their poor king by casting on their clothes, that this pomp might be somewhat likely. Wherefore the jews can excuse themselves no ways. For the prophecy is evident, that when Christ shall come into his kingdom at jerusalem, he shall not come after the manner of other kings, with a great show of horses and army, but as the Gospel saith, meek: and after the Prophet, poor. As though the prophet spoke it to admonish them on this wise: Mark diligently the ass, and know that he is very Christ that sitteth thereon. Wherefore be wise, and look for no sceptre, diadem, or kings robes. For Christ shall come poor, meek, and humble, showing forth himself on an ass. This shall be all his magnificence and glory which he shall show before the world, in the pomp of his coming to jerusalem. And this is the cause, why Christ used this pomp before he suffered: and the matter is done also with great circumspection, as Christ declareth hereby sufficiently, where as he committeth all things to be done with such diligence: and where as he cometh not in the night, or privily, but openly in the day, and entereth into jerusalem, not alone, but with a great multitude of people, which goeth both before him and after him, and advanceth him with praises, as the very son of David. And they wish that this his kingdom might be prosperous: And the matter is done so openly, that it must needs be known in all the city of his coming. Let them behold the ass, the poor king, of the which Zacharie prophesied, and gave warning to the jews, that they should not be offended with the poor show, humble and lowly coming of Christ, but should rather condemn their own imaginations: where as they thought, that Christ should come gloriously in the sight of the world. He shallbe a king (saith the Prophet) but yet with poverty & misery, & without all princely reputation, if the matter be considered after the custom of the world, & of princes. This Prophet also speaketh of an other power of this king: What is the power of this king and his righteousness, and how it is joined with poverty. For he calleth him righteous, and a saviour, and not rich, fortunate, or a glorious king before the world, but righteous and a saviour: which bringeth with him justice and salvation, and destroyeth sin and death, the enemy of sin and death, which shall deliver all from sin and death that believe in him, and take him for their king, and are not offended with the borrowed ass. They that do this, have given unto them, remission of sin, and remedy against death, to the attainment of everlasting life. And although their body die, and be buried, yet is it not to be called death, but rather a sleep. And this it is that Zacharie will teach us of Christ, when he giveth him these two names, that is, of a righteous and Saviour, which may be the death of death, and destroy the power of the devil, and by this means deliver us that believe in him, from sin and death, and transpose us into the kingdom of angels, where is life and salvation. He left for the kings of the world their glory, richesse, towers, palaces. Let them live in glory never so much, build they never so gorgeously, The kingdom of the world is no such power as Christ's is be their apparel never so costly: yet have they not this power, which this poor king had. For there is no emperor, king, or pope so mighty, with all his power, that can deliver us from the least sin that is, and that can heal a small disease with all the richesses that he hath. And what shall I say than, that they have much less any power against everlasting death and hell. But this poor king only helpeth therein: and that not only against one sin, but against all sin: and not only against my sins, but against the sins of the whole world. He came not only to take away diseases, but also death: and not only death, but also the death of all the world. Tell this (saith the prophet) to the daughter of Zion, that she be not offended for his low behaviour, but that she shut up her eyes, and open her ears, and let her not consider how poor this king is in sight, but what the word doth teach of this king: The poverty is open, forasmuch as he cometh on an ass, without riding apparel. But in that he forgiveth sin, delivereth from death, giveth salvation and everlasting life to them that are sanctified, that is not seen: wherefore the word thereof is only to be herd, and to be believed. So saith Zacharie: Tell the daughter of Zion, that she may know, and not be moved nor offended, that he cometh so poor unto his people, and dieth so shameful a death. For all these things be done for thy sake, that thou by this Saviour mightest be saved against the devil & death: his purpose is to sanctify thee, and to deliver the from sin. All endeavours are in vain, when we regard not the sense of the ears, but look to have it allowed by the eyes. For this king differeth very much from other kings. What so ever they do, they do it in great magnificence and pomp. But in Christ it is not so, which first in Baptism gave us this strength, where by we are delivered from sin, & from death. Here the eyes see nothing but common water▪ which is included in the word and pronunciation thereof. The righteousness & salvation of Christ in baptism, in the supper of the Lord, and in the Gospel. Here the eyes see nothing then the breath of a man: but this we must be ware that we follow not the judgement of the eyes. The eyes are to be shut up, and the ears to be opened, and the word to be heard, Which teacheth that our Lord jesus Christ shed his blood for the remission of sins and everlasting life. These gifts are found for a surety in the holy Baptism, in the Supper of the Lord, in the preaching of the Gospel. This is true. But because of the simplicity thereof, they are not thought to have so great efficacy by the laver of water, & supper of the Lord. But beware thy eyes bring the not to this strait. It seemeth an absurd thing in the eyes of the people, that he that came on a vile ass, and after was crucified, should be thought to have power against sin, death and hell. No man's sight was so clear as to see that. But the prophet saith it. Therefore in this matter there is no need of eyes, but of Faith and ears. Wherefore saith the Evangelist: Tell the daughter of Zion. And the Prophet saith: Rejoice Zion, be glad, dance, and leap for joy, O jerusalem, behold, thy king cometh. What manner of king? A righteous king and a saviour, which shall sanctify thee, and save thee. For he will communicate his righteousness and salvation with thee, that thou mightest be free from sin: and he will die for thee, that thou by his death mayst be delivered from eternal death. Wherefore let not the great poverty that is in him offend thee, thy life and salvation lieth hid in him. give thanks for the benefit, and use it to thy comfort. For all these things are done for thy salvation. Wherefore this is our king jesus Christ, The life and salvation of the congregation lieth hid in the poverty of Christ. & this is his kingdom 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 mark of death, so that we can live here no longer: Then is it the office of this king, that we by his passion and death may walk into Paradise, and say on this manner: I am sanctified through my king jesus Christ, which for that cause came after a vile form, and would be crucified, that he might sanctify me, and that in me he might slay sin and death. He that believeth this on this wise, as he heareth, and is preached in the Gospel, shallbe sure of salvation. For therefore was Baptism ordained of Christ, that by it he might put his justice on thee, and that his holiness and innocency may become thine by right. For all we are miserable sinners. But in Baptism Christ doth comfort us, and saith: give me thy sins, and take thou my righteousness and holiness: Let thy death be taken from thee, and my life put on thee. Wherefore this doctrine ought gladly to be received and the godliness thereof, The world is unkind for this light. then also it ought to be declared in our life, that God might not seem to have given this light in vain unto the earth. But it chanceth contrariwise, and the world is made oftentimes the worse for this doctrine. And here is the very devil reigning with all his kingdom in the unkind worldly man, for all this great grace of God. The matter is plain, that there is now more avarice, covetousness, cruelty, impudent lechery, adultery and wickedness, than was before under the popedom. What is the cause? verily no other thing, than that men do not gladly receive this doctrine, as it behoveth them to do, but all set nought by it: They care more for gold and riches, than this incomparable treasure, which Christ the son of GOD brought down to us from heaven. Wherefore this punishment is deserved, wherewith God plagueth these unkind persons. If thou (saith he) thinkest thyself unworthy to give me thanks, for that I deliver thee from great evils, from sin & from death: be it so truly. And I will make that thou shalt grievously travail under sin and death, seeing thou lovest it so well. Luc. 11. And where as before thou were in the danger but of one devil: now shalt thou be vexed of seven worse. An abhortation to be ware of danger. Wherefore I adhorie you, to here this doctrine with a godly fear, and to be thankful for it, and to pray God with all your hearts, that he may confirm you in this faith, that ye may keep such doctrine. Whereby it shall come to pass, that we be made daily more sober, more obedient, more gentle, more chaste, and better. For this is the nature of this doctrine, to make men more full of modesty and softness, of obedience and chastity. But they that cast it from them, become seven times worse than they were when they were without this doctrine, as examples do testify every where. Wherefore take ye heed: truly the time will come, it will come without doubt, when God shall revenge this unkindness: and then shall it be seen what the world hath deserved by this unkindness. To us is this spoken of the kingdom of Christ. Wherefore mark well the history of this gospel For seeing that the jews would not here the voice of the prophet, this is said unto us, that our king cometh meek and poor, that we should not be offended, neither have respect to the pomp & riches of the world. But let us consider, that this our king is righteous and a Saviour, which delivereth us from sin and from death. And when this is taught, receive it gladly and lovingly, and give God thanks: lest after that ye be fain to receive the devil, with howling, wailing, and gnashing of teeth. To the which thing we are adhorted also by the example of the Apostles, and of other, The example of the apostles. which were in the train of this king. For seeing that Christ is a king, he must needs have a kingdom and people, and this people must show their due service to their king. The first service of this king hallowed be thy name. What service this is the history declareth. For here be found some, that knowledge that the Lord jesus the king is come, and be not ashamed to be amongst the waiting men of this ass and poor king. Amongst these are the Apostles first, What the Ass and the colt signifieth which knowledge the Lord jesus Christ to be the true Messiah, that shall justify and become a saviour against sin and death. Wherefore they bring unto Christ an ass, that is, they council the jews to go to Christ, which hitherto have lived under the law, & have borne the burden thereof like asses. Then with the ass they bring a colt also unto Christ, that is the Gentiles, that be not yet tamed, neither were under any law. For Christ is the Saviour of all men. Wherefore all true Evangelists and teachers, aught to bring men unto Christ: And this is one service that is due to this king, that he be known, received, and glorified of all men for the righteous Saviour. The second service is, The second worship, Thy kingdom come. that we sing hosanna to Christ on the Ass, that is, that after we have received this Saviour and knowledge him for our king, that men wish well to him and to his kingdom, and that they do all things that belong to the advancing of this kingdom, although it offend the Phariseis and chief priests never so much. For Osanna, signifieth, Save O lord, bless Lord the son of David. As we say in the lords prayer: Thy kingdom come. For the devil and his membres will not cease to go about to abolish, or at the least corrupt this kingdom. Here have we need of prayer, that it may please God to infringe and repress this enterprise of the devil. The third is, that we do not only pray, but also put of our clothes, The third. Thy will be fulfilled. and spread them to our Lord Christ in the way, that the pomp of his coming may be more syghtfull, and not so beggarly. And this is then done when according to our ability, we help the ministry of the word, that there may be plenty of teachers & good men, which both by teaching and living, may be governors of the congregation. And also that they that now are ministers, may so be handled, that they may see to their duty, and give themself to study, and not to fall away from their ministration for lack of living, or to be busied with other things, that they can not have leisure to do their duty. To be short, what soever things or riches is bestowed to this use, that the ministrations in the congregation, may be well ordered, and may have true pastors: It is to be understanded by the clothes, which are spread for Christ, that his coming may be somewhat more kynglike. Who began the service of this king. Thus must this service be done to this king, neither care thou for the Priests and Pharisees, which are moved for this slender pomp, and do all that they can to let it. But Christ doth not suffer this. For where as he is king, he can not be without a people, and he hath need also to be served like a king. And happy are they that serve this king. For he is such a king, that he will serve us again, not with riches and store (for that were to base a thing for this king) but with righteousness against sin, with salvation against death and damnation. Wherefore it is expedient, that we should be ready and glad to do this king service. Neither let us be offended with the example of the Pope and bishops, and such other, which bring not the ass to Christ, as the Apostles did, to put him thereon: but that they may ride upon the ass themselves, and may keep men under the danger of their doctrine as they list: but they make Christ go on foot, neither can they suffer him to come through his Gospel, and to turn men's eyes unto him. These false doctors have their disciples also, which flatter with them, and straw boughs of Palms and Olives in their way, but they cast stones at Christ. For they persecute him, and his gospel, and all that profess it. These in that day shall know with the jews, that they have despised the righteous king and Saviour, and therefore shall suffer the wrath of God for ever. Whereas contrary, they that have received him, and confessed him, and hath become partners with him in all that they have, shall obtain by him justice and everlasting life. The which thing as our trust and wish is, might chance unto us, through our Lord jesus Christ and Saviour. Amen. The second Sunday of advent. ¶ The Gospel of S. Luke. xxi. THere shallbe signs in the Son and in the Moon, and in the Stars, & in the earth the people shallbe at their wits end through despair. The sea and the water shall roar, and men's hearts shall fail them for fear, and for looking after those things which shall come on the earth. For the powers of heaven shall move and than shall they see the Son of man come in a cloud, with power & great glory. When these things begin to come to pass, then look up, and life up your heads, for your redemption draweth nigh. And he showed them a similitude: Behold the fig tree and all other trees, when they shoot forth their buds, ye see and know of your own selves that Summer is nigh at hand. So likewise ye also (when ye see these things come to pass) be sure that the kingdom of God is nigh. verily I say unto you, this generation shall not pass, till all be fulfilled. Heaven and earth shall pass, but my words shall not pass. THE EXPOSITION. The signs of God goeth be fore strange & new mutations. THIS manner hath the Lord our GOD used always from the beginning, when he is about to do any unwonted thing, he hath always sent before, great and marvelous signs. As when he would punish the Egyptians, and deliver his children, and make him a peculiar people: there were set forth before, many great and wonderful tokens of all kind of plagues. For the frogs, locusts, botches, and such like, did greatly hurt the Egyptians, until at length all their first borne were slain in one night, and the remnant of the people drowned up in the red sea. But among the jews, these things were good signs, where as he led them dry foot through the red sea, & drowned their enemies, and giveth Manna, and such like things. This was a token that God would work some new practice with this people, that it should be a kingdom and common wealth. This was it also when he would punish the jews, and ordain a congregation. For when Christ hung upon the Cross, the graves were opened, and the dead came out, and went into jerusalem, a strange Eclipse of the Moon chanced, the veil of the temple was rend. All this did signify some strange thing to come, and an abolishing of the old, as experience proved after that, where as the service of the jews vanished away, & Christ set up a new kingdom. This had the jews learned often to their own peril. Wherefore the Apostles here come to Christ with a question: What signs should come before the destruction of jerusalem, and the end of the world, before the only and eternal kingdom of Christ cometh? The apostles asketh of the destruction of jerusalem, & also of the destruction of the world. Christ answereth as concerning the destruction of jerusalem: When ye shall see (saith he) jerusalem be sieged with an host, then know ye, that her desolation is not far of. And therefore he counseleth them to flee unto the mountains, for god's wrath can not then be pacified. After like manner he teacheth also as concerning the last day: When ye shall see signs in the son and moon in the stars, and in the sea, in the floods, in men, and in heaven: when these things (saith he) begin to come to pass (for we must not defer it, until men think that all is paste, or make light of it, as though such things hath chanced before) then take good heed, and think that there is no time to jest and laugh at these signs. For these signs are certain, that the last day draweth nigh. Question. And here is a question, what signs these shallbe? and whether they shall fall all together? But this ought not to be demanded. For Christ saith himself: When this beginneth to come to pass, than must ye look up. And therefore I believe that certain things, and perchance the most part, shall then come to pass, when that day beginneth to be opened. Wherefore this is sufficient that Christ teacheth, where these signs must be marked and looked for, Where the signs must be marked. in heaven, in the son, moon, and stars, in men, and in the sea. When some of them shallbe seen, ye must not look, that all shall come to pass. But we must make us ready in season, that we may be prepared to the receiving of this day. Signs in the Son & Moon. Two manner of signs are set forth and showed in the Son and Moon. first when they have Eclipse. And although this be of a natural motion (for by art may it well be known before the sign chance.) yet it is a sign, as it is plainly expressed in Matthew. But likewise also may there be signs in the son that could not be known before, but chanceth suddenly before they were perceived of the prognosticators, or any thing thought upon. As the Eclipse at that time when Christ was on the cross. For the reason of the art is this, that the Eclipse of the Son is at the conjunction, or at the beginning of the Moon. But when it is in the opposition, as it was then, or in an other day of the month now it is not natural. wherefore that eclipse was a great sign. And although we have seen no such, yet it may chance suddenly before we look for it. We also these twenty years have seen many strange things, which all are counted strange & seldom As that a bough did compass about the son of a great bigness, that the son seemed so to come down, that there were more sons then one, yet it is very like, that some such thing is signified hereby, which we never proved, nor saw before. Wherefore we have signs sufficient in the son, that we need not to be careless, but to look for the true and healthful coming of our Lord. The other signs that Christ speaketh of, The signs in the sea and waters. are great rorynges and noises of the sea: whereas these things never chance commonly but with great destruction. For even as a man, when natural death approacheth, is first vexed with sickness, and beginneth to be diseased with the fever, pestilence, or with some other disease. All these things are tokens that he must leave this life: so the world also, shall (as a man would say) wax sick, so that heaven, the son, the Moon, the stars, men, waters, and all things may signify and give warning by a notable infirmity and sickness, and by miserable affliction, before it utterly perish. As touching the signs in men, The signs in men. I think that they are fully declared in our time, that the most detestable pope, with his doctrine hath promoted and set forward these signs, because the fearful consciences have been much vexed, for as much as they taught this, that it was a grievous sin, not to go to Confession, not to pray, fast, and here Mass. etc. But in such vexation, no man could learn how to rid himself out thereof. For the true comfort (that is) the remission of sins through Christ, was abolished. And there at last was set up a very place of torment, now by this Satisfaction, now by that. So that I may well believe, that was the chiefest misery in the earth. As in deed I saw many, the which could not bide this trembling and dread, and did for very fear and pensiveness despair, because they mistrusted that they were not able to sustain gods judgement. For the pope's doctrine brought us to this opinion, that we feared Christ as an horrible judge. And many have been in that case, that they thought there was no hope of salvation to be looked for of Christ for them. And for that cause they prayed to the virgin Mary, that she would be their patroness, and make intercession for them to such a judge. For no man knew any other thing, but that Christ was clean lost. Wherefore there was no other thing looked for, but that we did tremble and quake, when we thought of this judge. Wherefore think this, that the greatest part of this sign is past. And I judge likewise of the celestial signs, that the lest part of them remaineth. And if they be not all yet come to pass: yet it may chance daily that they be done. But never the less we must be nothing slack in caring therefore, that we may be ready to meet at that day, As Christ hereafter doth exhort us so to do. In the end Christ speaketh also of the other prodigious sign, and saith: Men shall pine away for fear, and for the dreadful expectation of these things that shall chance to the world. Here speaketh he of an other confusion, which is exceeding great. And thereof it chanceth, that men fear the signs of the last day. A special con●usion in men. But such are not the wicked, & the ungodly, but the godly and timorous. Wherefore they join with the signs the meaning thereof, which the wicked do foolishly despise, and think themself wise in so doing, because many such signs hath chanced before, and yet the day came not. Wherefore they see these signs daily, and are not an hear the better, neither do they think that the things that chance on the last day, are showed to make them to be ware and circumspect. Such despisers doth Christ cast from him. For saying they are so dull hearted, The wicked despise the signs that they are nothing moved with the signs, much less will they care for the word and doctrine. But the good, which mark these signs, and are moved with them, doth Christ take to his cure, and comforteth them sweetly after this sort: Forasmuch as they confess Christ, and set by his word, and will not departed from it willingly, or deny it, that they ought not to be afraid or abashed at the sight of any signs, be they never so horrible and dreadful. The coming of Christ after the signs Then shall they see (saith Christ) the son of man coming in a cloud with power and great glory. This magnificence passeth all the triumphs of kings and emperors. For than shall the air be full of angels and Saints, which shall shine more brighter than the son, and Christ shall be in the midst of them, and with his elect shall give sentence against the damned, which shall stand beneath in the earth with the devil trembling and quaking. Wherefore (saith Christ) when these things begin to come to pass, look up, and life up your heads, be of good cheer, and see that ye be merry. For all these things must be done. If the world must needs fall, it must first give a crack. For such a great building can not fall, except all things thereof be first shaken, & plucked in pieces. These signs are not given to terrify the congregation As a man that is now at the point of death, he wrestleth and rolleth his eyes, mouth, and all his membres, his face waxeth pale, and all about him is seen great deformity. Such shall be the fashion of the world, when it shall now perish. But I say unto you, be not discouraged in your minds. lift up your heads: for to you it may be a pleasure to behold these things. These signs are not given to terrify the congregation And this occasion of joy is not to be despised, your redemption (saith he) is at hand: yours I mean that believe, But the other that do not believe, shallbe condemned. Wherefore they ought to fear, The cause of joy by these signs. but they do not so. For Christ shall bring with him both these things, that is, heaven for the believers and godly, and hell and damnation for the other. This speaketh Christ to the godly, which also shall be afraid, when the Son and Moon shall change their countenances, and the world shall be full of signs. The saints also fear these signs, but not death. For the Saints be not so strong, yea Peter and Paul would think these signs fearful, if they were living. But be strong (saith Christ: there shall be an horrible sight, but it shall not hurt you, it shall hurt the devil and the ungodly: but there shall come thereof salvation and most joyful redemption to you, which ye have desired so greatly, and have prayed, that my kingdom should come, your sins forgiven, and you yourselves delivered from all evil. That thing therefore that ye have prayed for so long and so heartily, shall now be given unto you. For this is called the day of your redemption. Wherefore this latter day may well be called the day of damnation and redemption, The last day the day of damnation and redemption. the day of sorrow and joy, the day of hell, and of the kingdom of heaven. As Christ in the xxiiij of Matthew saith: Then shall all the tribes of the earth lament. Myth. 24. We shall not by God's grace be amongst them: but here will we leave the Pope, the fantastical spirits, the wrongful extortioners, the wicked citizens, the seditious people, & such other, which leaveth no kind of wrong undone, which persecute the Gospel, and are the beginner's of all these evils: then shall they smoke for this. But we that are now oppressed with their might, and dare not look them on the face, which weep and are vexed, shall at that time laugh, and see before our faces how they are driven with the devil into hell. Wherefore although it shall seem dreadful unto you, be not afraid, seek no corners to hide you in, Christ's coming is terrible, that the oppressed congregation might be delivered. when these things begin to come to pass. But lift up your heads merrily, and strive against your temptation. Remember that ye would have me such a one. For if ye would have me your redeemer, first must I oppress them that hold you captive: Is it not so? If the robbers had taken thee, and put thee in a castle, and thou heardest that the castle were strongly besieged, thou wouldest not care so much for the cruelness of thy enemies, but wouldest rather rejoice, if thou knewest that this were done for thy sake, that thou mightest be delivered from thy enemies. So think ye here also, that it ought not to seem terrible, when the world shall plunge miserably, and grievously be tormented. For this punishment is not for you, but provided for them, on whom ye made complaint. Wherefore take this coming, as the coming of your salvation. For I come not to condemn you to hell, but to deliver you out of this wicked, froward, and corrupt world, and to separate you from the devil and his guard: and to put you amongst the angels, where ye shall suffer no evil, but have the fruition of everlasting life. And to this comfort belongeth the goodly similitude of the trees. Christ's coming is like the spring. In the spring (saith he) when winter is at an end, and all the earth is renewed, when cold departeth, and heat approacheth, and the bare trees begin to be green with new boughs: no other thing followeth hereof: but that the trees bring forth buds, and after that spread abroad their leaves. Then it is the common saying: Winter is gone, and goodly Summer draweth nigh: We gladly let winter departed, and embrace pleasant Summer at his coming. Therefore in his similitude of the trees, may we have evident reasons, declaring after what manner we ought to look for this last day. For as after leaves cometh summer: so when the earth shallbe moved, and the heavens shall tremble, and when the son and Moon shall appear mournful: let these things seem no more dreadful unto us, then when the tender leaves creep forth of the trees, when summer beginneth to come in. For these signs are to us even as the leaves and juice of the trees, that we may joyfully look for that everlasting summer. For this present miserable life, is very well compared to barren and evil favoured winter. In the which all thing die and wither away. But these things shall then come to their end, and everlasting summer shall come in their stead, that is, the kingdom of GOD, whereby the kingdom of the devil shall perish. Why are there so many miseries given as a punishment in the earth? because ye live amongst the covetous and wicked, that blaspheme and curse the Gospel, and stir up all mischief in the world. This must we see and here, and look daily for worse. from all these things will I deliver you by my coming, that ye may not be constrained to behold any longer their wickedness. Wherefore this terrible state of the world doth not come for you, but for your enemies. They have a good cause to be afraid and sorrowful. But rejoice ye, as godly Loth did, which saith Peter dwelled in Sodoma, The figure of the destruction of Sodom compared to the destruction of the world: and was constrained with his innocent eyes and ears, to hear and see the detestable sins, until they grew to such fullness and ripeness, that God could no longer refrain. There came two Angels, which led godly Loth out of the city. Surely this thing was not without a terrible sight, when the element was horrible with clouds, when thunder was hard, and the cloud went apart with a great wideness, and brimstone and fire fell down by rain, and the gasping of the ground ensued, and swallowed in all things. It is not otherwise to be thought, but that Loath was greatly dismayed at these things. But this comfort was at hand, that this horrible and dreadful tempest did not strike him, but the Sodomites, which believed not the word of God, but gave themselves to all kind of most abominable lewdness, yea and that without all measure. These must needs be marvelously troubled at this fiery rain. But godly Loth beheld this tempest as a pleasant tree in the spring time, that putteth forth his buds, and beginneth to be green. For he feeleth and receiveth help and merciful deliverance against the wicked. So shall it chance to us also in the latter day, if it befall in our life tyme. It shall seem a terrible thing, when heaven and earth shall burn: and we shallbe changed in a moment and die. But a christian man must not here take his eyes for judges, but mark how Christ doth expound it. That these flowers and boughs are most pleasant. So that albeit, The sum of the doctrine concerning the last day. that the grievous sight of the world shall terrify and abash reason, yet let the heart trust to the word of God, that it may not fear that ouward sight, but say: mistrust not, there is no hurt or damage. This doth not signify as Christ saith, any evil: but that my redemption and redeemer is at hand. Hail my redeemer Christ therefore, and come on as thou art wished for, as I have desired oftentimes, and prayed for, while I lived, that thy kingdom might come unto me. He that can receive Christ at his coming after this manner, shall in a moment be changed into that glory, that he may shine with the son for ever. After this sort doth Christ teach us to knowledge truly the last day, that we may learn how great succour we have therein, and why also we ought to look for, and fervently to desire his coming. The Pope's doctrine of Christ's coming. The Pope preacheth of Christ, that he is a severe judge, and that we must have help before him by our good works, and that the Intercession of saints are to be had, if any man will be sure from damnation. For so hath he put it forth in picture, how Christ cometh to judgement, and how he holdeth a sword and a rod in his mouth, which both are signs of wroth. And where as Mary and john standeth on both sides, it showeth, that the prayers and intercessions of them, and of other such good Saints, must be sought for and trusted in. As the good father Bernard persuaded himself, that when the mother showeth her paps to the Son, that he can not deny her any thing. Which was an evident proof, that Christ should come like a severe judge. But in this Gospel he teacheth us otherwise, that is, that he shall not come to judge and condemn us, but to deliver & redeem us, and that he will grant in deed that that we prayed for, and bring us to his kingdom. And as for other that believe not in him and vex the Christians with railing and reviling, he will by his sharp sentence punish grievously. This (saith he) believe ye only, and look for my coming joyfully: for it shallbe to your wealth, that ye may be saved by me for ever, from sin, devil, death, hell, and the world. This is a great comfort. But in this place one thing remaineth, The day of judgement shall come suddenly. whereby the fearful consciences are troubled. For Christ saith, that that day shall come unlooked for. So that it shall chance likewise to men as it chanceth to birds, which flee in the morning hungry out of the woods, to find meat somewhere, suspecting no evil, because they were not deceived of their hope in that place before, and suddenly they are wrapped in the nets, taken, and killed. But they that fear God will take heed thereof. And because they prove by daily examples how soon they that stand, fall: they are weak hearted, and soon overthrown. For they think it uncertain, what shall become of them to morrow. Perchance the hour will come, when thou shalt be most unready, and didst not see it before: or else thou shalt be entangled with this or that sin. Then art thou undone, and this joyful day shallbe changed into mourning. In this doubt Christ leaveth us not comfortless, What is to be done▪ that the day of judgement be not sudden unto us? but teacheth christian men, how they shall be rid from this pensiveness, and saith: See that your heart be not overladen with surfeit & drunkenness, and with the cares of this life, lest this day oppress you unwares. But watch at all times, and pray, that ye may be found worthy to escape these things, which shall chance, and stand before the son of man. This is an excellent and a necessary doctrine, which ought never to fall out of our minds. Christ giveth here no injunction, to forbear meat and drink wholly, neither as the Pope doth, commandeth to cast away all things, to live out of the worlds trouble. God doth not disallow the use of meat and drink: neither is it ungodly to provide things necessary for our household. For God for this cause made us to work. But take heed of this, that your hearts be not oppressed with these things so much, that ye forget my coming. but watch, Watch. that is: look that at all times ye wait, and be armed with the fear of God, and with a good conscience. Prayer. Do this first: Then join herewith prayer, that your temptations and hard cumbrances may be escaped, and that ye may stand before the son of man. As it is comprised in the two last petitions of the lords prayer: Lead us not into temptation, but deliver us from all ill. If ye do so, there will be no peril, whether this day come when we be supping or sleeping: whether we be in the church, or in the market place, it is all one: for it shall find us in the fear and protection of God. But in this place it is to be noted, that God can not well be prayed unto, neither can the prayer be true, when a man careth not to leave certain vices, and to amend his life. Wherefore to true prayer is required true repentance, and that no man sin wittingly, & so hinder his conscience. Repentance. After that let us call upon God for mercy, in the name of our Lord jesus Christ, that he will keep us in true fear of him: and by the holy ghost help us against sin, and preserve us in true faith unto the end, that we may joyfully look after this healthful day, and that we receive jesus Christ as our Saviour with all confidence. Such prayer through Christ is heard without doubt. Wherefore let us follow this counsel and precept, and on this wise prepare ourselves to the expectation of this day. The which thing our lord and redeemer jesus Christ grant us. Amen. The third Sunday in advent. ¶ The Gospel of Math. xi. WHen john being in prison, herds the works of Christ, he sent two of his disciples, and said unto him. Art thou he that shalt come, or do we look for an other? jesus answered and said unto them, Go and show john again, what ye have heard and seen. The blind receive their sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor receive the glad tidings of the gospel, and happy is he that is not offended by me. And as they departed, jesus began to say unto the people concerning john: What went ye out in to the wilderness to see? A read that is shaken with the wind? or what went ye out for to see? A man clothed in soft raiment? Behold, they that wear foft clothing are in kings houses. But what went ye out for to see? A Prophet? Merely I say unto you, and more than a prophet. For this is he, of whom it is written: Behold, I send my messenger before thy face which shall prepare thy way before the. THE EXPOSITION. IN THIS Gospel are set forth two doctrines: The work of God is highly to be magnified. first that we should highly esteem Christ's word, and set great price thereby. For it is a thing of great weight. Then shallbe described the shameful and wicked unkindness of them that here this word, and see the signs, and yet regard it not, neither believe it: Which is a very horrible thing. First therefore, that the word of Christ ought diligently to be heard, it is taught hereby, in that john, when he was now in bands, as soon as he heard of the works of Christ, sendeth his disciples unto him, commanding them to ask him, whether it were he that should come? as concerning whom so many things were written in the old Testament & prophets: The question of john by his disciples. & afterward so many things should be spoken in the new Testament: that is, whether he was that promised Christ, of whom it was written, that the kingdom of the people, and the law of Moses should endure unto his coming: Deuter. 18. and afterward that he should be heard. For that was plainly spoken of before in the Prophets, That Christ should have no corporal kingdom, but that he should be a prophet like unto Moses, and yet should come with an other kind of doctrine, than Moses did. This deed the jews well know. Wherefore when this chanced by & by after the bands of john, and Christ preached of eternal life, and of the kingdom of God: it seemed good to john to send his disciples unto him. What john mente by sending his disciples unto Christ. And he sent them not only, to here the testimonies of the Prophets, but to see with their eyes, that this prophet was come at last, whom all looked for, according to the prophecy of Moses. Wherefore such a message is no other thing, than as if john should say this: As for me, I know that this is very Christ, but men do not believe it. Wherefore now go ye unto him, and learn of him, that ye may departed from me, and from the tradition of the jews, and become his Disciples, in whom are all things, that are necessary for your salvation, and for the Salvation of all the world. This is the chief cause of this message unto Christ, that john's disciples might see him before their eyes, and here, and begin to be acquainted with him, and so believe in him, and be saved. But what doth Christ answer the messengers? he neither denieth neither affirmeth: but answereth simply by his works, and saith: ye see, hear, and feel that I am he. Esay. 35. For as isaiah and other prophets showed before, that by Christ the lame should go, the blind should see. etc. that now see ye with your eyes. ye have need of no further declaration or answer if ye will behave yourselves uprightly in this matter. This answer of Christ is wonderful, and it compriseth very properly what ought to be taught of Christ. It setteth forth his kingdom, and what a magnificent thing it is, Of Christ &. his kingdom. that is called Christ's kingdom: That is, such a kingdom, to the which belongeth the lame, blind, leprous, the speechless, the dead, and especially the poor and miserable sinners, and there are they sure to have succour. This aught to be taught. This doctrine should be commonly proclaimed, that he is a king, which would help the wretched, the vexed in soul and body, the which could not be helped by all the good in the world. Christ's doctrine. For there was never such a Prophet that could deliver the blind and the leapres from their diseases. As there was never also, such a teacher, that could teach the Gospel to the poor, that is, promise sure help in himself to the contrite, vexed and miserable consciences, and make their hearts that were full of trembling, and overcome by dread and fear, to be merry and joyful. Moses' doctrine. Moses is an high prophet, but this can he not do. For all his sermons do sound on this wise: Thou must observe the law, or else perish. This was a very torment to the jews The Pharisees did fast, paid tithes, and endeavoured with all their study to represent the law: and thought that they had no need of any gospel, of any Christ, but that all other things were without peril: and that god could not but receive them into heaven, for their fasts, prayers, alms. etc. These be rich and perfect spirited men, which have no need of god and his grace, and this is very true, that this doctrine of Moses is necessary, and that men ought to be endued with this discipline and instruction: even as in an Empire or kingdom there must needs be had sumner's, & hangmen, to execute corporal punishment on them, that will not obey the law, that steal, that commit adultery and slaughter. But when the agony of death is at hand, Moses' doctrine can do nothing against death. this doctrine of Moses by all men's judgement is to no purpose, although thou hast observed it never so much. Thou must needs say and confess: Although I have not been an adulteror, a thief, a robber, yet do I only flee to thy mercy. If this be not, all works be they never so great, prevail not against desperation. As there is an history in the lives of the fathers, An history. of a certain man, that stood still three whole days in one place, and continually lifted up his eyes into heaven with mourning and wailing. And when his Disciples asked of him, why he was so greatly troubled? he answered: I fear death. Then every man endeavoured to comfort him, and thought it the best for that purpose to put him in remembrance of his strait kind of living, and of his keeping of God's precepts. But he testified plainly before them, that this made nothing against the fear of death. For although (sayeth he) I have kept gods precepts very straightly, yet I can not be without the fear of death: Works can not quiet the conscience of a sinner. for I know that god's judgement is not like unto man's. This Father proceeded so far, that he understood, that when these tourmentynges begin, and drive us to God and to his judgement: that God's judgement is so grievous, severe, and hard, that our holiness and good works can not withstand and sustain it. Wherefore although the law is to be taught, and the discipline of good works is to be put in execution, & the commandments to be done: yet when death cometh, let us despair as concerning all our works, and the righteousness thereof. This is one of the poor that is mentioned in this place. But he can not tell what he might surely stick unto. For this was lacking to him, whereof Christ speaketh in this place: The Gospel is preached to the poor. The Gospel is a doctrine of comfort. But the Gospel is such a doctrine as touching Christ, that it comforteth a sinner, and doth adhort him not to fear. For Christ commanded it to be preached to the contrite, that he giveth his own righteousness for thee, which is everlasting. This Grace doth he procure to be taught to thee by his word: Wherefore doubt not. It shall chance unto thee as thou hearest, if thou believe. For the Gospel signifieth a fair and quiet doctrine, What the gospel is. & joyful tidings. If a rich man would promise to a beggar a thousand nobles, that would be a gospel to the beggar, and joyful tidings, and pleasant to the ear. But what are all riches in comparison of this gospel, and good tidings that Christ hath respect unto the poor, and is such a king, Difference between the kingdom of Christ and the worlds. which maketh the dead, sinners, and captives of the law, parttakers of everlasting life & righteousness? Such is my kingdom saith he, much unlike the kingdom of the world, where only this regard is had, to advance the mighty. For he that is most of might there, doth most oppress the poor. Theridamas the potestate useth extremity, which spareth no man, & can not suffer vice unpunished. Where it hath his sergeants, his rods, the sword, water, fire, that the evil doers may be punished. But in the kingdom of Christ, it will be otherwise. Wherefore as it is a miracle to raise the dead: so is this the chief miracle, that God hath sent us such a king, that is king of sinners, and showeth his gospel to them. Moses and his law knoweth of no such king. For there it is enacted, that he that is a sinner, is condemned to the devil, and to death. This now appeareth hereby, that God is king of the holy and righteous, which hath far perfecter holiness than that, that the civil laws require. And it is true, that that doctrine of the law is God's word, and that Moses' ministration by the law is God's ministration. As likewise the civil empires are well called the empires of God, for as much as he commandeth such to be had, & us also to obei thereto. But these are onli the empires of Gods left hand. But the kingdom of his right hand is, where he reigneth himself, neither doth he substitute any lieutenants, The kingdom o● Christ's right hand. parents, magistrates & other officers, but he ruleth himself, & so ordereth the matter, that the gospel be preached to the poor. In the which thou learnest, that when thy righteousness can not abide the judgement of God, to say thus: I have done lord that I cold, I have obeyed my parents & masters with all diligence, I have done no man any dishonesty, I have not been a murmurer, I have seen diligentli to my household & them that were committed to my cure, I have done no wrong to my neighbour, I have not stolen, I have not committed adultery. etc. But what is this to the purpose, when the matter is tried before thy judgement? This is nothing to thy kingdom. Wherefore when I know that thing in thy gospel, that thy son & our Lord jesus Christ, showed divers signs, amongst the which this is also, that thy son preached to the poor, that is, that he was sent from the to this purpose, to comfort the afflicted consciences: to this intent have I now received the gospel. For I can not be without it, whereas I am vexed and poor, and there is no where else any comfort either in my goods, either in all the world. Thus saith also the prophet Esaias of Christ, as Christ saith here also, the lord hath given me a learned tongue, that is, God hath put this word in my tongue, that I may at due season speak with the weary, that is, comfort the dreadful consciences. As the evangelist doth expound it in this place, & saith that the gospel is preached to the poor: for the king Christ was sent to preach good tidings, & to confirm the trembling & fearful consciences. And his kingdom is a kingdom of comfort, wherein the dreadful, must be strengthened & made joyful. And that is not done by the doctrine of the law, but only by the gospel. This is a cheerful & happy tidings that Christ hath satisfied for our sins. This belongeth to the poor, saith Christ: this is mine intent. For with the righteous I have no place, which will not be rebuked as sinners, which persecute the gospel, & condemn it as heresy, saying, that good works are forbid thereby, & that these words are blasphemous against Moses, & the law. Wherefore Christ saith after: blessed is he that is not offended by me: ye truly blessed. For all the world is offended with this king, The doctrine of the gospel is wath offence. & wisheth that he might soon be confounded. For they say that he turneth all up side down, that he condemneth the righteous, and suffereth them not to be in his kingdom, that he is ready to give heaven to the sinners. What kind of doctrine is this (say they?) wherein is no respect of good works, and wherein the wicked have such an easy way to heaven. Christ could not be scotfree from this slander amongst his own neither can we be, where as we are so bacbited of our adversaries, that we teach against good works, & make the way of salvation to easy. But in this place is a sentence: Blessed is he that is not offended in me. For if thou consider Christ's doctrine well, thou shalt perceive, that this doctrine is not against good works, as the Papistical doth falsely report this by us. This we teach, that these things are necessary, and earnestly to be cared for, that nothing may be done against the word and conscience. Wherefore the gospel doth not disannul the Civil power, it doth not abrogate the offices of the Magistrates. Why then doth it offend thee? and why dost thou imagine that it forbiddeth good works? The Gospel doth not disallow neither forbid good works: The doctrine of the Gospel forbiddeth not good works, but the trust in them. But it forbiddeth this, that when we must now die and depart into an other life, and when we are brought to our straights, that then we put no trust in our own righteousness & works, & that we have no more succour remaining, but only in Christ, and must stick to his merit and satisfaction only, that by him we obtain grace and everlasting life. For God giveth such a body unto us to this end, that we should not be idle as long as we live, that we walk on our feet, put our hands to work, that we speak with the mouth, and see with our eyes. etc. And for this hath he put forth his word, the ten commandments, that we might compare all our works with them, and not do contrary to his glory, and the profit of our neighbour. This gospel doth not only permit, but also command us to do it diligently. But now when a man is alone, and void of all these things, and goeth out of the world to the judgement seat of God: then doth the gospel teach thee, to go an other ways about: wherefore if thou haste done that is godly in thy life, thou couldst not maintain otherways the name of godliness in this life, thou must thank God for that gift. But in death, beware that thou put no trust in this godliness, as though thou hadst deserved heaven thereby: but yield thyself wholly to this king jesus Christ: whose office it is (as saith the Evangelist) to help the blind, lame, lepers, the deaf, and dead, to preach to the poor, that is to comfort the troubled consciences. For he is sent from God the father, not to punish us for our sins, but to profit us, to sustain and comfort us. They that will not use him after this sort, but are offended rather with him, and despise him as the jews and the hypocrites do yet to this day: Those shall he repress at his tyme. And this is one of the offences that are to be avoided. Then also is Christ an offence, when men dare not confess him for fear of the cross, and fall from him in temptation. Furthermore it is called an offence, when we have more respect to our heart and conscience, & what is their intent than to the gospel: That is, when the sorrow of our work & sin is greater, than comfort for Christ's mercy's sake. This is the common offence, whereby all christian men at vexed. Christ an offenceful preacher. So is Christ every where in the world an offenceful teacher, as he will show more plainly after this gospel, that men by this doctrine are offended, & begin to despise and persecute it. And that the world shall be judged for this, the sermon of the three cities, Capernaum, Corazim, & Bethsaida doth declare. Likewise the grievous complaint of Christ against the jews, is this, where he declareth john that rigorous teacher of repentance, did eat only honey and locusts, drunk water, & lived a hard life. But what prevailed he thereby? ye said, that he had a devil. But I, saith he, eat, drink, & show myself most full of humanity to all men, & they call me a drinker of wine. The adders are so froward that no man can satisfy them. If a man live at liberty, he is blamed: if he liveth straightly, he can not please them. What shall we do then, to please the froward world? It would be pleased very well, if all that it doth were allowed, where as never the less it doth nothing that good is. Such offences must be patiently suffered. For if it were in such a hard case, when Christ taught himself, wicked worldlings can not abide the gospel, nor the preachers thereof. & all things were full of his miracles, that the blind did see, the lame go, the dead rise, & it yet could nothing prevail hereby, but that the word was despised: Yea rather Christ the auctor of this doctrine, was most shamefully crucified, the Apostles driven out of jury, & no where safe in all the world for this words sake: what marvel is it then, if the world hateth the gospel without mercy, & resist it, & handle it most villainously? Such was the fortune of Christ & his apostles at that time, so that it may seem more marvelous in them, because they did not only preach, but also wrought many notable & famous miracles. Wherefore we must endeavour oure self to bear this misery of the world, and to take this rudeness well a worth. For the fortune of the gospel shall never be otherwise. It is a doctrine, wherewith men are always offended: and they be not of the common sort, but men very holy, righteous, wise, and mighty in the world as experience teacheth. Blessed are they, that knowledge, that this is the word of God, they are in good case, and have both comfort and help against these offences. But they that know it not, are inflamed for their good works sake, they fall from this word to their own righteousness, and think that this doctrine is full of offence and sedition. And this it is to stumble and be offended, and yet it chanceth to them, which before the world are counted most holy. Wherefore we have a just cause to complain with Christ of the obstinate blindness of the world: We have song unto you, and ye would not dance, and at our lamentable songs ye would not lament. For neither can the doctrine of the law, Math. 11. neither of the gospel, further and move men, either to lament, either to rejoice, that is, neither, will they suffer their sins to be rebuked, neither give place to comfort against their sins, They will neither be blind nor yet see: As the examples of our adversaries the Papists, are at hand to prove this. And now must we learn the other thing also out of his gospel, that the gospel is such a doctrine as is so unkindly, and horribly despised in the world: that all men be offended at it, seeing kings, Princes, Pope, Cardinals, Bishops, Priests, Monks, citizens and rustics, that is, all the mighty and excellentest in the world do not only not receive it, but also scorn and persecute it. Such was the fortune of Christ for all his miracles. For what cause had he else to say Blessed is he that is not offended with me? if it chanced so to thee O Christ, whereas thou mightest have stopped all men's mouths with divine miracles, we may well refrain from complaining, when we are despised for the Gospel's sake, and laughed to scorn, and persecuted. This doctrine of offences is very necessary, and specially in this our time, wherein this offence is most grievous. The first doctrine is also necessary. For there in consisteth our salvation and everlasting life, that we know how Crist is the King of comfort, which is glad to show his bounteousness toward our troubled consciences, and to comfort them in sin, and help us to everlasting life. For although that the straight kingdom of the world is his also, yet it is not his principal kingdom, seeing it shall not ever endure. This is the chief and everlasting kingdom of Christ, when we fall acquainted with his word, which must be preached to the poor, that when we die, we may say: I believe in jesus Christ my lord which can restore and give sight to the blind, whole limbs to the lame, cleansing to the leapre, to the dumb the use of speech, to the dead life. He will be my helper, he will not see me forsaken at my most need. For this is the cause, that he became man, and descended into the earth unto me. He that believeth this truly, departeth from this miserable life, to the celestial and everlasting joys. The which thing that it may chance to us, our Lord jesus Christ might grant. Amen. The fourth Sunday of advent. ¶ The Gospel of S. john. i. THis is the record of john, when the jews sent priests and Levites from jerusalem, to ask him What art thou? And he confessed and denied not, and said plainly: I am not Christ. And they asked him, what then, art thou Helias? And he saith: I am not. Art thou the Prophet? And he answered, No. Then said they unto him. What art thou? that we may give an answer unto them that sent us? What sayest thou of thyself? He said: I am the voice of a crier in the wilderness: make strait the way of the Lord, as said the prophet isaiah. And they which were sent, were of the Phariseis, and they asked him, and said unto him: Why baptisest thou then, if thou be not Christ, nor Helias, neither that prophet? john answered them, saying: I baptize with water, but there standeth one among you, whom ye know not: he it is, which though he came after me, was before me, whose shoe latchet I am not worthy to unlose. These things were done at Bethabara, beyond jordan where john did baptize. THE EXPOSITION. THIS Gospel also is one of the especiallest gospels, that proveth a high article of our religion, which belongeth not to the ten commandments or works, but to a higher matter, teaching what is Christ, and what he hath done. Wherefore it is almost one with the gospel of the last Sunday, and containeth the same doctrine, except that the matter is set forth with other words and other persons. For the last Sunday ye heard, how all the matter consisteth in this point, that we have chief respect unto this person CHRIST, & that nothing beside be had in so great estimation, Christ alone saveth. that all our mind and thought rest in this man. For he that swerveth not from him, findeth remission of sins, and deliverance from death and hell. For so is it wholly decreed with God, john. 14. that in this man all things should be. He is the way, truth, and life, and by him only the patriarchs, prophets, and Apostles be saved from the beginning of the world. This knoweth john, and sendeth his disciples for this cause unto him, that they should not lack so great a treasure and goodness. This doth God well perceive, The patriarchs and Prophets were saved by faith i● Christ. that this is our fault, to be desirous to search out many ways. And one for the love of monkery becometh a monk, an other fasteth, an other sleepeth on the ground, and so every man followeth his own devise, and goeth forth in his own ways, that may bring him to heaven. Wherefore God talketh with us by the gospel, and protesteth that he alloweth not that as seem good to us: But that he putteth forth his word to show us the true way (that is) his son jesus Christ. Without Christ there is no salvation Wherefore he that strayeth from him, shall departed void of salvation, although he fast & pray never so much. contrariwise he that cleaveth unto him by faith, hath remission of sins and life everlasting, neither can the devil or sin, deceive him of his trust. This way did the patriarchs and prophets walk, & obtained salvation through Christ▪ For if any should be saved by works, and by their own righteousness, surely they must needs be the prophets and apostles, which out of measure, wrought and suffered many things. But here they do all despair of their own righteousness, and took hold by that seed with a firm faith that should break the serpent's head. But the jews will not walk in this way, they could not believe, Gen. 3. that there was such help in a carpenter, thinking this with themselves: we must so work by fast, alms, & prayer that we may be with God, it is a folly to think that this craftsman can save. And for this cause, God took this order, The office of john. that john should come as a trumpeter before Christ, and this is the meaning of the trumpet, that all at the sound thereof, should have their eyes attended, and mark that man well, that cometh after john as the true expectation of Israel. Wherefore when the jews send Legates, and demand whether he be Christ? Elias, or any Prophet? He answereth, I am not. When they are instant, saying: Who art thou then, and what record givest thou of thyself? He answereth: I am the voice of a crier in wilderness, make ready the way for the Lord. That is, I am a trumpeter before the king. Wherefore be attent to my word: for he shall come after me incontinently, which was before me, and shall baptize you with the holy ghost, where as I do baptize but with water, as a minister. He standeth in the midst of you, and ye know him not. Wherefore this is my duty, to be the voice of a crier in wilderness: that when ye hear the sound of my trumpet, ye may understand that he is come. For I am that sounding voice and crier, to whom ye ought to be attended. He therefore that followeth next after me, is he himself, Isaiah. 40. as isaiah prophesieth in the xl Chapter: The voice of a crier is in the desert, make ready the way for the Lord, make straight the paths of our Lord in wilderness. He am I (saith john) and this is my word. Wherefore be attended, he is now amongst you, but ye know him not. And this is my office, to bring you into acquaintance with him, that ye may receive him. For the next prophet that cometh after me, is even he himself. As for me I am but one sent before: and this office do I now execute and fulfil my duty prophesied of before. He as yet is private and unknown, but by and by after me shall he come abroad with his prophetical office of teaching. Wherefore take ye good heed, lest ye be deceived in marking of him, and have him in high estimation among you. Neither was there truly any other end of this matter, then as john prophesied before. For incontinently after Baptism, Christ began to work miracles in Galilee. He sent twelve apostles, and seventy disciples, to preach that the kingdom of God was at hand: that is, that Christ was come. Here he is (saith john) join yourself to him, receive him, and ye shall not be deceived. He came after me, but he was before me. For john was elder than Christ six whole months, and yet he saith, he was before me. This amongst the jews had been a blasphemous word, if they had at that time understand it: as it is plain in john's Gospel, where as he saith: Before Abraham was, I am. And this is as much to say, as this man before he was borne in the earth, he was in heaven. But yet the jews did not understand it: never the less this saying of john is true, john. 8. and doth notify to us a person of the Godhead. As he declareth plainly hereby, when he saith: I am not worthy to lose the lachet of his shoes. Here should the jews have diligently considered, what manner of man this was, in comparison of whom john denieth and abaseth him self so much, and saith himself unworthy to serve him in the least thing that is. The testimony of john cometh freely from his heart, that he is not worthy: Although (saith he) I be never so much set by of you, yet in comparison of this man, I am nothing. He is well content to lay aside all his glory, & saith plainly that he will take it for a great renown, if he might be thought necessary to this man in the most basest office of wiping his shoes. Wherefore least the jews should surmise that he humbled himself to much, whereas john the author of baptism executed the ministery of a prophet: he doth expound the true meaning of his baptism, saying: I have a sign also, as hath the other prophets. jeremy did wear a chain of wood: isaiah walked naked and barefooted, Esa. 20. when he prophesied to the Egyptians & Ethiopes, that they should be a pray to their enemies, & be spoiled of all they had. I am the auctor of a new word, and of a new sign. john declareth his baptism. I preach that ye prepare the way for the lord. Ye had no need of this word, if the way were prepared now already. After that I wash you for a sign, that ye are unpure and filthy: and I am the beginner of this laver. But he that followeth me, will provide a better baptism, and baptize you with the holy spirit. All this was spoken, that they might not count Christ unworthy of their sight, but should have for a remembrance the words of john: that because he had borne record of him, which should come forth so magnificently, with teaching & signs, they might not doubt in an evident matter. But what do they? they hear john, but they think not his authority sufficient. For as they beheaded john: so they crucified Christ, as touching whom, john's witness was so faithful. Such regard of godliness had they, that they only despised not the word of God, but for that also killed the Prophets, and nailed on the cross, The jews regard not john's doctrine. the Lord of all Prophets. And so goeth the matter now also. For Christ is condemned to the cross: not only at his being here in earth, but now also in his members. We labour all that we can with john, to bring men into this way: for as much as without Christ, there is no remission of sins, or life everlasting. But the more we go about to withdraw men's trust from their own works as unprofitable to righteousness in the sight of God, Papists can not abide the word of God. and to lead them to Christ: so much the more grievously are we condemned as heretics of our adversaries. For that is not agreeable with their doctrine, as all do know. They set forth the Mounkes rules and masses with ostentation, they offer up masses for the dead, they ordain service, they go a pilgrimage, they buy pardons. But what other thing is this, then to cast away Christ, and search out new ways to heaven. And we can allow this by no means: and therefore can they not abstain from railing and slandering of us. The Bishops and high Priests would deal likewise with us, as they did with the jews, if they could. Only this is lacking unto them, that they can not abuse us at their pleasure. But what is the cause they are so grievously offended with us? surely no other, but that we teach with john to give the glory to God, and to humble themselves before Christ, and judge themselves unworthy with all their service and good works, to wipe such a great man's shoes. For they can not chose but grant this, that john was more holy than all they can be: and yet he saith, I will cast away all this holiness, if I might but be received only into the fellowship of his grace, to have the oversight of his shoes, I would think myself an honourable man. This do we therefore testify and protest before the world, the Pope, the Bishops, Priests, and Mounkes, that be their righteousness and holiness never so much: yet in this point they are nothing to be compared with john. Wherefore if ye do all that ye can by fasting, and saying your prayers, only do this also: see that these things be cast at Christ's feet, and let them not look to be justified and saved thereby. But say this humbly: I do not refuse to be to lowly and humble. This do we teach, that they suffer Christ to be holy only, but they can not be persuaded so to do. They cry out upon us like mad men, saying: Not only faith is sufficient, but we must do good works. And so they make not the holiness of Christ their ground and pillar, as john did, which is glad to forego his own holiness, and count it not so much worthy, as the clouts wherewith dirty shoes are made clean. He testifieth plainly, that his holiness is not so much worth as a vile clout, and how much less worthy doth he judge it to wipe CHRIST'S nose, Papists seek salvation by their own works. and to do any higher office. This doth the Pope and his Church refuse to do. They extol themself highly with their works, and that they have everlasting life for them. And can not abide that their works and holiness should be counted as vile clouts. Yea rather they doubt, whether they may judge Christ worthy to have this holiness given in stead of alms and sacrifice. This heard the jews, but they despised and persecuted it: and unto this time is not this contempt and persecution left. But as this madness chanced to the jews destruction, so shall it by God's grace chance to the Papists. Wherefore we must diligently mark this example, where as john that most holiest man, which (as Christ saith) hath none like him amongst all that are borne of women, Matth. 116 which passed all mounkes and priests far: yet doth he so demitte and humble himself, and saith that he with all his holiness and works is not worthy to be as a clout to wipe shoes. Truly this example is worthy to be followed. Good works must be done, and that with great diligence. Good works. For so hath God commanded in the ten precepts. But when we come to that point, that we must entreat of this man, as john doth: all is to be cast down at his feet, & we must confess heartily with john, that it is not worthy to do him the lest service that is. Before man's judgement hereof is had chief respect, that thou art no adulterer, no thief, no robber, that thou givest alms, that thou servest well in thy vocation. These things are boasted of amongst men, and had in high estimation. But when the matter is tried in the sight and judgement of God, be not loath to say this: O Lord I know that before thee, the excellentest things in me are nothing worth. Wherefore judge me not according to my works, I am willing to bide the loss of them. And can wish no better thing, if so be I might have my desire therein, I may think myself well blessed. So doth Paul also to the Philippi. I am (saith he) an Israelite, Phil. 3. after the profession of the law a Pharisei, and as touching righteousness unblamable, so that no man can reprove me. It is not much seen, that one should stand so in these things, against the judgement of men. Yet he saith: I think all this but chips, and all my trust and comfort resteth herein, that I may be found not having my own righteousness, which is of the law, but the righteousness which is by faith in CHRIST, which righteousness belongeth to faith, as God saith. Wherefore that I might take fruit of this man, I cast away all my own righteousness as chips. The saying of Paul is more contumelious against good works than john's. For he is content to suffer them to be esteemed clouts, but Paul nameth them very chips, paryngs, or scrapyngs. Paul the Apostle nothing feareth the reproach of uncivility, whereas he useth such unpure words. Such examples are very necessary to maintain the study of honesty and soberness before the world, that men might not have any cause to reprove us. This righteousness is belonging to this life, and hath his end with this life, as it is known. Good men are put into the grave as well as the evil, the matrons as well as the harlots. But when thou wilt make thee a way to everlasting life, say this: Christ is my refuge, and his righteousness, which he promiseth and giveth in Baptism by his word, and in the supper by his body and blood. The difference between the righteousness of faith and good works. At last I shall stand by him as a poor worm. That so by this means there may be put a difference between our righteousness, which consisteth in the functions of this common life, and between the righteousness which is before God. The Ethnykes also hath showed honesty and soberness in their living, and done and suffered many things for their native country, for the which they have their due renown. But when death cometh, nothing thereof will step forth to take their part. For by such righteousness and good works, we can not attain to the remission of sins. But whither must we then go for righteousness and such holiness, that is accepted before GOD, and allowed in the everlasting life? There then is this holy anchor to be cast, this must be our refuge, that we come humbly after the precept of john, and think vile of oure self, or as Paul saith, shamefully. In the eyes of the world, this may perchance seem excellent, but before God, it is but a clout to wipe the shoes of the son of God. Whose righteousness I would gladly have to be given to me, by the help whereof, I might be certain of salvation, whereas for my own righteousness I ought not to refuse damnation in hell. And this is the cause that we say surely, that Mounkes, Priests, cools, and all things of this sort, is destinate to damnation. For they apply not their works, to the obedience of God, to honest living, to the avoiding of offence: but that they might hereby obtain salvation. Wherefore they sell these things also to other, and this it is to deny CHRIST, Papists sell their words. and to mock and despise him, as the jews mocked and despised him. Let us beware of such abomination, and here let us learn, how to answer such jugglers. wouldest thou wretched man be so mighty with thy works and righteousness, that thou mightest purchase me salvation thereby? The virtue of john, Peter, nor of any other, was ever of such power. If it had been otherwise, Monasteries. they would never have thought so lightly of it, as their words show. If the use of the Abbeys, were turned to the instruction of youth, & to the training up of them in scriptures, no man could reprove it, because it was done with great reason. But they can not be brought from their wicked order: They refer all to the obtaining of salvation. Wherefore it were better, that such Abbeys were clean put down, than that men should fall into offence thereby, and stray from CHRIST, and lose both body and soul. Learn therefore of this Gospel to live godly, righteously, and chastened, Good works ought diligently to be done. and to be diligent in good works. For such obedience doth God require by his law, and would have us to do it. And when we do it not, let us know that punishment is ready for us: and if he seeth us not to amend by bodily pains, he will punish us everlasting. These things are to be done before men, but yet before God say on this wise: Lord, for as much as belongeth to my works and righteousness, I have no hope, only this I desire, that I may have some low service about CHRIST'S feet. For as much as belongeth to my living, I have deserved to be cast in to hell, but I call upon his holiness, that he will sanctify me with a better and eternal life, then shall I be sure to have everlasting life. But the Popes and Bishops hear not this. For if they would, Priests, Colleges, Mounkeries, Masses, and such other ceremonies and service, would soon be overthrown. Which things all they defend so stubbornly, because they trust to have salvation thereby. So doth not john, nor Paul, which renounce their own righteousness. And a Christian man ought to say this with Paul: My righteousness & justice, is but double and rubbyshe. And also with john: My holiness is an unprofitable clout, when I compare it with the works and holiness of Christ. But the Papists can not abide that such judgement should be given of their masses, vows, fastings, prayers: they murder us, because we follow this doctrine, and teach not as they do, but show men a better way of salvation. An evil mind, an evil heart, neither can there ever be any hope of amendment in them. They seek evil, they shall find evil. Let us have an eye to john's finger, wherewith he pointeth us whether to look, least our Lord and saviour jesus CHRIST, that most necessary capitain pass by us unseen and unknown, and so we wander and stray from him to our destruction. And because it should not be so, john is sent to lead us and show us the way, that we might be saved. The which thing GOD the father grant us through his son jesus Christ. AMEN. Christmas day. ¶ The Gospel of S. Luke ij. ANd it chanced in those days, that there went out a commandment from August the Emperor, that all the world should be taxed. And this first taxing was made when Syrenius was lieutenant in Syria. And every man went unto his own City to be taxed. And joseph also ascended from Galilee, out of a City called Nazareth, into jury: unto the City of David, which is called Bethleem, because he was of the house and lineage of david, to be taxed with Mary his spoused wife which was with child. And it fortuned, that while they were there, her time was come that she should be delivered: and she brought forth her first begotten son, & wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them within the Inn. Math. 1. And there were in the same region shepherds, abiding in the field, and watching their flock by night. And lo, the Angel of the Lord stood hard by them, and the brightness of the Lord shone round about them, and they were sore afraid. But the Angel said unto them: Be not afraid. For behold, I bring you tidings of great joy, that shall come to all the people; For unto you is borne this day in the City of David, a saviour, which is Christ the Lord. And take this for a sign: ye shall find the child swaddled and laid in a manger. And straight way there was with the Angel, a multitude of heavenly soldiers, lauding God, and saying: Glory to God on high, and peace on the earth, and unto men good will. THE EXPOSITION. THE feast of Christ's birth was ordained in the congregation especially, that the history thereof might be taught and known perfectly of all men, that the youth and the other sort of people might have it in remembrance, & print it well in their minds. For although this matter be handled yearly, yet can it never be sufficiently known. The cause of the feast. Wherefore we will make two parts of this Gospel. first we will rehearse the history. Then will we see, what the Angels did show, and what service they kept this day also. first the history is this, 1. The time of this birth. that Christ was borne at that time, when the first tax was made amongst the jews under Augustus Caesar. At this time did Christ begin his kingdom in the world, howbeit somewhat privily. Neither could the most valiant Emperor Augustus be free from the service of this king, so that in this his commandment he maketh a way for the prophecy, that Mary with joseph might come to Bethleem, 2. The place. & that there might be borne the saviour of the world. If this had not been, joseph and Mary would have tarried at home at their business. Miche. 5. But Bethleem was appointed to be that place of Christ's nativity. And therefore was Caesar's commandment necessary that Christ's parents might come to Bethleem. Albeit neither the Emperor, neither the world did know any thing of this matter. For if the world had known (such is the malice thereof) that it would rather hinder it always then set it forth. But this is the marvelous providence of God, that he hath it unknowing obedient unto him, and can obtain nothing of it wittingly. After they were come from Galilee in to Bethleem by that commandment, 3. The Emperor of Rome helpeth knowing not what he doth. Maries time of bringing forth was come (saith the Evangelist.) There was no provision at all made for her child bed. They be both in a strange land, far from their country where their dwelling was, 4 The manner of the birth. & had no part of their own stuff. And although it was like, that they had kinsfolk there, yet were they not regarded, because of their poverty▪ Furthermore that town itself was so full of men as it appeareth by the Evangelist, that there was no room for them in the june. They are content because they were of a low degree, to take part of an ox stalle with beasts. Here was nothing builded, prepared, no bed-clotheses. They lie amongst straw & hay, no better than that beasts doth. In this place, in the midst of the cold, in the night is borne the most excellent babe jesus Christ. And this is the history, Why this history is written. which the Evangelist putteth forth so plainly unto us, which are so hard hearted: if perchance he might move us, to the consideration of this thing, that our saviour was borne into the world in such great scarcity of all things, that we thereby should greatly abhor from the madness of the world, which despiseth so disdainfully these holy things & the kingdom of God. Who would not curse Bethleem for the little humanity thereof, which in such comberance of strangers, findeth them not mean things. The first swathing clothes are the mother's lap, after that the, ox stalle. With these delicates is this babe cherished. The mother in her travel, if she feared cold, had no other vesture but her clothes that she wore. Here was no man here to lend any thing to their necessity. For what purpose did the Evangelist describe so diligently the great poverty of this birth? least thou shouldest forget it at any time, and that these things might make the sober, and amend thy natural fierceness, and that when thou hast heard it done for thyself, thou mightest take comfort thereof, and give thanks to God. And it was a long journey from Nazareth of Galilee unto this town Bethleem. They went further than it is from Saxon to Franconie. And hereof a man may easily gather, that they carried not much stuff with them, and that their swatheling clothes and such other things were not very costly, so that he put on her smock on the child and laid it in the manger. For she could not always hold it in her lap, she must warm the clothes, and dress their couch, and do such other things, that were requisite for an infant. And in the mean time must the babe rest in the ox stalle. Neither could joseph be lacking to this necessary business. And it is like that he went about to some of the maidens of the house to get water, and to do such other business. But this is not written, that any man came to proffer service unto them in this travail. They regarded it not, when it was told them, that the maid was delivered of a child in the stable. Wherefore this town is worthy to be hated with his great barbarousness. For although Mary because of her poverty, was not thought so much worth, and if she had been unhonest, yet at this time had it been the part of a man to show humanity. But no man is grieved therewith. The child must suffer patiently this great extreme poverty, and look for no better. In this beggary & sorrowful life this Lord is borne. Whereas other devour, riot away consume prodigally all things by costly apparel, & gorgeous bvilding. etc. This is the history. Which is set forth to us, to the intent, that we should grave this picture of Christ's birth fast in our heart: with how great misery the Lord jesus was borne in this world, that we might learn to give God thanks for this so great benefit. For we misers and wretched men and also damned, We are made on flesh and bl●d with the son of God. Hebr. 4. came this day to high renown. For on this day were we made one flesh and blood with the son of God, and he that made heaven and earth of nothing, is borne a man like unto us: only this thing excepted, that with this child all things are without sin. Wherefore we may boast magnificently, that God is become our brother, our flesh, and blood. This renoum is not given to the angels, or devils, but to us men. Wherefore although the angels are more excellent creatures than we, yet God giveth more renown to us, then to all the angels. For he was not made an angel but a man. Wherefore if we men could think and believe this. as the greatness thereof requireth: our mind would be most ready to set most by God, to thank him, and to obey his will gladly. When the Pope's religion reigned, there was such an history read unto us: That upon a time the devil came into the Church to mass: And when these words, (and he was made man) were song, and men made no obbeisance by bowing of their knees, he gave one of them a great blow, and rebuking him said: Thou monstruous beast, art not ashamed to be so little moved? why fallest thou not down on thy face for joy? if the son of God had been made our brother, as he was yours, surely we would have no measure in rejoicing. And although this matter be not true, yet it seemeth to be feigned of a good man, The incarnation of Christ which well did perceive, the great renown given unto us, when the son of God became man, and that not after the manner of Adam and Eve, which was made of the ground, but he was made more conjoined unto us. For he was borne of the flesh and blood of the virgin Mary, as other men were, except this, that Mary the virgin was sole and alone, and he was conceived without sin, by the holy Ghost. Except this, that he is worthily named the natural son of a woman. Adam and Eve were not borne but made. For God made man out of the earth, and a woman of his rib: Gen. 1.2. But how much nigher is Christ to us then Eve to Adam, because he is our blood and flesh. We ought to esteem this renown highly, and to have great meditation thereupon, in that the son of God is made our flesh, and that there is no difference between his flesh and ours, except only sin. For he was conceived of the holy Ghost, Heb. 4. and God replenished both the body and soul of the virgin with the holy Ghost, because she was without sin, when she conceived Christ, and afterward warred great with child by him. And this is the only difference: in all other things he is like other men, in that he used meat and drink, felt hunger, thirst and cold as other did. Phil. 2. He was subject to all such natural infirmities, as Paul saith: in shape he was found like a man, he eat, he drounke, he was sorrowful and glad. The humbleness of Christ. This is truly a profound humility and subjection. For he might have used an other sort, when he became man, after what sort he is now in heaven, where as he hath flesh and blood as we have. But yet he is not subject to natural actions. He might have done this at the beginning, but he would not, that he might declare his singular love toward us, that we might have thereby sure comfort and joy, when we know that we have a brother now in heaven, whose sure help we may stick unto, & are bound so to do. For cursed is every man that doth not receive him, and conceive steadfast hope for his sake. And therefore is this history rehearsed every year, that the tender minds might have meditation thereon, and give God thanks, and say: My matter is in good taking, I have a brother, and he is made like me. But why he was made so, I do not yet tell (for this was the cause, 1. That this nativity might be comfortable to us. that he might help me against sin and eternal death.) But now I speak of the renown of all mankind, whereof we boast and rejoice, that the son of God is become man. Of this renown may every man boast. But Christian men somewhat more than all other: for because this renown shallbe to their endless profit. And this is first to be learned of the history. 2. And also that he might make us humble and meek. Secondarily mark also this great example. Where as Christ the son of God doth so humble himself, and communicate all his glory with flesh, and whereas his high majesty, before whom the Angels tremble, doth so demitte himself, and goeth after the likeness of a man. In heaven the Angels worship him, in the earth he serveth us, and is subject to our beggary. Seeing then the son of God doth this, this matter is not lightly to be set by. Let us cast ourselves away for his glory & honour's sake. And if adversity be to be suffered we must not refuse it. For Christ himself hath suffered likewise, frost, hunger, miseries and troubles, & not only these: For when he was borne into the world, he was poor in all things, he had neither place, neither bed clothes, neither stuff for household, A manger and ox stable was his refuge. What should I desire any better state, seeing my kinsman, ye rather my brother, king of heaven, is found so poor in all things before our eyes? Why should I refuse hardness, seeing the king of glory refuseth not to take on him all things for my sake. Who am I? a sinner not worthy to lie among sharp cutting flags, and yet I lie softer than my prince, which suffered to lie in hay, and abhorred not the manger. And yet after this, the case is so unworthy, that we stocks and blocks, are so nice and delicate, that we can suffer no pain, and yet we see before our eyes the example of Christ, what pains he took for our sake. But it is not unknown, what reward we shall have for our foolishness: And yet if we had any wit, we would beware. Now therefore let us briefly rehearse both these doctrines and lessons: 1. The honour of the congregation. The first is, that we regard our own honour, in that that Christ is made man. This honour and renown is so great, that if a man were an angel in state, he might worthily and well wish himself a man, that he might be counted amongst them, which glory and boast: my flesh and blood is placed above the angels: so blessed is the creature of man. The second is, 2. An example of love and patience. that this might be an example to us of charity and patience, which we might follow, and walk in the steps of our brother and kinsman Christ, helping & serving other men gladly, although it be to our labour and pain. The which thing God the Father with the holy Ghost, through our Lord jesus CHRIST grant us. Amen. The second sermon upon the saying of the Angel as concerning that Christ was borne. WE have rehearsed unto you the history of the feast, in the which is made mention also of the saying of the Angel, to the which there were also assembled many thousand of Angels, which did show and sing altogether to these two or three shepherds. This is the sermon of one Angel. Fear ye not, for behold I declare unto you great joy, that shall be to all the people, because ye have a saviour borne for you this day, which is CHRIST the Lord in the City of David. ALthough this sermon of the Angel is repeated every year, yet may it now be conveniently renewed again in mind. For we shall never come to the perfect knowledge of this thing, as long as we live here. And this sermon of the Angel was very necessary. For if CHRIST had never so much been borne, Christ not known profiteth little. yet should it have profited us nothing, if it had been unknown. For to what purpose is that treasure that lieth hid, if thou knowest not where it is? Thou shalt take no pleasure nor profit thereby, as the Proverb saith: There is no pleasure in the unknown treasure. Proverb. A hid treasure is no treasure. For all men passeth over it as they do dirt, caring not for it. So is it also with this most joyful birth, if the Angels had not brought tidings thereof, and had not opened this treasure to men, no man could have taken the fruition thereof. The cause why, is common. A man setteth not his affection on that he knoweth not. Neither doth this thing delight or displease: but it is, as though it were not, and never shallbe. Wherefore it is one of the especiallest things in this Gospel, that the Angel by his sermon doth speak openly of this birth, and showeth us this treasure, that we pass not over it, and that we be not ignorant of the presence thereof, but come and take part of the comfort thereof. Wherefore he saith: I declare unto you great joy. THESE words are weighty. For the shepherds were greatly astonied at this marvelous light, and celestial shining, as at an unwonted thing, because there was suddenly both in heaven and earth such great light, as though all the earth had been on fire. To this hath the Angel respect, and applieth his words thereto, saying: Fear ye not, as if he should say: there is no cause to fear. But your fear showeth that ye know not what is in doing. For if ye did, ye would put away fear, and rejoice at your own felicity. And I am come, to bring you tidings of great joy, of a great work and miracle: God's messengers comfort the fearful. which thing if ye would well consider, ye would much rejoice. This is therefore the intent of this Angels tidings, to make men to regard it earnestly, and not to let it pass without effect. Wherefore he speaketh of no common joy, but of a great joy, and of a thing most necessary. For the devil by sin hath brought us to nought, and disturbed all that belongeth unto us, so that we do not only sustain original sin, and thereby eternal death, but also that all that we have are in his danger, that almost we may at every moment, look for his darts in body, life, and goods. For all these things are in a thousand perils and casualtyes. Yea the Gospel testifieth, that the devil possesseth men, and driveth them to madness, so that it may be worthily said, that such a man is the filthy puddle and sink of the devil. Satan thorough sin reigneth in men. Such corruption is engendered in us by sin, that we have no sure help in any thing in the world. I will not speak of the greatest misery of all, that they must abide the wroth of GOD and eternal damnation. What is, if this be not the most horrible and violent kingdom of the devil. And when we consider well, and compare both together, this misery in the kingdom of the devil can not be compared with this glory and reward, with this great joy, whereof the Angel preacheth here, that there is a saviour borne for us. Wherefore the Angel intendeth chiefly to remove this misery out of our sight? and to give us this child to behold and see▪ And let him know that he hath done the office of a good preacher, if he bring us to the true beholding of this saviour, and to the knowledge of our own flesh and blood. And doubtless if this were printed in us, all the plague wherewith the devil vexeth us, should seem light, be it never so painful and pernicious. But now let us come to the most requisite and necessary knowledge of this divine work of God. Christ only overcometh Satan. For the devil with all his poison can be overcome by no other means then by this godly power, of the which the Angel speaketh to us in this place, when he saith: A saviour is borne for you. When man's mind attaineth to this knowledge, then is the sinner out of peril. For than is the matter more deeply considered after this sort: I have been defiled of the devil and wholly oppressed, and overthrown headlong into God's wrath and eternal damnation: but my mischance is not so great, but that I have greater help given me from GOD against it. That is, that God possesseth not mankind after that sort as the devil doth, but he himself is made man, that of God & man's nature might be made one person. The devil can not join himself so nigh to man. But God is made man, and yet he remaineth a man. And by this means he set himself more deeply in man's flesh, than the devil can, which may enter into man's body and vex it, but he can not be made man, that the devil and man might become one person. Between these two natures is there always remaining a difference of persons, not only in substance, but also in person. But in CHRIST that is borne, these things be one. For the son of God is made one flesh and one blood, borne of the virgin Marry; after the course of nature as all be, Math. 1. Luc. 1. except that he was not conceived of man, but of the holy Ghost, and hath escaped the filthy mark of the devil, and was borne with very pure flesh and blood, whereas ours is full of sin. In all other things he is like us, which was subject to all natural actions, Psal. 51. Ephe. 2. Phil. 2. in all points as other men. As saith Paul: He was found in behaviour as a man, so that all that saw him or heard him, did affirm that he must needs be a true and natural man, & not any phantasm or appearing only, for he had all the properties, that belong to this life. And this is the joy, as touching the which speaketh the Angel. I speak only of the glory & not of the fruit. For thereof is it wont to be declared in the history of the passion and resurrection. Now do we speak only of the glory, that GOD is so nigh joined unto us, that he is of my flesh blood and soul, very man as we be. With this so great and marvelous glory hath he begun this matter, and advanced mankind thereby to high renown. And the Angel setteth this forth unto men, and saith: I show you great joy, which shall be to the whole people. The word showeth that his mind was ravished with some great joy: He telleth it boldly to the shepherds. He would that all men with him should know of this great honour, whereby man's nature is come to such dignity, that GOD which made all things, is become our flesh and blood. And if we would ponder this well, although we had no other profit thereby: The birth of Christ ought to move us, unto mutual charity and love. yet would it make together amongst us a great flame of charity and love. I speak not yet as I said before, of the profit & use, but only of the glory thereof. If we were moved earnestly therewith, it would suffer no malice to remain amongst us. The reason is: Who is there that would hate this kind or hurt it, which is even as our God in body and soul? shall we not for this glories sake, where with God hath garnished us, love all men? do the best that we can for all men? The Angels are more excellent creatures, than we men are. But this glory is not given them. God was not made an Angel, neither an Angel was made God. Furthermore, the Angels are innocent and holy, which condition was more agreeable with God's majesty. But it seemeth otherwise to him, he chooseth the viler creature, which was subject to sin, which is hold captive under the kingdom of the devil, and the tyranny of death. Whom the devil vexeth and troubleth extremely. He could not humble himself any lower. But should not we be stirred hereby to love and charity, to esteem one an other, and not to neglect, but to prove masteries who can do other most good? Note. Certain of the fathers, and amongst them, (as it now cometh to mind) bernard, thought that the devil when he was in heaven, did see before, that the son of God should become man, and for that cause envied at man, and began to hate God, because he had not chosen rather to become an Angel, than a man, and that for this envy and pride he was cast out of heaven. Whether this were feigned, or done in deed: yet would the holy fathers signify hereby, how great is our renown in that that God became man, and took the very same man's nature, which belongeth to us all, which have been in the devils danger, and captive to sin and death. In what wretched case then are they, which are ignorant of this renown. But yet are they much more wretched, which, when the Angels or Apostles show such things, that God hath visited man's nature, and took it on him, and made it Lord over all creatures: yet do not rejoice? O how wretched are they that are not moved with this tidings? If one amongst many brethren should come to be a king, how would all the other rejoice? how bold would they wax? As joseph's brethren may be an example of this. And this is a natural zeal. But how chanceth it that we rejoice not in such a great matter? that we are not moved? neither do give thanks to GOD, that our God hath taken our flesh and blood, and now sitteth at the right hand of God, Lord over all creatures? He therefore that would esteem this, as it is in deed, would love all flesh and blood in the world, for this flesh and bloods sake, and would hate no man. The only glorious sight and contemplation of the humanity of Christ our God, would so cheer us & replenish us with joy, that we should never be angry with any man? Yea, and he that beholdeth this image continually, that the son of God is made man, would not look for any wrathful displeasure from Christ, but hope for all goodness at his hand. For no man is angry with himself, or hurteth himself. Now is Christ one of us and a man. How could he hate himself, that is to say us, which are his flesh & blood. And if this sight were well printed in us, it would soon put away all examples of God's wrath out of our minds, as is noah's flood, the punishment of Sodom and Gomor. All that would vanish away at such a contemplation, if I would muse of this only man, which is God, & hath esteemed man's nature so greatly, that he became man. But be these things never so inestimable: yet some men are so mad, that they care not, they cast away this treasure, and set their mind on other things, to heap up riches, to purchase & get, whereto men's minds are wont wholly to be stirred. And this is the cause that we feel no joy rise in us at the tidings of the Angel. Wherefore this thing may well make us joyful and proud, that we are preferred before all creatures in this renown, yea before Angels, and may boast, and say: My flesh my blood sitteth on the right hand of God, and hath the rule of all. No Angel or creature hath such renown, but my flesh and my blood. This fire ought to melt as it were in one all men's hearts, and to inflame men with such mutual love, that we should embrace one an other with all our hearts. But this is the continual working of the devil, to make us forget at home, that that we learned in the Church. This enemy doth corrupt our joy with other cares, so that we never regard this sight as we ought. If we had nothing else but this renown thereof: yet were it a thing worthy to be rejoiced at. But now besides this glory, this great overplus there is also, that this man is JESUS & a saviour. And this in deed is the true cause, of this joy that the Angel showeth. And here I say again, that they are in a miserable case, which do neither hear, nor know these things: but they are much more miserable that here and know, & yet regard it not. For these words would melt heaven and earth, and make us not to care for death. For who is it that can think this sufficiently, that a saviour is borne for us? This treasure doth not the Angel show to the mother Mary the virgin, but to you (saith he) to you is this saviour borne, which is CHRIST the Lord. He speaketh with the shepherds, which were jews, What Christ is. and were well acquainted with this word, knowing that Christ did signify a king and Lord. But a great part of the people were deceived in that they thought he should be a corporal king. Christ is no corporal thing But it was not so. For the Angel hath a higher respect, and saith almost this: hitherto have ye been captive under the devil, which hath persecuted you with water, fire, and moreyn. And who can comprise all his mischief? Under his most cruel tyranny are you misers. He seduceth your minds with errors, which hurt the soul a thousand times more, than any moreyn can hurt the body. To you (I say) to you which with body and soul are under this slanderous and hurtful spirit, to you is borne a saviour. For with whom doth he speak? Christ is the saviour of men. Not with the stones & brute beasts, but with you men, and not with one or two, buth with the whole people. Why dare we than be so bold as to reprove the voice of this Angel, when we take Peter and Paul for our saviour? But do we flee from him, because we be sinners? For if thou say this: I have nothing to do with him, then will I demand of thee whose he shallbe? Was he borne for the beasts? For thou must have respect to this, who he is: for if he would have been the saviour of any other creature, he would have taken on him the form & shape of that creature. But he is become the son of man. Who art thou? who am I? are we not men? yes truly. To whom than doth this child belong more then to men? The Angels have no need of him, the devils despise him. But we have need of him, & for us is he made man. Wherefore we must count him ours, that we may look surely for help of him. As the Angel saith: He is borne for you. And above: This joy shall be great to all people. But is not this an honourable thing, that an Angel from heaven bringeth this tidings to men, and after that so many Angels come with gratulations and melodious verses, that we men should rejoice and receive so great grace with thanks giving. Wherefore this saying is uncomparable, that we hear, that to us is borne a Saviour. For what other thing doth he say than this? this birth is not belonging to me, I can require no part thereof, I rejoice for your sake. But it is yours that are, that are miserable, corrupt, and damnable men. He is the saviour of such. Wherefore embrace him: for you have need of such a saviour, that think how ye might escape the dungeon of sin & death. The glory whereof I spoke before, in that that God is made man is very great, but this passeth it far, for that that he is a saviour in things that be eternal and spiritual. He that knew this and believed it, and had the fruition of a whole joy, would peradventure die for joy. But as long as we are in this life, we shall never receive and know this joy. For this life is narrow and strait, and we are weak. For if it were possible, that man's mind could truly esteem it, it would not be able to hold itself for joy. But for as much as this can not wholly be performed, let us yet at least learn so much hereby, that we may show mutual love, and cease from slandering, deceiving, and other vices, by this marvelous example, that God is made man. But here is perceived a great infirmity, this joy can not pierce so far as it should, & we forget both, the words of the Angel & also this saviour, & give ourself to customable vices, to covetousness & such like And this is a token, that we believe this word veri little. For if we did believe it in deed, there would be exceeding great joy inwardly in us, because this saviour is given to us. In time of sickness & plague, a man would have a good hope, if he knew some remedy. And this hope should be open & sensible. But here, whereas we have put before us a sure remedy, against sin & death, no man is made cheerful thereby. Wherefore we testify of ourself, that we hear this good tidings as men that be a sleep, & hereby we declare our great frowardness, that whereas we have this great treasure before us, yet we are nothing moved by it. He therefore that can not regard this great thing, doth worthily bewail his own misery. For what thing might make the mind joyful, if that so great virtue of the angels tidings, that a saviour is borne, can not do it? He that is not the better by these words, neither applieth himself to godliness hereby, he that is nothing affectioned at these most comfortable & effectuous sayings: the man can not be amended with grace, but must needs be tamed with evil & cruelty. And this is a sure token, that all such are damned & cursed. But if so be that he have any grace at all, let him make his humble petition to God for the holy Ghost, to bring into his heart an other understanding & sense. And where as the angel saith, that a saviour is borne in the city of David, & calleth him the Lord Christ, that he doth to make us have respect unto the scriptures. For so was it prophesied of before by Micheas, Miche. 5. that Bethleem should be the place of his nativity. And whereas he calleth him Lord, it is not to be taken for such a lordship as masters hath over their bondmen. But as God saith to Adam, that he our Lord will defend us, & resist the devil, Gene. 3. & do the office of such a lord, that he may challenge us to his kingdom, & withdraw us from the devils power, Why the Angel calleth Christ a Lord. seeing that all the power of the devil falleth hereby, when Christ doth take us as his own not only because he made us, but because he redeemed us also with his body. Wherefore he contendeth with all his might to have that that is his. So that Christ after this sort may be taken for a Lord with a right to challenge & reclaim for our salvation, because he disturbeth the false usurped power of the devil, to recover his own from him, and cometh before his enemy's face, and indighteth him openly of robbery, in that that this cursed spirit hath taken so much upon him, that he hath cast us misers headlong in to sin and death, and in that he hath used craft and guile in entycinge away his covenant servants, which belonged nothing unto him, for that that he is the true Lord, and not the devil, which usurpeth power over them by violence. Christ is true and natural God. And for as much as the Angel giveth him such a great title, and calleth him Lord, it is a sure token that this child the son of Mary, is verily by nature eternal God. If it were otherwise, he would never have called him Lord. Our Saviour himself and not an Angel, (as the Angel saith with express words) for you is borne a saviour. And he is not only our Lord, Christ is the Lord of Angels also. but Lord also of the angels, which (as touching this Lord) be all of one family with us. They are counted under one Lord with us, that we men, that were the thralls and slaves of the devil, might be advanced by this child to so great renown, that we be received with the holy Angels, as it were into one city, which are now joint fellows with us: so that we may well boast, that in this child we are come to the most familiar fellowship of the Angels, and may be as bold & homely with them, as we would be with our household fellows. The Angels might well behave themselves stately with us, because they pass us in worthiness: first, for their nature and substance: and also because they are without sin, but they are not disdainful of our fellowship, neither despise us for our misery. But it grieveth them to see us vexed with death, sin, & calamity. And this is the cause that they are so glad of our salvation, that cometh to us by this child. They are as glad to see our salvation as their own, Why the Angels rejoiced in the birth of Christ. therefore they rejoice, that we this day have gotten that child, which is their Lord, & bringeth us to the same degree, so that now we are become their fellows and the members of his body. They despise us not, they say not: Away with these sinners, that are stinking & rotten dead carcases in their graves with adulterers, & wicked doers. They are not proud, but glad with all their heart, that such sinners are come into their fellowship. They give thanks to God, that we are delivered from sin, that we come to dwell with them in one house under one Lord. And for this grace they glorify God, although they have no profit thereby. How much rather were it our duty, to give God thanks, to love one an other, as the son of God loved us, which is made our flesh and most nighly joined unto us? He that regardeth not this, and loveth not his neighbour; can not be saved. This is the first sermon, that was made after the birth of Christ, as touching this child, which endureth after that for ever, to the end of the world. Wherefore every man ought diligently to have his mind thereon. For hereby is this mystery opened, how the angels are become our friends, and brought us joyful tidings, commanding us to put aside all fear, for as much as this child is borne for us, which is our saviour. This is an high, true & most excellent comfort in the which the mercy of GOD may be perceived and felt very sensibly and conveniently, that God for our sake hath humbled himself so low, that he gave us his son, after a most bounteous sort by a maiden. He layeth him in her lap, and sendeth us word and tidings, that he is our saviour. Let us seek help of him in our need, let us trust surely to him for succour: that all wroth between God and us may after this depart for ever, & that we may use all kind of humanity & gentleness one to an other. And now judge here thyself whether God is to be blamed of unrighteousness, sith that such things are declared unto men, and they regard it not, but despise their own salvation, even as the mad Papists do, that think that this saviour is not sufficient, setting up other besides, to whom they may trust. But the sermon of the Angel is not obscure as touching this only child to be our saviour, that he as the very ground of our salvation, may comfort us, and replenish our hearts with joy. And this man only is he that turneth both the Angel, and also God's eyes on himself. He putteth not only this treasure in the mother's bosom, but also he giveth him unto us as our own, and all that belongeth unto him, both in heaven and in earth. He that heareth this, and is not moved therewith, is worthy to be cast into hell with lightning. isaiah. ●. joan. 3. Rom. 8. Wherefore let us give God thanks for his grace, & pray instantly unto him, that he will print this sermon of the Angel in our hearts, that we may conceive true hope of this saviour, and that by him we may overcome death and the devil. The which to obtain, our Lord and saviour jesus CHRIST, grant us. Amen. The third sermon of the song of the Angels. HItherto have we spoken as touching the feast. And first of the history, how the son of God being made man, was borne into this wretched world miserably of the virgin Mary. We ought never to forget this, least we be found unkind to God for so great a benefit, that he hath bestowed on us by this birth of his son. After the history, we entreated of the godly sermon of the Angels whereby this nativity is declared unto shepherds, with a great brightness, which shined round about the shepherds. Which thing was unwont, that God letting pass the great potentates of jerusalem, sendeth this his magnificent legacy of so many thousand Angels, to the miserable shepherds watching in the night. And the Angels giveth him such honour, as Christ giveth to us al. They submit themselves to this lowly service, neither do they disdain at our vileness, in showing unto us most miserable beggars this plain sermon, which is yet extant & shallbe of a surety in the congregation unto the worlds end. Who may not marvel at these most humble & modest spirits, in whom is no pride or statelynes at all? The Angel is an humble spirit Whose examples it might become them to follow, that would be counted most holy & mighty princes, & not to be puffed up for their virtue, wisdom, power & such other things. For if these gifts had been given to the maintenance of our pride; then might the Angels had just cause to disdain these poor & beggarly shepherds. But this is not the manner of angels. The shepherds can not be so abject & vile persons, neither the Angels so fortunate, noble, & mighty, but that they are greatly delighted in doing this message. So ought we to do also. We ought to use our gifts without pride, to other men's profit & salvation & to despise no man. The example of Christ as touching this, is more evident. He regardeth every man so much, Christ's people are poor & needy. that as he came poor & needy into this world, so he taketh unto him the poor & needy that seek help, & that hath need of him, & for this cause is he called saviour. The great estates of jerusalem never thought that Christ pertained unto them. The bare shepherds have need of this, and therefore are judged worthy to hear first this short sermon of the angels as touching the birth of our saviour Christ. Wherein the Angel would us to understand the a saviour is given us against sin death and the devil. For these are the words of the sermon: Fear ye not, this day is borne for you a saviour, which is Christ the Lord. These are no man's words, neither have they their beginning of man's heart. For the wisest that be, know nothing of this. But these words are put out with a godly revelation. And we, thanks be to God, are chosen to this fellowship. For it is all one, whether thou readest or hearest these words of the Angel, as though thou hadst heard them presently of the Angel. For the shepherds saw not the Angels, only they did see a light & brightness, they heard the words of the Angels, which yet are rehearsed in sermons, and read in books, if we had the grace to learn them, & put them in practise. Now if any man should compare this word of the angel, with that word of Moses, which he heard of the angels in mount Sinai, he shall find great difference. For this it was there: All things were applied there to terrify men, almost both body and life was in danger by thunder, lightning & such other things. But here do the Angels preach to banish fear, to make men cheerful, to put away dread, and to trust for salvation, and to begin to look for better, and that they might be of a good courage, specially for this child's sake, which is called our saviour, & is so named of the Angel, and entitled Christ the Lord. For whatsoever there is written, it is, that we should always hope & wait for him, that is called Christ. For the law could do no thing against sin & death, works, and every man's righteousness prevailed not. All the salvation was set in Christ, that he might be trusted unto in trouble. This doth the angels behold, and testify that it is he, in whom dependeth all hope of salvation and remission of sins. Then must we cast away all doctrines & religions, If Christ be the saviour th●n can not the saints & works be. whereby salvation & eternal life is wrought without Christ. For if Christ be he, them can not Marry his mother, Peter, Paul, nor Austyne, Frances nor Dominike, with his rules: whereas in the Papacy, their doctrine led men to intercessions of saints and observations of Mounkerie. But how doth this agre with the angels sermon? Yea or how doth it agree with the verse that is song in the Church? Wherein we that glorify Christ condemn the Pope & all his justiciaries of a most grievous wickedness, whereas we sing after this sort: If this child had not been borne for us, surely there could have been no way found to save us? If all them that are without Christ are damned, what helpeth the Mounkes rule or the Priest's Mass to salvation? All things are subject to damnation. There is no exception because the speech is universal. If they look for salvation, they have it not, by Mounkerie, massing, fast, and canonical hours, but by Christ, which hath that name & is called a saviour. By the ministery of the word is the doctrine preserved. This sermon of the Angels was left in the Papacy, with that verse that is used in the church unto this time, but no man understood it. For there lacked true and faithful preachers, therefore where as no preaching, and where these words are not set forth effectuously, There be these things both song & read, but no man understandeth them. For no man can deny this, but that all the other things were in the Papacy, Baptism, the Lords supper, the text of the Gospel, the prayer of the Lord, the articles of the faith, the ten commandments. And even now the Papists have all these things with us: saving that they have changed the supper of the Lord, and hath perverted his testament. But all these things are dumb with them. Wherefore when they rehearse, read, or otherwise use them, they neither understand the words nor the ceremonies. All the fault is, that they regarded not the doctrine, that by it men might be certified of the meaning of the words, that are daily used in hearing, reading & singing. But he can not well stir up other, that is a sleep himself. The preacher must be earnest & vigilant. For if he be cold, he will make his audience weary be they never so attent: as we may see this true by the Pope, for he was dallying in all kind of Idleness & pastance. Wherefore he could not take heed to this sermon. And although he set it forth with versicles & lessons as we do, yet they know nothing of it, nor understand it. And by this means both these things are among the papists. They read in the Gospel that a saviour is borne, they sing it in the Church: that if this child had not been borne, no man could be saved, & that this salvation is for all men. Yet never the less they call on the virgin Mary, they fast, they worship saints, they go on pilgrimage to their relics, they hire & buy masses. What is this then to make an other saviour, & not to be content with the testimony of this sermon, but to set up Mary & other saints, yea and the beggarly works of men, in the room of this saviour & born child. Good preachers help much. Wherefore we have no small cause to pray to God, for courageous & earnest preachers, to enkendle the light of this doctrine, that we not only hear & read, but also understand: where such preachers be not, there is no other hope, but that we fall thereby in peril, as it is now. What good can a nut do, if thou can not come by the kernel? what profiteth a treasure, if we have no power to bring it abroad? The sermon of the Angel is evident enough: To you is borne a saviour. Yet it is not so pithy, that an old papistical doctor can perceive it. For if he did perceive it, he would not council men to mounkerie, to pray unto saints, to purchase the merits of men, & to seek other saviours. But where God sendeth a diligent & witty preacher, that can stir up the vehemency of such words in the minds of the hearers, he giveth a great power by this doctrine, to judge of all false doctrines & deceitful spirits. Neither is it possible, By the Angel's doctrine are all false doctrines to be judged. although the devil turneth himself in to all sorts, but that he must needs be perceived, and reproved with his crafts & deceits. For not as much as the spiritual wickedness in heavenly things can lie hid from him. As Paul doth boast of this also 2. Corinth. 2. that he knoweth the mind and the thought of the devil. And here is need of no other way then to compare this doctrine with this child, whether they do agree. The Papacy extol themselves highly for their gorgeous ceremonies & rites. But who may not perceive, that all is idolatry, in that they believe to merit salvation thereby: that is, men put their trust in them to be saved thereby, and that they be pleasant to God as his due service: where as yet it is plainly declared in this place, as touching this child, that he must be our saviour. Wherefore the Pope and the Bishops may be worthily accused for their false doctrine and wicked service. For all theirs agreeth nothing with this doctrine of the Angel. He that hath this saviour as a rule, is never overseen, is never deceived, whatsoever he take upon him to judge. Wherefore this thing is most worthy to be prayed for, that the light of this child may never go out of our sight, which openeth unto us all the wicked pranks of the devil, and of the world: that we may be sure against all things, and soon confound with our judgements whatsoever is set up against this child, for the doctrine of our salvation. This matter hath not need of far compassing and many words, the meaning is plain, It is not so in the sermon of the Angel. Wherefore do not thou contrary this counsellor sent from GOD, which teacheth me on this sort, that to me a saviour is borne, whose name is CHRIST, and not Peter, Paul, or the rule of Augustin, or of Frances, not masses, pilgrimages, to saints, or pardons. The proper office of this saviour is, The office of Christ. to minister unto me all things necessary for our salvation. Go not about to take this doctrine from me, I will not suffer my eyes to be bleared with any other. This sermon of the Angel is passing all comparison, at the which a great multitude of Angels mustereth together, and setteth up quires of Music. And the singular order and process of their verse is as much to be marveled at, as the sermon itself. For they sing such a Genethliacon and birth verse as was never heard of before in the world. And the words thereof are these: Glory be to God on high, and in earth peace, good will towards men. THIS hymn consisteth of three parts. The first part is not only so to be taken, as though the Church's office were thereby appointed, what is expedient for it to do: But it is also as a prophecy what effect should hereof ensue, and that GOD'S great glory should rise hereof. And the meaning of that Angel's sermon is no other, but that it was far other wise before this child was borne, and that there was blasphemy and Idolatry at that time in the world. For whatsoever is without Christ, be it never so glorious and glistering, Note well. yet can it be counted no other thing then blaspheming of God. Theridamas can be no ways to worship and glorify God, but by this child. For in Christ only may the true bounteousness, mercy, and humanity of God be known, where as he spared not his only begotten son, but sent him into the flesh for our sake. The greatness of this benefit causeth the hearts to conceive true love trust & hope toward God, & to give him largely thanks. This fruit song that Angels to be to come. And that now it taketh his beginning, whereas god is truly glorified on high, not by our works, which cannot reach so high into heaven, but by hearts which from the earth are raised & surmount upward to the merciful God and father, with thanks giving, and great confidence. Wherefore look where this child is not truly known, there can not God be truly glorified. Without Christ god can not be known nor glorified. As the example of the world, and specially of the people, declareth that to be true, when all things were full of idolatry, when they followed divers sects, and ordained so many kind of worshippings, as there be groves or hills in the world, as testify the Prophets of this thing. Yea, and this was above all other, a most damnable idolatry, where as their good intent was to God and to him they did sacrifice, fast, vex their bodies, & spared not life itself: yet all was devilish, and of their own imaginations. In these things was gods glory bestowed. This is the shame & blasphemy, where with God is dishonoured throughout all the earth, where as Christ is not known. God is diversly dishonoured in the world. Of this therefore doth the angels rejoice in the behalf of all things, that this blasphemy is now at an end. There is moreover an other dishonouring of God, which is less fine and more sensible than the former, when men worship Mammon and such like. All things of the world are full of this idolatry. All men both great and small, worship this gross imagery, and in it put all their trust in time of need. Wherefore on all parts God is dishonoured and blasphemed, both of them that make an Idol of their own righteousness, & also of such as worship Mammon. But now the Angels sing, that it shallbe other wise at the appearing of this light. Men shall put no longer trust in their own righteousness, they shall not care for their parents, nor for those things that other strive for. They shall only embrace this saviour, and trust in him. And this shallbe the beginning of gods true glory: so shall he be truly known, glorified, and worshipped. Such glory lost Adam in Paradise. For so are all men's wits corrupted by nature, that they had rather have the glory themselves: Original sin brought in ambition. take for an example the Pope and bishops. They are very rich, yet can they not be brought in mind to promote the word of God. And how can they but greatly esteem it, seeing the basest persons that be, love to be glorified? saying therefore that it is so in the lowest persons, that none would be without glory, how much more must it so come to pass with them, that hath such high matters in hand, such holiness, righteousness, good works, civil honesty, and behaviour? These will not well be content that GOD should have his honour. They will not suffer their own honour to be diminished thereby. Such ambition besieged men, when the first of mankind in Paradise, were brought of the devil to that point, that they would be like unto God, and we can never live without it. Wherefore all men for that gifts of God, as science, riches, empery, and divers virtues etc. seeketh themselves glory: yea in very trifles this vice cannot be escaped. But the angels mean, that through the light of this child it shall come otherwise to pass, and that now God's glory shall be surrendered unto him again: and therefore they rejoice and sing, both for Gods and man's behalf for the true difference of things. For all that shall receive this child, shall confess their righteousness and holiness, knowledge, power, and altogether to be nothing, and that this child is all. So is God's glory restored unto him: For that that he only is our wisdom, strength, riches, and we do rejoice and boast only in him: for we know him so well, that we put all our trust in him: as for Mammon and such other gifts, we count them no otherwise, but as necessity requireth, so we use them, & receive poor men to use them with us also, turning all to the glory of God, and the salvation of our neighbours. We transpose all the trust that other hath in riches into jesus Christ, the son of God. And this is the true glorifying of god, To glorify God. to render unto him his due honour & majesty. that we may freely confess: All ours are thine, we are not the authors thereof. Furthermore in that we escape the tyranny of the devil, and are delivered from sin, all cometh of God's power, and not of our own. Wherefore this glory is properly thine, and not ours. Such a confession doth God require of us, as his most necessary ornament, that all things be referred unto him, that we in no case challenge any part thereof, and that we knowledge ourselves to have received all from him, as well the great as the small. And this is one part of this verse, wherein the angel compriseth all things that are ours, but especially the spiritual gifts, as are righteousness, holiness, wisdom, good works. And they command us not to usurp them as ours, but to restore them to God, and to give unto him all the glory thereof. This thing shallbe done by this child, as the meaning of the verse showeth. The world doth change this verse. The untowardness of the world is great, which doth wholly change this verse to a contrary sense. For so must it needs come to pass, for lack of the knowledge of this child: All things in the world are full of pomp, all things tend to renown and glory. All village men, citizens, knights, lords, princes, covet higher degrees: which is a token that they are not in Christ, & that they know not him. Furthermore, this is their verse: Glory be in the depth, in great riches, of power and friends. etc. The world can not be withdrawn from his folly. But at the departing it shall perceive his madness, in that that it had rather sing glory to Mammon, and the devil in hell, then to God on high. The second part of this verse. In earth peace. THIS is to be understanded after the manner of the first example, that they wish and show forth such a success to come hereof amongst them that know and receive this child, that all things shall be ioyfulle and prosperous. For what is, where Christ is not? what other thing is the world than hell? where all things are full of lies, deceits, guiles, frauds, There is nothing in the world but sin. subtleties, extortion, surfeiting, slaughter, theft, and robbery? And here especially mayst thou know, that the devil is governor. And the very men themselves speak no otherwise, but that this is the manner of men, that he that would be safe from their craft and guile, must ever be contrary to their opinion. There is no faithfulness, no godliness, there is no man safe one from the other. There is as much peril to be feared at our friends hands, as at our enemies: yea and oftentimes more. This is the kingdom of the world, wherein the devil is grand capitain. Christian men are peaceable And as they that receive this child, according to the Angels song, give glory to GOD: so in their verse they declare this that all such men shallbe as gods toward other men that is peaceable and ready to do good one to an other, eschuing contention and discord, that great concord peace and good will may be amongst christians, where all the enticements of ambition and concupiscence are void, and all things prosper with mutual love to help each other. And hereof it will easily follow, when due renown is given to God, and he knowledged as a Lord, of whom cometh all that we have: Then will there be great benevolence and mutual love between man and man. There shallbe no hatred or envy, no emulation, no railing, but every man shall set by an other, and pray that he may be helped with an other man's prayers as his brother. And this shallbe plentiful peace and great felicity. Peace what it signifieth. For the hebrewe word of peace is more large, and compriseth all kind of felicity. Such kind of christian living is described with high humanity and concord, that every man should gratify other, and beware diligently to offend him. They that do not this, hear not the verse of the angels, but hear the howling wolf, that soundeth this in his ears, The devil changeth this verse. thief, advoutrer, murderer. etc. this is the devils song. But it must not be so amongst christian men. The angels by their verse appointeth them how to live. They do teach very well what belongeth to God's service. first, that glory be not plucked from heaven, that praise and renown be given only to God. Then, that this life be full of mutual amity and benevolence: this do the Angels with all their endeavour studiously commend and set forth. But as touching the lamentable success: they can not be ignorant, in that that a great part can by no means be brought to this child. Wherefore they add the third part in the verse. The third part of this song And good will towards men. By this they show, as though they would say: We would wish that there were such success of this matter: but there will be many, that shall not regard the Gospel, that shall not receive this son of God being borne man, but will go about to persecute him. Therefore God is at hand with his, to comfort and confirm them truly, that they might think this surely with themself: the matter is certain as concerning my saviour, the way of my salvation is perfectly tried. Wherefore although I shall be handled cruelly for it, I will not suffer my good opinion that I have as touching gods good will to be taken from me, I will take it in good worth: yea and count it an honour to me, if I must suffer any pain for this saviour his sake. Such a mind do the angels wish to all that believe, that they should be joyful in adversity, and learn to despise all the raging of the devil, and to make him to hang up himself for sorrow, that he can no more prevail. The third part therefore of the verse is to make us to have cheerful minds and bold against all trouble that may chance: That we may be always ready to say this against the devil: Thou shalt never defraud me of this joy by all that thou canst do, what is good will. which I conceive by this child. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify a cheerful, peaceable, and courageous heart, that careth not greatly how the world goeth, so that this answer may be given to the devil, and to the world: I truly will not cast away my joy for thy sake, neither do I regard much thy displeasure. Away from me, I have more pleasure and delight of Christ, than thou canst work me sorrow. Such a mind doth the angels wish us in this verse. The devils song is clean contrary, wherein GOD is blasphemed, and cursed where slaughter is committed, and all things so ordered, that all things are defiled with care and sorrow, and most miserable calamity. And to the furtherance hereof, do the Sect masters bestow all their labour and diligence. They are the devils mouth, papists. they ban God in heaven, they set Princes at variance and discord, they think nothing of Amity and Peace, they feign good will in sight: but privily they intend mischief by most subtle devices. This pleaseth me well, saith the devil. And it is this: Glory be to the devil in hell, and sedition in earth, and amongst men a desperate mind, and full of all care, and hot blasting misery. And many are found to be of such a mind, which hath store of all goods, were it not for this, that their minds are possessed with vexation and divers torments and grypinges: It helpeth them nothing although they be in the middle of all pleasure. This doth the devil wish to all his, that gods gifts may be unfruitful unto them But the Angel's song is contrary: They wish a bold and courageous heart, that is as unmovable as the Marpeses rock, and that glorieth against all storms of temptation & most bitter tribulation. This is the song of the angel that is found in no other books. For it was not made amongst men in earth, but sent down from heaven. Our God with his holy spirit help us, that we may hold it fast, and fulfil it in deed, through jesus Christ his son, and our Lord. Amen. The fourth Sermon as concerning the history of Mary, and the shepherds. THus far in the history have we proceeded and taught, The sermon of thangels was not unfruitful. how God sent his angels, even that great Princes, to preach unto two or three shepherds. The which were not only a few, but also were rude people, to sing unto them the joyful verse, as touching the child jesus: after the which now followeth this history. And it came to pass, that when the angels departed from them into heaven, that they said one to an other. etc. BY this doth it appear, that the sermon and song of the angels, was not unfruitful. For the shepherds set not so much by their flock, but that they take their journey to the child, whom the Angel called their Lord. And this is one fruit that sprung of the Angel's sermon. An other is, that the very shepherds are made preachers, and show to other men, all that they heard of this child. And the Evangelist saith, all that herd these things, that were declared by the shepherds, marveled. But this admiration continued not long with the greater sort. For this thing doth testify, The world forgetteth Gods miracles. that such men are belonging unto the kingdom of God, that can not keep long in mind neither God's mercy nor wrath, neither his punishment, nor benefits. So wicked is man's mind, that it quickly forgetteth the examples of God showed unto us, and thereby provoketh God always to show new examples, by signs and plagues, that he may not utterly fall out of our remembrance. And so is it to be taken, whereas the Evangelist saith: All that heard marveled, so that this communication and talk was of no long continuance, but endured only, a few months: how that a child was borne in Bethleem, for whom the Angels triumphed in the air, & for whom, wise men came from the east to great and worship him. But after one or two years all this was clean out of memory, and after that no man cared for it, and whereas after thirty years CHRIST began to come abroad by teaching and doing miracles, no man called to remembrance these first things. And we verily are not much better than they. For a man may scarcely find one amongst a thousand that remembreth the miseries, and in especial, We also to forget the miseries in the Popedom. that great calamity, under the which the doctrine and worshipping of God lay oppressed in the Popedom. In all places was there tormenting of conscience, & no where comfort. The jews were in like case. There was no measure nor end of complaining and lamenting, when they were vexed in egypt. They had scarcely been four days in the desert after their deliverance, but they desired to return into egypt, being mindful of their old state. Such is the unstableness and unconstancy of man's mind. It forgetteth almost in a moment grievous punishments, how should it long remember a benefit? And in this case can not the proverb seem untrue: Nihil cit●us senescit quam gratia. Nothing is so soon out worn as the remembrance of a good turn. Although GOD showeth examples of his wrath by sending sickness and such other evils, yet there cometh no more profit thereby than if he should wash a tile on a house. When there is grief and pain in the body, we are somewhat moved: but assoon as that is at an end, all is quite forgotten. And this it is in all things. This is the meaning of the Evangelist, whereas he saith: Men did marvel. But this marvel had no long continuance. Yet there were some diligent disciples to observe this matter. Certain of great gravity were there, which set not lightly by all these things, as the world doth. For the evangelist saith moreover: Mary kept all these sayings, Mary forgetteth not. and pondered them in her heart. And this is now an example, how the word of GOD is truly to be heard. God's word. She pondreth it in her heart, and hath diligent meditation thereon. As they do, that keep God's word diligently, searching and putting it in practice. Such are daily increased more and more in understanding, and surely confirmed. It chanceth not so with the negligent, which receive with the one ear, and forget with the other. Whatsoever is put in them, it findeth no more place of abiding, than water doth in a bottomless barrel. But Mary doth otherwise, she keepeth & pondereth it in her heart. She perceiveth, that it belongeth unto her: wherefore she prynteth it in her mind, she pondereth it, and bestoweth great study in so great a matter, how it could come to pass, that she should be called the mother of this child, whom the Angels called Lord, and as concerning whom they preach so magnificently. And after this sort did these thoughts cast so deep roots in her heart, that if all the world had afterward spoken against this matter, yet she could not be persuaded to think otherwise. But she was very certainly assured hereof, that her son was the son of GOD, and the saviour of the world. The word of God would have itself so familiar unto us, The word of God is not lightly to be regarded. that it might by custom be turned in to our nature. As it is in the ballad of Ballads .8. Put me as a token of remembrance upon thy heart, & as a bracelet on thy arm. Here it requireth a sign or mark, not only that it may flow above in the heart, as foam doth in the water, or spittle in the tongue, which is cast out, but that all things might be surely printed in the heart: that it might be so surely graved therein, that no man might abolish it, no other wise than if it were given by birth and nature, which can be extinguished by no power. Such was the heart of Mary, which kept these words as sure as though they were graved therein. And all that doth receive the word on this wise, hath the true mark of CHRIST, the true cautery and sign. They will not suffer the word to be wrest out of the hands of their heart. Whatsoever sectaries or schismatics rise against it, ye or the devil himself, as they have once believed and known of this child, so they keep it constantly. Great diligence is to be given to the learning of God's word. But we must mark this also. If we will & desire that God's word should enter after this manner in to our hearts, we must also take more heed. Let us learn of this little example. How oftentimes one thing is taught and repeated to children until they bear it away? And think we that such great matters be gotten with so little care? By and by assoon as the sermon is done, we go unto other business, we care not for that that we heard, we use deaffull overthwartness in all things. We ought first to seek the kingdom of God, and to have diligent study thereon. But we think that that may be done last, Math. 6. we do all our own business first, as concerning our worldly wealth and pleasure. etc. If this were not, we would set by God's word as much as we do our business. But men can not be persuaded so to do. Wherefore it is no marvel, if there be such great infirmity, that we quickly forget altogether, as it appeareth in temptation. Yet Christian men know their duty. They count nothing better or more precious than GOD'S word. Wherefore their minds dwell only in it. And although they have much worldly business to do, yet their mind inclineth to this, wherein lieth matters of greater weight. And this far have we spoken of the example of Mary, which the Evangelist thought worthy to be rehearsed, because it is of no small commodity and profit. It followeth: The shepherds returned glorifying and praising God, in all things which they had heard and seen, as it was said unto them. He that will serve God, must not change his vocation as Mounkes do. AFTER that the shepherds had spread abroad the fame as touching this child JESV: so that it could now be unknown to no man in all the town of Bethleem, they return to their flocks, they glorify and praise God. For the Angels gave them this commandment, in their verse. This doctrine therefore beside all other, is to be taken as most worthy to be remembered, that the shepherds after they had gotten the great light and knowledge of Christ, they go not to the desert, they take not up their lodging in a monastery or abbey, after the manner of Mounkes and nuns. But they see to their vocation, and bestow themselves to serve and help their neighbour. For they that leave this kind of living in this body, and take on them to live after an other sort, be never made such by faith: As the Mounkes were of this opinion, that they could not be saved, except in the end, they showed themselves to be unlike other men. For except they wore other apparel, and did eat after an other sort, and also watch. etc. they thought themselves also to be profane & unreligious as other. Wherefore they invented out an unused trade of living peculiar to themselves, for their apparel, meat, time, & place. This did they count Christianity, naming it religion. And in deed it was religion, but yet of the devil. For he also hath his religious. But Christ came not, to change external things, Christ cometh not to change external things. and to subvert his creatures and make new. Wherefore the body may be apparelled, fed, and constrained to labour as need and necessity requireth. For the creature is to be used by God's ordinance without any changing. He came not to change any thing thereof. It is permitted to man's free will to change apparel and meat, when the matter require it. And as for this change, it may be done in beasts also. This change is a thing of no great estimation, neither was it is necessary for CHRIST to set it forth. How much more is it against reason, that such mutation and change should be esteemed for God's service and for a religious observation? But herein consisteth the true mutation, for the which came Christ, Christ changeth the heart that men should be changed inwardly in their hearts. Before this opening of the Gospel at our time, I thought that God had no regard of me, and that the governance of my salvation consisted in myself. I knew nothing hereof, how sin or death ought to be ordered. And therefore many fell unto Mounkerie. But there is not so great virtue in a cowl, apparel, eating and fast. etc. death is not slain hereby, sin is not put aside by this. For both they remain under a cowl as well, as under other garments. But this thing is here gone about, that the heart itself may purchase a new light, and a new token of remembrance as it was said before, that it may be surely persuaded, that GOD hath respect unto it, and regardeth it. For he sent his son into the flesh, that I by him might overcome death, and obtain everlasting life. This is the true change. For before my heart knew not, but now it knoweth. And this change is now brought by CHRIST, that the heart and mind may be renewed, and that an other understanding, will, and affection might rise therein. For where as before there was great love of money and riches, now after that Christ is known, not these things only, but also body and life, and all other things, are rather to be put in peril, than that Christ should be forsaken and his word. Before thou wouldest not buy Christ's favour for an half penny, now there is nothing so high of price, that thou wouldest set more by than Christ. Before thou thoughtest that thy salvation consisted in a friars weed, now thou hatest it worse than a mad dog or an adder. Before we counted it a great sin, if we had eaten flesh on friday, now do we abhor and execrate their wickedness, which made it deadly sin to do it. This is an inward change which belongeth to the heart, whereas is an other will and affection of the heart than was before, and yet it forsaketh not his vocation, but keepeth his old kind of life, as the example of the shepherds teacheth us to do. At the first the shepherds never thought that a saviour was borne. The example of the shepherds. But after that they knew it by the Angels, they make haste to the town, and seek the child. And when they had seen him, and declared the praise that was given of him, and rendered thanks for his great benefit, they return to their herds, and change no part of their apparel. They remain shepherds as they were before, they keep their accustomed kind of life. And this is a very Christian doctrine and life. The change of creatures in the last day. For Christ came not to change these creatures, until the last day. When the soul shall be perfect and renewed, (which thing is begun in this life) then shall the body be changed, and all man's unperfections taken away. We shall go up and down in the air like Angels, and be as bright as the star. And there, because our body shall be spiritual, we shall need no help to our natural necessity. Then shall the external things be changed. Before that come to pass, nothing is to be innovate of our customably life. But all God's ordinances are to be observed, and virtue is to be exercised in them. For they are no hindrance to Christ's religion. Neither doth CHRIST regard of what condition and state thou art of. For in him is neither man nor woman, Lord nor servant, Galat. 3. neither superior, neither inferior, neither circumcision neither uncircuncision, but a new creature. And when that is gotten, as touching other things that thou hast, he changeth nothing. But commandeth the in that kind of life to show obedience to God, and to care diligently for it. Wherefore there are no more things set forth in the history of the shepherds, than that they praised and glorified God. They cast no new addition to God's religion, to institute after that new ceremonies in solitary places, and to live a strange life contrary to the common example, worshipping God with contemplations. For this is not God's service nor true religion, but it is as much as to despise obedience due to God, and to delight themselves in their own inventions and fantasies. Whereas this is the true worshipping of God, to execute diligently that kind of living as God gave them, to be content with thy state, & to desire no more. Think for a surety that it is thy duty to beautify & order that person that is given to the of God and nature, that every man in his degree may know God and glorify him. This service is pleasant and acceptable to God if it be done. God requireth not a garment of hear, neither fasting, neither a cowl: But that thou shouldest obey his word, & glorify his son. He is pleased with this service, and with no other. The Prophets describe the great wrath of God, The prophets do always require the inward change when they rebuke the hypocrites on this wise: Why offer ye so many sacrifices unto me? take to your selves your burnt offerings, with your offered beasts, If I hunger I will not tell you. The world is mine: and the plenty thereof. I gave ye no commandment as touching burnt offerings. etc. But this did I command ye, Hear my voice, glorify my name, and give thanks. I gave beasts unto you, to eat thereof, but you refer them to my worshipping & service, as though I should receive them at your hands. By the which and such like, the Prophets declare, that it was also at that time their duty to entreat men of the change and mutation of their heart and inward sense. This doth God require especially by his word. And as for the residue, it causeth no change or mutation in our kinds and vocations of life. Look what soever any man hath to do after his inward renovation, let him show his odedience with diligence therein. And this truly is the ecclesiastical doctrine in the example of the shepherds, that they returned with thankfulness and joy. They do that that belonged unto shepherds as they did before, only this joined thereunto, that they praise and glorify God. There is an evident example of this in Vitis Patrum, of a certain man, which seemed to himself very holy: And when he would be more certain hereof, what place & degree he should have in heaven, he was bound to a minstrel, to learn by his example what should be his degree. He demanded therefore of him, by what things he could do his duty: The minstrel answered, by no special thing, but in that he bestowed his work and labour on the husbandmen when they dance: and that where as his companions would at a certain time have ravished a maiden, he letted them, and defended the maid against wrong. Not long after he would know the second time also the same thing. And he was commanded to go to two married women. Neither did they give him any other answer when they were demanded of their duty, than the minstrel did before: but that she did use no other holy exercise in her life, than in seeing to her family and children, and to cause them to do the best they can with all diligence. And that ever she endeavoured to have this commodity, to refrain from brawling and chiding. He learned so much by these two examples, that he confessed openly to be no kind of living so vile, that is to be despised, and that a man can no where lack occasion to do the works of charity and godliness, and that GOD doth allow obedience in all kind of living. Peradventure this was not done in deed: yet was it necessary, that such a fame should be spread with wisdom, that the world might avoid monkery. For Christianity and pleasing of God, consisteth not in external observations, but in the inward heart, where as thou mayst this think surely, that jesus is thy saviour, and have thy trust in him, & for this be mindful and kind, and praise him. And after that, God will not count the common practices of this life for unpure things. True godliness consisteth not in outward observations. Wherefore we must stick surely by this, and beware that Christian righteousness be not separated from the word, and that it be not coupled with appointed vestures, which are oftentimes for their colour worthy to be jested at. That is surely a very fond thing, and contrary to the proper and true sentence of Christian godliness, which the heart requireth. Let there be outwardly no change, but as God hath called every man, and as it is used in men's honest conversation and custom. And this trade ought to endure to the end of the life, and to the life to come, when the body also shall be rid and stripped clean from all his filthiness and impediments. The which thing god grant us, through the help of our Lord jesus CHRIST. Amen. The sunday before New years day. ¶ The Gospel, Luke. two. ANd his father and mother marveled at those things which were spoken of him. And Simeon blessed them, and said unto Mary his mother: Behold this child is appointed to be the fall and rising again of many in Israel, and for a sign which is spoken against. And moreover, the sword shall pierce thy soul, that the thoughts of many hearts may be opened. THE EXPOSITION. THe chiefest part of this Gospel is, that Simeon doth prophecy of Christ & his kingdom, how first the jews and the people of Israel should receive it, and then the Gentiles: That is, that it shallbe to the ruin and fall of a great part, as we declared upon the third sunday of advent. But nevertheless in the mean season hereby should come resurrection and abundance of Salvation to many. Besides this, there be divers other lessons, which we purpose to run lightly over, as it were by the way. This history befell, when the child JESUS was a month and a half old, and brought into the temple after the manner of the jews and redeemed of the Lord by an offering, as the first begotten were wont to be: As it is wont to be taught in the day when Christ is offered in the temple. Then came Simeon into the temple by the holy ghost, and began to preach of this child, that he should become a salvation and light, not only to the jews in one place but to all the Gentiles in the whole world. The Evangelist saith, that Simeon caused the father and mother to marvel greatly at his Sermon that he made as touching the child. He called joseph Christ's father, speaking after the common sort of other men. But the Evangelist was circumspect and wary enough before: where as he wrote, testifying that Christ was conceived by the holy ghost, and born of the virgin Mary. Wherefore that is to be noted, Luke calleth joseph the father of Christ that no man take hereof an occasion of error, in that Luke in this place, and the scripture in an other place doth use the very same words as the other doth, Math. 1. in declaring the matter. For this was the privy working of God: That the virgin Mary warred great with child? which thing it was joseph's duty to believe, after that the Angel opened it unto him in his sleep. And in that that the old man Simeon cometh, whose eyes were dim for age, and preached so magnificentely of this child: doubtless there were many that judged, that his words came not of a right mind, & that it was no marvel, that an old dotysh man spoke so dotyshly. But the testimony of the evangelist showeth the contrary. Such was his sermon (saith he) that the father and mother were taken with great marvel. For as touching this matter, they were not so well instructed of the angels as they are in this place of Simeon, that is, that he should be a light to the Gentiles. Wherefore there can be no place for that exposition here, which showeth that this meruailing signifieth doubt, but it is more rather a token of a great faith. For this is the disposition of faith: the greater it is, This marveling riseth of faith. the more admiration and marvel it causeth, and the more uncredible joy it bringeth. But where as is no faith, all things are cold, without affection, without all motions. And that we may take this for an example: we have heard now a few days of Christ's nativity and birth, that this child is made our flesh and blood, that he might be our saviour, to deliver us from sin, death, and the kingdom of the devil, And if thou haste true belief: this faith can not be without admiration. Neither can the eye be satisfied by seeing, neither the heart by thinking of this child. Wherefore, this is a praise both of the fathers and mother's faith. The mother was exceeding glad, that this child was put forth as a light to lighten the Gentiles, in comparison of whom, all other kings and princes should be but very darkness and night, which hath no store of council or help for other men, for as much as they are oppressed and bound themselves with sin and death. If we were not of such a corrupt nature, we ought not to be void of meruailyng●. we should not be void of marvel, when we hear these tidings, but our minds would be exalted and puffed up with a proud ioyefulnes, and would boast on this sort: I am a christian, and baptized, I doubt not but that I have the mastery over sin and death, through Christ, and that Heaven, and all creatures shall turn to the best for my salvation. How greatly doth a great gift of some great man delight a poor man? But what is that in comparison of this? If the Turks dominion, which is now the greatest upon the earth, were mine, yet were that in no point to be compared with this, that I have a portion in the inheritance of Christ, to live with him for ever. But how many are there, that are truly delighted herewith? All we have learned, and know this: but we believe it not, as it is easy to prove. For we marvel not thereat. Wherefore this faith must needs be very cold, and scarcely half alive. For they that believe truly, are not only glad, but also are proud with gladness. And let no man marvel at this, that pride in Christians is commendable. It becometh a christian man to be proud. For this is their excellent manfulness, that they have high minds against the devil and all adversity. For they know, that through Christ, they are lords over them all. Thou must ever have respect to that little people, and chose their fellowship, that never falleth, but embraceth this king, and riseth to salvation. How offence is had in Christ. Wherefore be not offended, if many perish by heaps. For this is the very course of all things, according to the prophecy of Simeon. The Pope banneth and curseth our doctrine after such an horrible sort, as never was heard of, and goeth about with all his might to destroy it. Not because he feareth to be seduced thereby. For he understandeth very well, that it is the truth, but it is of very malice and stubborness, wherewith he is moved against us. There be other that are offended, even they that take it heavily, and are grieved, when they hear that this child is a Saviour. For what (say they) should this be nothing that I do? Should all they be damned, that hitherto have followed this kind of doctrine and religion, as I have? This is a principal offence, of the which Simeon speaketh in this place. Therefore when soever thou seest these things, call this to remembrance forth with, that they are not done after God's commandment. For the Child. whom Mary hath brought forth, is an offence, and a stumbling block at the which, the wise of the world, and the holy, shall stumble, and fall headlong. Wherefore, where so ever he is not received, we must pass by with closed eyes, and deaf ears: neither must we change any thing of our purposed order. The jews in this matter giveth us an evident example: The offence to the jews. They were greatly offended when Christ disputed with them, and spoke unto them on this wise Ye shall die in your sins. john. 8. They judged this to be the saying of a fool. For how should this people be ignorant of the truth and will of GOD, that hath Moses, and the Prophets? Should this nothing prevail, nor help us to salvation? Are we condemned to such misery, that a carpenters son shall teach us the way of salvation? These men stumbled, and broke their necks, and were thrown down headlong into destruction. After like manner, do our Monks call our doctrine devilish and heretical. The offence to Monks. They show forth their prayers, & fasts, they crack of a great burden. What (say they) should this be nothing? should God be against all this? Then let us do evil, let us surfeit, and be whoremongers, that by these things we may make ourself allowable to GOD, and get salvation, saying good works prevail nothing to this. Their offence also is damnable, and stumbling, to their confusion, that they can never arise. Wherefore if thou be delighted truly with the state of Christianity, so behave thyself, that thy Prince CHRIT, thou thyself, thy doctrine, and all thy trade of living may not please men. For here thou hearest without any long circumstances, that Christ is in the world as a stumbling block cast in the way, at the which, all the mighty and holy men shall stumble. Wherefore if thou dost not refuse to be called an heretic, a fool, and a seducer, join thyself with this king. Christian men are offence to other. If thou mislike this state, have nothing to do with this king. For it is an unmutable law of this king, and of his kingdom, that according to the Prophet, both the master and his disciples, the lord and his servants, which the lord himself have given, be for a sign and wonder, for a stumbling stone and rock to fall at. But after this terrible Image of the grievous wrath of God, there is put forth an other example full of humanity and sweet comfort, which is not to be passed by. For many (saith he) he is put for to rise by. Now therefore turn thyself unto them that receive this king, and that doubt not for his sake to put their life and that they have in jeopardy. Christ is put forth to be a rising. These do rise up by CHRIST. For they know this, that in themselves they have no hope of salvation. They that are fallen down on this wise, find help to rise by in this sign. Other ware fierce against those things, they blaspheme, they curse, with great impudency and pride. Take diligent heed, that this offence move the not: But as a man would say, turn away thy eyes, for as much as it can be no otherwise with this child. Seek for to delight thy eyes in beholding this poor and needy people, which find in this child a way to rise by. Whatsoever is in cumbrance or heavy laden, burst, or discomforted in heart: finally whatsoever is ready to perish, all that is appointed to this king. All things condemned are restored by him, foolish things learn to be wise, and things that are blamable, are justified and sanctified by him. stick sure to this comfort, and never fall thou from this man. In the Popedom say they, all things were quiet, there was no trouble, neither by heresies, neither by dissension. But by and by at the springing of this doctrine sprung up also all trouble, so that very little good or nothing at all is come thereby. To such reprovers such an answer mayst thou give: That the Gospel of CHRIST shall never be preached earnestly, but with the fall and overthrow of many, which afterward do become the beginner's of great turmoilings. But yet never the less, we must not leave this commodity unspoken of, in that certain do embrace, and recover their fall. And these be consciences that be in misery and affliction, which in their fear receive comfort by the Gospel. This thing will not our adversaries consider, they behold only the fall and offence, which could by no means be escaped, not for the fault of the doctrine, which is good, sincere and perfect, but by the fault of men, which will not apply themselves to this doctrine, neither obey it. But here consider the matter uprightly: whether it were not much better, that the Papists should be offended by our example, than that the devil should rule in all places without offence in quiet possession by Idolatry and false doctrine, and the miserable men driven to perdition by whole flocks? For who had not rather suffer a short punishment for a time, than an endless punishment? And this punishment was everlasting, and unrecoverable, in that that in the Popedom was corrupt doctrine, without any knowledge of God, without any true service. We have proved this & tried in many general Counsels, how this doctrine might be applied to all men, & offend no man. But the matter is evident, that if thou take away this offence, Christ can not remain. For at the sight of this man, forthwith riseth trouble, ruin, and falling. And unto us also, at the last is Christ come by his Gospel, and that whilst we do think little thereon, even as he came also to the jews. Which thing we ought to repute for a great renown, and to give great thanks therefore, for that that we are thought worthy of so unspeakable grace and goodness of God. The Pope and the Bishops be angry, because God called not them first to Council in this matter, that the reformation of the Church might be set upon by their assent. And because God used not this order in so doing, there riseth offence every where. Christ after his manner preacheth freely: the Pope and the Bishops will not suffer that. Hereof cometh this trouble. And the prophecy of Simeon endureth for ever, in that this child is put forth to the falling of many in Israel, yea rather in all the world. Wherefore it must needs be, that offences come. Math. 18. 1. Cor. 11. As Christ saith in an other place: There must be sects and heresies. The doctrine is not without persecution. Yet remaineth Christ in the midst of their furies and madness, and some men rise in him, and be saved: Other do fall and perish, that would feign have Christ to be after an other sort, than he is sent of God the Father, that he should be a block to help, that he should lift up and make men rise. And whereas the madness of many is such, that they will not creep humbly to this block, but strive against him with a stiff neck, & so by their own desire put themself in peril of falling: Here is no fault in Christ but in these mad men, which through their pride make Christ, which is put forth for a sign to rise by, a sign of falling and ruin. Wherefore the Gospel is falsely slandered to be a troublesome and a seditious doctrine, The Gospel is not the cause of trouble but men's stubbournes. as the Pope and Bishops say it is, as though no evil rose by them in the common wealth, and as though they did not stir up all kind of misery and plagues by their sins and Idolatries. If they would give place to this doctrine, & cast no stop against it, there should be no dissension nor any other evil. But where as they set themselves stubbornly against it, and think not themself meet to give place, what marvel is it, if God doth not always after their desires? Ye the jews also were offended in Christ. Theridamas was no fault in Christ, which would rather have them saved, and came for the same purpose, that men should believe in him, and obtain salvation by him. But where as they will not, there is no fault in Christ. For it were meet that they should live after the manner of CHRIST which is their Lord, and not Christ after theirs. And the Gospel is for no other cause. And we ought to have respect thereto. But he that is loath to do so, can blame nothing but his own stubbornness and damnable wickedness, and not the Gospel, which is without fault. And this is the first part of this prophecy. But where as Simeon turneth his speech to the mother, with these words: And the sword shall pierce through thy heart, that the thoughts of many hearts may be open. That seemeth little to agree with the words of the Evangelist, where he said: Simeon blessed her. For what blessing or wishing of any good thing can there be, whereas he prophesieth so to come to pass, that her heart shall be pierced with a sword? This is not only written for Christ or Mary's sake, but for our learning is it written, that have need of it, that we may fashion our judgement thereby. For what man is there, The Gospel openeth the hearts. not only I but of the chief Apostles, that would have suspected, that the malice of the world would have been so great, except the Gospel had given us a revelation hereof before. For there were many good men before this revelation, which lived very soberly and godly. There were many wise, for whose honesty a man might well pronounce with an oath. And this is no little renown of the world, without the Gospel, to have such science, wisdom, and honesty. etc. But it is also a greater thing in religion, that the world hath invented and ordained these religious orders. The Popedom is an example. For what man, when he beholdeth it, will not conceive a great opinion of godliness? This is it in the world, if the Gospel be not, there shineth wise men, honest, sober, and upright men. And all this is by the reason of civil virtues, and partly by juggling ceremonies: that except the goodness of God helped, all should be cast headlong into destruction, with this pretence, that they were just, holy, wise, and pure from sin. But when the Gospel is opened, and the child jesus preached, The Gospel plucketh of the vizards of the world, and openeth the hearts. there is it almost proved to the senses, & declared with pictures, that these saints are moste sinners, and these wise, most fools, and these sober men, most cruel tyrants. Neither hath the Gospel any enemies more spiteful, than these men, that are great, wise, prudent, upright in living, good and holy. And the more they excel with these virtues, so much the more they behave themselves enviously against the Gospel, as we prove by experience. The more religion the Mounkes show in praying, fasting, and other chastisings, the more furiously do they behave themselves against the Gospel. And this it is, that Simeon speaketh of, in this place. What a great show (saith he) maketh the world in both administrations, as well civil as religious? They live honestly and holily with great sparing and defrauding themself of their pleasure, and they may soon be taken for Angels, and the sons of God, for their great wisdom and holiness. Who could believe that there might lie hid such corruption under such a fair show? And here is no art so full of knowledge, out of the which, this might be judged and perceived, except this only text, whereas he saith, that the Gospel shall utter this poison. Wherefore when this is opened, it moveth to wrath these so great & so holy men, so that they must needs betray themselves, and show before all men, that all that they do, is but hypocrisy. The Gospel openeth the hearts. For there are other examples beside this, cast against this: There are very wise Princes, that are earnestly moved with the care of saving their subjects: they are not covetous, no drunkards, no gluttons: they be diligent in doing the business of their realm, to defend men from wrong, they are chaste husbands: & to be short, if a king should be prayed for, and wished, they would be thought most meet for their virtues, prudence, goodness, holiness. etc. But wilt thou know how the matter goeth? For scarcely at the publyshing of the Gospel may a man perceive this uncredible hypocrisy, and this blood thirsty heart, which gapeth for the shedding of innocentes blood, which myngleth all things with great deceits, and letteth pass no kind of subtiltyes, to oppress the Gospel, and to rid it out of the way, so that yet by this occasion, that is made open, which before no man would believe, that so great sins should lie hid under such an holy appearance. It chanceth by the lancing or cutting of no thing, that this pestilent poison, gusheth out, but only by the Gospel. My reason is this: The holiest hateth the Gospel most. that if the Gospel should with man's consent be taught, that they should be the first alowers thereof, that do of set purpose profess religion. But who so ever thou art, answer me this: Is not the Pope, the Bishops, the Priests, the Mounkes, the universities with their Doctors, the most spiteful enemies of it that be? Which thing Simeon meaneth here, and saith to Mary: This thy child shall be author of so great a tumult, and shall bewray them, that might soon have lain hid from all men, ye that would scarcely know themselves, he shall open their hearts, that they that were counted for most holy, may be known to be blaspheme●s, full of guile, deceit, perjury, hate, envy, and all malice. Such filthiness shall be opened in them by him, which never the less for their divers virtues, wisdom, innocency, uprightness, and holiness might be counted worthy to rule all the world, ye and heaven also. This opening of the heart is administered by this child. At the first, when the Gospel came abroad, I never thought that the world would be so mad. I judged all men after myself, whereas I thought this, that all men would triumph for joy, that they are delivered earnestly. From the tyranny of the Pope, and by Christ made partakers of all that good thing, the which before they studied with great cost and pain to purchase, and yet all in vain. And I thought that these things would specially please the schools and Bishops, if it would please any. But how are we handled? For this doctrine are we entreated without all mercy. And no man hate us more than the religious men. We must accustom ourselves to suffer this iniquity, and must not cast of the Gospel, for this wickedness of the world: But set forth the doctrine thereof the more earnestly. For it is such that bewrayeth the devil and his members, how great an enemy of God is the world with all his gifts and virtues. For I could never know by myself, that so great wickedness and contempt was in man's heart. But the Gospel teacheth us, to know well what is the Pope, the Bishops, the Princes, the Nobles, the Citizens, the Rustykes: even that they be vexed as devils, for as much as they do not only refuse this wholesome doctrine, but persecute it also with all spite, and despise it very proudly. This opening pertaineth to judgement. I perceived not this before that I learned the Gospel but thought that the holy Ghost had reigned in their doing. And this is the pith of this saying, whereas Simeon saith, that Christ shall open the thoughts of men's hearts. But why doth he open them? Truly for our instruction & comfort. To instruct us after this sort, that we be not offended and troubled, when the foolishness of such men betrayeth itself. For this matter can not be without admiration, when these goodly and wise princes, & other good men proceed to such madness, that they can not suffer the word of God, but do curse it most wickedly. For this thing the Gospel giveth succour, and openeth this mystery. Before time the thoughts of the hearts were secret, but now cometh he forth that both is in deed, & also called the opener of the hearts. He doth so open the secrets, that it may appear, what men's thoughts be, which neither they themselves, neither any other knew before, and yet were they to be opened: for they were no better before than now, but they were over covered with a colour, that they could not be seen, and the thoughts of the hearts lay hid. But now after that the Gospel is set forth, it appeareth as plain as the son, what was hid before, even a very pit of all mischief. And there is no state of man, wherein it goeth not after this sort, ye as well amongst the high Lords, as the low loordaynes. And look how much the better and holier they be in both parts: so much the more they hate the Gospel, and are full of poison and blaspheming of God. And that Momus thought to be omitted in the perfect making of man, that is accomplished by the Gospel, even an open place to se into the heart and breast, that the privities of the hearts may be seen, and that nothing, according to the saying of Simeon may be hid. The opening pertaineth to comfort. Secondarily, this opening of the hearts is for our comfort, seeing the world can be brought by no means to allow God's word, and yet it showeth outwardly a great pretence of holiness, that we should not fear it, but think this surely: that whatsoever appearance of righteousness there be, yet for as much as it is found guilty in this vice, The greatest vice is to present the word of God, & to despise it. even that it can not abide God's word, but persecute it, that it is condemned with the devil, and with all that thereto belongeth, and that all his holiness and works are but counterfeited. For if things be considered by their proper nature, The greatest vice is to persecute the word of god and to despise let. it is no evil thing, to be endued with wisdom, righteousness and soberness. But this is evil when excellent virtues be used for cloaking of most grievous sins, that is, of cursing God and persecuting his word. virginity is much craked of, as it is in deed a rare and great gift. But what commendation wouldest thou leave for that Virgin, that would commit murder. The commendation of this gift should not seem so great, seeing it is joined wit such a great crime, that it might be thought worthy of life. Likewise also goeth the matter in this case, it is according to the saying of Simeon speaking this unto mary. Thy son shall convict the world of great crimes, of theft, of man slaughter, of murdering of fathers, and that even them that are now almost counted for gods. He shall so open them and their hearts, that they shall declare evidently themselves to be the extreme enemies of god. This hypocrisy is now to be suffered wherein the outward appearance hideth great offences, but this will not continue long. Let CHRIST only come abroad with his gospel, and it shallbe evident, that all the world is full of lewd persons, of the enemies of God, of thieves, and robbers. They can not patiently suffer themselves this to be named: yet before GOD they can not purge themselves of these crimes. For although the outward living be upright, yet is there this fault, that there is so great ungodliness in them, that they can not suffer gods word, which can make good that this name is most agreeable to men. For the tongue and hands are with a little thing, and by a small occasion driven to slaughter, whereas the heart before is full of slaughter. This vice is opened by the Gospel, which otherwise no man could know, and no man also believe. Wherefore Simeon addeth now furthermore in his speech to Mary: A sword (saith he) shall pierce thy soul. For she was feign to behold and feel this outrageousness of the world, and not only she, but all the universal church. Now it is unpossible for a man to see all this without sorrow and great trouble of mind. As Peter sayeth by Loth. That he dwelled amongst them being a righteous man both in seeing and hearing, 2. Pet. 2. & from day to day vexed his righteous soul with their unrighteous works. This is then the sword, that pierceth the heart, (that is to say) the heart is tormented for that the wickedness of the world is so great, Note. and so full of dissimulation, and worketh in the mean time all kind of injuries and infamies against God and his saints. And this is one of the crosses of Christian men, even the sorrow of the heart, which passeth all other things that grieve them, and causeth them being so vexed to grove for pain. Which when they have, doubtless the pains of the wicked tarrieth not long after. And this is spoken as touching the Prophecy of Simeon. With this prophecy of Simeon, is joined the history of Anne the Prophetess, which testifieth & preacheth also herself through the holy ghost, of christ. Of her this reporteth the evangelist: How she served God day and night in prayer and fasting. This do our adversaries the Papists cast in our teeth, as thought it made for them. Fast and prayer are the service of god. Whereas yet we never denied that God must be served with fasting & prayer. For seeing that fasting (that is) temperance in eating and drinking, and prayers also are commanded of God, we also count them to be a portion of god's service. For obedience is commanded. But the Papists are not content with this, but they cast an addition thereto, But remission of sin cometh not thereby. requiring that this obedience should belong to the obtaining of remission of sins, and everlasting life. But we deny that precisely, and answer with the angel, that that is done only by the child jesus, which is called jesus and a Saviour, that he may save his people from their sins. But here let us make an end, and call to god for his grace, that he will be merciful unto us, & defend us against all offences, and give us so much power, that we may rise in Christ, and never stumble with offence at his doctrine, the which thing Christ our Lord vouchsalf to grant us. Amen. The Circumcision of Christ and of the jews. The first sermon. Galat. iiii. WHen the time was full come, God sent his son made of a woman, and made bond unto the law, to redeem them which were bond unto the law, that we (thorough election) might receive the inheritance that belongeth unto the natural sons. Because ye are sons, God hath sent the spirit of his son into our hearts, crying Abba, dear Father. Wherefore now, thou art not a servant, but a son. If thou be a son, thou art also an heyer of God, thorough Christ. THE EXPOSITION. THis day are they wont to preach of two matters. First of Circumcision, Then of the name jesu. The which thing the Evangelist doth especially notify, for that it was prophesied of, before that the child was conceived in his mother's womb. Wherefore the virtue of this name is hereby greatly advanced. And for asmuch as we intend to make the doctrine of circumcision plain, this difference is in especial to be marked, that it consisteth not in the thing, but in the persons. For if we consider the thing, there is great difference between the circumcision of the jews and of Christ. And that because the person of Christ is far unlike the person of the jews. The beginning of circumcision is declared in the bible in the first book of Moses, The beginning of circumcision, it hath also an appointed end, to the which it shall endure, that is even unto CHRIST. Abraham is the principal ground of all the matter, to whom GOD gave commandment to circumcise himself, and all that were in his household: And also whatsoever of the male kind was borne, it should be circumcised the eight day after their birth. They therefore that came with such a sign in their body, had God their protector and Saviour as GOD promised he would be. This was not appointed of GOD for nothing are for a little cause, Gene. 6. that not only Abraham, but also all in his family, and whatsoever of the male kind was borne: should be subject to Circumcision, that not only the jews might boast themself to be the people of God. For he receiveth the servants of Abraham, which were Gentiles, to be of his people and sons, and to have right of inheritance which was appointed to Abraham and to his seed. And these did obtain it before Isaac, to the which nevertheless afterward the promise was joined, where as yet these bought servants were of the gentiles. Wherefore the jews have not the chief occasion to boast of this. For although they extol circumcision very much, yet this they can not deny, that GOD hath called unto it the gentiles, which are not the sons of Abraham, Circumcision abrogat. but bought servants. As touching this Circumcision, there is nothing else left for us but the type and figure of faith. As it is also as touching the other histories passed, which only profit us in this, that we may take thereof examples of faith and true godliness. We are not bound to ceremonies, yet have we need of such obedience and such faith as theirs was than, which lived under such ceremonies. Wherefore the doctrine of Circumcision is not put forth to the intent, that we should be Circumcised. (For this ceremony is disannulled) but that we by the rehearsal thereof, should remember to show obedience to GOD, as Abraham showed. If CHRIST had not come, Circumcision should have been necessary even at this time for us, if so be we would be of the people of God. For the condition is strait and without exception, he that is not circumcised, his soul must be exempt out of the people of God. Wherefore the example, that we take of the old Circumcision, is this. That GOD in this Image declareth unto us, how contrary to reason he worketh and commandeth, if a man use the judgement of reason. For amongst the proud gentiles it seemed a thing to be laughed at, that GOD which is so wise, should set forth such a mad precept, whereof is made mention in preaching contrary to the law of shamefastness, honesty, and chastity, and especially when they be aged that are commanded so to do. For Abraham at that time was four score and nintyne years old. And hereof riseth contumelious names, The wisdom of the world is offended. so that the jews were named Recutiti, and Appelles among the gentiles, that is to say, men whose skin is grown again, or men without skin. But this is the true cause thereof, as it was said in the Gospel next before: whatsoever is of GOD put forth: it is done with such a fashion, that all men laughthe it to scorn, no man alloweth it, but all testeth upon it, as though it were old wives fables. And contrary, look whatsoever he commandeth not, but is of our own imagination, this do we require to be acceptable unto him. This would we have observed for an everlasting law. But this can never be allowed of God. 1. Cor. 1. And hereof springeth the cause of a great offence. As Paul saith: After that in the wisdom of GOD, the world knew not God by wisdom, it pleased God to save them that believe by foolishness of preaching. What may be more against reason then that bread the body of Christ and the cup the blood of Christ is received for the remission of sin? The supper of the lord against reason. How should a little bread and wine work such and so a great thing? This thinketh reason, neither can it think any otherwise. But GOD therefore purposeth not to change this. If reason doth not believe nor allow it, gods cause is never the worse for that. Baptism is against reason. Likewise also goeth it in baptism. How should this seem provable to reason, that if the child be washed with a little water, that thereby he is purged from his sins, and translated out of the kingdom of the devil into the kingdom of God. In deed it might stand well with reason that sin should be washed away with water, if sin were a spot: but for asmuch as sin is fastened in the mind, bones, and in the inermost part of the body, it is not agreeable to reason that water should pierce so far and wash it away. But now consider well Circumcision. Cercumcision against reason. Might not Abraham by like reason allege for himself to refuse it? What doth this profit me to salvation, that I am Circumcised in mine age? what good doth this to a child? or what profit at all doth a man take by Circumcision? If God would have the body changed, he might have made it so at the beginning that it should need nothing to be cut from it. If reason had been taken to council at that time, it would have said even so, neither doth it think any otherwise now a days, when it proveth her wisdom. But it is to be learned in this place, Reason ought not to make search of god's commandment. that whensoever question is moved why god should give such commandment, the devil hath the upper hand. As the example of Eve in paradise doth show. Commandment was given, that they should not eat of the tree. But when she began to regard little the commandment, and hard the devil reasoning, why God made such a law, she fell down headlong, and was cast into such disobedience, that all we unto this time suffer the blame and penalty thereof. Wherefore let this be a law for the congregation. When GOD giveth a commandment think it to be thy duty, to honour it with all submission, and make no further search. If he command, obey, if he speak, be attended, and disallow nothing that he doth. For out of this most certain principle doth God dirive and set all the other of his doings, that all men are fools, liars and evil and of so great madness, that they never ought, nor may be able to understand his word and his working. As jeremy saith, lewd and unsearchable is the heart of man. seeing therefore our lewdness and vice is so great, we should of our own accord correct our judgement, and think this as to uching God's works and commandements: If this seem contrary to my reason, truly it is for no other cause, than that I have such a corrupt understanding, and dull knowledge. And nothing hindereth me in judging gods wisdom, but mine own natural foolishness. Wherefore Circumcision is an example of faith and of singular obedience: Whereas Abraham & his servants were nothing offended with this commandment, but obeyed it without reasoning, & thought not thus: that Circumcision is a foolish thing for them that are aged. This is peradventure Gods meaning, what if he thought otherwise, that the sin of the flesh should be restrained & as a man would so cut of: this is doubtless the true circumcision, why should God command such a thing that is contrary to reason? that the body should be circumcised? for what intent is that done? But these men thought not so, but were obedient to the commandment, and this persuaded themselves: Sith God doth require that, seem this never so much against reason, yet shall I be saved, because I obey his precept. Wherefore this is an example of steadfast faith, wherewith Abraham and his servants were endued. And it is put forth to us, that we should follow them, and not give ourselves to our own wisdom and reason to be deceived. And this have we spoken as touching the circumcision of the jews, Why children are circoncised the eight day. which hath no longer power than the law itself, (that is) unto the coming of CHRIST, as it is signified in that the children were circumcised upon the eight day. For this order was in the law: after six days is the Sabbath, and that day that followeth the Sabbath, is the eight day, even the beginning of the week following. For Christ by circumcision, began to fulfil the sayings that were prophesied of him: even to be a saviour, and a light to lighten the Gentiles, which should have his kingdom not only limited by the borders of the jews, but should by his Gospel extend his kingdom throughout all the world. And hereof is that now the beginning. Wherefore, as I said before, we must put a great distance and difference between the circumcision of the jews and of Christ. For the persons are unlike, A difference between the circoncision of Christ and of the jews. although the thing that they do is not unlike. Circumcision was given to them, which were sinners, and condemned to everlasting death. But Christ is without sin, and the Lord of the law, upon whom the law hath no stroke: for the law is only against sinners, but he is no sinner. But for as much as he is circumcised after the law, as other children that are sinners, the law is overseen and doth him wrong. And for this cause is the law compelled to make him a recompense, and therefore, his power is disannulled and abrogate. If it had pleased Christ, he might abolished and abrogated the law by power. For he is the Lord over the law, with whom the law have nought to do, for because he is without sin. But he would do nothing presumptuously after rigour, but order himself humbly after the equal trial of the law. And all this is done for our sake, that we might take comfort thereof in our doings. Christ hath no need of circumcision. For in his own behalf CHRIST had no need to obey his mother, or to be crucified. But he doth it for our sakes. For we had need of such a man, that was without sin, and that should fulfil the law for us, and so turn away the wrath of God. For this cause was he made subject unto the law, and afterward giveth us that victory, which he had of the law, that we might so be helped by him, that the law should have no more power over us than it had over him, lest it should accuse and condemn us. For he that embraceth CHRIST with a true faith, obtaineth by him deliverance from the law and damnation thereof. Wherefore remember well this difference, for all the matter resteth therein. Abraham is subject to the law and to circumcision, because he is a sinner, and the law hath power on him for sin. But Christ is no sinner, and therefore he is not constrained under the law, yet doth he submit himself to the law: that all that receive him by faith, may be free from the curse of the law. Wherefore this history of Christ's circumcision giveth no small comfort, in the remembrance whereof thanks are worthily given to God, that although we are in danger of the law by sin, yet this is not to the peril of our salvation, but by Christ we have deliverance from the curse of the law, Gal●t. 3. which for our sakes suffered the curse of the law, and made himself subject to the law. And that it was necessary on this wise, that we should be delivered from the law, it is the saying of Paul to the Romans, where he saith: The sentence of Paul to the Rom. Rom. 2. Circumcision prevaileth nothing, but the keeping of GOD'S commandments. It is a confident kind of speech. For it is as much as to say: No man circumcised and fulfilled the law of God, or kept the law of God. What other thing is this, than that the circumcised, are not circumcised? For God's commandment is ever joined with this prescript: Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind. Now let one be brought forth of all the men that be, that may boast that he hath done or can do this. The law commandeth: Thou shalt not desire: Show me one that can boast, Deut. 6. Deut. 5. that he hath done it, or can do it. To be short, chose out whatsoever commandment thou wilt amongst them all, & thou causte not deny but that thou haste not kept it at all times. But what sentence is given against them that keep it not? The condition of the law is unpossible. verily no other than is pronounced of Paul: Cursed are all that are under the law, for they can not do it. For if we could do it▪ there were no peril. But sith we can not do it, this is certain, and sure, that the law accuseth us; killeth and delivereth us to the devil, and condemneth to hell. Wherefore we have need of a more high and profound doctrine, which may do more to us than the law: which doth nothing but command us to love God with all our heart, and our neighbours as oure self, yea and that when he hurteth us also, and when we would desire to be revenged. But the law prevaileth nothing by her controlling. Needs must there be in our nature, anger, variance, unpacientnes, hatred, envy, pride, & such like, there is no other remedy. Wherefore there is no man that can obey this doctrine. Neither can this any thing prevail in the judgement of God, if we fulfil the law as much as we can. And this is the cause, why a greater, even Christ the son of God cometh into the world, which by great moderation submitteth himself to the law, to take it wholly away. For he it is, that may plead with the law on this wise: Thou dost not as men look thou shouldest do, thou makest them not righteous, thou dost not purify their hearts, as we prove by experience. For else what cause should David have had to say: Psal. 19 Who can comprise his faults? Purge me Lord from my secret sins. Likewise in the 143. Psalm: Psal. 143. Enter not into judgement with thy servant, for no man is righteous in thy sight. And again in the 130. Psal. 130. Psal. If thou mark straightly our iniquities, Lord who shall be able to stand in judgement. And such like sentences do testify, that no man can say: Lord we have done this work even as thou commandedst, there is no doubt of that. For as much then as the law hath us bound unto it on this wise, and driveth us from the sight of God, Law. yea & beateth down our confidence and faith which we ought to have in God, we must of necessity grant, that we have need of a more perfect doctrine, that we may come into God's sight. This is the doctrine of the Gospel, Gospel. which Christ procureth to be preached to us and to the jews after this sentence: that we are damned for our sin. And it profiteth the jews nothing, that they are circumcised. For this circumcision delivereth them not from sin. As the Prophet saith: Although they have the flesh of their foreskyne circumcised, yet their heart is uncircumcised and unpure. But this delivereth, in that the Gospel preacheth on this wise, that our Lord jesus Christ, which ought nothing to the law, because he was without sin, made himself subject to the law, and would be circumcised that he might have to do with the law: for as much as he, where as he was Lord of the law, yet was challenged as a bondman to the law: now again abideth the controling and dominion of Christ. And this power that Christ hath over the law, doth he make common to us all, Christ's action against the law. he benumbeth the law of his power, which it had against us sinners, and delivereth us from it, not to the intent, that we should nothing regard it, or give over oure self to lusts, but this: that when we have done that we should not, it might be forgiven us, and not be laid to our charge, neither turn away our salvation. Wherefore they that believe in Christ hath no need of circumcision. How Christ delivereth us from the law. For they are not only free from these and such like burdens of the law, but they have also remission of their sins, and promise of everlasting life by Christ. This doth profit me that I believe that Christ was circumcised. For this was done for my sake, that he might be a surety for me, whatsoever action the law have against me. Wherefore I will trust to the innocency of him, & that shallbe my comfort: that although for a time the law as Lord in heaven (for it accused us men before God, and we had no safeguard against it, neither could we complain of any wrong, because our sin was open) yet now is the matter otherwise. For by the circumcision of Christ we are delivered from the curse of the law. We can not put so great confidence in our circumcision, and love toward God, and obedience toward our neighbour. We can not trust and stick to these things. All our trust is in this, that Christ is obedient, innocent and holy. This trust shall not deceive us, for it is certain. Before that this was opened unto us, we thought that we must needs fulfil the law, or be damned. But now we knowledge that it is impossible for all men to do, and that we can not bear that burden. But Christ hath taken it from us, & put it on himself, and began the matter by circumcision, & fulfilled the law. And herein is our trust. We ought not truly to be careless in taming of the flesh, and in instructing it, that it may obey GOD, least I be found utterly disobedient. Whatsoever I am not able to do, I remit it to this safeguard. For whatsoever I have not done, that did Christ for my sake. For we shall never be in such good taking, that we may do all that we ought to do. As Paul saith: The saying of Paul Rom. 7. I am delighted with the law of God after the inward man, but I find an other law in my members repyninge against the law of my mind, and subduing it to the law of sin, which is in my members. Which is as much as to say: I must of compulsion obey the flesh, but after faith I do not so, it grieveth me, and I abide this bondage against my will. After this sort Christian righteousness is made perfect, when I acknowledge my sin, Christian righteousness. that I can never fulfil the law of God, and yet I despair not therefore. For in this example I knowledge, that CHRIST regardeth me, and for my sake made himself subject to the law and fulfilled it. Hereof after that ensueth a new zeal, and a new affection, Christ fulfilleth the law. even love toward God, because he loved us first, that we may be obedient to his will, with all diligence. Hereof according to the Psalm riseth a willing people, which beginneth to love GOD, and to do after his law. And although such doing is slack and unperfect by the means of the flesh, yet is it allowed of God for the faith in Christ. Note well. For whatsoever is unpure and unperfect in it, it fleeth to remission of sin as to the only mean left to escape by. And this have we now spoken of the two sorts of circumcision. The first was commanded by God, And the jews have obeyed unto it hitherto as unto a law, and yet they obtained not salvation thereby. For no man could fulfil the law. Wherefore although they had the law, yet nevertheless the law accused and condemned them before God. But salvation and holiness is obtained hereby, in that that Christ subdued himself to the law, and bore the curse thereof. Wherefore the jews that believed this, and had their salvation consisting in the promised seed, to them was circumcision outwardly a seal to assure them that they were righteous before God, not for circumcision, but for their saith in Christ. Which thing sith it is so, the history of the circumcision of Christ is worthily esteemed to be full of comfort. In the which this doctrine is set forth: That if we desire the way that lead us to God, it may not be obtained by the law, which commandeth: Deut. 6. Thou shalt love thy Lord thy GOD with all thy heart, and thy neighbour as thyself. For we do never so, nor can not do if we would. But this is our only safeguard, to the which we make our refuge, even CHRIST jesus the son of God and our Lord. He hath satisfied the will of God, and made himself subject as a sinner to the law (for if it had not been for that, he should never have been circumcised as other children be upon the eight day.) This was done for all men's sins, that all men may have trust in him. For it was no need for himself. Wherefore this pertaineth unto us, and we do well put our trust in him, that we may be saved for his righteousness and holiness. And that I may briefly in one word note this matter: we must only stick to the righteousness and justification of Christ before God. This is a most certain and approved way, and it hath most sure aid and succour against sin and death. The which thing God grant us through our Lord jesus CHRIST. Amen. The second Sermon of the name jesus out of the Gospel of Luke ij. ANd when the viii. day was come, that the child should be circumcised, his name was called jesus, which was named of the Angel, before he was conceived in the womb. THE EXPOSITION. WE have spoken of one part of this Gospel (that is) of circumcision. In the which CHRIST would signify unto us, that he became subject to the law for our sake, that we might be free from the curse of the law. Now followeth the other part as concerning the name JESV. Whereof the Evangelist maketh diligent rehearsal, Math. ●. as though it were a great cause, why this name ought not to be unknown of men, and specially because it is of no man's invention, but brought from heaven, and showed by the Angel, before the child was conceived in the womb. Which thing is a token, that the name is such as is allowed of God. If we expound this name in English, it is as much to say as a Saviour. But why this name was given to Christ, Gabriel the Angel declareth, whereas he speaketh to joseph: The name jesus. Math. 1. And thou shalt call his name jesus, for he shall save his people from their sins. This name is most worthy to be remembered, and most worthy to be regarded for our own behoof, for that the child jesus is called a saviour, which can save us from the greatest evil, that is, from sin, and from no small miseries and calamities that befall unto us in this life. And where as corn fields are destroyed by enemies, and the grains corrupted by tempests, and men's bodies vexed with divers diseases and infirmities: against all this hath God provided help by other things, as by the Princes and Kings he defendeth from robberies, by the parents he provideth for the livelihood of them that be in a family, by physicians he healeth diseases. But as these things are not the greatest, so are not these men the chief saviours, in comparison and respect of this saviour, that saveth from sin. The saviour Christ is necessary to salvation. Wherefore he that regardeth this child earnestly, hath a very jesus and saviour from all miseries? Let him not require that salvation of him, that belongeth to this present life, which God hath committed to other (as I said before) but that that is against death & sin. For when sin is taken away, death also must needs be taken away. Wherefore first consider this thing well with thyself, whether thou mayst hope for greater salvation from this saviour, or from them that are the mightiest in the world? If thou hast no feeling of the everlasting life to come, thou shalt have no need of this jesus. God hath appointed the safeguard of thy bodily health, to officers, parents, physicians, etc. But if thou believe, that there is an other life after this, thou shalt have need of this saviour. For there is no help in other to everlasting life. Which thing nevertheless is not so straightly to be taken. For if the powers and parents cease from succourring and helping, so that there is no aid or goodness in them: we must look for the easement of these present evils from Christ also. The office of Christ. Howbeit this is not his chief and proper office. Wherefore the doctrine of the Gospel is not referred especially to this corporal life. But this is his proper office, and there will he declare this his name, where as deliverance from sin, death, & from the kingdom of the devil is in hand. To this also is he necessary. For if it were not for sin and death: there should be no need of this Saviour. The belly gods have no profit by this saviour, for of what things he is the saviour, those things do not they regard. And hereof it appeareth, how great the contempt of these Epicures is, which think that there is neither God nor life everlasting. But he that believeth this, that there is a God, must needs collect & gather that all things are not ended by this life, but that there remaineth an other life that is everlasting. For this we prove by experience, Signs that God regardeth not much this present life. that God regardeth not much this present life, sith the wicked hath such liberty, and prospereth so well. He promiseth us an other life: and that he may seem to have great respect to this life, this child jesus is set forth to be a saviour for us. And when he giveth us this salvation, no other thing is greatly to be required of him, although other things in this life go not as we would, and although we perceive no great signs of Gods help in our matters. For his salvation is everlasting salvation. Let this be sufficient for us, be the difficulties and encumbrances of this life never so great. We see that the Pope, Cardinals, Bishops, God regardeth not this life specially. and all that persecute the word, do live in great security, and that they are unshamfastly bend against the word and all Christians. God seeth this and suffereth it, and maketh as though he saw it not, in so much, that he may seem to have showed more care for the Gentiles than for his people. But if thou be a Christian, let not this move thee. For even for this very cause, that God hath promised us sure salvation to everlasting life: he suffereth us in this life to wander as men destitute and without the help of God: that we may know this by faith, that the child jesus is such a Saviour, which nevertheless saveth us, although in all things beside there can be no help gotten, that is, when sin shall either accuse us, or hath now already condemned us to eternal death. Except this time, it appeareth that we have no need of this saviour, neither do we much regard him. For he that is in health, & hath plenty of goods, hath no need of Christ, for if he must redeem the matter by price, he hath money enough to do that. And this is it with all the other corporal gifts, wit, wisdom & power. For in them is their store of help and salvation, as far as God hath appointed them to be to our salvation. The mother bringeth forth children. The physician helpeth the sick. The lawyer by the exact law defendeth against the wrongful doers. But when this life is at an end, neither can the conscience hide her sins before God's judgement, then is there place made for this saviour jesu. For then is there no store of help in any thing beside. All things do fail, no power is so great or will so ready, that can defend against the evil of the conscience, and of death. In this case if thou demand, from whence thou most look for help? have respect only to this child. For that cause is he named jesus, that he might be present, and save all that knowledge him, & look for salvation of him. But in this resteth the whole matter, that thou suffer no other name to be given to this child. And then that thou grant not that this name that belongeth to this child should be transposed to other, This name jesus must be made common to no man as to Frances, Dominike, to the Carthusians, Masses, Uigiles, Pardons, alms, fastings, and such like. For all this is abominable: And a good cause why: there can no other saviour be invented against sin. Wherefore he that would have an other saviour, whether it be the rule of the Carthusians, or any other thing, he goeth clean without salvation. Therefore he that could name this child by his true name, and could inculcat, Christ into himself, were blessed. For in this name are all things, wherefore store of salvation is there to be looked for and no where else. But now the devils endeavour lieth all in this, that this child might have an other name made, that men should perceive him to be a judge, and chose them other saviours and helpers against Gods wroth. But the matter is certain, The devil goeth about to give this child a new name. and can never be other wise, or made frustrate. jesus hath not his name, that he should help the with corporal benefits. As touching this matter, the disposition and order is certainly ordained Gene. 2. where God saith: Bear rule over the fishes of the sea, the birds of the air, and the beasts of the earth. But he is called jesus, because he is a saviour: & then showeth salvation, when all things do fail and are void of help, when we must now departed into an other life. Wherefore this name casteth of all things, whatsoever without Christ is cast before us for the remission of sins. For when the Mounke thinketh, my rule is able to make God merciful: jesus and no other saviour. It is nothing else to say in deed then: My rule is with the name jesus. And whereas the Pope and all teachers of that sect, holdeth, that only faith justifieth not, but works also be necessary to salvation: It is no other thing than: Good works are with the name jesus. But it is abominable sacrilege, that my work should be with the name jesus. This name belongeth only to this child. The Pope, the Bishops, and Mounks, etc. doth not so. Neither do we also at all, when we give place in our conscience to fear for our sins sake, than to comfort for Christ's sake, neither when we think this: If I had lived on this wise, if I had done this or the work, I should have an easier case before God. The holy Ghost can not abide this, but endeavoureth with all might, that this child may have his name remaining whole, and that no other may be received into the fellowship thereof. That when we have need of salvation against sin and eternal death, we put no trust in our works or in the merits of all the saints, but that we stick unto this child only by faith, which hath this name and is called jesus. Neither can it be taken from him without sacrilege. But they that go about to take it from him, as the Pope, Turk, and Mounkes do presume, they shall perceive in deed that they have committed such sacrilege, that shall never be remitted. Contrarily, if there be but two or three of us, that trust in this name of the child, all the might and power of hell is not able to cast us from salvation. I will not speak how the world should somewhat fear, for hindering of this salvation. For the Angel brought this name from heaven, and named the child JESUS, before he was conceived in his mother's womb. Wherefore when they that persecute this name, and set up other saviours, shall go against Gabriel the Angel, or shall reprove him of a lie, he himself shall appeal to God and say: Lord thou hast given me this commandment, that I should give this child this name. And then shall it be known, what the persecutors do prevail against this name, they have remaining for themself neither God, neither jesus. And they shall die and perish for ever in their sins. This shall be the end of this matter with their most grievous destruction. Wherefore let us never forget this name, but let us surely bear this away, that this child is the only Saviour against death, sin, and the devil. If the world shall hate us therefore, surely it can not do it with good luck and prosperity. If it will not knowledge this child for a Saviour, we can not constrain it. But let it consider, from whence it shall receive salvation, when death shall fall on his head, whether there be any defence against it in men's works, in fast, prayer, alms, masses, invocation of saints. etc. Let this be the stablishement of all our matters, to know for a surety, this name to be given from God to this child, that it should be called jesus or a Saviour. For we shall know and feel this our Saviour without coaction, that is, we shall have a sure trust in him, when the dreadful senses of sin and death shall be cast against us, that there is prepared in him for us most sure salvation. We know that this hope and faith is greatly allowed of God, & that it receiveth great renown. Where as contraryly, he suffereth the great indignation of God, which doth either seek other saviours, or else will not know this saviour at all. Now therefore, compare the name of the child and the thing that was done when the name was given. The name agreeth with circumcision. The child jesus receiveth circumcision, as other children do, where as nevertheless he hath no need of it as a sinner hath, because he is without sin, and need not to be purified, for as much as he is pure all ready. But this is done because his name is JESUS, that he may be a Saviour, against sin, and an evil conscience, against death and all evil that cometh of sin. For he is circumcised, that he might be under the law, and let none of all things undone, that were enjoined of God at any time to men for to do. That when we see our uncircumcised hearts, and our uncredible disobedience, we might not despair therefore, and so cast ourself on Christ, and say: I am a sinner, who denieth it? neither did I ever fulfil the will of God: Christ hath done this for me. doubtless the law can not condemn him, that he hath left the least point of righteousness undone. Wherefore I have nothing to do with the law, that it should accuse me, or condemn me. For I am not alone, but Christ is with me: Him do I embrace: his righteousness lay I before God for me and my sins: let the devil and the law therefore do the worst that they can to trouble me for my sins. This must we use circumcision and the name of Christ. And he that hath leisure may gather long sermons full of comfort as touching Christ and his kingdom: After what manner, he shall remit sin, justify, and give everlasting life. For the Angel doth briefly comprise these long sermons in one word: that Christ shall be a saviour, and have the name of jesus. And to this belongeth especially the singular prophecy of Esa. 9 Esa. 9 Where as the Prophet nameth Christ with six names, A marvelous one, a counsellor, virtue, strong, the Father of the world to come, the Prince of peace. For all these names belong to this only, that we by him may obtain salvation against sin and death, and after that, righteousness and everlasting life. And here it behoveth Antichrist to give account of his doings with all his rabble of sophisters, which taketh this name from Christ, and then describeth him to men as a cruel and an angry judge, to whom no man may come, but by the intercession of saints, and good works. And here they offend two ways. first in that, that Christ is spoiled of his name, that he may not be jesus and a Saviour. Then in that that this name is given to saints yea and rather to our works, as though that CHRIST refused to be a Saviour, and were delighted with our destruction. These great deceits of the devil are not to be unknown, when he defileth our hearts with thoughts, that GOD is angry, and casteth us away, and hath no respect unto us in temptations. But I pray the how do these thoughts agree with this name, that the Angel by the commandment of GOD nameth this child JESUS? If this name then be true, it is not Gods will, that we should perish, but this is rather his will, that we should be recovered from evil. Therefore let us lay up this name in our armary, that we may in our temptations trust unto the safeguard thereof, in that that the son of God, CHRIST our Lord is called JESUS. As it was in paradise declared as touching him, Gene. 3. that this seed should break the head of the serpent (that is) should help and succour us against the devil and his kingdom. GOD the Father of all comfort and mercy, give us always the increase of this faith, and for this saviours sake preserve us for ever. AMEN. Upon the epiphany of the Lord, otherwise called the twelfth day. Matthew ij. WHEN jesus was borne in Bethleem, a City of jewry, in the time of Herode the king: Behold, there came wise men from the East to jerusalem, saying: Where is he that is borne king of the jews? For we have seen his star in the East, and are come to worship him. When Herode the king had heard these things, he was troubled, and all the City of jerusalem with him. And when he had gathered all the chief Priests and Scribes of the people together, he demanded of them where Christ should be borne? And they said unto him, at Bethleem in jewry. For thus it is written by the Prophet. And thou Bethleem in the land of Iew●y, art not the least among the Princes of juda. For out of thee there shall come, unto me the captain that shall govern my people Israel. Then Herode (when he had privily called the wise men) he inquired of them diligently what time the star appeared. And he bade them go to Bethleem, and said: Go your way thither and search diligently for the child, and when ye have found him, bring me word again, that I may come and worship him also. When they had heard the king, they departed, and lo, the star which they saw in the east, went before them till it came and stood over the place wherein the child was. When they saw the star, they were exceeding glad, and went into the house, and found the child with Mary his mother, and fell down flat, and worshipped him, and opened their treasures, and offered unto him gifts, Gold, Frankincense, and Myrrh. And after they were warned of God in sleep that they should not go again to Herode, they returned into their own country another way. THE EXPOSITION. THIS is the day of the epiphany. For this they say, that there befell three revelations in one day, but yet not in one year: when Christ opened himself to the wise men, that came from the east by a star, when he was baptised of john in the flood of jordaen, and when he did the first miracle in the marriage. But whether this chanced in one day, The feast of epiphany. we make no great matter of it: But this is specially to be considered, that all these histories be, to describe a special doctrine, as is that history of this day as touching the wise men. For Christ would have himself to be known, not only among the jews, but also among the Gentiles. least the jews should lay for their excuse, that he had kept himself so close, that no man could know him. For where as this was confirmed by prophecies, that he should be borne of the jews, This opening was necessary not as a gorgeous and magnificent king, but so poor, that he could scarcely find a place to be borne in: it could no otherwise be, but there must needs rise a great offence by his coming. And the jews were not a little offended thereby. Wherefore very necessity required to make such an open revelation of himself amongst the Gentiles, that although great poovertye was with this king, yet that there might be evident commendations of him. For it is not to be counted a small matter, whereas the wise men came from the east, and bring tidings of this child to jerusalem. Even as Simeon also in the temple and Anna doth commend him, and the Angels in the air, and the shepherds in Bethleem. All are occupied in this child, they extol and commend this child. There lack no glorious commendations for this child, to bring him to light among the jews, and to make him known of them. But this revelation is most famous, where as the wise men come from the far costs to jerusalem, and do open the matter only there as touching the birth of the king of jews, so that Herode and all the City of jerusalem with him were troubled and moved, wherefore the jews can not make any excuse of their ignorance, as though they knew not that this king was borne. For they were troubled by the tidings of the wise men, yea and for a greater witness also, they declare to Herode and to the wise men the place where Christ should be borne. Wherefore they are convicted both by their own record, and also by the record of the wise men, that this king's birth was not unknown unto them. The doctrine therefore of this example is put forth to us, that we should look for no other ways. No man can come unto this child or find him, but he that followeth the word as a leader, and never goeth from it the breedeth of a nail. For if we let pass the word, The word only leadeth to Christ. we stumble every where. This child is to little regarded and to much despised. Wherefore it is not possible, but the reason must needs stumble and be offended every where, when it considereth with how great poverty this child was borne into the world. For what other thing is all his life else but very poverty, misery, affliction, calamity, contempt & reproach? He therefore that setteth a side the word, and careth not what he heareth, or what be preached of this child, but will only take his eyes for his judges in this matter, can be no more joined with Christ than the jews were. And this thing is most perilous, Without the word nothing is done. when it is done in the conscience. As the example of the papists doth testify, which omit the word, & apply their mind to such Imaginations, that they fantasy Christ to be such a one, as they conceive of their wit and reason. They allow not this in him, that he only should be their saviour, wherefore they patch thereto their works, and look for salvation as well by them as by Christ. They pray unto Marie also, that she may reconcile her son to them. And in such prayer they hold opinion, that she is a Saviour, where as it is not so in deed, but a very false imagination. For what soever is bestowed in the search of Christ without the word, all that goeth to the devil (which afterward causeth men to think this, that Christ is a judge, and appointeth most cruel punishments for men:) but he that would not be confounded in his presence, must be well defenced with the intercessions of Saints & of Mary. Wherefore this was a manner in the popedom, to put more trust in their supplications, then in Christ himself. And it can never come to any other point, where as the word is cast aside. And verily the devil, because he understandeth, that his chief safeguard of all his matters consisteth therein, he laboureth all that he can to make men forsake the word, and to follow their own imaginations. For he perceiveth, that by this means he shallbe sure to have the victory over us. Wherefore nothing is more necessary then to hold fast by the word, & to have no other trust as touching matters that belong unto godliness and holiness, than as the word itself prescribeth: but this is not so easy for men to believe and to persuade themselves. There be many that can not be entreated to believe the words of the lords Supper: Christ can not be found at jerusalem. They will believe no more, than their reason and sense can perceive. They behold the work itself without the word, and they see no other thing than bread and wine. But this is nothing else then to behold the outward shalt, and to let pass the thing which is in Christ's words. The wise men also had first high cogitations as touching Christ, when it was opened unto them by God even that a king of the jews was borne. They take their journey forthwith to jerusalem, thinking that they should find this king there in his noble court, It seemeth contrary to reason, that Christ should not be found at jerusalem. and gorgeous palace. For what other thing could reason conceive in such matters? But when these thoughts are without the word, they come soon to nought: neither do they find the child at jerusalem, which nevertheless was the holy city and habitation of God. They must needs have the word to bring them to Christ. This is the true star and son, which leadeth to this child. Wherefore this example of the wise men is to be counted a singular & an excellent thing, where as they remove out of their eyes and hearts all their thoughts. which they and other men had, and follow the word, which was put forth to them out of Micheas the prophet. For they are abashed and offended when they be sent into an other place, from jerusalem, where the true service of God was, and where God abode himself, & from God himself and his temple, unto Bethleem, a vile town, whereas nevertheless they came not to salute any person of low degree, or any workman, but the king of jews. They follow the word straight way, and care nothing for any other thoughts. They have only respect to this, what Micheas saith, they stick sure to that. This faith is a thing of no common example. For if I had been in this case, I would not have departed from the Temple. For where is it more like, that the king of jews should be found, which is so famous, than where God hath his habitation, where the priesthood and all the religion hath his foundation? But it goeth otherwise with this king. He alloweth it not, that his place should be among the priests at jerusalem, as he is neither at this time found with the Pope and his congregation. But he goeth about rather to abrogate and take away both the priesthood and the kingdom, where as they had so great confidence in these things, in that they were the Priests Levites, and people of God, and had his temple. This doth Christ think that it ought not to be suffered. For such a defiling of the Temple, priesthood, and of all the service might not be suffered, or if they would stubbornly proceed in suspending it, Moses, and all the service was to be disannulled for that profanation and defiling. As at last it came to pass. But the obedience of the wise men cometh of true godliness, and therefore they have their doings confirmed by GOD, so that their way is showed unto them from jerusalem unto Bethleem, and to the house where the child was, by a Star. And they had no little need, this to be confirmed, lest they should be offended by that strange sight. poverty was evident every where. joseph and mary were not at their own home. The Child was laid in a manger. There were there no things necessary. How should this be with such a great king? It might rather be counted a thing worthy to be laughed at. But the good wise men be not offended with such things, but regard rather the saying of the Prophet, and the sign of the Star. Wherefore how soever the matter goeth, they give and perform that honour due unto the king, they fall down before the child and worship him: they open their treasure, and take forth a kingly present. And this is the history. In the which this is the chiefest point, i. Christ careth not only for the jews, but also for the Gentiles. that GOD calleth the Gentiles also to his kingdom, and maketh them his people, although they were not circumcised, neither subject to the law, as the jews were, This is a great benefit, neither is it meet, that any christian men should be unkind for it. For it is a sure evidence for us Gentiles, that we may not despair, as though we had no part in Christ but that we may think surely, that Christ pertaineth to us, as well as to the jews, although we are not his people, as the jews are. For there is no doubt of this, but that the wise men were Gentiles, which had neither priesthood, neither service, nor word of God, nor circumcision: and yet notwithstanding all this, they come, although they were strangers, without any commendation or setting forth of themselves, to the fellowship of Christ's light, and acknowledge him And he acknowledgeth them also, he alloweth them for their worshipping and reverence done to himself. All these things belong to the confirming of us that we may show ourselves thankful to God for that that he hath set up such a kingdom in the earth through Christ into the which, we, that were not his people, are received, not of merit and desert, but of mere grace. Then must we learn in this history also, two. What is our duty to do toward the child. what is our duty to do to Christ again, even to resist manfully all offences as these wise men did, and to confess Christ before the world as they did, to seek him, and worship him as our Saviour. And because his kingdom for the weak and simple sight thereof, is oppressed with many and great difficulties, to bestow our goods and substance gladly to the maintaining thereof. And we have store enough to open our treasures, as the wise men did unto Christ, and to offer presents unto him. For this is it written: That ye do to the least of mine, ye do it to me. Math. 25. Wherefore he that helpeth the needy, the miserable, the wretched: he that findeth charges to this, that fit men may be instructed in the study of learning, and in holy Scripture, that in process of time they may do profitable service to the congregation, he offereth to the needy child jesus, The wise men brought victual for Christ, when he had fled into Egypt. which as soon as he was borne, was not only poor and needy, but was constrained also to flee into banishment into egypt to escape the tyranny and peril of his enemy. Wherefore the providence of God by those wise men prepared wayfaring victual for the child & his parents in their journey. It is very like by the words of the Evangelist, that it was no small gift, which saith, that they opened their treasures. But seeing it is evident, how great the good will of the wise men was toward the child, who can doubt but that their magnificence and liberality was great? Which thing ought to admonish Christian men, not to despair, when they suffer persecution, and when they are tossed up & down by banishment. For God can so little abide that christian men should perish for hunger, that he will rather stir men that dwell far of, God never leaveth his people succouries to bring succour and aid for them. As we are sufficiently confirmed by the example of his only begotten son, as touching this matter. We must join also with this history, that that is put forth in the prophecy of Micheas, wherein is contained an evident description of Christ, with a singular doctrine and lesson by itself. Whose words are these. And thou Bethleem of juda art not the least amongst the thousands of juda. Michee. 5. For out of thee shall come he that is governor in Israel. In this sentence, as the jews testify themselves. God gave a plain and evident prophecy, that Christ should be looked for at Bethleem, and that there should be the first swaddling bands of his appearing in man's nature. Bethleem, the little town by Christ's birth hath great renown. This is that chief renown, which setteth forth this little town of Bethleem more magnificently, then is the most noble & excellent city jerusalem. And this is the cause, why the Evangelist seemeth to change the words of the Prophet: The Prophet calleth it small. The Evangelist will not have it counted small. For the Evangelist beholdeth not the outward sight, as the Prophet did, but the spiritual glory, Because the Son of GOD is borne there. To the which honour there is none of all the honours that ever was given to any City, to be compared. Wherefore they are magnificent and glorious words, with the which the evangelist commendeth Bethleem: Out of thee (saith he) shall there come forth a capitain for me, which shall feed my people Israel. And this is a most sweet prophecy, which describeth Christ unto us on such wise, that although before the world he be a man despised for his poverty, and borne in an obscure and an unknown place, yet is he that captain and prince of Israel, that is over the people of God. But what manner of kingdom this is to be taken for I declared before in the sermon of the Angel, Christ the captain. which himself also calleth Christ the Lord. Not such a one, as is a tyrant, and that will vex men with his cruel impery. For even for that cause (saith the Prophet) Bethleem that art smalle. As though he should say: If this Lord would have had imperial majesty, that he might seem terrible unto other, he might have chosen an other place for his birth. But here is no princely provision, no armour, no riches, no weighting men, no appointing of offices. And that the very first principles might forthwith declare, what a kingdom this was to come, he chose not jerusalem as the most holiest, nor Rome as the most mightiest but he was content with a poor town, that it might forthwith be declared thereby, that he should become a lord not after the common fashion, What manner of lord Christ should be. but poor and needy in the sight of the world, howbeit rich in spirit, and in all spiritual gifts. 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 soever thing is apparent to the senses, as touching him, was like no princely pomp. Wherefore sith he is a Lord and Prince, and yet not glorious before the world, but poor and needy: what other glory can it be, than even as he is miserable in respect of worldly Felicity, so contraryly he is mighty and great, in those things, wherein the world is found to be needy and a stark beggar. And here of it is, that he is excellent in righteousness, where as the world is oppressed with sins: that he is eternal, whereas the world is casual: he is the lord of the devil, where as the devil hath the world yoked under his most cruel bondage. He is good, whereas the world is all nought: he hath God merciful unto him, where as the world struggleth with the wrath of God: He is the lord of everlasting life, where as the world is appointed to hell. This is the empery of this child, and for this condition and state doth the fruit redound unto his people. He will give no bodily salvation, but as far as the soul's health and his glory requireth: for he is poor and needy. Wherefore let no man come to the kingdom of Christ, to the intent that he may enlarge his goods and increase his substance. Ye may look for this of the Pope, and of men of that sort. He advanceth his creatures to empery, he getteth them riches, parteth among them all Provinces, as Daniel prophesied. But the princely power of this child, is to be felt only in this, that thy sins may be forgiven, that he may justify and save thee, that he may give his holy spirit, and transpose thee out of the kingdom of the world and of death, into the kingdom of God. And to this now is Faith requisite, and as I said before, that thou keep sure the word of God. For he that letteth pass God's word, and followeth his own thoughts, shall lose Christ, neither shall he know him for a king, but for a judge, he shall be in hatred and fear, as the devil is. For they are wont to fear him also, when they feel themselves guilty for their sin, lest he should take them to be punished: whereas Christ in the mean season confesseth himself to be the lord and prince of his people, to deliver them from sin, and to transpose them into the kingdom of grace. For his people are no other, but miserable sinners, which tremble at the feeling of their sin, and are afraid, and would fain be in God's favour. So that hereby may the plain description of the Prophet be perceived. first, that he shall be no bodily prince, nor yet exercise spiritual punishments against wickedness, but to give salvation to all men, that believe in him. against sin, the devil death, and hell. For of such a prince, there is sure hope of Salvation. And thus far do the Scribes recite the saying of the Prophet, and no farther. They fear peradventure lest this be to much: For they perceive well, that this is Herodes intent to seek some way how to slay and to take this king of the jews out of the way. Wherefore they rehearse not the whole sentence before Herode, and they do almost profess by word, that at this time they acknowledge no other king of the jews, beside Herode. And yet is it in the Prophet, that a Prince of the jews should come, and should proceed out of Bethleem. Therefore they leave this unperfect, neither dare they to pronounce any farther. But the Prophet although he was not living at that time, yet doth he proceed and describe what manner of captain or king this should be: which belongeth also to his person in these words: Et egressus eius ab initio a diebus aeterni tatis. And his out going hath been from the beginning, Miehee. 5. and from everlasting. This did not the Scribes rehearse to Herode, A testimony of Christ's true humanity and godhead. no neither they themselves did understand it. For there is more obscurity therein, than was in the words before. And that his birth should be in Bethleem, and he him self be a captain over all Israel, it is not obscurely spoken, and there is a sure sign, that he shallbe a man. But whereas the Prophet saith furthermore: His proceeding is from the beginning, and from the days of eternity: It signifieth that he is the eternal and everlasting God, which had not his beginning in Bethleem: Of a troth he was born in Bethleem, and this is one manner of proceeding. But there is an other also beside this: Which is said to be from the beginnning and from the days of eternity. The words of the prophet are not to be changed. From whence Christ should be borne. first he saith: Out of the shall proceed. Here do the priests and scribes testify, that to proceed & to be borne, signifieth all one. Wherefore the same word afterward must needs signify the same thing, when he saith: Whose proceeding is from the old days, and from eternity, that is before that time that days and hours were. Wherefore if thou wilt know, from whence this child is borne, mark this prophecy: He is born (saith he) from Bethleem. But what more? hath he no other birth than this? the prophet saith furthermore: yes, he was rather borne before all creatures heaven, earth, the son and moon. But that may be determined by no words, and it is nothing else, then that he was borne without beginning eternally, before there was any time or days. This did neither Herode, neither the jews understand, neither were they worthy to understand it. And this is the prince & king which was born at Bethleem, a very man, which nevertheless hath this name also, proceeding from the old days, which proceeded and was born before the world, that is, Christ is god which is a true and eternal god, and also a true & a natural man. And this is the cause of so great stir rings & motions in the world. For it can not understand this to be proceedings and births without dissension, that this child also should have his proceeding before there was son or moon. The jews could not abide this, and afterward there sprang up many heresies, which spoke against it. But this matter is left to be considered of thee, which hast gods word put forth unto the. Out of whom then was he borne, if he was borne before the world? verily of no other, but of God only. This must reason needs confess, if it believe that God made heaven and earth. For what other thing could be before heaven and earth, than God? If this child then proceeded, & was borne, before heaven and earth was made, it must needs follow that he was borne of God, and is very God. For besides God and his creatures was there nothing. And this is surely a sentence, For that that Christ is god he doth the works belonging to God. which containeth the ground & foundation of all things. For if Christ were only a pure man, death would have confounded him with all other mortal men. For in that, that he was born of a virgin, it hath not so great strength against death. But this is a greater miracle, where as God made Eve of a rib, than in that that a virgin brought forth a child. For a virgin is of that sex and kind, which is borne to bring forth children. Wherefore that thing could not repress the devil nor death, because he was borne of the Virgin mary. But all the help consisteth herein, that the virgin Mary, is not only great with child, but also with such a child, which was borne before the world. Wherefore the devil, death, and all the kingdom of the devil is overcome in that they prove mastery with such a man, which had his proceeding or beginning before the world. If it were not for this, and if he had his proceeding out of Bethleem only, Christ dieth as a man▪ but as he is God he can not die. he could have the upper hand over death no more than we all: he should be in danger thereof aswell as his mother Mary, and john the Baptist, and other excellent saints. But his proceeding is named to be from the old days. Wherefore death could not show such strength in this child, wherewith hitherto he killed all men. For where as he was God, he could not sin, neither be made guilty by the law, neither be killed of death, neither damned of the devil. And yet for all that, forasmuch as he had his proceeding in time out of Bethleem, and was borne into the world as other children were, he could not but die. Hereof it is, that death and the devil layeth snares for themselves, which consider no more than the proceeding out of Bethleem. And after this proceeding, the child is in danger of death. But when he was now in his Sepulchre, he trieth his right by these words: I was borne before the world, and so by the divine and godly power, he breaketh the bands of death, of sin, and of the devil, that they can take no hold upon him at all. Such a memorial would this Prophet set forth as touching this king, that we should not be ignorant of his two manner of proceedings, or as we say, of two manner of births. For he is such a person, which is both a true GOD, and also a very man, but yet on such wise, that he is not two persons, but one. So that he confesseth, that CHRIST is the son of Mary, which sucked at her breasts, and increased in the body as other men did. But yet nevertheless he was borne before the world, without beginning, so that now these two several substances of manhood and godhead, be without separation united together, in one person, and joined together. This did not the high priests tell Herode, neither was he worthy to know so great mystery. This birth is exceeding marvelous, which if we desire to know, The proceeding out of Bethleem, ought first to be learned. we must take our beginning of our discipline and meditation out of his proceeding in Bethleem. As this also is the order of the Prophet, as soon as he rehearseth the carnal birth. Yea and he maketh more large mention as touching this, than as concerning that birth that is eternalle. For he that will meddle with matters belonging to God without peril, must begin at the lowest: and first of all learn, what thing he doth in the earth, and how he revealeth and openeth himself to men. Then shall he go forth with out stumbling, as the order of the prophets description, appointeth, and shall know that this child was borne from everlasting. Then shall it not be terrible, but pleasant & comfortable. The thoughts of Predestination. But the overthwart nature of men marreth & confoundeth all things, because that all begin their discipline at predestination. Scythe God knew all things before, why did he not take heed, that man should not have fallen. And if thou takest this way to the knowledge of God, thou shalt fall down headlong. For this was the fall of Lucifer which coveted so high renown, that he could not comprehend himself for pride. But if thou wilt go the right way to the knowledge of God, take thy beginning at Christ's swathing bands. As the prophet setteth forth this order, that a man should first go to Bethleem, and afterward climb up into heaven, and to eternity. As Christ himself teacheth, where as he saith: Philip, I am the way, he that seeth me, john. 14. seeth the father. He that despiseth these principles, and tendeth or goeth forthwith to the highest, as to search, what is the government of God, how he punisheth: This reward of his foolishness he taketh, even to stumble to his damnation, As the wise man saith: He that is a searcher of the majesty, shall be oppressed of his glory. Proverb. 25. How God is to be known Wherefore this is the true way for him, that desireth the true knowledge of this child, first to come to Bethleem, Then when he hath sufficiently beholden and considered him in the manger, this will succeed of itself, that he is not only the son of Mary, but also the son of God, borne of God, before there was any creature created of God. And so the matter shall be without peril. For when thou canst truly comprehend this man Christ, thou shalt know God also. If thou believest in him, thou believest in God: If thou callest upon him, thou callest upon God▪ If thou blasphemest him, thou blasphemest God. And this is the Prophecy as touching the child jesus in Bethleem. But consider also therewith the perverse and unreasonable reason of Herode, Herode and the Scribes are mad. and of the Scribes. Herode persecuteth this child, the Scribes despise him. This way of God is worthy to be had in mind, which putteth forth a most evident scripture to men, whereof they may talk, sing, and speak daily in their communication, and yet they understand not a word thereof. For is not this a strange and monstrous thing, that the Scribes recite this Prophecy? Herode after the judgement of the Prophecy sendeth to Bethleem, and addeth thereto himself, saying: Make diligent search for the child, and when ye have found him, bring me word, that I may come and worship him. And yet they understand not one jot of the meaning thereof. They are always kept busy with the shadows, they never attain to the body of the matter. Neither goeth the matter any otherwise at this time among the unkind, yea, Many of our gospelers understand not what the gospel is, whereof they talk so much. and that not only among the Papists, which have the Bible as well as we, which read it, and know it as we do, but also among men of our part. They reason of the Gospel, but they understand nothing thereof at all. For if they understood it, they would with all their heart declare it in their living. As the Scribes and Herode rehearseth this Prophet by mouth. But if they had understand, they would have surely gone with the wise men to this child, and worshipped him. But in that they do not so, and in that they despise these great things as the brute beasts do, it is a token, that they know not that thing, which they teach other. Wherefore Christians have this above all other, that they do not only hear, but also understand the words, and conceive an exceeding marvel and pleasure thereof. Wherefore, although that the world, the Pope, and our proud citizens, and husbandmen, do far pass us both in richesse, strength, and dignity, yet we know, that we pass them again far in this: and that this is their incredible punishment, that notwithstanding they do hear God's word, talk of it, and teach it unto other, yet do they understand nothing at all thereof. isaiah. 6. Math. 13. As their own life may be an evident proof of this, that they have ears, as the jews had, and hear not, they have eyes, and yet see not. Let us pray to GOD, that he will through the star of his most holy word, lead us to his son jesus Christ, and preserve us for ever, against all offences, of his goodness. Amen. another sermon of the Baptism of Christ upon Twelfth day. Math. iii. THen came jesus from Galilee to jordan unto john to be baptized of him. But john forbade him, saying: I ought to be baptized of thee, and comest thou to me? jesus answering, said to him: Let it be so now. For thus it becometh us to fulfil all righteousness. Then he suffered him. And jesus as soon as he was baptized, came strait out of the water. And lo, heaven was open unto him: and john saw the spirit of God descending like a dove, and lighting upon him. And lo, there came a voice from heaven, saying: This is my beloved son, in whom I am welpleased. THE EXPOSITION. OF the feast of the epiphany have we entreated, how that it hath his name of this that Christ opened himself, not only by the star, Of the baptism of Christ but also at jordan, where he was baptized. But forasmuch as this revelation is the greatest and chiefest, and most comfortable unto us, it should not be against reason. if it were called the feast of Christ baptized, Math. 3. and opened at jordan, when he was thirty years old. The Evangelist doth show the history plainly. That he moved from Galilee, and came to john unto jordan, to be baptized of him, as other sinners were, which knew their sin, and desired remission of them. john is troubled with this strange case. For he knew Christ from his childhood. And he thinketh himself not worthy to baptize him. But Christ saith, suffer me, this must be done, that all righteousness may be fulfilled, that is, Math. 3. that he may bring it to pass, that all miserable sinners may come to righteousness, and be saved. Wherefore herein is now set forth a comfortable example unto us, Christ hath no need of baptism. whereas the son of God offered himself to be baptized, which nevertheless sinned not, and doth that that he was not bound to do, whereas we do not that that we are bound to do. And it is far unlike, that we should do more than our duty, when we through our wickedness are very far from that that we should do. Wherefore this aught especially to be marked in this place, that Christ the son of God, Christ came to baptism. Baptism therefore is a waighcie matter. which is holier than all baptism, is notwithstanding baptized, & gave commandment, that baptism should be kept in the congregation, and that all that would be saved, should be baptized. And by this is it now evident, that all men are damnable and accursed, and stricken with madness and blindness of God for a punishment, which can not entreat and obtain so much of their eyes and ears, as to mark what is done in this matter, but contemn and dispraise baptism, and speak villainously thereof. For why dost thou, and thy children refuse baptism, seeing the son of God received it? what great madness or what great fury is this in thee, that thou shouldest deny such a great work? Doth not baptism seem worthy of great renown for this cause, if it were profitable for nothing else, that this so great a man used it? where as this is evident, that he is the son of God, & came to baptism, that thou shouldest come to baptism for the renown thereof, if thou hadst no other commodity thereby? Baptism is profitable for us. The Father revealeth himself unto us at baptism. But this matter is not without our profit. For what good it doth unto us, it appeareth in this, where as God by this baptism showeth forth himself wholly. For as the Evangelist beareth witness, john saw the heavens open. Which is a sign that God is delighted with baptism, which Christ himself the Son of God sanctifieth with his body. Wherefore heaven is opened which was shut up before, and now above the baptism of Christ is the gate and window of heaven made wide open: so that from henceforth there is no distance between us and God, because GOD is now fallen down unto jordane. What is a revelation then, if this be none? Wherefore if the feast of epiphany (that is) of reveling and appearing, be requisite, why is not this constitute and appointed, whereas so plain a manifestation and opening of the Father, of the Son, and of the holy Ghost is set forth? The reveling of the holy Ghost. For the holy Ghost proceedeth here after a most gentle sight, as a simple dove, which amongst all birds is most tame, and is affirmed to be void of all wrath. To the intent that we might conceive hereby a sure token, that the holy Ghost will declare no cruelty toward us, but bestow that on us through Christ, whereby we may be justified and saved. And for this cause is Christ also opened after such a gentle sort to be the Son of God: The son of God. and where as he had no need of baptism for his own behalf, he is present thereat, and receiveth baptism, not only for an example, but also for a sacrament, that his baptism might profit us also, & may cause us to have sure trust, that God is merciful unto us. Beside this, whereas the Father openeth himself by a voice: This is my dearly beloved son, in whom I am delighted. This is an other manner of voice, than was showed in the mount Sinai, when the earth and hills did shake, & the men that heard it thought themself to be in danger of their life. He showeth not now such a cruel voice. All things are full of sweetness & humanity. And God doth almost pronounce with this, saying on this wise: To you mortal men, is this man put forth in baptism. If ye desire to know him, it is my dearly beloved son, in whom is my chief and only pleasure. Neither is there any cause why ye should fear him. He is set forth to you, as naked, without armour, & without all cruel sight. And there is no cause, why ye should fear me. For I come not now with thunder & lightning, with a horrible & a dreadful trump as I came to the mount Sinai, but all things are peaceable, quiet & calm. For what spice of cruelty may here be? The son of God, which is innocent & without sin, standeth in jordane & receiveth baptism. The holy Ghost cometh with the meek form of a dove. Besides this God showeth forth a very human and gentle voice, declaring that he sendeth unto us no Apostle, no Prophet, no Angel, but his Son, in whom he may greatly delight. What greater record can ye have at all, The baptism of Christ is comfortable. to make us to mark, and observe the son of God? Sith it hath pleased God to give this commendation, that his son is with us, that all may be sure of this most certain & tried will of God: If they will have God merciful unto them, let them embrace his son only, from whom the Father can by no means turn his favour, & for the sons sake, all his must need be accepted to the Father. Wherefore let all men regard diligently this commandment, that they hear him, & obey his precept. For he had no need of circumcision and baptism, because he was void of sin. But the baptism of john was made of God for sin, that all that acknowledged their sins, & be sorry for them, & desire that they might be pardoned, should go to baptism, & think for a surety, that God is merciful unto them. But why is Christ baptized, which nevertheless is without sin? Not for his own behalf but for ours, which are sinners. For he taketh our sins upon him, and delivereth us from them. And for this cause he cometh to baptism, as the Evangelist showeth very properly, whereas he saith: Christ forbidden of john, answereth: Suffer me, for this is it meet to fulfil all righteousness. Which is as much as to say: In his baptism is contained the righteousness of all the world. For whereas all the world's sins are put on me, if the recover of the world be sought for, I must do that that God commanded sinners to do, (that is) that they should be baptized of the. Do not thou forbid it, but rather further it, that even as I do gladly take upon me baptism for sins sake: so do thou gladly procure baptism for me, that the wrath of God may be pacified, and remission of sins ordained. To this meaning sendeth the Father this voice out of heaven: This is my dearly beloved son, Math. 3. in whom I am well pleased. He speaketh these words at that time, when Christ is baptized, that we may understand, that this is our baptism, and think surely that the wrath of God is pacified, and our sins purged by this baptism, and that God will receive us again into favour for his sons sake. No difficulty or cumbrance be it never so great, should take the sound of this voice, and so magnificent a revelation out of our sight and mind, whereas the Lord our GOD openeth the heavens, and sendeth down the holy Ghost in the form of a dove, & where as God the Father himself sendeth forth such a pleasant voice saying: Behold, here is for you my son, whom I love and esteem above all things, yea and myself also wholly for you. But what doth the son? he behaveth himself as a miserable and wretched sinner, and is baptized of john. There could be no gentler and meeker revelation of all the godhead according to the three persons in three sorts, than this was, so that all men may be sure of this, that he that receiveth Christ, and believeth his word, and trusteth in his working, pleaseth God in all points. Which thing is set forth and confirmed in this place. Whatsoever he commandeth, saith, or doth, all that is verily after the will and pleasure of the Father. Blessed were we, if we would obey his will, and embrace his son with a steadfast faith and confidence. But who would not marvel at the great madness of them, The unkindness of the world. which at the sound of this most magnificent voice, pass by as deaf. But yet the rabble of Papists add to this contempt a more grievous crime. They curse and persecute this voice, and they speak with open blasphemy, that Christ is not only he, in whom the Father is delighted, but that he is delighted also in Mounkes, Masses, Pilgrimages, and such like. He that would earnestly ponder with himself, what a blasphemy this is, to dishonour and disgrace God's goodness and humanity with such pride, would think it better to die then to live, least he should feed on that air with this wicked kind. Wherefore my children learn this, while ye have occasion. An adhortation to baptism. A few years passed ye knew not these things. Then was heaven shut up. Then were we fain to hear and believe Mounkes dreams as touching purgatory, and terrible spirits, and souls, and such other lies. But now other things are taught, and only it remaineth that men learn. But for as much as we prevail nothing with the world as touching this, at least wise let us remember our duty, and give GOD thanks for this benefit, for that he revealeth his mind unto us on this day, giving unto us a thing of inestimable price, even the holy Ghost, in the likeness of a dove, his own son at jordane in baptism, and himself in a voice full of majesty and comfort. Who would not therefore condemn him worthily, which giveth not thanks, which rejoiceth not, which receiveth not the son of God with a fervent desire, which standeth here in jordane, receiveth baptism as a sinner. Upon whom cometh the holy Ghost in the sight of a dove, where the Father's voice is so nigh, that it can be no nigher? There is no doubt but that the angels of God were present. For where as is the Father, the son, and the holy Ghost, there must needs be a great multitude of Angels. Wherefore see that ye esteem this history highly. In deed it is a revelation where as CHRIST openeth himself to the wise men by a star. But this revelation passeth that very far. For these are three especial kings, God the Father, God the son, and God the holy Ghost, which are all present together, when Christ is baptized. If it had so pleased him, this revelation might have been done as well either in the wilderness, or in the temple of jerusalem: But it was showed even at baptism of the set purpose of God, that we might learn religiously and reverently to esteem baptism: And because we also are baptized, let us esteem ourselves no other wise, then fresh and new made saints. The prating of the anabaptists is very great, where as they say now, Baptism is not water only. that baptism is nothing else than water. But with what word might a man sufficiently curse these execrable heddye persons? This is the judgement of brute beasts, and not of Christians. For there is not only water, but also the word of GOD as it is seen at CHRITES' Baptism. For God the Father, the Son, and the holy Ghost is present. Wherefore it is no more water of the Element, but such water as in the which the Son of God is washed, upon the which the holy Ghost is carried, God the Father preacheth, that this water might not be counted simple water, but sanctified, whereat God the Father, the Son, and the holy Ghost is present. Math. 23. As Christ also for that cause appointeth the form of baptism, that it should be given in the name of the Father, of the Son, and of the holy Ghost. Wherefore when a child is now baptized, the Son of GOD is present at this baptism, which with his body, The holy Ghost, which with his presence, God the Father which with his voice hath consecrated and hallowed baptism. Wherefore it can not be said, that it is but water. For all the Godhead is present. And for this cause we judge baptism no man's work. For although a man baptizeth, yet he baptizeth not in his name but in the name of the Father, of the son, and of the holy Ghost, which come and are present at the work of their own accord. Or else that would never follow at baptism that ought to follow. Now who is he, that would count this vile and of no value, that God the father, the son, & the holy Ghost, is present? who will be so bold as to call it very water? Is it not evident, what God of his own addeth to the water? If water be mingled, now it loseth her name. Baptism is no work of man. Why then do we in this place seue● the word from the water, and pronounce it to be water only, as though the word of God, or as though God himself were not in this water? But it is not so, for the Father, the son, & the holy Ghost are present, and be in this water. As in jordane, when Christ stood in the water, the holy Ghost was carried above it, and God preached by it. Wherefore baptism is such water, that taketh away sin, death, and all evil, and giveth salvation and everlasting life. So great price is now added to this water, in the which God demitteth himself. But God is the God of life. And sith he is in this water, it must needs be the water of life, Baptism taketh away sin & death. which taketh away death and damnation, and giveth life everlasting. This aught baptism truly to be known and highly esteemed. For he is not baptized in the name of any Angel or man, but in the name of the Father, of the son, & of the holy Ghost. Or as it is in the acts of the Apostles, To baptize in the name of jesu. in the name of jesus, which is as much. For he that confesseth jesus Christ truly, with the same confession compriseth the Father and the holy Ghost. For Christ saith, that he cometh from the Father, and that he sendeth the holy Ghost. He than that confesseth truly jesus Christ, can not dyminish the authority of his word, but shall believe that the son is not alone, but that the Father, the son, and the holy Ghost, be there together, although the Father and the holy Ghost be not named. Wherefore let us not lightly esteem this, let us not separate the word from the holy baptism or water, where with he is baptized, but let us confess, What is the use of baptism. that this is therefore appointed of God to purify us from our sin for Christ's sake, through the holy Ghost. For if it were not for this, what should the Father, the son, and the holy Ghost, have to do there? Wherefore if thou believest that a new borne child is sinful, dip him into baptism, that God may work his work in him, as his word commandeth, and doth promise a new birth by the water and the holy Ghost, and also this, Marc. 16. that he that believeth and is baptized, might be saved. Likewise if thou confess that he is in death, dip him in this baptism and laver after the commandment of Christ, and then shall death be swallowed up. Neither must thou, that art baptized, think any otherwise, than that baptism is a seal and pledge of assurance, that God hath forgiven thee thy sins, and hath promised life everlasting for Christ's sake. For baptism hath a godly power, to take away death and sin. For therefore are we baptized. And although sins be committed after that, and the works of godliness not perfectly done, yet they that repent again, do not forfeit their covenant of baptism and the promise thereof. For this can by no means agree, that a man should desire remission of sin, and also give up himself wholly to sin. But this is in all points necessary to repent, and to consider with himself uprightly and truly, that God hath promised us his grace and favour. When he came to the baptism of his Son, and that we should return to that grace, and believe surely, that our sins are forgiven, not for us or for any creatures sake, but for CHRIST our Lord, which hath commanded this baptism, and was baptized himself also as a sinner. Wherefore this revelation passeth not a little the other, which was showed to the wise men by a star. For out of this the fruit redoundeth to all Christian men, where as in that revelation of the wise men, a few Gentiles only came to the knowledge of the king of the jews. Wherefore it were not without a good cause, if this were called the day of the Baptism of Christ, and in the which Christ was baptized. Then should we have a just cause given, to plead the matter of Baptism against the anabaptists and the devil, which may sooner be entreated of us for any matter, then that we should consider the business of our salvation. For there he setteth against us with tooth and nail, that we may not come to the sight of our inheritance. As the example of the Popedom doth yet admonish us, under the which little or nothing was set forth in the congregation, as touching this revelation at jordane. Wherefore think this to be a thing most worthy to be remembered, where as God this day, with a most evident sermon as touching his Son, opened himself, even that all matters that are between Christ and us do highly please God the Father. For he that obeyeth the son and keepeth his word, he is accepted to God, and receiveth the holy Ghost. Which openeth himself at this Baptism in a very amiable and pleasant sight. And hereunto also it agreeth, that the Father sendeth forth a very bounteous voice, when he saith: Behold, here is for you, not an Angel, nor a Prophet, nor an Apostle, but my son, and my own self also. What revelation can be greater? And what service can we do that is more acceptable to him, than that we obey his decree and proclamation? But he that is not moved with this, let him after his seeking perish with the devil, neither is he worthy to hear this Godly sermon. Wherefore let us give thanks to God for this great and unspeakable grace, and let us pray that he will preserve it in us, and thereby at length save us. AMEN. The first Sunday after Twelfth day, upon the Gospel, Luke ij. THE Father and mother of jesus went to jerusalem after the custom of the feast day. And when they had fulfilled the days, as they returned home, the child jesus abode still in jerusalem, and his Father and mother knew not of it: but they supposing him to have been in the company, came a days journey and sought him among their kinsfolk and acquaintance. And when they found him not, they went back again to jerusalem, and sought him. And it fortuned that after three days, they found him in the temple, sitting in the midst of the doctors, hearing them, and posing them. And all that heard him were astonied at his understanding and answers. And when they saw him, they marveled, and his mother said unto him: Son, why hast thou thus dealt with us? Behold, thy father and I have sought thee sorrowing. And he said unto them: How happened that ye sought me? wist ye not that I must go about my father's business? And they understood not that saying, which he spoke unto them. And he went down with them, and came to Nazareth, and was obedient unto them. But his mother kept all these sayings together in her heart. And jesus prospered in wisdom and age, and in favour with God and men. THE EXPOSITION. THIS Gospel hath a very deep & profound understanding, and it is a hard thing to attempt the interpretation thereof. It is contained in this history, how the matter goeth, when the child jesus is lost out of the heart. But we for this time will let pass this high mystery, and will defer it unto an other tyme. And will now take that upon us to expound, which is most plain and evident. As touching the last feast, this have we said, that it is named the epiphany or appearing of Christ. Which thing was done to the intent that this child new borne should not be kept privy, but be opened to all men. For otherwise should we have no use of this child, if we had not gotten the knowledge of him. And for this cause other histories are put forth, out of the which it appeareth, how Christ hath revealed and opened himself: As when john baptized him in jordane, and he opened his glory by a sign in the marriage of Canaan, even that he is such a Lord, that hath full power of the creature. And that he should not only be known amongst men, but also be counted famous for a power far passing the power of man. And because he is known to be such a lord, whose power is most highest & almighty: we ought to take him for our Saviour, unto whom we should have refuge in all difficulty & adversity, & look for help of him. And to this thing doth this present Gospel belong. For this is also a revelation, by the which CHRIST doth declare, that he is a child not after the common sort, but after a peculiar manner and trade, whereas he cometh away himself privily from his mother, he regardeth not obedience, which otherwise all other children own to their parents after God's commandment. How Christ was lost at jerusalem. This matter chanced by such an occasion. The parents, as other jews, were bound every year to keep the passouer. They came to the temple of the Lord to jerusalem. And whereas they had brought the child jesus with them, when the feast was done, the child followed not the company of his parents, but tarried in the temple. At the beginning the mother was not so sorrowful for him, peradventure because he was wont in times passed to go to his kinsfolk. For Christ followed nothing in the first years but after the common capacity of that age, he was not grim and sad, otherwise than it was agreeable to a child. In running and play he showed not himself unlike to other children, except that that there appeared not such sedes of vice in him. And hereof it is that joseph and Marie were soon persuaded that he was with his kinsfolk, and are not careful for him. But when they had iorneied one day, at evening they inquire in the Inn for the child: And when they found him not amongst their kinsfolk, they were greatly moved. For this child was committed peculiarly to the mother. And joseph also had no little commandment, to see diligently to this child. But yet was Mary the only mother. Wherefore she took this matter most grievously, and feared very greatly, for that she found him not where she sought him. And it is easy to judge that it was no small fear. Doubtless they returned by night the nighest way, but they find not the child. What they thought in this case and what heart they had, judge thou of thy own feeling, although it be not like? For one day was passed over without care, in the which he was lost, upon the second they make inquisition, in the third day at length they find him. And as for two nights together they slept not, but passed it over with careful thoughts. And doubtless the mother's mind was grievously wounded with such most bitter suspicions, reasoning this with here self: God hath taken away thy Son from thee, he will not suffer thee to take any longer joy of this gift, because thou haste kept him so negligently. joseph took it for a punishment of God's wrath, because he took no better heed to this only child. This therefore is most worthy to be marked, that Christ would declare his privilege, Why Christ would hide himself. that he is not bound with like force as other children be, to be subject to the parents. But that whatsoever he did, he did it for an example of a free will, and not constrained by the rigour of the law: For he was not only the son of his mother, but also her God and Lord. Wherefore he is not here subject to his mother, as we shall hear next, where as he saith: Woman, what have I to do with thee? So doth he here also, and declareth that he is not a pure man, which can be constrained by necessity to obey his parents. But this doth he openly profess, that he hath a higher parent, to whom he is more bound then to Mary & joseph. How is it (saith he) that ye sought me: Knew ye not, that it behoved me to be about those things that belonged to my Father? As though he should say: I am your son, but yet on such wise, that I am more bound to obey the heavenly Father. Wherefore he is made open and manifest for our behalf, that we might well know him, and repose and lay up within us the true example of him, that he is not only man, but also God. Wherefore assoon as his mother said unto him: Son, why didst thou deal thus with us? He answereth, I am not disobedient unto you, I have not despised you as ye thought. Wherefore he defendeth his right against his mother, and because of his parent's sorrow and great vexation of their mind, their case seemeth so much the worse. For they might have called to mind the words of the Angels and shepherds, as touching this child, and might know, that although this child followed not them, yet he ought not to be blamed as disobedient, but it was their part to think of a greater obedience which ought to be showed to the heavenly Father. Christ's example tendeth to this purpose to know that God must be more obeyed then man. And for a necessary cause was this example to be put forth of Christ against our reason & overthwart manner, which do always judge that the service invented by man is better than the service appointed by God. Wherefore this rule is here to be learned, that when the matter cometh to this point, that we must either deny God of his service, or else our parents and magistrates, we must allege CHRIST'S word for our defence, and say: I must rather be about these things that belong to my Father, which is in heaven? Beside this case, I will gladly do all that I can to fulfil my duty toward my Father and mother, toward the powers, and satisfy the family and master. But in this state I must declare that I have an other Father, which ought more to be obeyed. This thing had CHRIST'S parents forgotten in this place, wherefore Christ calleth them again into the way, and admonisheth them as touching their duty. Wherefore Christ putteth forth an example for reason. We must obey God mor than man. Which, when it ought to obey and serve God, excuseth itself by this pretence, that God hath commanded obedience also to be done to parents and magistrates. Even as the persecutors of the Gospel do now at this tyme. They have learned of us to have the magistrates in high reverence, and they extol very much the obedience to magistrates. We know (say they) that this is true and according to scripture, that both kinds of the Sacrament ought to be received: But we are bound to be obedient to the magistrates. Our parents are against it, our king is against it, which forbiddeth it, wherefore I may not do so. If thou dost magnify the power, which is appointed unto the by GOD: verily God which is the giver of all power, is more to be magnified, which before his decree, whereby he gave this power, speaketh on such wise of the greater obedience which is due unto himself. I am the Lord thy God. Ought not this then to seem a just cause, that thou shouldest do what soever he bid thee to do, yea at that time also when thy governor command thee the contrary, and that thou shouldest also say and object to all thy instant adversaries? I must go about these things that belong unto my father. Note. For God's commandment and charge ought to be more esteemed than all things that be. If that be fulfilled, then afterward thou must fulfil also other ordinances of the emperors, parents, magistrates, that the commonalties be not disturbed thereby. The uttering of this history of Christ, belongeth not only to faith, Christ uttereth himself to be an ensample. as doth the revelations made by the star, & opened in jordan, and in the marriage: but it pertaineth also to giving an ensample, that as touching matters of religion, & things pertaining to the obeying of God, we should have respect to no man, neither to parent nor prince. For in this we are bound by obligation to a more higher lord, that is to god: whose commandment must needs be done, & him must we only serve. If thou hast performed this obedience▪ then mayst thou not deny that obedience that is due to inferior governors, but yet on such wise, that they be not a let to the performing of the greater obedience, whose service must be done before all others. As touching the high temptation wherein Christ is lost out of the heart, I will not speak, I will only have in mind the uttering of this child wherein he declareth himself to be such a one, that hath a greater right than other men. For that that he casteth, of the yoke of obedience, which was made without power, & waiteth not upon his parents, but causeth them to come back unto him again, to th'intent that he might confirm that they heard spoken of the angel: And he shall be called the son of the most highest. And that the meaning of this saying might be had in remembrance, and not forgotten, it was expedient that it should be renewed by this deed. So that this revelation doth very well agree with the other. For here is it made evident that Christ is the chiefest man as the shepherds, & Simeon did testify of him. Wherefore he thinketh sure that his cause & state is chief above all other children, howbeit he had not yet forsaken the fellowship & pastime of his play fellows. But that Christ's business was in the temple, the Evangelist doth sufficiently declare. For his reasoning was not as touching the dearth of victuals, What business Christ had in the Temple. or of such trifling matters, but he conferred and disputed with the scribes, as touching the word of god. First he knew of them, how they understood & expounded scriptures, & then he reproved their errors, but yet on such wise as did agree to his age. Math. 5. And that I may bring this for an example out of Matthew, where as that scribes disputed of the fift commandment, & so expounded it, as though that murder with the hand were only forbid there by. He himself cometh forth with a more perfecter meaning & sense thereof, how that all railings, false accusations, cursyngs, hatred, braulyng of the angry, are to be taken to be against this Precept. For the pith of the precept is to exclude private revenging, & all things that give occasion & enticement thereunto, that there might be a merciful affection and gentleness toward all men. After this sort did the child at that time teach to make inquisition for the most weighty and perfect things in the law. He himself also demanded of these things, that this reason and meaning that was new and never heard of amongst the Scribes, might get admiration and wondering. How may it be, that a child should have so perfect judgement of so great matters? For this is doubtless, that he thought, that the vices and faults of the teachers, and the errors of the interpreters were not to be overpassed of him. And this is a thing very likely, that he did confer with the Doctoures, as touching Messiah, where he should be borne, and what his office should be. Yet did he all things with such moderation & with such a meaning, as though he had learned these things of the discipline of his mother, that they might not judge this child to be Messiah, but yet to be replenished with the holy ghost, and with the towardness of the chiefest virtue & power. For what hope of virtue and godly towardness there is in a child, may well be perceived by certain tokens at that age. And this is the history, Christ is subject to his parents for ou● example. how the child Christ opened himself toward his mother and joseph, and how that he is above the common capacity of children, because he will not wholly be under the controlling of his parents, neither doth he suffer his office to be blamed in this. This history doth the Evangelist conclude, when he saith: He came down with them, and was subject unto them. This child used here his privilege, when the matter required, that he might rather obey his celestial Father. But here he suffereth himself to be brought in order again, and submitteth himself to the commandment of his parents, although he were bound thereunto by no law. As Luke sygnifiethe this, when he sayeth: And he was obedient to them. As though he should say, he obeyed them of his own free will, & not of compulsion. But in that the he was subject unto them, he did it not for his parent's sake, but for an example, that as touching his service in the household, we should not doubt, but that he was very obedient to the commandment of his parents, that he was ready to help his father in his work, and that he did other things belonging to that age, in helping the family, and that he thought not himself to good to do it. This example is put forth to be remembered of children. For if the Lord, which is the God of us all, did not refuse to do this, and behaved himself unwilling in nothing that he was bid to do of his parents, although it were not all without drudgery, but many things thereof were full of servility: verily children ought not to be loath to show obedience and modesty to their parents. For this pleaseth God, and as the first precept showeth, he requireth that of all people, that they obey their parents with all their hearts. To this very time do I remember, that there was in time passed a question: Of what sort was Christ's childhod? And the Monks feigned a book of the infancy of CHRIST. And there is told a fable of a certain bishop, that he would have known this. And for that cause he had a dream, in the which he saw a carpenter, preparing wood to build, and by him a little child, carrying the chips of wood, until at last a virgin in grey clothing, having in her hand a cauldron, came unto them, and called both the man and the child. And here the bishop in his dream, seemed to follow them, and to hide himself within behind their gates, that he might know what meat it was, that they did eat. And that when the mother had set meat before the child by himself alone, the child asked what this man behind the gates would have, and that the bishop was cast in such a fear by these words, that he was waked out of his sleep. But if thou wilt have true knowledge as touching the childhood of Christ, have respect in this place to the words of the Evangelist, which are these. And he was subject to them. That is to say: He was obedient to their commandment, and thought nothing to base for him to do. The childh●● of Christ. And this aught to make all children & servants ashamed, when they hear this history of the child jesu. For they obey neither masters, neither parents in the family. For this do men pretend both by thought and word, that they would gladly follow Christ, if they knew how. As the Franciscan friars will have themselves known by this, in that they follow saint Francis in vesture, watchings, and such like. But forasmuch (say they) as no man hath knowledge of Christ's childhod, the matter is without example. They say not true in this, that no man hath knowledge thereof. For here is put forth an earnest testimony of it. And he was subject unto them. By these few words the Evangelist compriseth all the childhod of Christ, and all the time of his adolescency and youth, yea rather all this whole space unto the thirtieth year. But what is the meaning of this? And he was subject unto them: verily nothing else but that he looked in the first precept, as in a glass of all his doings. Now this commandment showeth what children and servants are bound in the family to do to their parents for their service, in setting things necessary, in procuring them in the household, and in the fulfilling their commandements, And the child jesus thought, that this was belonging to his duty. And here now ought all children to understand their renown and honour, in that they have Christ the author of all their works, where as they follow Christ's steps, and do their tasks that are appointed them of their parents, if so be they only delight in doing their duty, as they see that the child jesus especially endeavoured himself to do. There is no need to have long commentaries or gloss as touching the acts of jesus in his childhood, if we consider but only this, what tasks and works parents do require of their children in families. For they have an evident testimony in this place, that he went not into any wilderness or cloister. But he cometh to Nazareth: He highly esteemeth the civil fellowship: he obeyeth his parents, and as other children are, so is he subject to discipline. The unsavoury and foolish flock of monks maketh mention of the child Christ in their writings, that he made little birds and small beasts. But these are not works of obedience, neither was he commanded so to do of his parents. For the obedience of a child is of an other sort, and in other things, that is, to make provision for the family, and that the governance thereof may not be neglected, not in the smallest matters that there be. The evangelist maketh mention hereof, and with one word of obedience declareth the whole duty toward the parents, that the meaning thereof may be certain, and without doubt. Neither let any man think otherwise, but that this whole obedience of the fifth precept is sanctified and consecrate by the child JESUS, So that it ought to seem unto us a thing most to be regarded, that we depart not void of this most perfect virtue. But the world hath no ears, it heareth no good counsel. Wherefore men did lay aside true obedience, and regarded only mounkerie, and the relics of saints: they visited them with great labour and cost. Every man thought, that they would do better, and more precious things, than the child Christ did. We did not perceive, that the works belonging to an household be sanctified, by this glorious person the son of GOD: Which in his youth thought it no shame to do filthy and servile works at his parent's request. Wherefore we ought to think nothing more excellent, more precious than this history, and highly to esteem this our felicity when we show such obedience. For the example of Christ is not obscure unto us. And all things that are thus done by the following of Christ, are a thousand times more better and more holier, than all that ever monks have done, or do, or ever shall do. For the monks have not Christ for their captain, which (as the evangelist affirmeth) went not into a cloister, but he went with his parent's home, and was obedient there unto them. But this is the sum of the Gospel, CHRIST the Lord is above all, and yet he humbleth himself for an example to us. He doth obey his parents, that we might have full knowledge of both offices. first, that we may show obedience to God, then unto our parents and Magistrates, and that with great Faith and Reverence. God grant that the example of the child jesus may admonish us to do our duty perfectly, and that we may pay unto God, that belongeth to God, and to Cesar that belongeth to Cesar, and to the parents, that belongeth to the parents. Amen. The second Sunday after Twelfth day. ¶ The Gospel. john. two. ANd the third day was there a marriage in Cana, a city of Galilee, and the mother of jesus was there And jesus was called (and his disciples) unto the marriage. And when the wine failed, the mother of jesus said unto him: They have no wine. jesus said unto her: Woman, what have I to do with thee? Mine hour is not yet come. His mother said unto the ministers: Whatsoever he saith unto you, do it. And there were standing there six water pots of stone, after the manner of purifying of the jews, containing two or three firkyns a piece. jesus said unto them: Fill the water pots with water. And they filled them up to the brim, And he said unto them: draw out now, and bear unto the governor of the feast. And they bore it. When the ruler of the feast had tasted the water turned into wine, and knew not whence it was (but the ministers which drew the water knew) he called the bridegroom, and said unto him: Every man at the beginning doth set forth good wine, and when men be drunk, then that which is worse: but thou hast kept thy good wine until now. This beginning of miracles did jesus in Cana of Galilee, and showed his glory, and his disciples believed on him. THE EXPOSITION. THis is the first miracle, that our Lord jesus Christ wrought, wherewith as john saith, his will was to open his glory unto his disciples, Christ declareth himself to be God. that by such a sign and miracle, they might know him, and believe for a surety, that he is the son of God, and the true Messiah: Forasmuch as he can do that that no other man could do: that is, to change a creature and to make wine of water. These things are only in God's power to do, which is the lord of all creatures. They are not in man's power. Wherefore this sign and miracle is to be referred and applied to this end, that we truly learn to know Christ, and that we may flee unto him with a sure trust, when we see our selves in poverty, and in any strait cumbrance, to ask help and secure of him, which we shall perceive at due tyme. This is the chiefest part of this Gospel. But forasmuch as this is a common doctrine in all signs and miracles which Christ wrought, we will take this matter now specially to be entreated, that Christ wrought this sign especially at a marriage, that the doctrine as touching matrimony might not grow out of use in the congregation. For it is a thing most necessary. All men know in how great contempt matrimony was had in the Popedom, The popedom alloweth no matrimony. & with how great praises they extolled virginity and chastity, which nevertheless could be seen in few of them. But how God hath requited these marriage haters the spirituality, and hath revenged the wrong and villainy done to his ordinance, it is easy to show. So that they hated not only marriage, but also clean extinguished the love of womankind out of their heart. And there was so great contempt and such hamousnes of these sins, that it was marvel, that God drove not mounkes, Nuns, and Canons, with all such like, into hell, with a blast of lightning. But that we may judge otherwise of Matrimony, and that we may not be against it, or flee it, as the Pope doth, this Gospel may much profit us thereunto. For that that the Lord showed his first miracle in a marriage, in an unknown town called Cana, Christ honoureth matrimony. when he was thirty years old, being now baptized of john, and taking on him the office of preaching. By the Pope's Canons and laws, Christ should well and orderlyke have done this, if he had opened his glory in the marriage, before that he was called to the office of teaching, and anointed of the holy ghost. But this is an excellent example, not only against the dreams of the Pope, which are cast and thrust out of our church with clapping of hands, and hissing: but against the sects to come, which count this the chief religion, to despise and forsake matrimony, to go into wilderness & desert places, where as is a more quiet life, and less dangerous than is in matrimony. In the which are great brawlings, chydyng, and much trouble with thy wife, with thy children, servants, evil neighbours etc. The monks set forth their life for an holy life. The life of monks and priests. But if they say the truth, it were rather to be called a sweet, quiet, and an idle life, where they have lived in great abundance & plenty: where as the miserable married, hath in the mean time, strived with miseries and hard getting of their living: and yet they were clean banished and put beside this title, by these pope holy monks, that this kind of life in matrimony might not be in the kingdom of God, & go into everlasting life. And although this example that Christ hath put forth unto his congregation, be magnificent, glorious & evident, yet hath it nothing prevailed with the wicked. It was rehearsed in the church, but there was no man there, that could gather so much light thereby, that he could truly ponder the matter on this wise: If it be such a great matter to go to the wilderness, and to the cloister, why came Christ to the marriage? If it be such an unholy thing to be occupied in the world, & to become a married person, why did Christ with his presence and first miracle honour marriage? These tragical miseries might have been mitigate, if this state of monkery and hermitage had been put forth but a few years. But now sith they are not only against marriage, but also abjure themselves from it by an oath for ever, that is no holy kind of life, but it is a following of rest and idleness contrary to God's commandment and ordinance. We therefore learn & know in this place, how greatly the lord god honoureth the fift commandment. For parents & matrimony, are not without a family, without gains, without household stuff, without other means of increasing the substance. All these things therefore hath commendation by this fact of Christ, as holy things: with the which, true godliness may well be joined: that all by Christ's example may not despise these things, but have them in great reputation, and magnify them as things commanded of God: and that the doctrine of this Gospel may instruct the youth, to understand that God is highly pleased in the governance of a family, and that there is no need of new institutes, as the monks hath corrupted the path of godliness. For the householder that applieth all things in the governing of his house to the fear of God, Matrimony is holy. doth well instruct and fashion his family, liveth in such a kind of life as is acceptable to God. Yea the wife also, that provideth for her children all things necessary for that age, let her not seek an holier kind of life. The servants also, are subject to their bodily masters when they diligently execute their work and commandment of their master, and do highly please God: and if they hold fast by this principle, that they continue in faith: the vilest and basest works that they do, are more acceptable to God, than all the fasts, hours, prayers, masses of the monks, yea and whatsoever they boast of, matrimony is no profane thing. as most chief amongst all their ceremonies & rites. Wherefore all these things that are belonging unto marriage, are not to be counted vile, neither is the example of the monks to be followed, which judge all these things worldly and unholy in respect of their own. Christ with this his deed doth signify, where as he is present with the marrying persons, that he favoureth all this kind, and that God requireth, that all things appertaining to the households governance might be had for great and high matters, and not for unholy things. As the first precept beareth record, which is the chief in the second table. Wherefore let not the married persons, nor the servants think vilely and basely of their offices. For these things please God, and God himself hath blessed matrimony, and hath honoured it for the nonce, where as he now being a Preacher of the Gospelle came to the marriage at his bidding. If marriage had not been holy enough, he might have alleged for his excuse the holiness of his office. and so absented himself. But he being the chief prelate of all other, is not let by his most holy office to come to the marriage, which is the first foundation of all housholding. But getteth unto all such commendation & estimation, that who soever are in this kind of life, do highly esteem the judgement of God, in that he hath so placed them in that room, that whether they be man and wife, either children, either servants of the family, they may be sure, that their office is after the will of God. Christ honoureth marriage. For who would not be moved with this notable example of Christ, in that that Christ being so great a teacher, yea and God himself, is not only a renown, but also an help to marriage. declaring there his good will most evidently? This doctrine is first necessary against heretics. And we can not be at this time without it in the congregation for because of the sects, Complaints against marriage. which diminish the estimation of matrimony, and raileth on it, as though in it were an occasion of all discommodities, with servants children, neighbours, wife, household stuff, so that sufficient care of God, and of his kingdom may not be had. And therefore they seek an other devise, they take upon them to live unmarried, they make themselves colleges and abbeys, where they may live without such pains. Then after that by the authority of the devil, they have followed these devices, every man embraceth a rule and kind of living, that seemeth best unto himself. Against this peril this doctrine is necessary, and the example of Christ most evident, which at the marriage was not the cause of separation or divorcement But that their copulation might be more straighter & narrower & more beneficial with themselves, he doth as a man would say admonish them, by his own benevolence and goodness. For if he would have disallowed the marriage there made, he would not have been present at an unlawful thing. If he had not favoured with all his heart the married persons, and sons, and thereby had declared the favour of God toward the married, he would not have blessed the marriage by the gift of excellent wine, neither would he have given a token in this to the married, what succour and comfort they should surely feel at God's hand in such miseries, Christ blesseth the married persons. if they fear God. And this is one meaning in Christ's example, that hereby it might be gathered, that Matrimony ought to be honoured and counted among the most godly sorts of living, against the fantastical imaginations of the monks, which so long before were reproved by the judgement of the Apostles, 1. Timo. 14. where as they are called seducing spirits, and the doctrine of devils, forbidding to marry, and to eat meats, The other meaning is, to the comfort of the married persons, that they may surely believe, that God is present with them, be they never so much vexed with poverty, need, and other miseries. Only let this be thy care, that thou never lack this guest at thy feast: neither be thou any longer ruled with such rules and Canons. Thenne doubtless he shall always for thy sake make wine of water, when he shall so prosper thy doings with his blessing, that thou shalt never be lacking of the great glory of GOD, where as he also in thy tribulations, which do seem passed all cure, shall succour thee at his time appointed. The examples daily chancing in man's travail show this to be true. For when the married persons are godly, they feel the blessing of God, in preparing their living: the which is promised by the Psalm: Ecce dat dilectis suis dormientibus. Psal. 27. Behold, he giveth to his elect even when they sleep. Let us take an experience hereof, from the craftsmen (I mean of the godly, and them that labour diligently in their vocation) if the whole sum of their gains that they can get by their years labour, God blesseth the labours of the faithful. were put before them in a plain sum and number, they would utterly despair to find them and theirs thereby. But the prime blessing of God is among them, where as necessaries are ministered unto them, when they perceive it not, and are given unto them by God's secret working, so that they may perceive Gods privy liberality and bounteousness in their most scarcity. To be short, the presence of Christ shall be perceived in all our houses, Math. 6. if we see only to this, that we cast not of the seeking of the kingdom of GOD, thenne no doubt he will daily turn water into wine for us. He blesseth our bread and loaves, that a few may suffice many, that simple meats may seem to us most delicate, A great comfort. that the garments may not soon be worn, so that if we could mark with attent eyes, we might say this: Lord, it is manifest, that all the governance and ordering of marriage belongeth to thee, and that the offices thereof pertain unto thy service. For thy readiness and good wylll appear most evidently in the marriage at Cana, and is yet seen, where as thou dost so lovingly make provision for the godly married persons. Wherefore I will count this thing for no light and unholy thing, but will deck and set forth for my poor marriage, that I may at least seem willing to follow the most evident example of Christ thy son. The Evangelist maketh special mention, that jesus mother was present also, peradventure she was the bride mother in the marriage. Marry the virgin helpeth marriage all so. For she thinketh, that the matter belongeth to her, when there chanced need in the feast. It appeareth, that the marriage was such, in the which nothing was lacking, but that that was necessary. And here Mary also, by her example testifieth, that marriage is not to be despised, as some superstitious people despise it. For she is not thereat only in the highest room, but she hath jesus her son, and his disciples, which are most honourable guests joined unto her in this office also. O what glory and boasting would the monks make, if this great company of saints, that is to say, Christ with his mother & his disciples, had been seen on this wise in their matters? The most holy mother think it no scorn to show her labour and diligence in the most vilest and base service at the marriage. All these things lack only the voice of God protesting and pronouncing, that we may behold this kind of life, and consider it, according to her proper nature and true dignity. The which God hath in so high estimation, that his pleasure is, that his son and his mother, should be as a renown and help at the marriage feast. The examples are great, yet they nothing prevail among the Papists, neither can householders be moved thereby sufficiently. The devil is the cause thereof, which suffereth not this light to appear unto them, that they may perceive that whatsoever belongeth to the service of households, that that is taken of God as his own. For if men would think this for a surety, The state of matrimony ought to be esteemed of us also. the servants would count their works, to be done as a most pleasant show in the sight of God, they would obey their master's most gladly, and would beware of all offence with all diligence. And when they were chidden, they would take it in good worth, so that they knew that this kind of life were for a surety acceptable to God. They would ever behold this show, that Christ himself was present in the marriage, & that he declared his singular good will toward married persons & governors of households: lest this should seem grievous unto them, if they take any labour or pains in the doing of the business of the household. But they that are so stubborn, that they regard not these things, neither are they moved thereby, have stony hearts, where as they may have this power, Stony hearts even to serve God in their house, yet they care not to do it: or if they do it, they are not moved thereby, they show not themselves to be joyful, as in a prosperous case. If the hand maid would know her base works to be of such felicity, that they might be compared with the works of Marie done at the marriage, should not this cause her to be joyful and of good trust in all her business? verily the works & tasks, that belong to this state, are very vile. But the persons, that judge truly of things, are excellent. Because they know, that whatsoever there is of this sort, it pleaseth God. Whatsoever the judgement of the world be as touching these matters, be not thou ruled thereby, which followest true godliness. For this is the reason, to judge that great, and to be the very service of God, which God hath commanded, be it never so base and vile. How fortunate should this lower state be, if it could acknowledge her felicity, that God allowed all their doings as his true service, where as contraryly all the Mounkes must needs be discouraged, because they have no commandment of God making for their institution of life. There is none amongst all in this servile kind of life, But, if he would consider his sort of living after this manner, would take great pleasure of this, that he perceiveth that God and all the Angels behold and allow his work. Yea and hereby should they find their masters more gentle unto them, if they would with all diligence show fidelity in their office, and they should at due time have sufficient commodity thereby. For faithful and godly servants are worthy of honour. But although this be very true of his nature, yet can not men be brought in belief that it is so. All men set more by the inventions of man, as touching the worship of God after this or that sort, than that that God hath commanded as concerning the governance of a family. Wherefore it chanceth worthily to the unkind, against the fift precept, that they faule to Mounkerie, and besides that by doing all that they can, yet do they never obtain their desire, The unmarried were punished for their unkindness. but offend God most grievously by their great disobedience, for he never gave them any commandment as touching their trade of life. Matrimony is the best kind of life. Wherefore this example is not lightly to be esteemed, but hereby ought true godliness increase, that every man for his part may diligently further matrimony, which God hath made glorious by his commandment. For marriage preserveth Kings and Princes, and that not only because Kings and Princes springe of marriage, but also because that if married persons were not, they should have neither men, people, or yearly revenues. For by the governance of households it is prepared whereby thereafter, all offices necessary among men as well high as low are maintained. Wherefore God hath ordained matrimony to be as a well springe of all other commodities in the earth. This council of God is to be known, God blesseth the married. that we might do all things with the more joyful hearts, and that this kind of life might be commended and furthered of us. But let the married persons seek especially hereby necessary succour and comfort for themselves. For if they be godly and fear God they have this history as a most certain pledge, that God will help the business of the married with a continual blessing, and correct and minish their incommodities. As he testifieth in this place. For it is not to be refused for this, that the married shall needs suffer affliction in the flesh. But when CHRIST is taken to the marriage, and all the matter is referred to the worship of God, then is it sure, that God's blessing and help shall not be lacking. This much therefore is to be learned as concerning this present matter, and all aught to know this, these things are put forth in preaching to the intent, that all might have that excellent will at length, to magnify matrimony and to count it for a renown, if they be but married or if they can but bestow some what to the furthering of marriage. And first let them see to themselves by this doctrine, that they be not lead of the fantastical spirits to superstition which count these things to be unholy either to be married, either to govern a family. But he that would live with the favour of GOD, must attain thereunto by chastinge and keeping under the body. The anabaptists forsake marriage. The which is the dream of the anabaptists now a days. They forsake their wives, their children, their family. And this they take for religion, because of the perturbation of mind, that there of doth ensue. But this is very deceit, and the dissembling of hypocrites. For it is not painful in deed, that one taketh on him of his own accord. That that is enjoined men, against their will, is much more painful. Wherefore they are against it, least they should be fain to suffer divers pains and griefs. For there are innumerable bands, that bind the married. These bands the anabaptists break, and take themselves to liberty, lest they should be fain to stryne with these common miseries, as other married men do. They take no great penance on them, when they shake of this yoke. For this yoke is of a most hardest sort, when one is bound to a yokefelow, he is in danger to his Prince, and bound to his neighbours to help them, where as all godly offices come and springe on every part, by loving and suffering. For there are many things brought to sight, to hearing, & to other knowledge, which are most painful to feel, and we would wish to be rid from them, yet must we endure, neither must we yield or be discouraged by them. For although all things are full of miseries & pains, yet this recompenseth & maketh amends for them all, in that that God doth greatly favour matrimony, and is especially delighted with this function of the married. This felicity is worthy of thanks & great joy, that he maketh us partakers thereof, & excludeth not us out of this most glorious sacrarie and acceptable state. If thou shalt be vexed with poverty, thou must not despair. As he declareth here in this marriage, that he is delighted with such helping of the married. This aught now to be learned out of this Gospel, and we must call for the help of God, that we may never forget it, and that we never cease diligently to serve our vocation according to the commandment of God: to whom be glory for ever. Amen. The third Sunday after the twelfth day, upon the Gospel, Math. viii. WHEN he was come down from the mountain, much people followed him. And behold, there came a Leper, and worshipped him, saying: Master, if thou wilt, thou canst make me clean. And jesus put forth his hand and touched him, saying: I will, be thou clean. And immediately his leprosy was cleansed. And jesus said unto him: Tell no man, but go and show thyself to the Priest, and offer the gift (that Moses commanded to be offered) for a witness unto them. And when jesus was entered into Capernaum, there came unto him a Centurion, and besought him, saying: Master, my servant lieth at home sick of the dropsy, and is grievously pained. And jesus said, when I come unto him, I will heal him. The Centurion answered, and said: Sir I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shallbe healed. For I also am a man subject to the authority of another, and have soldiers under me: and I say to this man, go, and be goeth: and to another man, come, and he cometh: and to my servant, do this, and he doth it. When jesus heard these words, he marveled, and said to them that followed him: verily I say unto you, I have not found so great faith in Israel. I say unto you, that many shall come from the East and West, & shall rest with Abraham, Isaac, and jacob in the kingdom of heaven: but the children of the kingdom shallbe cast out into utter darkness, there shallbe weeping & gnashing of teeth. And jesus said unto the Centurion: Go thy way, and as thou believest, so be it unto thee: and his servant was healed in the self same hour. THE EXPOSITION. TWo things are set forth before us in this Gospel. The first of the leapre, whom the Lord doth purify. The other of the Centurion, which asketh help of Christ for his sick child. And the Evangelist showeth that Christ did these miracles forthwith after the long sermon which he made in the mountain. For this was the very meaning of his so doing, that first he might teach, & afterward confirm his doctrine by signs, that all might judge this doctrine to be true and without fraud, & believe it the more gladly. We have no need of miracles. Miracles are testimonies of the doctrine. For the doctrine is so confirmed with them already, that no man can doubt thereof. Yet nevertheless is this very requisite, that they especially which bear the office of teaching, pronounce not only the words of godliness, but also show and declare their godly life by the works of godliness. For the kingdom of God consists not (as Paul saith) in words but in power. Wherefore when the doctrine and life agree, 1. Cor. 4. they move the hearers earnestly: but when the life accordeth not to the doctrine, this is an occasion of stumbling to many. And now these signs are not only to be considered as testimonies of the doctrine. For where as they pass all power & might of men, reason itself also is constrained to subscribe hereunto. As the example of Nicodemus is plain. That no man can do these signs, john. 3. except God be with him. Wherefore these things also ought to be taken for examples of faith & charity. An example of true charity in Christ. For who may not perceive the gentle heart of Christ, & his ready will, where as he is moved with a word to bestow this gift of health, where as otherwise there was no hope of help in all the goods of the world: This is a sure token, that he will gladly ease the poor, the miserable, the wretched, and the vexed: or else he would have followed our example, which when we are wroth, behave ourselves frowardly & chorlisly to them that come unto us to desire our help. This doth not Christ. The leper had scars lie ended his speech, but the Christ's will was ready to help, and did help him. This benignity of Christ should not only move us to ask help of him in trouble and adversity, and to be of a sure hope that he will not deny us his help: But ought also, to be an example unto us, to show like gentleness and benignity to our neighbour. And as Christ did, so we should have no other respect, than the obedience, which we own unto God, & the profit and commodity of our neighbour. For Christ seeketh not his own glory or profit by this benefit. He only hath respect to this, that this miser lacketh help, that it pertaineth to the glory of God, & that obedience may be showed unto him. For think not that this is done to God, when thou givest a benefit to him that can requite it, and recompense like or more for it. This thou dost to thyself, where as thou seekest thy own profit by doing good. But he that will occupy himself well in doing his duty toward God and his neighbour, Charity ought to have respect unto necessity let him not have respect to his own profit, but only to the urgent misery which requireth present help. And to that, where as God would have it done, yea although the least profit in the world should come unto us thereby, yea or although the benefit were but lost upon a churl. As we are taught also in an other history, where as Christ healeth the ten lepers, and one only returneth to give thanks to Christ. Luc. 17. Nine of them did not as much as remember, of whom they received that benefit. It is not possible, but that Christ did foresee this unkindness. Yet he refuseth not for this to do good to the misers. When they call on him, he is ready to help, and as for the residue he committeth all to God. And likewise may it be said of charity, in the second sign with the Centurion. Christ referreth all to this end, that the goodness and bounteousness of the Lord may be glorified, and the miserable rid of their miseries. This is true charity, which hath respect to nothing saving to the word of God and commandment. The example of faith is marvelous, where as this miserable person, that was by the law forbidden the company and fellowship of men, cometh to Christ without doubting, An example of faith in the leper. and falleth flat before him, and prayeth: Lord if thou wilt, thou mayst cleanse me. And here are two things to be noted. first, he believeth steadfastly and without wavering, that Christ hath both will and power, and that he can help in this disease, where as if all men would do their best, they can help nothing, where as Christ nevertheless differed nothing in shape and behaviour from other private persons. Secondly, although he doubted nothing of this, yet he yield all to Christ's will. If he will not deliver him from the disease of the body, that is, if this be contrary to the will of God, and against his own salvation, that he is ready to abide this evil patiently more longer. And this is not only the property of true belief, but also of true prayer, How a man may pray truly. as these two are always joined together by nature. He that believeth truly, prayeth truly, he that believeth not truly, prayeth not truly. For this is wholly requisite to true prayer, that the heart doubteth not, but that God is good and merciful, and that his whole will is to rid us of our miseries. Yea and especially this faith ought to be most strong, in those things that belong unto the glory of God and our salvation, as are the remission of sins, the restitution from the devil and from death, and in that that God will give us the holy Ghost, and preserve us in his word, help us in temptation, minister unto us, the increase of faith and charity etc. Note well. And these be the things, that chief pertain to the glory of God, and to our salvation. Wherefore here have we nothing to do with any condition, when we pray unto God for these things, 1. That the prayer be joined with faith. as though that God could herein be otherwise minded. And he that in these things would use the lepers form in praying: Lord if thou wilt pardon my sins, If thou wilt, save me. etc. should not pray aright. For in these things we may not doubt of the will of God, whether he will do it. For he hath put forth his express and absolute word, 1. Tim. 2. that this is his ratified and unchangeable will, that all men should be saved. And for that cause he procured his son to be a sacrifice on the cross for the sins of all the world, Math. 17. & put forth a commandment, that all should hear him, receive and believe in him. But where as the leper doth use a conditional prayer: If thou wilt, In things temporal our will ought to be subject to the will of God. thou mayst cleanse me. The thing is to be considered, for the which he entreateth. We said before, that whatsoever belongeth, to the glory of God & our salvation, must be surely looked for without any condition. For the will of God is certain, & he hath declared it with absolute & perfect promises, that as touching these things, there is no mystery more to be required in God. But in bodily promises, it goeth not so. For there may be misery & wordly calamities, & yet the true salvation nothing diminished thereby, as all christians are an example. Wherefore sith that true salvation consists not in such bodily things, yea & oftentimes, the damage of the body & goods, helpeth much to true salvation, he that prayeth to be rid of them, as we are to this enticed by the lepers example, aught to think surely with himself, that God can help, & that he will help, yet ought he to join his will, with the will of God: that if this be against god's glory, and our principal salvation, then that God will not gratify and fulfil our will. And in such things this is the true prayer, to believe surely, and yet to point God neither time, neither way how to do it, and how he shall deliver us from this evil. For we have all this fault for the most part, that we know not what & how we should ask. Rom. 8. As Paul saith: GOD doth best know what is for his glory and our salvation. Wherefore our will ought to be made conformable unto his, and we ought not to doubt but that he will surely hear us, if such a petition belongeth to his glory and our salvation. Wherefore this aught to be a very notable example for the congregation, that first of all it doubt not of the good will of God toward itself, but that he knoweth our evils and calamities, & that he hath respect unto us. This aught we to stick unto, & yet not to prescribe any thing as touching the manner, devise, time, or success thereof. For the congregation remembreth this, that this sentence is joined with the promises of such things that it be obedient in bearing the cross. As the leapre doth here. He doubteth not, but that Christ can help, & that he hath a ready will to help, he nothing mistrusteth. For what other cause else had he to pray so earnestly? But he understandeth, that the salvation and health which he now asketh, to be such, as touching that which, he can not allege the absolute will of God, as it goeth with the things above rehearsed. Such faith and obedience is marvelously allowed of Christ. Wherefore he suffereth not the desire of this miser (no not in this petition, wherein if he had not obtained, yet he might have retained the hope of true salvation:) to be void and frustrate. This may be set forth as an evident example in the Church, how greatly God is delighted with the prayer of a godly and obedient mind. And hereunto belong the most notable sentences of the Prophets. David saith: We must not despair if we obtain not forthwith. Psal. 27. Psal. 130. Abacuc. 2. O tarry thou the leisure of the Lord, be strong, and he shall comfort thee, and put thou thy trust in the Lord. Again: My soul doth weight for him: in his word is my trust from the morning watch until night. Abacuk saith also: If the vision maketh tarriance, look for it, for it will come speedily, without prolonging. For this is known in all histories, that although help hath been delayed, yet that it hath appeared at the last. Yea and in this is the proper trade of God, where as he heareth not forthwith, he doth it to declare his liberality more abundantly toward us, than we desire or understand, Ephe. 3. as Paul saith. And it is not a thing superfluous to make inquisition as touching this. Why Christ sent the leper to the Priests levit. 14. Why Christ after he had cleansed the leper, sent him to the Priests, to offer his gift there as Moses commanded: A man may answer hereto very well, if he say: that Christ set forth unto us an example of charity, concord, and sobriety, where as he would nothing diminish the right of the Priests, in that that was granted unto them by God, which thing yet he might have done, that we should learn hereby to defraud no man of his right. But the chief cause of this commandment, tendeth to this end, that there might be common testimonials yea by the very adversaries as concerning this miracle. For when the pryest receiveth his gift of him, and he confesseth that he is cleansed, he testifieth against himself, and against all rebels, that this Christ, that wrought this sign ought to be received, and that we ought to believe in him, as in the true Messiah. For the Prophecies agree hereunto, that Christ shall come with such signs into the world. And that Christ had respect unto this, he testifieth by his own words, saying: Offer thy gift, as Moses commanded, for a testimonial unto them. As though he should say: They must needs confess, that thou art clean, & that thou art truly cleansed of the leprosy. But in that that they will not know me for their Messiah, they bewray their uncurable stubborns, which shall be duly punished at their tyme. Yet in the mean season this testimony against them shall profit other, that they may receive me, and believe in me. The Pope of Rome would stablish confession by this commandment, The Pope proveth confession by this history, but very unaptly. because sin may be compared with leprosy, therefore that the judgement of the priest, and purifying from sin is requisite. But there is no sure establishment for this sentence. For what have we to do, with that that God commanded the jews, as touching the business of leprosy? We have no such Priests at this tyme. And if we had, yet this is evident, that the Priests cleansed not the lepers: but that they bare record of their cleansing when they were clean. But I pray you, what maketh this for confession, which was referred to the remission of sins? For the lepers should not offer their leprosy but a clean body, when they offer their gift to the Priest. But these things are not worthy to be answered to at all of a wiseman. He that will needs confess, let him fulfil his fantasy. But we knowledge only that confession to be necessary, when man's mind confesseth freely his sins before God. This is the confession of the heart, which deceiveth not, as doth the confession of the ears & of the mouth. And yet such confession before God cleanseth us not from sin, nor justifieth, much less the confession of the ears can do it. But this doth only cleanse and justify, even the faith in CHRIST jesu. The word is apprehended by faith, and in his name is remission of sins received, as the promiss offereth it unto us. And let this be sufficient as touching the first example. The second miracle as concerning the sick child, The second miracle, is also a testimonial of the doctrine of CHRIST. That these things may be known to be undeniable: If God with signs and miracles be ready to help this man so gloriously, then that this doctrine is sincere, true, and faultless, and that this is very Messiah or Christ. And beside all this, it is an example of a singular and true faith in the Centurion. As Christ himself testifieth as touching his faith, that he found not the like in Israel. This faith is hereby tried, A great example of faith. that where as this Centurion was no jew, but a gentile, yet it sendeth him to CHRIST, and believeth steadfastly, that Christ's will is not contrary to his, and that as he is able, so he will help him. For if he had not thought this with himself, he would never according to the writing of Luke, had help of the elders of the jews, to entreat jesus for him. But in that they send unto him, it is a sure token, that he hoped to obtain his matter. And with this faith he joined great and incredible modesty and humility, Humility joined with faith in that that he counteth himself unworthy to come unto Christ, and to ask any thing of him. But first he sendeth the elders of the synagogue, and afterward, when he heard the Lord to be coming, he sendeth his friends to meet him, that he should not take the pains to come any further, and that he is unworthy, to have such a great man to come unto him. And that he needeth not so much to weary himself, sith the Lord can bring to effect with a word that that he desireth, although he be not present thereat. And he thinketh with himself that this is so sure, that he taketh his own example for a confirmation thereof, and saith: I verily am a man subject to power, having under me soldiers, and I say unto one, go, and he goeth, and to an other, come, and he cometh, and to my servant, do this, and he doth it. Wherefore if my word that am but a man, can do so much, how much more shall it be done if thou do but speak the word? And in so doing, he doth not only believe, but therewith also put forth a true doctrine of faith and of her nature. Wherefore this also were to be wyshede, that our faith of CHRIST might be of like sort, which might help us with so great virtue of his word, although we see not his person. It is an example of exceeding faith, that this man can be so diligently attent unto the word of Christ. first he doubteth nothing of the favour of Christ toward him. The Centurion is only attended to the word. Then he desireth no more, but that Christ should speak the word. This doth he look for with as sure trust and persuasion, as though he had obtained all ready the perfect recovering of his child. Wherefore thou that now hast the word, study to follow him in this point. For there are now extant very large promises, that God will be merciful for Christ's sake. And that we for the faiths sake in Christ, have remission of our sins and life everlasting. We have the word, but we use it not in like manner. But we for the most part lack this faith, where with this Centurion was endued as we see, which thinketh that if he obtain a word of him, he need not care for the rest. It will forthwith ensue, that the word doth promise. We can not obtain so much of ourselves. And hereof it cometh, that we regard not the word, but in the mean season have our recourse to carnal succour, where as the word is almighty, and, as the Centurion doth testify here, it can not deceive. That that he promise is sure to have good success. But this faith is so much the more worthy to be marveled at, The Centurion is an heathen. because the Centurion is an Heathen, to whom the promise was not likewise made, as it was to the jews. Wherefore he can not challenge that right, which was only belonging to the jews, as to the people of God. For this is the nature of faith, that it maketh humble minds, that think not proudly of them selves, nor are high minded, and therefore they stick only to the mercy and grace of God. And this aught to be considered of us in this example, and that for a special cause, that when any thought of our own sins and unworthiness shall vex our minds, yet that we cast not of all hope, but constantly embrace the word of God, and believe in hope contrary to hope. This is acceptable to God, and this he requireth of us. For without this, there could be no grace, if that we would not apply ourselves to the promise, without merit or any worthiness at all. As this Centurion can not allege, as the jews, that God oweth any thing to him. And this maketh him so humble, that he dareth not come in CHRIST'S sight. He humbleth himself with the lowest, Math. 15. as the woman of Canaan did, so that he sendeth other to entreat Christ for him, and yet he hath so certainly persuaded himself as touching the goodness and humanity of Christ, that he thinketh with all his heart, that he shall have help of Christ. And this is verily a true faith, and true humbleness, that our unworthiness cause us somewhat to doubt, but yet without desperation, so that the bounty and mercy of God maketh us cheerful again. The jews are proud. For God requireth both. first, that we appear not before him, with confidence in ourselves, after the manner of hypocrites. Secondarily, that after the manner of hypocrites, we despair not utterly in things impossible to reason. But that according to the Psalm, we may feel that GOD is delighted with them that fear him, and that trust upon his mercy. But the jews did not this. For they persuaded themselves, that God favoured and did them good, because he was bound so to do. For they thought proudly and insolently with themselves, that they executed the will of God, and deserved the benefits of God, and understood nothing of his mercy. Wherefore Christ pronounceth so grievous a sentence against them, saying: Many shall come from the east & west, which shall sit down with Abraham, Isaac, and jacob in the kingdom of heaven. But the children of the kingdom shallbe cast out into utter darkness, where as wailing and gnashing of teeth shallbe. The cause of all this is unbelief, that they trust so much in themselves, and in the mean season they set nothing by mercy. Wherefore as it profiteth them nothing, in that they are the seed of Abraham, so shall it nothing hinder the Gentiles, because they are not the children of Abraham, if they do but embrace Christ with a sure trust, and aspire to the grace and mercy of God. For this is God's trade, Luc. 1. Math. 5. to fill the hungry with good things, and to send the rich empty away. For before him neither the Gentile, neither the jew, neither circumcision, neither uncircumcision any thing prevaileth, but only the faith in CHRIST, that men being destitute of their own help, may flee unto the mercy of god. And so this Gospel teacheth very exactly both of Charity and Faith, what is the property and nature of Faith, how it embraceth the word, and looketh after the mercy of god with great humility. Whosoever shall order his faith on this wise, he shall obtain his petition as the leper & Centurion did, & it shallbe done unto him as he believed, that is, as he hath the bounteousness and mercy of God only in his heart, and coveteth it, and putteth his trust therein, so will God declare his mercy to him, & receive him into his favour, and deliver him out of all his troubles. Now I pray God to instruct us with the holy ghost, and to stir up in our minds such trust in his mercy, and by this means to bring us to everlasting life. Amen. The iiii. Sunday after Twelfth day. Upon the Gospel. Math. viii. AND when he entered into a ship, his disciples followed him. And behold, there arose a great tempest in the sea, in somuch as the ship was covered with waves, but he was a sleep. And his disciples came to him, and awoke him, saying: Master, save us, we perish. And he said unto them: Why are ye fearful, O ye of little saith? Then he arose, and rebuked the winds and the sea, and there followed a great calm. But the men marveled, saying: What manner of man is this, that both winds and sea obey him? And when he was come to the other side into the country of the Gergesites, there met him two, possessed of devils, which came out of the graves, and were out of measure fierce, so that no man might go by that way. And behold, they cried out, saying: O jesus, thou son of God, what have we to do with thee? Art thou come hither to torment us before the time? And there was a good way of from them a heard of many swine feeding. So the devils besought him, saying: If thou cast us out, suffer us to go into the heard of swine. And he said unto them: Go your ways. Then went they out, and departed into the heard of swine. And behold, the whole heard of swine was cried headlong into the sea, and perished in the waters. Then they that kept them fled, and went their ways into the City, and told every thing, and what had happened unto the possessed of devils. etc., THE EXPOSITION. THE history, A doctrine of faith. that is set forth unto us in this Gospelle, is not such as teacheth us, what is our duty in doing good works. For it toucheth nothing the ten commandments, it teacheth us not what we ought to do, but that we ought to have the aid of Faith in all perils, and in the most desperate temptations. Wherefore the doctrine of it, is of the highest sort, and belongeth to Faith, as touching the which all men think this, that they have it, and it hath place most especially in adversity. Wherefore, that it may be the better perceived, what the matter is, we will divide it after this sort: first, we will entreat as touching the cross and affliction. And then as concerning Christ, and the faith in Christ for because that only he being our sure aid, delivereth from evil. And last of all we will entreat of the fruit and profit, which ensueth after deliverance out of temptation through faith. And all these parts shall show how weighty an history the Evangelist setteth forth in so few words, which ought greatly to be esteemed of us. The first is, for that that jesus with his disciples taketh ship, & then there is no tempest, but all thing calm & quiet, yea & the sea also is pacified, & without all tossing. For the disciples could not be persuaded to take ship ship, Christ's company in the ship is no● without condition of a tempest. and especially to their peril. But as soon as Christ taketh ship with his Disciples, and lose their cable ropes and tacklings, they sail with all haste into the main sea, there ariseth suddenly such a tempest, that the floods cover the ship, and put them in jeopardy of drowning. This history ought to be used so commonly of us, that it might be used for a proverb: that when we will signify the troubles of the Church, we might speak it in a proverb after this sort: When Christ doth into the ship enter, Peace will not long continue there: Proverb. But forthwith followeth storm and tempest, thou must not look for bodily rest. Trouble with Christ. Luc. 11. And this order of things is very necessary. As Christ saith: A strong armed man obtaineth his palace in peace, until a stronger cometh on him. For then all things are filled with enmity and trouble, there is no where peace, no where quiet. All things by malicious envying and horrible spoiling, fall into a flame. To the which thing, the whole history of the Gospel beareth record. Where as before, all things were without trouble: as soon as Christ entereth into his ship either by preaching, or by doing miracles, thou mayst see that all things are turmoiled with fiery minds and seditious. There flocketh and routeth together the Phariseis, the Scribes, the high Priests, and as the Poet saith, they set on all upon one man: with spite, with darts, with foot and hand: Neither can their woodness be satisfied without the death of Christ: But that tempest is much more grievous, that is stirred up by the devil. Thereof doth Christ prophecy long before in the tenth of Matthew: M●●h. 10. Think not that I came to send peace into the earth, I came not to send peace, but the sword, for I came to sunder the son against his father, and the daughter against the Mother, and the daughter in law against her mother in law, and that a man should have to his enemies them of his own household. All these things tend to this end, A christian man must think to bide trouble. that thou shouldest well consider, whether it be expedient for thee to be a christian. For if thou purpose verily to become a christian, look more certainly for nothing, than for this tempest and battle. Eccles. 2. Wherefore sirach in the second chapter admonisheth and saith: Son, when thou comest to serve the Lord, be upright in justice and fear, and prepare thy mind to temptation, subdue thy heart, and be patient. As though he should say: if thou comest not to the service of GOD, thou shalt have no need to be supported, the devil will not trouble thee. But contrarily, if thou regardest God's service, & lovest christianity, thou must not refuse to bide tempest & great trouble. Wherefore make thyself bold and strong, and tremble not at the tempest, but fear GOD rather, that thou mayst not therefore fall from his word. This thing must thou purpose with a strong and unabashed heart, that nothing here is taken in hand to win the favour of the world, neither aught to be let pass for fear of the worlds displeasure. And this is the very thing, that the evangelist intendeth to teach us, in that that he sayeth: That the tempest than first began, when Christ entered into the ship, and was carried from the earth into the main sea. But in the mean season it may profit in this point, even that we may have whereby to give a checkmate to the railers, to the lewd which can do nothing but blaspheme the Gospel, which speak on this wise, The gospel cometh with a tempest. Before that this doctrine came forth, all things were at quiet, and we had great plenty: but now there is so great misery and cumbrance, that no man can number the sects, battles, seditions, ommotions, famine, Turks, and increasement of mischief. These may be put to silence very well by this example, even that at Christ's entering into the ship the tempest rose. But this befell not through the fault of Christ, but of the devil, which hateth Christ, and can not suffer him. So doth he hate the Gospel also, and endeavoureth to make it so odious, by many tragedies and commotions, that it may at length be forsaken of all men. The unkind world. But a man can not prevail so much with these blind persons, as to make them consider the thing as it is in deed, they have respect only to the troubles, and impute them to the Gospel. But they have no regard to those things which proceed out of the Gospel, as is the knowledge of god, remission of sins, justification, and sanctification. Even as the overthwart, The example of the jews unkind, and stiffnecked people of the jews did in the wilderness, when they were in egypt, and their tasks doubled, they prayed to GOD very fervently for help: they had a great devotion and godliness: And it was not long after their departure and deliverance, but they forgot all that was done for them in the wilderness. They had no remembrance of their misery and anguish in Egypt. They called to mind in the mean time their pots of flesh and their bread, Exod. 16. Num. 21.21. that they had so plenteously in egypt. Neither were they unlike our Papists in this point. They heaped together very counnyngly the commodities of their old state, and keep close the heinous discommodities, of the which they were delivered. After that, when God gave them Manna plenteously, forthwith they were weary of it, they set much more by the delicates of Egypt. So froward is our nature through original sin. God's great benefit can be nothing esteemed amongst them. All things are unacceptable, and not worthy thanks, which God giveth of his great good will. And hereby is the long sufferance of God marvelously espied that he can suffer the most unkind world so long. The time of the Popedom If any man twenty years past had put us in choice, whether we would abide the hardness of one years dearth, that we might be delivered from the wrongs and pillages of monks and priests: either suffer these common injuries, and to have therewith plenty of victual? Who would not than rather have had and wished for that dearth, than the daily spoilynges of those devourers and cormorants. This might than comfort us, that other years should make that good, which was by one years dearth consumed: but that wicked never leave spoiling, but ware daily more and more grievous. But where as this choice is proffered to us so promptly, that we may be delivered from these cormorauntes by the light of the Gospel, yet we do forget all this to soon. And in this case do we highly commend that quiet state, neither do we consider the end thereof, how that in that idleness we could not repel and put from us, that crafty conveying away not only of our goods, but also of body and soul, where as all things were made noisome with false doctrine and idolatries. And yet nevertheless in the midst of these pestiferous evils, we could not be free from other discommodities: Scarcity, pestilence, battle, troubled the commonalty nevertheless. Which things where as they chance at our time, are thought to have the Gospel as cause thereof. As though that if the Gospel were rid out of the way, all men should live a golden life, and should not be oppressed with such great calamities as be now. But the long sufferance of God appeareth in the suffering of these unkind and froward persons. But look how much the longer God doth suffer, the more grievous shall the punishment be, that at length shall fall. God loveth and esteemeth nothing more than his word, and we have no safeguard against sin and death, any where else but in the Gospel, and yet through great unkindness and wickedness do we still invent how to defame it. The punishment of the unkind, and of them that embrayde the Gospel. Wherefore these slanderers at the last when the time sha' come, shallbe punished, they shall be stricken of God with madness and blindness, that they may live void of the great light of God, and then may be hardened and cast away with the jews, so that they can speak nothing but blasphemously against God, until at last they yield themself wholly into the kingdom of the devil. And so shall they have at the last a worthy reward of their folly and madness, neither is there any other ways for them. Without these troubles and miseries, there can be no man living, although the Gospel be away. There are always mutual wrongs, hatreds, battles. etc. The empery of Rome, which nevertheless was most mightiest in power could not be without calamities & divers commotions, yea before they had the Gospel. Wherefore it ought not to be imputed to the Gospel, in that they were plagued after the receiving of the Gospel. Whereof the evils in the world come. All the fault thereof lieth in the devil, and in our unkindness. The devil can not abide the Gospelle, he would have it wholly destroyed, and for that cause he stirreth up so great tempests at the coming thereof: and by how much the clearer the light of the Gospel goeth abroad so much the more cruel and grievous is the devil against it. Note well. But God is most offended with our unkindness, for that that we regard not such a great treasure, and will not suffer ourselves to be helped in a matter that bringeth death. He punisheth the unkind as it is meet with all calamities and plagues, that men may perceive, that there is no help in idols against these evils. And this is the first part of the three matters, whereof we purposed to entreat: If thou likest the state of Christianity, refuse not to abide tempests. But if thou do not, thou shalt not be violently handled therefore: but thou shalt perceive what thou hast done, when thou must suffer the agony of death. The second part is as concerning Faith, How faith faileth not in trouble, which in temptations & agonies fleeth to Christ, and awaketh him. This also is worthy to be printed in mind. For our adversaries the Papists do all that they can to deface faith. But they greatly extol free will. But they should wish for this, that they might be received into this ship, that they might at the lest prove what power and strength free will hath in temptation and danger. The apostles feel how the matter goeth. For although their faith was very small, yet if this small faith had not been, they would have despaired through their free will, and sunk down with desperation, but when there is but a little faith, as Christ witnesseth, saying: O you of little faith, they are helped so that they do not utterly perish. They flee to Christ, they wake him, they call to him for help. If a small and little faith can do so much, what can a great and strong faith do? As of late the examples of the leapre and Centurion declared. free-will in trouble is nothing. Wherefore freewylle, when his virtue and strength was most requisite, was nothing at all. It vanisheth away, and can not stand stiff. Then man feeleth no other ways to escape peril but by weeping and crying, and wisheth himself afar of, That is to say, free-will can give no comfort in peril, but casteth us into desperation, by a little more and more, so that at the last they tremble at the sound of a leaf blown by the wind. But Faith, although it be little and weak, yet standeth and striveth against desperation. As it is perceived in this place by the Disciples. For the waves fell so vehemently: that they covered the ship, who would not be afraid in such a doubtful danger and peril? But Faith, although it be but little, yet it standeth sure as a rock of the sea, and as little david holdeth up himself against great Goliad coming toward him, that is, against death, sin, and all danger, It despaireth not, but seeketh help there as it should. that is of CHRIST. It stirreth him out of sleep, it crieth: Lord save us, we perish. So is Faith wont to do. Although destruction and mischief hangeth over us, yet it looketh and prayeth for help. As saith the Psalm: I believed, and therefore I have spoken and prayed. For no man can pray, except he believe. And free will can not do it. For it only beholdeth the peril and danger: Psal. 11●. but it consyderethe not the person, of whom he must ask help in such a tyme. Neither can a man be defended against sin and death by any thing that belongeth to free will. But faith be it never so little, yet doth it apprehend Christ and obtaineth health. Faith pravalleth in peril. And if this faith were strong and sure, as was the faith of jonas the Prophet, which endured in the whales belly three days, they might have said to the sea and waves: We no thing fear you, jonas. 2. neither all your raging and unruliness, we shall have a quiet haven against your wrongs, in the midst of your surges, for to escape all peril. This is therefore true Faith, which hath not respect only to things present, as hath free-will, and therefore it feareth and despaireth, but it considereth the promise, which is not yet presently performed, and in the midst of mischief hopeth for salvation. Wherefore although he be in the midst of the wide chaws of death, yet he casteth not of hope of salvation, Power is not taken of f●ewyll. but trusteth constantly that he shall come to land. As it appeareth in this place in the small faith of the disciples. Wherefore faith is a thing of no common & small efficacity, Rom. 10. neither is it without strength, but it is the power of God, which cometh not by free will, but by the word, through working of the holy ghost. Our adversaries the papists know not this: for if they knew it, they would not set themselves so stoutly against this sentence: wherein we say, that only faith justifieth & saveth: Only faith justifieth and saveth. that is, only faith bringeth comfort, when sin, death, hell and damnation falleth on us, & showeth all their poison against us. wherefore they are only fierce and stout, when the sea is calm & the wether fair. But when a dark cloud standeth over the head, that maketh it to seem night and winter, & when the water waxeth dark: There doth their hearts fall into their heel's, and desperation ensueth forthwith. For they have no faith, but free-will, which is void and without help, because it forgetteth the word of God, and findeth no where any place of refuge. And this a very dangerous thing, that Christ sleepeth when they are in peril of death and life. Christ sleepeth in the ship. Which thing perchance came hereby, for that he was weary of teaching in the day, and praying, and fighting against temptations in the night. For this do I surely think, that he was much vexed in the night season of the devil, which tempted him. As he complaineth in the .88. Psalm. I am poor and in great travail from my youth. I have drunk of thy wrath, and was troubled. Psal. 8●. And this was the cause, that he was counted of the people a melancholic person, which showed merry countenance but seldom, but went musing and hanging down his head, showing outwardly no pride, or stout stomach. And although this sleep had a true cause, yet it behoved that it should serve for the increasing of the Apostles faith, as all his works hath chief regard thereunto. Christ also sleepeth in the congregation. And this is it, that Christ even this time also, showeth such a countenance of himself unto his church, as though he nothing regarded it, and as though he had forgotten us, as he doth here in the ship. He sleepeth, and regardeth not the tempest, the disciples, the ship. But yet he is in the ship, be he never so much a sleep. And these be the temptaions that vex the Church, where as CHRIST suffereth the floods to rise against the ship, that is, he suffereth the devil and the world, to be so troublesome unto his Christians, so that hereof riseth fear, that all things shall come to nought. And we also at this time see the very same things come to pass. The Pope with his rabble hateth the word, he stirreth the high powers continually against us. The Turks are set forward by the devil. We are in the ship. There be tempests and the winds, among the which, we can not look for safeguard. And it is possible, that the Lord may wink at these things, and show no token of help for us., And yet this sleep of his is in the ship. But here we must take a good heart, Christ is to be waked. and think that we must not utterly despair, because the Lord is with us in the ship. And although he feigneth, that he regardeth us not, yet this ought we to declare, that we do not let him go out of our sight, but that we think constantly of him, that he may make the sea calm, although it be now never so much oppressed with waves & tempests. So must we do also in our private temptations: when the devil layeth thy sins to thy charge and feareth thee with the wrath of God, yea, & threateneth everlasting damnation also. And herein must thou not think, but that Christ is at hand, and yet a sleep, and that thou must not set it light, and be negligent to go unto him, and wake him by prayer when he is found, as the Disciples do in this place. They think it better to save themselves, then to suffer Christ to sleep. They think this▪ Now have we need to have Christ waked, or else we are undone. Wherefore they cease not from calling, until they had him waking. Follow thou this example also. For both must needs be done. If thou enter with Christ into the ship, Christ followeth the true christians alway. the tempest will not be lacking. Christ layeth him down to sleep, that we might feel temptation in deed For if he should not sleep, and afterward repress the tempest, we should never well perceive what is true christianity: yea and we might soon be brought in belief, that we were saved by our own power. But here is faith strengthened through temptation, that this confession might be made a thing necessary. No power of man could here have prevailed, this deliverance came only by GOD, and his word. Beside this doctrine, Christ is described and set forth unto us as a very man, Christ is very god & man and according to man's nature, which consisteth of body and soul, and therefore had need of the natural actions, of eating, drinking, sleeping, and such other things, that are without sin, even as we have. That we might be defenced against the dotage of the Manichees, which judged Christ to have but a counterfeit body, and not a very body. And as he declareth himself to be very man by this, that he sleepeth as an other natural man doth: so doth he declare his godhead and almyghtinesse in this that he maketh the sea calm again by the word. For this is no work or deed belonging to man's power. Herein is god's power requisite, that the violence of such a great creature of God may be restrained by his word: That for that cause we might the more esteem this miracle, forasmuch as here it is open, how God and man is one person in Christ. For the which cause he both can and will help in all cumbrance and affliction all such as call upon him. How this godhead & manhood joineth together in one person. And if this can not be done without the feeling of fear and peril, as well he declared before, we must be content therewith. For not so much as the wicked can be without affliction. And therefore they are never free from an evil conscience, and finally they go to damnation with all that they have. The third part is as touching the fruit, The fruit that followeth a tempest. which riseth of such a Faith, that is, that other considering this miracle, fall to repentance, and say with great admiration? What man is this, that the winds and the seas are obedient unto him? It is like, that these hitherto took him but for a carpenter, neither thought they, that aid against the peril of death ought to be asked and desired of him. Now they attain to so far knowledge of him, that he hath great and sure might to help, where as in man there is no help. And this is the continual nature of these things: by how much the temptation is the more grievous, so much the fruit is greater in the end. Now is the rage of the world very great against us, so that almost we can hope for none other thing then very destruction, and that the tempest and the sea shall have the victory to our destruction. But so that we have this grace to stick sure to the word and Faith, we shall see a more joyful end, than we could think in heart. The hate of the Pope & Turk is greater than a man would believe, wherewith they persecute the congregation: for the which cause we groan & mourn as a woman in her travail, which hate nevertheless shall bring with it some comfortable thing that we never hoped for. So ought every man to think surely in his own behalf also, that when he is environed and belayed round about with temptations, that in the end the fruit shall be most certain, sweet, and pleasant. Wherefore. how great the doctrine of this Gospel is, and how much necessary aid it hath, for to further true godliness, that may be known by these things, which are setforth and entreated of, as touching the whole course of virtue and godliness. And if we be sure to be in the congregation among the godly: let us take ship with Christ, and there let us not refuse to abide the tempest, and this most grievous and troublous estate in the sea of this world. And when this grievous trouble cometh forth, let us keep ourselves diligently within our hold and defence of faith, and of the word of God, and let us think truly, that the tempest and temptation shall not only have an end, but that the conclusion shall follow with such a prosperous success of all things, and with such abundance of joy, that it shall soon recompense all misery, which we felt in suffering, with the joy of the victory, and with the approved power of faith & of the word: so that we can not be sorry for the labours and afflictions that we have bestowed and suffered, but rather we would condemn our own niceness, except we had suffered it. Who then will tutne from the cross, where as deliverance and great glory are set forth to all them that are in peril for the gospels sake But great grief springeth hereof to the flesh, and to the old man. It will not be gladly cumbered with this cross. Wherefore we must never let this example go out of our eyes. We must diligently consider the word that we may be defenced in temptation. Let us have recourse unto Christ, which sleepeth among us, & showeth as though he had no regard of us. But let us with ardent and earnest prayer ask help of him, & we shall surely find it most present. The which thing as it is setforth unto us, with sure knowledge as touching gods will, so god grant it now come to pass in deed prosperously, unto the glory of god, & the salvation of our souls. Amen. The fift Sunday after twelfth day, Upon the Gospel, Math. xiii. THe kingdom of heaven is like unto a man which sowed good seed in his field: but while men slept, his enemy came, and sowed tars among the wheat, and went his way. But when the blade was sprung up, & had brought forth fruit, than appeared the tars also. So the servants of the householder came, and said unto him: Sir, didst not thou sow good seed in thy field? from whence then hath it tars? He said unto them: The envious man hath done this. The servants said unto him: Wilt thou then that we go and weed them up? But he said: Nay, left while ye gather up the tars, ye pluck up also the wheat with them: let both grow together until the harvest, and in the time of harvest, I will say to the reapers: Gather ye first the tars, and bind them together in sheaves to be brent, but gather the wheat into my barn. THE EXPOSITION. IT appeareth that this Gospel in times paste was very easy to understand, The expounding of this doctrine is divers. & specially because Christ himself setteth forth the meaning of that parable, as concerning the field, the sour, the corrupter, the good seed & the tars. etc. But this difficulty & hardness afterward sprang in this Gospel that was so plain, by the doctors not agreeing together herein, so that we must take the more diligent heed, least the true sentence should be taken from us. Some say, that tars signify heresies, & thereby gather that it belongeth not to the civil powers to punish heretics. Of the which opinion Augustin granteth himself to have been. But he sayeth that he was constrained by sure reasons and by experience itself, to yield up this opinion. Some make no difference between a civil officer, and servants of this householder, and expound tars to signify common offences, and so conclude that a Christian officer ought not to be judge in matters of life and death. There be some (of the which sort is the Pope and his adherentes,) that while they regard not that Christ forbiddeth to pluck up the tars, by their own judgement pronounceth the doctrine, of the gospel to be tars, and therefore they never cease to move persecution against the gospel & the professors thereof by murdering and killing them. Wherefore seeing the meaning is so divers, first must we inquire and entreat of the true meaning, and than of the common question, what ought to be done with heretics. How the parable is to be applied. And as touching the true meaning, this it is. Christ putteth forth generally the parable of the kingdom of heaven, & in a manner declareth the fashion of the church, showing and giving an example, on the which all godly men, and especially the rulers of the congregation, aught to have their eyes attended, lest they should by their own imaginations swarm and turn to a contrary kingdom, and dream of undefiled fellowships of saints in earth. For this word, Kingdom of Heaven, seemeth to receive no kind of man's filthiness. For it maketh with reason, that nothing ought to be received into an holy place but holy things. As God suffered not man defiled with sin, to be in an holy place, yea for this cause he forthwith repelled Lucifer with all his, from him. Wherefore this is the nature of the kingdom of heaven: As the sea can suffer no dead carcase in it: so no unclean thing, that is defiled with sin, can be abiding in the kingdom of God. This is one consideration of the kingdom of God. But this gospel entreateth not especially hereof. For the condition of this kingdom is unpossible for sinners. another kingdom of GOD, The kingdom of heaven or the church in the earth. or of heaven in earth is revealed by the son of God, That, GOD would have to be such, that in it might be set up the horn of salvation and righteousness for sinners. In this hath sinners an interest and right, and are received into it for their sins. There riseth in this kingdom holiness and justice, 1. Cor. 1. which is remission of sins, through Christ, which is the wisdom, righteousness and satisfying. And these things are not belonging to determinat times or prescriptions, concerning this or that person. For God will have at no time that the way to repent should be taken & stopped from sinners, & there are no other things which are more necessary for the executing of this matter: than the sinner coming to the remission of sins. It is not demanded when and of what kind his sins were done or be: If he can but provide for one thing, even that he surely believe that his sins are forgiven for Christ's sake, & that he never counted gods mercy to be less than that it can be sufficient to pardon his sins. This strange kingdom doth God set up in the gospel of his son, and appointeth a certain time to the administration thereof, which is from the first uttering and revelie of him, until Christ come to judge both the quick and the dead, and now Christ whereas he compareth the kingdom of god's salvation & mercy which is only necessary for sinners, with the capacity of the world, in the which the devil that can never be favourable to the kingdom of God, seeketh divers occasions to fulfil his will. He foreseeth in his mind great offences to come, which by wickedness shall rise in this kingdom of God's mercy. For the word of God taketh root in very few, The nature of true Christians and this few esteeming the grace of God truly, embrace it with a true faith, & are renewed with the holy ghost, which always moveth them to have faith through Christ in God's mercy, and to perform such obedience as is meet for them that are new borne, & to pray & weight always for certain aid for Christ's sake, All the other multitude, although they will be loath to be named forsakers of their Christian profession, & to be counted out of God's kingdom, goeth to that profession in word: but for as much as they be void of righteousness, & without the holy Ghost: therefore they are subject to the devils power to work with them as he shall see occasion. For that devil setteth forth his hypocrisy marvelously by them, whereas part beareth the name of the Church, but yet is it void of God's grace & without the holy Ghost, and therefore it showeth forth no work of godliness by any upright holy and sober life. another part there is which is content to have certain enormities & errors corrected, which seem contrary to reason and unprofitable for the common wealth. But yet they so order the matter, that they wrest God's laws to the maintenance of man's inventions, where as they should rather examine all men's laws by the rule of God's word. And hereof sprang divers heresies of the Arrians, Macedonians, Donatists, novatians, Nestorians, and such other. For all these endeavoured to make the heavenly doctrine to seem agreeable to man's reason and judgement. And all this they did because they knew not God and his kingdom: until at the last the great adversary of his heavenly kingdom by the bishop of Rome corrupted the pure sown word of God by all kind of tars, which fell to so great wickedness, that he usurped his false power over this kingdom, labouring to have it in his danger by his wicked Canons, Decrees and decretals. And who can now express with any words the great corruption and hurt that it hath wrought in the lords field? But we go not about now to show the great hurt and damage that is done by him? But this is my study to make the true face & form of the Church to be known, There must needs be sects in the Church among so many seducing sects, that the true Church may perceive that (as long as it is in this field, that is, in the world) it must of necessity live among so many deadly sects and heresies. For there be very many that will by no means suffer themselves to be counted out of this kingdom, and yet there be very few that are true hearted subjects of this kingdom. And all the rest profess themselves so to be in words only. But they declare partly by their deeds and kind of living, and partly by their doctrine and opinions, that they know not what belongeth to this kingdom, neither what are the true virtues and works thereof. But the saints and godly can not abide and suffer this so great goodness of GOD to be abused. But they ought here not so much to care for the satisfying of there own will & mind in seeing to the glory of God after this manner, but to mark rather to what end this their ways shall come at the last. For assoon as the church beginneth to seclude from God's kingdom all abusers of gods grace as unworthy sinners, and receiveth them for righteous, in whom is no such kind of vice espied, it abolished the kingdom of god's grace and mercy. And by this means the novatians and the anabaptists at our time also fell into this error, that whilst they, before time go about to pluke up the tars from the corn: of Christianity they make a monkery, and so take away the kingdom of god's grace. Neither were the first monks that were most uncorrupt, circumspect and wary enough in this behalf. For when they went into solitary places and into wilderness, for the avoiding of many offences and evils that chance amongst the ecclesiastical ministers in the congregations of the city, they began by a little and a little to be the maintainers of this lewd opinion: as though that they were the true children of God, that all other that in civil corporations did govern either families, or ruled the cities & towns lived in a profane, unholy and ley kind of living, whereas never the less true godliness requireth no such thing. But the truth is this. First it behoveth all men to know the kingdom of the grace of God, that he may know that he obtaineth mercy and remission of his sins for Christ's sake. And so after this let every man live in the evil fellowships of men, let them govern households, or commonalties or let them be servants and labourers in families, or subjects and citizens in cities, & let every man for his own part do his own duty. The psalm admonisheth us of this superstition bidding us to beware of it. Psalm. 35. The psalm agreeth with the meaning of the parable. Trust in the Lord & do good, dwell in the land, and he shall feed thee in the riches thereof. Here he forbiddeth us to be careful for plucking up the tars, whereas he commandeth to inhabit the earth, either as rulers of families or governors of cities. For true godliness can be had by no other means than by this, lest out of the kingdom of God's mercy there should spring monkry and other new invented service. And yet the church of God can not be, but it must needs know the difference of the corn and tars. It knoweth for a surety, that he can not live in the kingdom of God, but through faith in Christ & in the holy ghost, where by man is new borne and regenerate, man is sanctified and renewed to be made obedient to God. And yet lest it should overthrow this kingdom of grace, it suffereth long after the example of God, stablishing his own mind and conscience in the middle of so great temptations, that it be not seduced. Neither doth it look for any help or succour by flitting and by avoiding of men's company by going a side into wilderness. and into a cloister of a monkery or nonrie, but it useth circumspection and judgement, that it fall not into like evils. In this parable therefore are both these lessons set forth to be learned of the church. First it must think itself to be in the kingdom of God, the laws & condition whereof very few do know and follow at all times. For albeit it be the kingdom of grace, whereunto all sinners ought most desirously to flee, yet the devil by the help of our flesh, which is always favourable to his part: can do so much, that he even in the midst of God's holy people & congregations, thrusteth in a great heap of hypocrites. Now when the church perceiveth that within itself in all her matters there is such great offences, it must not violently resist it, but defend and save itself warely against these offences. For For although these offences be evident, yet the state of this kingdom is such that it can not by force and violence remedy these offences, after a civil & worldly manner. The offences in the Church may not be remedied by force after the civil manner. The state and manner of this kingdom must be kept. Which is this, even that the doctrine of the Gospel be purely set forth as touching remission of sin, and that men be well instructed as concerning how they must be renewed by the holy Ghost. And that mercy and forgiveness be pronounced to such as diligently in their vocation do the works of Godly love. This doctrine ought at no time to be omitted, be the carnal and worldly men never so much offended thereby. Yet the fear of offending them must not be an occasion to us to overthrow this kingdom. Let us consider the example of the Mounkes and Bishop of Rome, which while they went about to avoid such offences and seducinges as chance in this common life, brought in more grievous occasions to offend, where as they changed true religion into ceremonies, rites, and observations. They utterly abolished the kingdom of mercy and grace. And this is now also the very practice of the devil, for that he slandereth the professers of the Gospel, because there be many offences and evil examples amongst them. For we can not deny, but such offensive examples be in many hypocrites, which boast of God's mercy and grace: and yet by their licentious living and manners, by their adultery, extortion, usury, sensual lusts and many other vices, declare that they regard not the grace of God truly. But what remedy? we are forth with tempted to pluck up the tars, and to seek such a separation of the evil from the good, that in the mean season, we corrupt the heavenly doctrine as touching the grace of God and remission of sins. But if we be wise, we will not suffer ourselves to be withdrawn from doing our duty by their importunity, and outrageous behaviour. For it is much better to resist and strive with the wicked examples of their life and manners by doing the contrary, and so to preserve this doctrine of mercy and grace, then to correct and pluck it up violently, and so by that and examples of the Mounkes and novatians to flee from Scylla, and to fall into Charybdis, that is, for avoiding of the less danger to fall into the greater. And especially sith the nature of this kingdom is such, that it can not utterly avoid all offences, because such must be for the maintenance of this necessary doctrine of grace. Wherefore where as the Papists now lay to our charge the fruits of our Gospel, what other thing mean they thereby, than that this kingdom should be without all offences and evil examples? But we may justly lay this to their charge again that where as they go about by the Mounkerye and other traditions of theirs to make this kingdom without offences, they are fallen into such error and blindness thereby, that they have clean lost all the doctrine of justification and godly righteousness and all the works of true godliness also. If therefore it should be put to our choice, which of these discommodities we had rather have, In punishing offences we ought to have chief respect to the doctrine of mercy and grace. whether of them both should we rather take? verily all would grant this, that for as much as this kingdom can not be without offences, yet that it were better to choose that offence, where with nevertheless the kingdom might be somewhat upholden, than that, whereby the kingdom should quite be destroyed without hope of recovering, & whereby the doctrine and true godliness should utterly decay & perish, as it chanced amongst the papists and monks. And the doctrine and meaning of this parable of Christ was put forth to th'end that above all things we might have good respect to know the manner of god's kingdom, and not be offended with such inconveniences as chance always, in the world unto it. For whereas it offereth free remission of sins to sinners, first it cometh hereby to pass, that many hypocrites, come to the fellowship of this kingdom. Then also some men labouring to remedy this discommodity find out a means to make a civil separation, that they may falsely boast of the grace of God, and yet not be in the fellowship with them that use it well. But Christ showeth what great damage ensueth thereby, even that by this separation they pluck up the good corn also. For the doctrine of grace is plucked up by men's traditions which were invented to make this separation. So that now the church is brought to such a miserable and unscapable case, that where as before the members were in peril, now the head is like to decay. Wherefore we must follow Christ's council which biddeth us to suffer the tars, and not to be so precise in plucking them up, lest we by our undiscrete diligence overthrow the governance of this kingdom as touching remission of sins. Now must we use this kingdom, that many by remission of sin may be forgiven: If there be any as there be many, that had rather be seen to be in this kingdom of grace then to be true members thereof in deed, what can we do therewith, if they will needs misuse the gift of God? But if we should be so extreme against them, that for their sake we would use violence and force in this kingdom, what shall we get thereby, than that (as we see in the examples before) while we go about to separate the wicked for their abusing of God's grace, we utterly subvert the kingdom of Grace? Wherefore let us leave this to be done of the angels, The Angels shall make a separation when gods kingdom of mercy is come to an end. that they may sunder the evil from the good. For after that shall the kingdom of grace be no longer among sinners. Every man then shall receive according to his works. There shall be no such peril than, as is now, where as if the grace of the gospel and of the kingdom of heaven should be taken away by plucking up of the tars before the appearing of the son of God: then the greatest yea and the only refuge for sinners might seem to be disturbed and taken away. And at this separation by the Angels, it shall not need to inquire whether there are any more left to be called to salvation? But it shallbe considered who hath used well this kingdom of comfort & hath been true members thereof in deed, & who hath been subjects there unto by name only, & yet in very deed had never any true fellowship therewith. And this have we spoken as touching the true meaning of this parable. After this we will entreat not only what must be done with heretics, but universally, what they that hath offices to correct offences ought to do with all kind of offenders, & whether it is meant by this saying: Let them grow: A question as touching punishing of heretics and their offences. that no kind of offence either in life or in doctrine, should be punished & restrained? we have declared before what is Christ's especial intent by this parable. Even that by the undiscrete usage of men, the kingdom of heaven should not be hindered. Now such things as by God's commandment are ordained for the furtherance of this kingdom, ought not to be thought contrary to the same. And first to begin at the principal matter, Excommunication. the excommunication used in the Church is not against this parable. For it is so necessary for the preservation thereof that without it, mercy, remission of sin and the pure doctrine, thereof can not be retained, for as by absolution God's grace must be applied to the penitent, so by binding must God's wrath & curse be applied to the unpenitent. 2. Cor. 13. Paul himself saith that power of binding was given to him not to destroy, but to edify. Wherefore they that are excommunicate, are not destroyed. first of all we ought to have singular respect to the maintenance of the ecclesiastical body or Church. For than is that most in hazard, if these things that are ordained of God, to bring men to repentance and salvation, be not openly suffered to be used against them that are unpenitent. Wherefore if the Church should either for superstition or for a vain ostentation of mercifulness omit this authority of binding and excommunicating the unpenitent, and not punish very sharply such offenders, and so save itself holy and undefiled, and not suffer a little leaven to corrupt the whole dough, it were greatly to be blamed. Consider also that this is not done to destroy them that are excommunicate and excluded from the communion and fellowship of saints. For hereby are they put to shame to the intent they should amend and obtain salvation with the Church in God's kingdom. Or if they would not amend at all, it may appear that the Church is not in the fault, which did the same for fear lest it also should be defiled and destroyed, by suffering the wicked to intermedell with holy things. Wherefore the Church doth as it is commanded for a good cause excommunicate the stubborn sinners. Neither do they violate and break CHRIST'S commandment, which forbade the tars to be plucked up. For Christ himself commanded, saying: Let him be as an Ethnic and Publican. Math. 18. And yet is he not against his own commandment, where as he forbade the tars to be plucked up: As it is evident by the former description. For excommunication hindereth not the principal intent of Christ: it is not against the doctrine of his grace, but rather for the maintenance thereof, where as it casteth out them that behave themselves disorderedly in the kingdom of heaven, to the intent they may the better come to themselves, and return again obediently, or if they will not, to be utterly cast out of this kingdom with the less danger: where as otherwise they should heap together more grievous offences by defiling and profaning the holy company of saints, and the Church also for her negligent regarding her undefiled holiness should provoke Gods high displeasure and wrath. Now all other restrayninge of offences is amongst the magistrates and officers, What offences are to be punished by magistrates. they are bound diligently to see thereunto, likewise fathers and mothers are governors of families, all informers of other in manners and learning. These are not forbidden by this commandment of CHRIST to execute their office, Magistrates. but they are rather straightly commanded and charged to do them. And as touching their jurisdiction power and governance: they exercise it not in the kingdom of heaven. They exact not certain offices and rites to be done, which thing belongeth to the kingdom of grace: But they have the regiment of that kingdom, that belongeth to the body and bodily things, to civil manners, office, order, humanity, honesty, they first procure that the body and bodily things may be in safeguard, that thereby the souls and spiritual things may be the better governed. And the magistrate maintaineth not only the second table, as touching the duty towards men, but also the first, as concerning our duty towards God. He punisheth Idolatry, blasphemy, witchcrafts, perjury. He punisheth & restraineth heretics, Magistrates may lawfully punish teachers of false doctrine. that are blasphemous against God, & such as teach false doctrine. He taketh to his correction them that are stiff in defending of heresy and errors, and punisheth them for malefactors, because they seduce many from the truth. And when he doth this, he is not thought to pluck up the tars, for because he and his office is not belonging to that kingdom which is forbid to pluck up the tars. It were a superfluous thing to command or teach that lesson to governors of households or to civil officers or such other. For they have all their charges given unto them, which they must needs execute in their offices with all diligence, and yet they pluck not up the tars, for that they hinder not the kingdom of grace: but cause rather by their order & discipline, the kingdom of grace to be in better case & to be troubled with few offences. All officers should see diligently to quiet and tranquillity to be had both in house and city, that the church & the kingdom of heaven, might live a quiet and a peaceable life, with all godliness and gravity, in prayers & supplications, with thanks giving and intercessions. For to th'end that this kingdom of prayer & true invocation, which is called of Christ the kingdom of heaven, might be reserved among men, it is very necessary that parents & magistrates see straightly to their offices. Wherefore magistrates and officers of this corporal life do not pluck up the tars against the commandment of Christ, when they by sharp & strait correction and execution do withstand these offences that disordre the common wealth: But they do the best that they can to see and provide, that the good corn in the congregation be not overcome with tars, & so the kingdom of heaven should utterly be abolished in earth. And this have I said as touching the true meaning of this parable, lest it should by evil understanding thereof cause men through superstition to abstain from doing certain offices necessary in the common wealth. Now to declare at large what an heinous thing it is that Christ here describeth, how the enemy in the night sowed his most pestilent tars, and how the bishops and superattendents by their sleeping & sluggishness gave him occasion and leave so to do, it were a long matter and not fit to be handled in so short a time: but at this time I think sufficient for me to have instructed you as touching the true meaning of this parable. And to th'end that ye may earnestly regard it, even as Christ would we should, when he put forth this parable of the tars, let us pray unto our heavenly father as for a thing most necessary, to whom be praise and glory for ever. Amen. The Sunday called Septuagesima. The Gospel. Math. xx. THe kingdom of heaven is like unto a man that is an householder, which went out early in the morning, to hire labourers into his vinyeard. And when the agreement was made with the labourers for a penny a day, he sent them into his vinyeard. And he went out about the third hour, & saw other standing idle in the market place, and said unto them: Go ye also into the vinyeard, and whatsoever is right, I will give you. And they went their way. Again, he went out about the vi. and ix. hour, and did likewise. And about the xi. hour he went out, and found other standing idle, and said unto them: Why stand ye here all the day idle? They said unto him: because no man hath hired us. He saith unto them: Go ye also into the vineyard, and whatsoever is right, that shall ye receive. So when even was come, the lord of the vinyeard said unto his steward: Call the labourers, and give them their hire, beginning at the last until the first. And when they did come that came about the eleventh hour, they received every man a penny. But when the first came also, they supposed that they should have received more, and they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house, saying: These last have wrought but one hour, and thou hast made them equal with us which have borne the burden and heat of the day. But he answered unto one of them and said: Friend, I do thee no wrong. Didst thou not agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do as me lusteth with mine own goods? Is thine eye evil because I am good? So the last shallbe first, and the first shallbe last. For many be called, but few be chosen. THE EXPOSITION. THe meaning of this Gospel is very profound & high, whereby youth and the rude people can not learn much. And yet because it is appointed to be learned at this time, we will speak somewhat thereof. We hear in this parable, how the householder went forth in the morning and hired workmen into his vineyard which wrought twelve hours. Afterward he hired some, that wrought nine hours, than also other that wrought six and three, and last one. Their works were far unlike, and yet their reward is equal, one having no more than the other. For the householder did according to his covenant only with the first, & as for the other, he rewarded at his pleasure without covenant. And yet he gave as much to them that were last, which wrought but one hour, as to the first that agreed with him for a penny a day. This seemeth against reason to the world, which followeth this rule. He that doth much work, must have much reward or wages: he that doth little, must have little. And yet can no man there complain of wrong, if that be paid to any that is due to one, and to an other that is not due. Howbeit to give equal wages where as is not equal labour, is not according to the rule of justice that biddeth to give to every man his due. Christ rehearseth this parable to show a difference between his kingdom & the kingdom of the world, to teach that it is otherwise in his kingdom than it is in the world, whereas can not be had such equality, The state of Christ's kingdom and of the world are unlike. by reason that the degrees & states thereof be so contrary. For where as there is one degree of masters & other of servants, & the master hath more substance, & the servant more labour, it is nothing agreeable with this parable. wherein Christ taketh away all inequality, All things are unequal in the world. & rewardeth all states & degrees alike, so that the one hath no more interest in this kingdom than the other. But in the corporal & civil life it is otherwise. For there must needs be inequality, even as there be differences in degrees. The husband's life is unlike to the life of the citizen: likewise the lords to the knight Here can be no equality, neither must we go about to seek it. But in the kingdom of Christ, whether he be king or prince, lord or servant, mistress or handmaid, or any such like, they are all equal. For we all have one baptism, one faith one gospel, one sacrament, one Christ, one God. For all alike aswell the great as the small hear the Gospel: likewise is it as touching baptism. For our baptism, the baptism of children, and of all other, is all one. There is one faith of Peter, Paul, & Magdalen, of the these hanging on the cross, and of us all, if we be christians. There is no other God of john Baptist, then is of other sinners, when they repent. Neither doth this make any difference or matter before God, that for a civil respect there are superiors and inferiors according to men's offices and degrees. And this is the chiefest part in this Gospel, to learn that as touching our state & condition in gods kingdom we are all equal. But before the world this difference must needs be had, that the father be better than the son, & the master better than the servant, the king better than the subject. And it is God's will that it should so be, which did ordain & constitute divers states and degrees. He that in the kingdom of the world would go about to make the lowest equal with the highest, should bring the commonalty to confusion. And to this end tended the commotions of the rude people & commons. wherefore how great soever the diversity of offices is in the world, yet let us think for a surety that before God, we are all regarded alike, for as much as there is but one Christ, one baptism, one Gospel, one holy spirit of us all, neither hath one a better Gospel, baptism, or Christ then an other. The lowest state of servants hath as good as the highest. For although some hath more good things than thou hast, yet he passeth the not in that he hath a better god than thou hast. And this is diligently to be learned, specially for this cause, even that every man in his vocation may from the bottom of their heart willingly obey God, for as much as he may assuredly trust, that although he be no emperor nor Pope, nor abundant in riches, neither is equal in power to the higher states, yet that he is equal with the best, for that he hath obtained baptism, & through the death of Christ hath as sure a confidence and trust that death shall not hurt him, as hath the highest that is. It is not meet now, that we, that have obtained so great riches by Christ should be of an abject & fearful heart, but rather that we should learn little to esteem things that are glorious in the world, & have our only hope in this, that we are baptized in the name of our Lord jesus Christ, and that he died for us, & ascended into heaven, and sitteth on the right hand of God the father almighty, to aid & secure us against sin, death, and all evil. Wherefore he that knoweth this perfectly, that we are all equal in Christ, What con●ort cometh of the equality in Christ's kingdom. doth his business & duty without weariness or grief, & is not grieved at all for that his state & condition of life is more base and low than an other is. For it can not be otherwise in this kingdom, but there must needs be diversities of degrees, the one les, the other greater the one rule, & the other serve. But let not this be any grief to a christian. He must take in good part this state of the world, and not bewail his case, nor grudge for his servile and miserable life that he leadeth in so base and low degree. But he must faithfully maintain that state of life, that God hath appointed him, and take well a worth his present degree, until that God shall open him the way to a better. In the mean season let him comfort himself, for that he hath the same Christ, as the high emperors, prelate's, and monks have, and that he is as much furthered by him to salvation and everlasting life. Or if they will not grant that the lowest should have equal felicity with them in this kingdom, then have they themselves no place in it. For it must needs be so in this kingdom. All are accepted into God's favour, for that that Christ jesus suffered for them all, and washed us with his blood, and that not one more, and an other less, but all alike. Every man hath like right to this treasure, neither will they after that be so greatly grieved with this inequality, that they will be sorry for their state, and make any disturbance of the public order thereby. But they are content with their present state how unequal so ever it be, so that they may be fellow partners, & have like right with all saints in those things that are hoped for, & are ever lasting. If this were well beaten into men's minds, how that all have like right in Christ's kingdom, they would with a certain godly & spiritual pride war joyful, hearty yea in doing the vilest service & drudgery that is, & that with godliness. For all things must be done there with a joyful heart: whereas that christian man perceiveth & believeth firmly that God is not displeased with any man for his low degree. ye & for that great renomes sake wherein all saints are equal in Christ, he cannot but conceive incredible joy, in somuch that he would not refuse to scour sinks, so that he may be as well accepted with Christ, as are they that are chiefest. Our adversaries the monks & nuns do not this They imagine that God hath writing tables or a counting book, to note every man's labours works and tasks, The justiciaries make Christ to be partial in his kingdom. and to mark how much one doth labour more than an other, that thereby he might have the higher room in heaven, and have a better Christ, than he is that is every man's Christ. For this have they taught, that when a priest masseth, he doth such a work, that profiteth as well the dead as the quick, and that for-because he is a more worthier person, and of an higher degree in the kingdom of Christ then the lay people are. These persons can not abide this equality, which is in Christ's kingdom, but go about to make inequality after a worldly manner. After like manner have they taught, that a Nun in her abbey is holier and better than a housewife in her house, and if a man teach the contrary, they condemn him as an heretic. And herein they are like unto them that murmured in this parable: for they require more than other, and show God a roll written of all the hours that they wrought in, and suffered the heat of the day. But mark what answer God giveth them: As for this inequality in a civil governance he will not reason with them. For there, to the higher degree, the higher honour is due. But when ye come (saith he) to the kingdom of my son, all are equal, for that they have but one baptism, one Christ. Neither is a better Gospel taught to some, & to some a worse. For where as the Monks say, that the married men have but the worst gospel, and the worst commandements, and that they themselves have the best, because they are of a higher degree in God's kingdom, it is false and contrary to the Gospel. For thereby they go about to make inequality in the Gospel, where as nevertheless Christ made all things equal, and especially teacheth this only thing in this parable, that in his kingdom one is no better than an other. To live chaste if a man have the gift, is no evil thing, neither can it be forbidden by laws or statutes. But to affirm that a man or woman thereby is in a higher degree before god, and that he must have a greater reward therefore, is a falls doctrine and a great rock, whereat the Pope stumbleth, and therefore doth falsely accuse us, that forbid good works. We only affirm this, that there is equality in Christ's kingdom, forasmuch as God accepteth us not for our merit or deserving, but through his mercy and grace in Christ. And thus proceeding in this matter, after that a man hath obtained this equality and fellowship: Let every man in the common life apply his vocation, and see to his charge, either in governing youth in the school, or teaching the people in the church, or governing his family at home, or doing any other lower service. And here let every man do his duty diligently. Neither let him look to be equal with other in a higher degree For in Christ no man's state is better than other, but all in him obtain the mercy of God. The jews would have inequality in God's kingdom. And in this is the world and the jews greatly offended, when they hear that we, that are Gentiles and uncircumcised, be received to salvation, which were never burdened with the Saboth, neither with other burdens of the law, where as they have carried & borne them with great pain and sweat, as Christ in this parable describeth it very properly: The first had thought that they should had received more, and therefore they murmured when every man had but his penny, even as they had also that were but an hour in the vineyard. But Christ suffereth not this inequality Friend (saith he) I do thee no wrong, take that is thine, and be gone. That is to say, you have now received your wages even the land of Canaan. But now I will ordain an other new kingdom, wherein all things shallbe equal. For all the riches therein are mine, and I may order them as I list. It doth not become you to teach me what wages I shall give to my labourers & workmen. Therefore the jews by their undiscrete manner and envy do cast away the kingdom of GOD, and think it an unmeet thing, that we Gentiles should be made equal with them, and therefore they accuse God, as though he did them wrong, and driveth him to his answer, so that he is feign to chide with them, and say: What ailest thou? are they not my goods that I give and not thine? Is it not lawful for me to do with mine own goods as me lusteth? A like importunity and undiscrete manner is there in the Pope also and all his. They abhor this kingdom, wherein all things are equal. They require the chiefest pre-eminence for themself as of duty, but for their pride they shall obtain no more than the jews obtained. Wherefore we must not lightly regard this difference between the corporal and spiritual life, A difference between the kingdom of Christ, and of the worldly kingdom. or (if it must otherwise be named) between the kingdom of the world & Christ's kingdom. For in Christ's kingdom all things must be equal: for they are common goods as is God. Christ, the holy ghost, the gospel, baptism, the supper of the Lord, faith. And because of this equality, they are all like holy and righteous. etc. And sith we have obtained this, let us be thankful to God for so great treasure. Let us truly knowledge that, and not be ignorant of our excellency and renown. And let us not think that our state and condition as much as belongeth to god's kingdom, is any thing inferior to the state of all the great and mighty holy angels. And how cometh this to pass? even by Christ. Then when we are this instructed and made joyful and hearty, let every man diligently and gladly apply their business, according to their calling and vocation. encoraging themselves with the hope and full trust of that treasure which is in Christ. And this must we learn in this Gospel, that in worldly things there must needs be a difference and degree had as touching divers persons and offices. For the state of this life can no otherwise be. But in the kingdom of Christ, this is a right law: I will give unto this last even as unto thee. And the right cometh of this. The kingdom of heaven being a deliverance from sin and from death is due to no man of merit, it is given only by grace. Wherefore we ought specially to beware, that we murmur not, but rather give thanks unto God, and take this for a comfort in all perils, labours, and miseries, that chance unto us in this corporal life. Then shall we perceive and feel great pleasure in all things. The thoughts of predestination are perilous. In the last sentence of the gospel (Many be called, but few be chosen) the curious have taken great occasion to invent wicked & ungodly opinions, thoughts, and imaginations. For this they think. They must needs be saved, whom God hath chosen: Contrariwise, they that are not chosen, whatsoever they do, be it never so good a work, yet can they not escape damnation, nor come to salvation. Wherefore I will not strive against that must needs be done. If it be so determined, that I shall be saved, I shallbe safe, if not, I will not lose my labour in vain. Every man may easily judge what frowardness and careless living springeth of these ungodly thoughts. But in the feast of the epiphany, when I expounded the saying of Micheas the prophet, How Gods will is truly to be learned. we declared sufficiently, that such thoughts are to be avoided as the devil himself, and that we must go an other way to work, if we will have the true knowledge of God's will, and not to meddle with the privities of God's majesty, neither with predestination & election. For these things pass man's capacity, which can not as much as think thereof without great offence, that is to say, either must there needs ensu after such thoughts, desperation, or dissolute living, with out all fear of God. But he that will come to the true way of knowing of God's will, In Christ is God known he must so walk that he may beware at such occasion of falling, and seek how he may more and more increase in godliness. As Christ himself appointeth us, when he saith: john. 14. No man cometh to the father, but by me, Wherefore he that will come unto the Father, and to the knowledge of him he must go first unto Christ, What Christ is unto us. to know what he is, even that Christ is the son of god & God almighty. But what doth the son of God? He is made man for us to deliver us from the law, he is crucified & dead on the cross, to satisfy for our sins. He riseth from death, to open us the way to everlasting life by his resurrection and aid us against everlasting death. He sitteth at the right hand of God to make intercession for us, to give us the holy ghost, & by him to sanctify govern, & lead us, to defend us against temptation, and all the darts of the devil. And this is the true knowledge of Christ. Now when thy mind is well confirmed and strengthened with this knowledge, now is the way to heaven without peril, and thou canst have no imagination of God that shall be evil and dangerous. For sith that the son of God hath done so much for man's salvation, we may be assured thereby, that Gods will is not, but that we should be saved. How should he have any pleasure in our destruction, sith he let nothing pass, whereby he may bring man to life & salvation again? And this is the true way to God, as Christ preacheth in the third of john: So God loved the world that he gave his only begotten son, john. 3. that every one that believeth in him, should not perish, but have life everlasting. And now let these thoughts be compared with the former thoughts of predestination, and it shall evidently appear, that the former thoughts are of the devil, whereby men are seduced to their destruction, so that either they now despair, or are made void of all godly motions. For they can have no trust of the good will of GOD towards them. There be some that expound the words after this manner. Many are called, that is to say, God offereth his grace to many: but few are chosen, that is, he communicateth his grace to few, for few shall be saved. This is a very wicked meaning. For who will not hate God utterly, if he thought this of GOD, that it came by his will and fault, that we be not saved? Now let this sentence be compared with the sentence before, where as it was said, that the knowledge of Christ must be as the ground & foundation laid to build the knowledge of Gods will thereon, and it shallbe evident, that this last exposition is blasphemous against God. Wherefore this must we take to be the true meaning of this sentence. Many (saith he) are called. Note. For the preaching of the Gospel is universal, and common, open to all that will receive it. And gods will is, that it should be so spread abroad, that all men should believe and be saved. But how doth it prevail? even as it shall follow in the next Gospel: Few are chosen, that is to say, few endeavour themselves thereby to do as God requireth, For some hear, and care not for it: some hear, and yet set so little by it, that they will not put themselves in danger for it. Some hear it, but they regard riches and pleasure more than it. And this pleaseth not God, and as for such, he thinketh them not worthy of his kingdom. And this meaneth CHRIST, where as he saith, Few are chosen, few declare such godliness as God requireth. But they are chosen and acceptable to God, that diligently hear the Gospel, believe in Christ, and declare their faith in good works, and refuse not to suffer any kind of persecution for it. This meaning is true, and seduceth no man to his destruction, but maketh them learn the way to salvation. For thus should they search out the truth in their doings, if they would please God, & be chosen. They must beware of an evil conscience, & not sin against God's commandment, they must diligently resist sin, & attentively here God's word, and studiously exercise themselves therein: They must desire of God the holy ghost, and never cast away God's word, they must always be ready to fight against the devil and his subtleties, desiring God always to send them help, defence, and patience. And such men wax perfect christians, where as contrariwise, they that think it Gods will not to be, that all should be saved: either they fall into desperation, or else into a dissolute & careless living, which afterward nothing differ from beasts in their conversation whilst that they think on this wise. Now it is decreed already, whether I shallbe saved or damned, Why then should I bestow labour in vain. But thou shouldest not on this wise take thy beginning, where thou shouldest have ended. This commandment of God is put forth before thee, that thou shouldest believe in Christ, that he is thy saviour, that hath satisfied for thy sins. This commandment must thou follow. And if thou feelest that thou haste no faith or very little, pray to god for the holy ghost, and doubt not, Christ is thy saviour, and thou art predestinate to be saved, if thou believest, that is, if thou with a sure faith trustest in him, and commyttest thyself unto him. The which GOD grant us all through the same our Lord jesus Christ. Amen. Amen. The Sunday called Sexagesima. ¶ The Gospel. Luke. viii. WHen much people were gathered together, and were come to him out of all Cities, he spoke by a similitude. The sour went out to sow his seed, and as he sowed, some fell by the way side, and it was trodden down, and the fowls of the air devoured it up. And some fell on stones, and assoon as it was sprung up, it withered away, because it lacked moistness. And some fell among thorns, and the thorns sprang up with it, and choked it. And some fell on good ground, and sprang up, & bare fruit an hundredth fold. And as he said these things, he cried: He that hath ears to hear, let him hear. And his disciples asked him, saying: What manner of similitude is this? And he said: Unto you it is given to know the secrets of the kingdom of God, but to other by parables, that when they see, they should not see, and when they hear, they should not understand. The parable is this. The seed is the words of God. Those that are beside the way, are they that hear then cometh the devil and taketh away the word out of their hearts, lest they should believe, and be saved. They on the stones are they, which when they hear, receive the word with joy, and these have no roots, which for a while believe, and in time of temptation go away. And that which fell among thorns, are they, which when they have heard, go forth and are choked with cares and richesses, and voluptuous living, and bring forth no fruit. That which fell in the good ground, are they, which with a pure and good heart hear the word, & keep it, and bring forth fruit through patience. THE EXPOSITION. IN this Gospel are put forth four kind of disciples, that hear the word of God, to th'end that every man should consider with himself, of what sort he himself is of, and endeavour with all diligence to be made a part of that good ground and soil, Four manner of disciples. that he may be fruitful. The first (saith Christ) be as the seed cast by the high way: and that can bring forth no fruit. For because it is either trod under foot, or devoured of birds. The second are they that hear and profess it not only in word, but believeth, & so groweth as though it would bring forth fruit, as that doth that is sowed amongst stones, but yet they can not abide heat, for that they can not deeply cast their roots, and so by juice and moisture save themselves against heat. Wherefore they, when there cometh any tempestuous persecution and temptation, wither away before they yield fruit in patience, long suffering and hope. The third sort at most easiest to be known. They are christians, and as a man would say, seed under thorns, which although it bringeth forth blade, yet before harvest, it is overgrown of thorns and choked up. But the fourth are true disciples, when a pure mind is joined with the word, & is not cast out thereof until it bring forth fruit in patience. For they suffer all things for the words sake, their study is wholly to love & obey God, & yieldeth fruit a thousand fold. And these are the four sorts of men that hear the gospel. Now let every man search himself, & consider of which sort he is of. For three of them be nought & unfruictful. And specially the first are worst of all, which hear the word, & when it is herd (saith Christ) the devil cometh, & taketh the word out of their hearts, that they may not believe, & be saved. Mark this well. For by mine own judgement, I would never have thought that the hearts whilst they hear the word of God, The devil is the cause that men remember not the word and doctrine. are besieged & assaulted of the devil, & that though they here it, yet little regard it, never remember it, but utterly forget it. It seemeth to our reason, to be but a chance, that these men are so careless, light, & negligent even as it is a natural vice of negligent & forgetful persons, to take little heed to things that are most profitable & necessary. And it seemeth also to be a like matter to our judgement, when the word of God is heard & not regarded but forthwith forgotten. But Christ judgeth other wise, even that the devil stealeth the word out of the hearts of men. And here ye see, what ye ought to judge of those men, that are forgetful when they here the word. For they behave themselves so afterward as though they had never heard it. They can not trust that they have the holy ghost, for the devil is so nigh them, that he putteth his hand into their heart, & stealeth out the word. Wherefore all kind of vice must needs ensue thereof, stubborness, disobedience, unfaithfulness, iniquity, filthiness, & devilish desire to revenge. For if the word remained still in the heart, & they had herd it attentively, it would have garnished their hearts with true obedience, faith, modesty, mercy, & such like virtues. And these are the first & worst of al. Christ is not a little offended with these untoward persons, and therefore he rebuketh none so sharply as them. For this he openly affirmeth, that the devils flying in the air, steal the word out of their hearts, that they may not regard it, nor set so much by it, nor think it to be so great a fault, if men lightly esteem the voice of God's word. But if thou wilt know, how this trespass is to be judged, hear the judgement of Christ, which without doubt understandeth better than all the wisdom of the world can. And he saith precisely that the devil doth it. wherefore, wheresoever any such be, that here the word, & yet are no more moved thereby then blocks, as we see the plain experience hereof by the examples of the covetous buyers and sellers of husbandmen and towns men, and especially of our adversaries the Papists, which regard the doctrine of the gospel no more than the wolf doth the lamb: Think here verily that the devil dwelleth in their hearts and swalloweth up all the word of God that cometh therein, that they may not believe & be saved. For if the devil were not present, or if this forgetfulness, came of nature (as we see that one man hath a better remembrance & memory then an other) yet the ferue●t desire & loss of it, would constrain him to think this: How miesrable am I, that I can not remember much? O Lord be merciful to me, and fashion thou my mind, that I may regard and mark these things, which are set forth unto me in thy Gospel. With such as on this wise thirst after the word, and embrace it with their full will, the devil can not prevail. For this hearty desire and the devil can not abide together. But these foresaid persons, that are described of Christ, care not a jot when God's word is sent unto them. No they think it not so much worth as is a little gains or lucre. Let no man think otherwise, but that these men are in the devils power. And verily the greatest part of men are of this sort: they here the word and regard it not, because the devil plucketh it out of their hearts. The other two sorts are not so wicked, but are weak they despise not to be instructed, they begin well, and are delighted therewith. Wherefore Christ doth not here say, that they are so far in the devils danger, as the first are, although nevertheless, there appeareth not in them the true fruits of godliness, that should thereof consequently succeed. And first are they of both, that in time of persecution & temptation forsake the word. Which after the manner of corrupt fruit, as long as they are not shaken with the wind, abide in their place with the other: but as soon as a tempest riseth & shaketh the tree, they fall of one after an other: So they also according to Christ's words, for a time believe: but when they see the cross coming, they can not abide that terror, and they seek how to be out of danger as the multitude doth. So that here can not follow the fruit of everlasting life, nor any other good fruit that springeth of the word and faith. The third be they, that for love of worldly riches & pleasures regard not the word. For he that is given to worldly cares, seeketh, searcheth, scrapeth together, & bestoweth all labour that he can, to get him store of riches. This man overladeth his heart, as Christ saith in Luke, and so it cometh to pass, that the fruit of godliness is choked up, Luc. 21. even as the corn is with thorns. Substance must be gotten by labour, and every man according to his vocation, is bound therein to show industry and diligence as God hath commanded. Gen. 3. But when all the mind & care is bend, & all thy heart wholly addict & given to such kind of study & care, that almost thou studiest nothing else: this is that mischief of thorns that presseth down God's word, that it cannot grow up to bring forth fruit. For it is not studied as it should be, but other things are always set more by than it. And these are the three sorts, in whom God's word taketh no place, neither can it bring forth in them the fear of everlasting life: which thing is not to be counted any small loss. Wherefore Christ exhorteth all that hear, & saith: See that ye give good ear. For to him that hath, shallbe given, and to him that hath not, shall that also be taken from him, that he thinketh that he hath. By these words it appeareth, that he speaketh of no light matters. For it is no little danger thus to neglect and contemn the word: How dangerous a rhing it, is lightly 〈◊〉 regard God's word. As when a man doth this devise with himself: I will without cessing use my customable trade in bargaining, in occupying, in gaining, in winning, in taking my pleasure, in following my hearts lust, and in dissembling what I think of god's truth and word: I shall have time sufficient to hear it, and to live accordingly thereunto hereafter when I shall have more leisure to take the fruition of my goods. But take diligent heed, that thou be not prevented in making thine account. Thou knowest not how long thou hast to live, neither whether thou shalt ever again have such opportunity & occasion to hear it, neither what chance god shall sand the. And all this devise is to thine own peril & danger only. Al thy craft shall turn to no man's hurt but to thine own. Wherefore hear Christ when he warneth thee: He that hath ears to hear, let him hear. By the which saying he meaneth that we should not in this business prolong, linger, and delay the time, as it is the manner of us all. Begin now (saith he) while thou hearest, to study for this, that death may not come out of season. Wherefore let us so order ourselves, that we may be in the fourth sort, although it be small. Let us by prayer and diligence so provide, that our mind be not sinistral and untoward. Let us regard the word of God, and keep it, and bring forth good fruits. And of this sort is the company of saints, I mean not of the Pope holy saints, which are disguised & shorn, which are Massmongers, and friday fasters, whose holiness is in their weeds & strange vestures. etc. But they that hear the word of God, where as contrary wise, the Pope & his holy ones (as it evidently appeareth) are very extreme persecutors of God's word. They that hear the word, bringeth forth fruit, yea a hundred fold, that is, much and plentifully: or as Matthew speaketh in parcels: Math. 13. some a hundred fold, some sixty fold, some thirty fold. For as the ministrations & offices are sundry so are the fruits unlike. The ministration of the preacher in the church, is better in the common congregation, than is the craftsman in ruling his own house. And yet both are Christians made free from sin and death and ordained heirs of everlasting life through Christ. Let us be of this number, which truly is small. But we have need of a toward and pure heart (as Christ saith) that is, What manner of thing a good heart is. such a heart that is not negligent and forgetful, but careth earnestly for God's word. For that thing is first of all necessary, that the devil may have no way in, lest he come and steal away the word. Secondarily, it is necessary to have a strong and a courageous heart, and not a fearful & dastardly, that will be moved with terror and dread, or care for men's hatred or favour. For except we love God above all things, and dread him, the word can not long endure with us. For it is never suffered in any place of the world long without persecution. For the devil can not abide it. It is a very busy and stirring kingdom of his. He suffereth not his servants to be idle, as we prove and feel by the Papists daily more and more. thirdly, he must take diligent heed in this point also, that the thorns trouble it not, that is, that he regard not his substance, richesse, pleasures concupiscence of the flesh and eyes, and the pomp and pride of life, so much as he doth the word. And worldly travail is not more to be esteemed, than the word of God. But as CHRIST saith: Math. 6. first seek the kingdom of GOD, and the righteousness thereof. When the heart is become studious, strong, Fruit in patience. & religious with the fear and love of God, than it is pure and apt to this purpose, to yield fruit in patience and long sufferance. For the cross, tribulation & affliction cannot be lacking at al. 2. Tim. 3. For (as Paul saith) all that will live godly in Christ, shall suffer persecution. Wherefore patience is a necessary remedy in christian men, and so is prayer. For first of all, our greatest incommodity is, that we are tangled and cumbered with such lets, we can not by reason of our natural inclination, neglect and despise worldly things. Besides all this, the devil letteth no occasion pass: but deviseth all means possible to take the word from us, and to put in the place thereof, covetousness, pride, wrath, and other things of like sort. As there be examples to show. For there should be many excellent persons in the congregation, if they were not hindered by avarice, ambition, lechery, so that they can not regard God's word. Wherefore it is very expedient, diligently to mark our vicious nature, and not to live so carelessly, as the most part do, but to entreat God for the gift of the holy ghost (which he promised for a surety to give us. Luc. 11. The father giveth that holy ghost to all that ask it) that he may remove from us all such stops and stays, and that he would cut a sunder these thorns and snares, that we may hear and keep the word of God, and bring forth true fruit of faith in Christ. By the which faith, we may show, not only obedience to God, but may become also his children and heirs. For this is the chiefest cause, why this seed is spread, and the Gospel preached throughout all the world, even to yield such fruits into everlasting life. Now after this description of true godliness and hope of good increase thereof, this doctrine is not to be let pass in this parable. Let it not seem any marvel unto us, The word is not every where fruitful. that God's word should not every where yield fruit. For that we learn by the distinction that Christ maketh of four kinds of hearers, whereof one only is good, the other three are faulty. Yet they ought not to hinder or let the fourth in doing their duty. For the manner of God's word is such: neither can it be otherwise. It is put forth to men for their salvation. But in the most part of men it nothing prevaileth, as this parable specifieth. Howbeit, the word and the preacher is not in the fault, as the ragious and furious Papists think, they may boast against us in that behalf, for that there rose also many sects and offences with the setting forth of our doctrine. But if this made any thing against us, what would they say to the example of Christ, john, and the apostles? Were not all things in their time also full of grievous offences and trespasses? Do not histories record, that there were that heard john, and yet said, Math. 11. Math. ●14. Marc. 6. Luc. 9 that he had a devil? Herode himself that so greatly esteemed him, and was delighted with his doctrine, as the Evangelists testify, at last caused him to be ●mprisoned & beheaded. They heard Christ, the son of God, and yet crucified him. Why sayest thou not now, that john, Christ, and the Apostles were false teachers, for that there was such incredible stubbornness, and malice, that very few were converted by their word. But here they dare not speak what they think, lest they should openly betray themselves to be Antichristes'. The word of Christ himself was not every where fruitful. They think that they have a lawful cause therefore to rail upon our doctrine. What is the cause of our doctrine, and by what right we may maintain it, and set it forth: I will not show at this time, I have only respect that it is Christ's word. For thus he saith: The seed is the word. And verily it can not fall into a wicked Papists heart to say, that this word, that Christ speaketh of here, is evil and corrupt. But now what saith Christ, as touching the pure and good ground? what increase cometh thereof? The fourth part (saith he) cometh to good, and groweth to ripeness. Who therefore can doubt, but that the world continueth in wickedness & without amendment, although the word and the doctrine be pure true and without fault? I plead not the cause (as I said before) for our doctrine. But we at the least prove this, that our adversaries the Papists can not but confess whether they will or no, that the wickedness of the world can not be amended thereby or taken away, although that both pure doctrine and preachers come unto it. The very example of Christ besides john and the Apostles showeth sufficiently, that the matter can not be brought to such case, that all shall believe and embrace the word. It is the greater part, and it will be always evil, lewd, and unfruitful, and very few be converted and brought to believe. Now if it so chanced to the son of God, what marvel is it, if it chanced so to john, and to the Apostles, and now to us also at this time? Shall the fault therefore be laid to the doctrine? Why do they not as well blame and deny the good seed, that fell upon the way, the stones, and the thorns. But they should rather follow the truth, and refrain from railing and backbiting. His word is the seed that is sown. And that is never evil, neither doth it of his own pure nature bring forth any other fruits then good. And if fruits follow not thereafter, beware thou blame not God and his word. The cause why the word is not fruitful. The fault is in the ground, wherein the good seed is hurt, corrupt, and made unfruitful. Wherefore this is but a slander of the Papists where as they mysreport our doctrine, for that it is assaulted with so many offences and sects. Let them condemn themselves rather, and such other that will not receive the word with a true heart. For the fault is not in the word, but in the heart and mind. They are corrupt & also stirred by the devil to forsake God's word: As Christ showeth in an other parable of a good ground, which is sowed with good seed, Math. 13. and yet it can not be without tars. If ye demand how this cometh so to pass: the devil (saith Christ) soweth them in the night: which can not suffer, that all things should be clean & pure, and albeit, he can not utterly root up altogether, yet he mingleth his tars with the residue that is pure. Now who can blame gods word, as though it were the cause of all sects? Wherefore let all men take heed to themselves by this doctrine. For this property of the gospel will never be other. Some shall thereby be restored & brought to ripe corn. But contrariwise, the greater part shall always remain unfruitful. Wherefore here it cometh to pass, that Christ said in the last part of the Gospel: Many are called, but few are chosen. For when they will not make their minds agreeable and conformable to the Gospel, but hearkeneth rather to the devil, & let pass the word, they can not by such wickedness please God. Wherefore they fall not only into common & vulgar sins & offences, but also (as Christ saith here) they are stricken with madness & blindness, as with a plague for their uncleanliness, so that in seeing they see not: & in hearing they understand not, nor know not, how that matter standeth. Wherefore let every man here beware he fall not, neither let him blaspheme the Gospel for it. For it never cometh forth without offences & falling: which is not the fault of the word, but of the malicious & devilish heart: As the fault is not in the sede, that in the way it bringeth forth no fruit, nor among stones & thorns. We must fight against this offence, & labour rather that every man may get this seed and pray God, that he will fashion form and frame our hearts through his holy spirit, and so prepare a way, that when we hear the word, it may pierce into our hearts, and bring forth fruit in patience, and that we may obtain salvation by our faith in Christ, which the holy ghost by the word of God and the sacraments worketh in us. Which thing God grant luckily to come to pass. Amen. The Purification of S. Marry the virgin. The first part of the Gospel. Luc. two. ANd when the time of their Purification (after the law of Moses) was come, they brought him to jerusalem, to present him to the Lord (as it is written in the law of the Lord: every man child that first openeth the matrix, shallbe called holy to the Lord) and to offer (as it is said in the law of the Lord) a pair of turtle doves, or two young pigeons. THE EXPOSITION. IN the history of this Gospel is set forth how the child jesus was presented in the Temple after the time of his mothers in lying. And the Evangelist after the manner of the law, calleth the whole time of her lying in, the days of Purification. For the same term is used of Moses. Levi. 12. This was not the law of nature, wherefore the Gentiles used it not. But God did constitute this law among his people for a peculiar purpose, that the mother, if she brought forth a man child, should after xxxiii days come to the temple: but if it were a woman, after lxvi The very same law hath the Pope made for churching (as it is named) of women that have lain in child bed: commanding that after certain days they should return to the church to be purified and hallowed of their uncleanness. As though by a certain law, they were unclean, & therefore unmeet to be present at any holy ceremonies, or to have company with the congregation. But the Pope doth this without right. For ceremonial uncleanness was not natural, but a ceremony commanded by a certain law, whereunto none were bound but the jews, neither aught other to be yoked with this law. But this was specially commanded in the law, that the first begotten after the foresaid time was expired, The first begotten male must be presented to the Lord. should be presented and dedicated unto the Lord. For so is it written in Moses' law: Every man child that openeth the matrix, shallbe called holy to the Lord And that not only of men, but of beasts also: All that was called the Lords, and was the Lords. And hereof sprung the prerogative and interest of the eldest son or first begotten, so that they were preferred in the priesthood and in other things. And because that in so great a numbered of people, Exod. 13. Nu●●. ●. this would have grown to an infinite multitude, if all the first begotten should remain in the temple to serve the Lord: therefore GOD permitted the parents to redeem their children by price, as by a lamb of one years age: or by a pair of turtle doves, according to every man's ability. And so the son was restored to his parents, and yet was called the child of the Lord. Here it appeareth, that Mary's substance was not great, for that she offered but a pair of turtle doves, which was the gift of the poorer sort. By this gift she redeemeth her son, and so by this means confesseth: that although she be the true mother, yet that it is not her son only, but the son of God also as well as her own. For he was the first begotten. The Turk taketh the first borne. The Turk in this counterfeiteth God, where as he taketh from the parents the most towardest sons and daughters, causing them to be brought up for his use. And this is the cause that he hath such store of mighty warriors. But god dealt more gently. He required the first borne for himself, after such manner, that he nevertheless gave power to redeem them: and to the end that the jews should know their God, to be such as delivered them out of the bondage of Egypt, and destroyed in one night all the first borne of the Egyptians. Therefore he commanded that the first begotten of the jews, Exod. 11. for a memorial of this wonderful deliverance, should be presented and offered in the temple. And this law is now also abrogate and abolished, neither are we Christian men bound to this law, no more than we are to other ceremonies made peculiarly for the jews. Christ an example of obedience. And in all these things there is no great thing for us to learn, except that only, whereof we have entreated before as concerning the circomcision of Christ: even that Christ is under the law, as though by no right he was subject nor bound thereunto. Wherefore this obedience of Christ I will now show forth, but yet not applying it to such an high degree, as I did before. For as I applied my doctrine before to the furtherance of righteousness before God, that is, how we were made righteous in the sight of God: so now let it be unto us an example of charity and good works. For the humble obedience of the child jesus: is so highly praised and set before our eyes to make us ashamed: for that he by all his labour and long travail can not stir us to do half our duty. There is so much crookedness in us, that we can not do that, that is commanded to be done under pain of damnation and everlasting punishment. Where as Mary neverthe less, which was a virgin, and therefore not bound to the law. For Moses' law is for such women as were brought with child after the common natural course) yet she demandeth no privilege more than other women had, but humbly obeyeth the law as all other did. And the child JESUS, which is lord of the law, with whom Moses is not to be compared: yet submitteth himself so lowly, that he obeyeth the law of his servant. These examples be such as prove our virtues and doings little worthy of praise, and therefore are described in sermons, and set before us to make us ashamed, for that we for this lords sake, of whom we have all things, do not so much as our necessary duty bindeth us, where as he for our sakes, doth that that his servant commanded him. He therefore that hath any understanding like a man, would detest and abhor himself: that where as he seeth so great an example of CHRIST his deliverer, which so much humbleth himself, and showeth such obedience, as men could never have invented the like: yet we not withstanding that, little regard to obey him, which hath power, either to cast us into hell, or else for to receive us into heaven. Wherefore CHRIST'S obedience putteth ours to confusion and shame, and it ought to admonish us of our great dishonesty, that we may reason thus with ourselves: What do we caitiffs? what mean we? Shall we never come to our right wits, obey him, and follow his example, which became man for our sake, which cried in his swadeling bands, which was accused at Jerusalem, which is obedient to Moses' his servant, to whom he was not ●ounde? For he is the Lord: and as for Moses, is scarcely worthy to be his servant, and yet he doth that that he was not commanded. And as for me I do not that that I am bound, and charged to do under pain of damnation. And this is the first simple and plain doctrine, wherein by the example of Christ, we are put in remembrance of our duty, that when we consider his great obedience, we may be pricked with shame, concerning our lewd nature, for that we refuse to be obedient, for our own necessary cause & behoof. Of the first borne. The other doctrine is of the preferment of the first born, for that that God hath ordained him to be of such an high degree, as to be called the son of God, and his proper god. This is a great honour, a great privilege whereof the jews were not a little proud. For they disdained all their other brothers, as though that they in comparison of them selves, were not of the numbered of them that pleased god. As many evident examples are ready to declare this true, where as none did more degendre from their kind than the first borne, none did less behave themselves to the contentation of their parents minds. For they could not know or measure themselves for pride, they thought themselves only holy before God, and despised all the rest. Neither could we at this time if we had such pre-eminence, refrain from like stateliness, as we may perceive this by the manners of monks: If they could have any thing to declare this their preferment and honour, and say truly: We are the holy sons of God, this privilege have we by his word and ordinance: how glorious would they be, seeing that now they take so much upon them, for a stinking cowls sake? The first begotten by pride waxed worst. Lucifer. Cain. And this pride was the ruin & overthrow of the first borne: As it was to Lucifer the chief angel. Cain also was the first begotten, and therefore he thought himself most happiest. And this doth Eve declare by the name that she gave him, when he was borne, even that this was the man, that they should look for. She gave him this name to garnish him as with a diadem or kings rob, as though he should be that promised heroical person to come. But even as of Lucifer was made a devil, so of Cain was made a wicked prince. Ishmael. There was also no small pride in Ishmael, which could not suffer his brother Isaac in the house. for he persuaded himself, that he should be head of all. And such pride for the most part was of them all, as though they only were the holy ones of the Lord, and that all the residue were esteemed but for underlings. Wherefore GOD could not spare them. Esau for his first births pre-eminence, thought to become the chief. But God provided otherwise. Esau. For when he thought by the privilege of birthright, that he might without let oppress and neglect his brother, it pleased GOD to take his right from him, and to put him beside the blessing, even as he did with Ishmael and Cayn. But for the proof of this matter the example of the jews passeth all other. The jews For they by good right should have been the first begottten in the kingdom of God and in the church, and we Gentiles their younger brethren. But when they waxed stout and proud, and would pluck unto them things due by birthright, God cast them of, for that they trusted so much in themselves, and despised other. Where as it had been meet for them for that cause to be more gentle, kind, & obedient. And for this pride were they rejected from God, & the Gentiles received. David at God's request preferred in his kingdom, David. Solomon the youngest, before his elder brethren, to exclude all provocations of pride. And the choosing of David to his kingdom was after no other manner: when God sent Samuel the prophet, to anoint the son of jesse to be king for Saul. First came the eldest, whose pride appeared, for that he so cruelly rated his brother in the tents, as though he counted him for his bondman. But the Lord answered that it was not he, until seven sons of jesse were passed by, & the pro? phet was fain to ask whether he had any other son beside? To whom the father, as though he thought no likelihood in David, answered that he had a little son feeding sheep. For jesse could not think, that God would avanced his youngest son to such a chief fortune and state. 1. Reg. 16. But this was he that God accepted. The first begotten pleased not God, as he saith to Samuel: I judge not by the outward show, but I behold the heart. Carnal prerogatives ought not to be applied to pride. But what shall we say to be the cause, that God so greatly neglecteth the first birthright, which he ordained himself, and advanceth David to the kingdom, that was the youngest amongst his brethren, whereas yet by God's ordinance, the right of the kingdom belonged to the first borne? verily all his intent and purpose is, to persuade, that privileges in bodily things, are not regarded or respected of God: Neither will he that the use of his privileges and gifts should be referred to such an end, that thereby should spring pride, statelynes, and contempt. GOD would have his children sober and lowly, and not proud and lofty. But they that thereby take occasion to be disdainful and arrogant, although they were thereunto advanced by God, yet be they soon brought down again. Wherefore when the Angels, Cain, Ishmael, Esau, Elias, and the jews waxed proud, and applied their pre-eminence and privilege, given unto them to knowledge God's goodness thereby, first to their own private pleasure and commodity, and then to the oppressing of other: they were reprobate & cast out of God's favour, notwithstanding their first birthright, and outlawed out of God's kingdom into the kingdom of the devil. And this practice of God is described in the Psalm. 103. Psal. 103. Who is like unto the Lord our God, that hath his dwelling on high, and yet humbleth himself to behold things in heaven & earth. He raiseth the simple out of the durst, and lifteth the poor out of the mire: And the virgin Mary in her song: He hath put down the mighty from their seat, and hath exalted the humble and meek. Luc. 1. This is God's manner. He wholly resisteth the proud: neither doth he enrich and beautify men with his gifts, 1. Pet. 5. that they thereby should become extortioners, and oppressors. And lest he should seem to be overcome of the proud, he advanceth now and then▪ most basest persons to high honour, and contrariwise throweth down kings from their thrones, and bringeth them headlong to extreme calamity, whereout they can never escape, Wherefore among the jews the first borne had great privileges in the priesthood and kingdom was due to them by god's ordinance. But when they proudly abused this honour, Gen. 49. God did not always ratify this law. Reuben also was the first begotten, but he is so cursed of his father jacob, that he obtained by his birthright neither kingdom nor priesthood. Abraham also (as men think) was the youngest among his brethren. But GOD bestowed on him, that was due to his brother: And this may ye learn by many examples, that the first borne did for the most part degenerate. And there was no other cause of this, than pride which thought this: I am the first begotten, wherefore my privilege is chief in this house, I am God's holy one, and his peculiar good. Wherefore let no man be proud, if he excel in any gift of God more than other. If thou be endued with the gift of learning, use that gift to God's glory, and to the profit of thy neighbour. Boast not thyself so much thereof, as though thou receivedst it ●●t. They that pass other in holiness, beauty, richesse, or any other gift: Let him beware of this, as much as he would of death, that he challenge not those things as his own, and so cast himself out of God's kingdom by committing sacrilege. For GOD in the first most excellent and ancient patriarchs hath declared, how greatly he was offended with pride and stateliness: where as they all for the most part degendred. john the Baptist continued according to his first birthright, and almost none else. But all other for the most part were of such intolerable arrogance, that they obtained not this chief commodity of this renown: until at last the jews by their fall and ruin gave up their right to us Gentiles: For now the byrthryghte of the church before God consisteth not in civil and corporal matters, as the Pope boasteth, They that believe in Christ are the first be gotten. counting himself chief Bishop, whereas he is scarcely a dream: But the privilege of the Church is in baptism & in the word of God. For although our bodily and corporal birth maketh great diversity in us, yet by baptism we are all equal. For we are all borne out of the church, which is an undefiled virgin in spirit. For it hath the pure word of God & his Sacraments. And the church is pregnant and great with child, and always bringeth forth Christians, which are the first fruits & proper goods of God. And one man no more than an other. God will have us acknowledge our honour and renoum in this, that we through baptism are borne the sons of God, and his proper goods. He did not so by all nations, he showed not the judgements of his mercy and grace to them, whether they be Turks or saracens. For they regard not these privileges of the first begotten. Neither will they hear or see these things that make us first borne before God. And for as much as we obtain this honour from God and his grace all Christians a like, we ought not by our fault so to behave ourselves, that the things that are given to our comfort against the wicked, should through pride be our destruction. It is the greatest renoum of Christ's church. For she, as a mother, by baptism, the word and faith bringeth forth Christians, & the members of the church. Wherefore in all those things if christian men will have respect to their birth & condition, they shall have no occasion to be proud. For whatsoever they be, it cometh of the grace of God by baptism, faith, & the word, which are equally belonging to all Christian men, making no man more Christian then an other before God through his mercy. All before God are priests and kings. And of this renoum can neither Turk nor Sarasyn boast. Yet is not this renoum granted to our ambition to corrupt & seduce, as the Pope doth, that usurpeth the supremacy over all christendom without the commandment of God, by the instinkte of the devil only. For this is a continual and unchangeable rule among the Christians (as it is taught in the parable of the hired labourers) that no man in dignity and worthiness prefer himself before other. Math. 20. For there is but one baptism of all. And where as there must needs be teachers and pastors: yet these be but ministrations and offices, Ephes. 4. that have no power to make the children of God. For baptism and the word, and faith in the word causeth us to be the children of God, and the first borne. God hateth pride. Wherefore it is well set forth in the church for a doctrine, that the example of the first borne in the old Testament, and their pride, should teach us that GOD can not suffer pride. And he that would be safe from this danger, must needs humble and submit himself. But this tale were as well told to a deaf man as to the world. For it abuseth the most foolish and vain things that be to pride. And for as much as the world will in no wise follow better council, jac. 4. GOD ceaseth not to withstand the stubborn and proud. They are by daily examples cast down, ●. Pet. 5. even as Lucifer and his angels were out of heaven. And this is one part of this gospel, as much as belongeth to the history and the presenting in the church. job. 4. 2. Pet. 2. After this doth the evangelist rehearse, what chanced, when they presented jesus, as their first begotten son in the Temple, and redeemed him with a gift. We will take that in hand at an other time to entreat of. And now let us pray unto GOD, that he will preserve us by his grace against all pride, and keep us in obedience and lowliness to his most godly will. Amen. The second Sermon of Simeon in the Temple. ¶ The Gospel. Luke. two. And behold, there was a man in Ierusalem whose name was Simeon. And the same man was just and godly, and looked for the consolation of Israel, and the holy ghost was in him. And an answer had he received of the holy ghost, that he should not see death, except he first saw the Lord Christ. And he came by inspiration into the Temple. THE EXPOSITION. THis is a notable history, wherewith is joined also a notable Sermon, How Christ is revealed. which Simeon preached openly in the Temple as concerning the child jesu. And it pertaineth unto other revelations opening this child to the world, & especially to make him known among his own people. The first revelation was made to mary by the Angel. The second to joseph and that also by an Angel. Luc. 1. Math. 1. Luc. 1. The third by Elizabeth john's mother, when she received marry great with child, and when the child sprang in her womb. The fourth by Zacharie john's father. And although he named not the person, yet he declareth evidently, that Christ was come, & that it was the time of Messiah to be borne in, whereas god being mindful of his holy covenant, now performeth it. And after these revelations, which be fell before Christ's birth, other followed when Christ was new borne. Luc. 2. The first was of the Angel unto the shepherds watching their flock. And the shepherds also kept it not privy, Math. 2. but spread abroad the sermon of the angel every where. After that was there made a revelation by the star unto the wise men. Luc. 2. And last of all these two revelations by the testimony of Simon and Anna the prophetess: which both bare record in the temple of this child: That he is the comforth of Israel, which shall help the world against sin and death. And first, let us according to the description of the evangelist consider the matter, The revelation of Simeon came by the holy ghost. as concerning Simeon: And he (saith the text) was a righteous man, godly, and such a one that feared God, looking for the consolation of Israel, that is, having a full hope, that God would shortly fulfil his promise, & send Christ. And it is a sure token that he had a perfect hope & faith in this, for that it was revealed unto him that he should not see death, before he had seen Christ the anointed of the Lord. And this faith was not a vain opinion nor rashly conceived, as men do commonly imagine in matters that fall by chance and fortune: But the holy ghost had touched his heart, & that doubtless by god's word, after that he had considered the prophecy in Genesis. Gene. 49. That Christ should come at that time when the sceptre was taken from juda, and foreigners had it, likewise he had cast the count, and duly numbered the times as touching the weeks of Daniel. These prophecies compared with the times, seemed plainly to him, that the time was come wherein Christ should be revealed. But this motion in his mind was wrought by the holy ghost and by his peculiar operation, that he should live unto that time, and see Christ the Lords anointed with his eyes. Wherefore by the singular procurement of the holy ghost, when mary and joseph came into the temple to present the child before the Lord and to redeem him by an offering: Simeon also cometh into the temple, not by chance, or of custom, but by the motion of the holy ghost, which put in his mind, that it was the very hour, wherein he might behold the borne Messiah in the temple, whom he had hitherto looked for. Wherefore he took no doubtful deliberation about the matter, when he saw the child: but went forthwith and took him in his arms, shewing therewith all manner of joy & mirth, that is accustomed to be shown in such great and comfortable matter. And there he pronounceth before them all such an hearty thanks giving unto God, that teacheth that he truly esteemeth this gift, and certified other also of this great matter. And he appeared to other and especially to the priests not to do this of any custom, Simeon seemed to them not to have his right wits. For all that was done, was little esteemed, the child being young, the parents poor, and nothing had in estimation. But Simeon is nothing moved with this poor show, neither regardeth he the judgement of other in this behalf, but boldly and freely affirmeth, that this is the very child, in whom God hath ordained succour and salvation not only for the jews, but for the Gentiles also, and for all men. If a man should demand of Simeon, how he knew this, where as there appeared at this time in him no notable thing more than in other, & where as there had been many before this time more likely persons, which for their magnificence might seem more apt for this purpose: he might have had a just cause so to have done. Wherefore, this is a marvelous case, that causeth the parents joseph and Mary to wonder, when they see this man Simeon, without external signs to perceive such an inward light in this child, as whereby he acknowledgeth Christ, notwithstanding that he was hid by that poor show. The parents were certified of this child what he was, by the Angels, neither could these things appear to be opened and revealed to Simeon by flesh & blood. And this was a certain token of the church and congregation of GOD at that time, when certain were confirmed by revelations from God. They that were chief at jerusalem, as the high priests Herod, the Scribes, the Levites, and Phariseis, did not much regard the scriptures and the promises as touching Messiah. All their minds were bend, to increase their power, their dignity, their authority and riches. And among them was there a little number despised and unknown, of the faithful. Of the which was Mary, joseph, Zacharie, Elizabeth, the sheppeherds, Simeon, Anne the prophetess. These had all their hope fired, not in worldly things, but in the promises as touching Christ. They looked for them to be fulfilled, and with them they comforted themselves, and obtained them as they trusted, whereas the high Priests and such like were sent away empty. And after like manner is the state of the church at this tyme. There is always a people that is poor & hungry, which hath God and his word for their falsegarde: That doth it only regard, without any further care. The state of Christ's church in this world, is poor and miserable. Whereas the Pope and his adherentes in the mean time, which are named the holy church, knoweth nothing of God nor of Christ nor of his word. For they regard and esteem only things of this world, & boast themselves for Christian men, because that they can do more with their riches and power, than the other common sort in the congregation. Wherefore you must beware in both parts, that ye be not seduced. The high priest execute the administration, & yet they are not in the true church. And so the pope & the bishops take upon them the governance of the church, & yet are they not the church. For if they were, they would not persecute the word, but rather reverently extol it. In the contrary part, Marry, joseph & Simeon are without all nobility, & of the common sort, & therefore are unknown with such like. But these are they that know Christ, in whom dwelleth the holy ghost, & governeth them, that they may increase in the knowledge of Christ & be saved. In both parts (as I said) ye must beware ye stumble not. This is no token of the true church, for that the pope & his usurpeth their administration in such pomp, neither may we gather hereof, that they can not err & be deceived, or that they must needs be gods people. This appeareth to be false in this first history of Christ. & on the contrary part, the little flock is not therefore to be despised. Neither is the fellowship of gods light to be taken away, for because that they that bear it, are in the world abject persons. For this is the manner of god's kingdom in earth, even to be neglected and abhorred of the wise, and to be advanced and set forth of the poor, to whom it is truly revealed. For they can put their trust in no worldly aid, as they do, which lean all to power, riches, counsels, decrees, etc. And let this be sufficient as touching, the first part of this history, wherein Simeon by the holy Ghost acknowledgeth the child jesus to be the anointed of the Lord. After this I will take upon me to entreat of his sermon. Whereby he signifieth to other, what great help and what things he surely knoweth to be to come of this child. And furthermore, what is his office, & the greatest thing that he worketh in all the world: that we hereby by this example may knowledge Christ, and be saved. The evangelist before described that Simeon received an answer of the holy Ghost: that he should not die before he had seen the anointed of the Lord. And when that promise now was fulfilled in the temple, he beheld with his eyes, the child jesus, and took him into his arms, and pronounced these words with a joyful spirit: saying. Lord now lettest thou thy servant departed in peace according to thy word. That is: Now will I gladly without any refusing yield myself to nature. Death maketh hearts to fear. Flesh and blood hath no such kind of speech. For we know all very well, how it goeth at that time, when we must depart out of this world. Then is there sorrow without hope, them is there conturbation, trouble, and anguish of mind, death, desperation, and lamentable cries, etc. Neither can the natural man otherwise do, as it is to see, by the example of brute beasts, whereas is only a natural death. But in men it is called the death of sin. Rom. 6. For death is enjoined to us for sin. And what fear and despair cometh by sin, we feel by experience. Wherefore man's death is much more greu●ous to them, than it is to all other things, that by the law of destiny are appointed to die. For they must abide the wrath and judgement of God, which are joined with death, and never hath end. If these things accompanied not death, it would not be so terrible a thing for men to die. It is no little grief that cometh by departing from things most delectable and dear unto us, whereas we must therewith leave wife, children, friends and such like: But yet it passeth all grief, to feel sins, to dread gods judgement, to be oppressed with death without any ways to escape. Wherefore the world can not sing this song with Simeon, when death cometh. But it beginneth rather to sing this mournful verse, O Lord, I am guilty & condemned for my sins, Wherefore I can not be suffered to depart from them in peace. My mind trembleth and shaketh, I see no help offered to me. I know from what things I must departed, but I can not tell what things I shall have hereafter, except this that I am sure of God's wrath and damnation, such is man's mind towards death. Neither can it find in nature or reason any help or remedy against such fear. And therefore it must needs at the consideration of death fall in despair. Wherefore this lesson and doctrine, Simeon learned not this way to die by man. that is put forth here to us in the example of Simeon, is not of man's wit. He drew to his death without trembling: he despaired not to be saved after the manner of other. He knew that he was old, and that old men have no long continuance in this life, he feeleth his strength more and more to decay. He perceived not only by the necessary course of nature, but also by his own peril, that the time was nigh, wherein his frame should be dissolved. But yet he is not dismayed thereby, but even now desireth and wisheth for the resolution thereof, the which all other, and especially old men would wish never to come. It appeareth that he had marvelous help, sith that he went to death, with such strength of mind, and joyful courage. For if it had not been for that, he could never have been so glad at the beholding of death. But what thing shall we say that it was, wherewith he was armed against it shall we say he was no man, or that he was without sin, and therefore feared not gods wrath. But the manner of obtaining salvation through this light, uttereth plainly, that he felt himself to be a sinner and a man in danger to god's ire and wrath. And sith it goeth so with men & sinners, what peace is it, that this old man boasteth of? His words show evidently, that he had such sense & feeling of peace, as cold be hindered neither by man's frail estate, neither by contagion of sin. And this is the thing that ought well to be marked in this man, that we sinners also may surely trust to the same. And hereby it may come to pass, that sinners may obtain peaceable and quiet minds against death, as we see Simeon to be endued with so great and uncredible confidence and trust. He had hard before that he should not see death. Now he perceiveth what was unperformed of the covenant. Yet he thought it not good to use any unlucky words and to say, that he must die, seeing he hath obtained and gotten him, that is the Lord of life and peace. Wherefore he expoundeth death, to be but a licence of departing in peace, as soldiers after battle are licenced to return home unto their friends and acquaintance. But now let us learn of him this kind of wonderful exposition. For he is a gentle and free instructor. He showeth very lovingly the full reason & meaning of his opinion and judgement without asking, whereas he sayeth. For min eyes hath seen thy salvation. Here he speaketh of the child jesus, naming him salvation, saving health or saviour. Therefore whether he alludeth to the name of the child, which he knew and learned of his mother or whether he knew it not, yet properly he toucheth the thing that was meant by the name, so that he consenteth in all points with the Angel, Math. 1. which brought this divine name from heaven, causing him to be named jesus, because he should save his people from their sins. Simeon calleth him the salvation of the Lord, that is, whom the Lord himself ordained to be a saviour. And as touching this name, I have spoken before of the child jesus: that whereas God hath ordained the magistrate, the parents, and such other necessary offices to be our saviours in corporal and temporal affairs as the physicians in sickness, lawyers in expounding what is every man's right: So if this child had not come with an other kind of salvation, Simeon could never have had such great confidence in his matters as to expound that his death was but a licence to departed, or a self conduct to go in peace, he could never have regarded sin and death so lightly. Wherefore sith Simeon confesseth, that he shall departed in peace out of this life, because he hath seen the salvation of God, he defineth plainly that he is a saviour against sin and death. For how cold he else have such sure confidence of peace in a saviour that was a man? This description is not lightly to be regarded. For it comprehendeth a great weighty matter in few words. It is but one child, whom Simeon so nameth. Wherefore it is hereby evidently proved, that whatsoever is beside this child, seem it never so commendable through the name or outward show thereof, yet can it have no power to bring to salvation, or to put away death and sin. But whosoever suffereth it to be applied unto him for salvation, worketh his own damnation. Where Simeon by this word, mindeth to abolish and deerogate all rites, The law and good works can do nothing against sin & death. and ceremonies and all the observations of the law, that no man should put any hope of salvation in them, and that whosoever trusteth in the law & in his works, shall never obtain to be saved. For whereas he by a notable praise calleth this child the salvation of God, it is easy to gather thereby, that all aid and remedy against death remaineth only in him. Whereof then cometh this hope in the jews, that put such trust in the law and his works? What meaneth the Pope and his adherents, so highly to extol Masses, Pilgrimages, pardons, as though salvation came by them? sith this is the name of this child only, neither may it be given and communicate to any thing or creature besides. The world ordaineth his saviours beside Christ. The only words of Simeon may be taken for an argument, against these wicked persuasions and opinions. For mine eyes, saith he, hath seen thy salvation, I say, even that thou almighty father hast ordained him to be a salvation to sinners. For the world must needs find out salvations against sin. The jew thinketh it salvation, if he observe the law. The monk and religious man thinketh it salvation if he bind himself to a certain kind of life by a vow, and some chose certain of the saints to be their patrons and defenders against sin and hell. All think that purchasing of salvation consists in their manner of living. But who can number the works that proceed of men's traditions, and Idolatrous service in the popedom, wherein consisted their chief hope of salvation? If they had well considered this verse of Simeon, they should have perceived that this aught to have been avoided as a most heinous sacrilege and robbing God of his dew honour, and they would not have ordained any other saviours, than was determined by the saying of Simeon. They would have suffered him only to have this glory, whom God had appointed so to be, in whom no man that trusteth can be disappointed. For to this end came this child, and for this purpose was he sent of God, even to bring salvation unto us. Wherefore in this salvation which God hath prepared, there is such store of saving health, The salvation of God canonly save. that the conscience may thereby have perfect quiet, and never more dread the cruelty of death or violence of sin, or the raging tyranny of the devil, for as much as he hath the saving health of God prepared ready, that is, the almighty and everlasting salvation, which lacketh no kind of succour and help to save us against sin and death, and give us abundance of life and righteousness. Let us only with this Simeon embrace this child, that is stick unto him with a true faith, that we may conceive a sure comfort by him. For when this is surely printed in our heart, that this child is that prepared salvation ordained to help us against sin and death, then doth ensue thereof such peace of conscience, that sin and death skeareth us but in vain. For our saviour is ready to help us against it. How this saviour saith. And to entreat more at large of the salvation, that cometh by this child, let us take the record of john the Baptist discribing him thus: Behold the lamb of god that taketh away the sins of the world. In these words is described the sacrifice upon the cross for sin, john. 1. and the conquering of death by his resurrection to justify us and to make us righteous. Wherefore to the obtainment of this salvation, he by his death and resurrection giveth us help against sin and death. And albeit that a Christian man must not omit to do good works, yet is not salvation obtained thereby, neither remission of sin, but this is only obedience due unto god, which god requireth. And he that will not perform it, is not delivered from his sins, Good works. for his disobedience. For this is the only true way to obtain that, even that he that seeketh how to be delivered from sin and death, should wholly flee to this salvation, that is prepared for us of god, that it might take our sins upon him, and make satisfaction for them, & so deliver us. He that doth this, may say with Simeon. Whatsoever fear or dread by death and other perils is set before us: this is my sure comfort against them all, that thou Lord lettest thy servant depart in peace. He that trusteth to any other thing, shall in stead of peace find anguish and extreme misery in such a tyme. For he shall not have this saving health, but in death and damnation shall he perish. Neither must we make any such difference between us and Simeon, as though he might more boldly trust in this salvation, because he had power to take the child in his arms and to behold him: and we not so, because we have no such power. For as touching the effect of the matter, the bodily presence is not available, or hath no great importance. Simon hath no more preferment in this salvation than we have. Many other jews doubtless did at that very time behold CHRIST, and yet obtained no salvation thereby. Only this was effectuous in Simeon and furthered him to salvation, for that he thorough the inspiration of the holy Ghost embraced this child, which nothing differed from other children, by reason and sense, as that only saviour, which was promised to the fathers, Abraham and David. And in this are all Christian men equal to Simeon. For the very same Christ is offered to them by the word of the Gospel for their salvation, whom Simeon could no other ways know to be the salvation, then by the word. And whereas he beheld him with his eyes it was the gift of GOD proper to him and not to us, and yet he obtained not salvation thereby, but that was given unto him to be saved for that he believed the word as touching this child. Which is as able to save thee, as Simeon. And for this cause Simeon rehearseth in the verse following all them to whom this salvation belongeth, lest it should seem to pertain unto few, saying. Which thou haste prepared before the face of all people. Christ is the salvation of all men. This child is a salvation against death & sin, & this maketh Simeon to depart in peace. But he is moved by the consideration of this saving health, to open unto all other, by giving so evident commendation of it, for what purpose God hath prepared this salvation. This salvation (saith he) is not only ordained for my sake. But many belong unto the fellowship and fruition of this saving health. Simeon putteth no difference between the jew and the Gentile. For God hath prepared this salvation before the face of all people, so that this child is not my saviour only, neither his mothers, but the saviour and salvation of all men. Simeon saying is large and great. He pronounceth him to be the saviour of all nations, as well as of the jews, notwithstanding that there was a great difference between them, by reason of Moses law and the divine ceremonies. But when he considereth this child, he can make no difference. For both have like need of salvation to be delivered thereby from death & sin. For the observing of all the law nothing prevaileth in delivering from sin and death. By this saviour only is all salvation prepared. Gene. 22. This saviour is not such a one, that came for some, & for some not. God hath prepared (saith he) this salvation not before the face of certain, but before the face of all people. The which sentence is all one with the promise made unto Abraham, where as he promiseth blessing to all kindreds in his seed. Neither can the jews be excluded from all tribes neither from all people: But they that are blessed, were not blessed before, but lived in gods curse. Wherefore the meaning of this is no otherwise to be taken, but that if this be the salvation of all people, than is there none at all that can be saved, which lacketh this salvation. And this is one thing, that Simeon maketh all men equal, pronouncing that as well the jews as the Gentiles are such as should be damned for their sins: except they obtained salvation by this saving health. The second thing is, well to consider the pith of these words: What reason thinketh of and to conceive a delectation and comfort by them. The cause and spring of all our misery is this: our conscience can not deny hide and cloak sin. And sin must needs abide Gods wroth, which is the most peinfullest sting of death to fear the judgement of God. For we can not deny but that sinners must abide punishment. Now through this perseverance and feeling of this dread, there is no hope of pardon and grace. If these thoughts be well considered, they be so heinous, that they count God to be a cruel and an unmerciful judge, that will remit no part of the rigour of the law, but execute it with extremity. Thus can we conceive no other opinion of God, and thus are we overladen with the heaviness of the burden, and oppressed with the rod of the taske-maister, and beaten with the shoulder wand, isaiah. 9 according to the saying of the Prophet. But Simeon doubtless having respect to the saying and description of this Prophet, as touching this child, describeth God after an other manner, than any man's conscience is wont to conceive or think of him. For if it were the will of GOD to punish sinners with extremity, without grace and favour, than were it a vain thing to trust in mercy showed in this Saviour. Now are the words of Simeon plain, that God hath prepared salvation before the face of all people, Wherein all men may be saved. Wherefore hereby may it be evidently perceived, what is the will of God, according to Paul. 1. Tim. 2. even that God would have all men to be saved, not only with bodily salvation, 1. Timo. 2. but with everlasting salvation prepared against sin and death. For to this end is that salvation ordained, which God hath prepared for all people. Who therefore would dread this God? The cause why all are not saved. Who would tremble at his judgement, saying that he declareth so openly, that it is his will we should be saved, and seeing that he hath provided all things necessary for our salvation? And where as many perish, and be damned, not obtaining this salvation, God is not the fault thereof, but the stubbornness of man, Note well. which despiseth God's will, and careth not for this salvation of God, which is ordained of God to save all men. If there were a remedy provided for the succour and relief of all beggars and needy folk, and yet some would not use that benefit and remedy provided for them, the fault were not in them that provided for the sustentation, but in them that should have received it. In like manner goeth it with men in the world: The saying of Simeon is true. God hath prepared this salvation before the face of all people. if the jews judge themselves unworthy to receive it, if the Pope and the Turk despise it, and thou canst not find in thy heart to accept it, if now it cometh to pass, that thou and all these be damned, ye can blame none but yourselves, which refused the salvation and grace of God. If this salvation seemeth not agreeable to thy reason, thou mayst search with thyself where it may then be had. There is no salvation but in Christ alone. But thou shalt not find in all the salvations in the world secure against sin and death, if thou let pass this salvation. Wherefore if thou carest earnestly for thy salvation, embrace this child. Know for a surety that God is merciful unto thee, and pardoneth thine offences for this child's sake, and so shalt thou well perceive, that thou art saved. For he is the only salvation against sin and death. But if this way of salvation pleaseth thee not, accuse thine own stubborness, which causeth thee, that thou canst not escape God's wrath and damnation. For GOD is not in the fault. God hath prepared salvation. Which is a sure token, God is not the author of any man's damnation. that he would have mercy on sinners, and deliver us from our destruction. And he hath not prepared it only, but also proffered it to all people, that all might remember, that all their salvation consisteth therein. Not only Marie, Paul, Simeon, Peter: but all people ought to trust in him. Who soever hath need of help against sin and death, herein may they have a sure hope thereof. For thus hath God, that most merciful father prepared and ordained it. Wherefore hinder not thyself by stubborn refusing of him: For so shalt thou make thyself void of all comfort and help, the which GOD hath not only promised, but also performed it faithfully, as simeon here testifieth. And lest small credence should be given to those words for the shortness thereof, he addeth thereunto an evident exposition of the will of God as touching this salvation, saying: To be a light to lighten the Gentiles, and to be the Glory of thy people Israel. Now he uttereth the matter plainly, that it might be understand, which all those people are, that God will have to be received. first therefore (he saith) if thou knowest not which be all people, they be the Gentiles and the jews. Let no man come and mistake my words. Then that thou mayst know whose salvation this is, and in what miseries and evils we must use him, consider that the Gentiles are drowned in all ignorance and darkness. For sith they be without God's word, they can have no certain knowledge of God. Christ giveth light to the Gentiles. They put no difference between GOD and the devil, they fear the devil as well as God, for their destruction. Yea, they have more hope in the devil then in God, as we are taught by examples. And out of this ignorance, there proceed other sins, idolatry, blasphemy, and many other vices. And such are the Gentiles. But God prepareth salvation for the Gentiles. If they were not delivered out of darkness, they should find no salvation for all that ever they can do. Wherefore this saving health helpeth them against this ignorance and darkness, giving the Gentiles light, that is, the knowledge of God by his word for their salvation. These things are given to the Gentiles which are idolaters and filthy sinners, through Christ, by the appointment and will of God. By this may the loving & liberal bounteousness of God the father be esteemed, that we flee not from him for fear of his wrath, or cruelty, As Christ saith: So God loved the world, that he gave his only begotten son, that as many as believe in him should not perish, but have life everlasting. Wherefore there can be done no greater dishonour to God, john. 3. then to think that he hateth us for our sins, and that we shall perish in our sins, & yet this thought causeth great trouble in our hearts, A singular comfort for all sinners. so that the light of God's mercy can scarcely be kindled therein. For if we were not cumbered with this evil, we would not be of such fearful and desperate hearts, which dare scarcely in adversity and trouble to look unto God, & to his word, or put any trust therein. And hereby is it now evident again, that Simeon bestowed great study in reading the prophets. The diligent study of Simeon in the prophets. For he conceiveth not these things of himself, but as he had marked the time by the prophecy of jacob and Daniel, and as he knew by the promise made to Abraham, that this salvation was appointed to all people and kindreds of the earth, that hereby they should be saved from malediction and curse, Gen. 49. Dan. 9 Esa. 49. and be defended against sin and death. So learned he also of the prophet isaiah that this child should be the light of the Gentiles. For thus saith the Lord by his Prophet isaiah. It is but a small matter (saith he unto Christ) that thou shouldest be my servant, to stir up the tribes of jacob, and to turn the remnant of Israel. I have given thee to be a light to the Gentiles, that thou mightest be my salvation, to the uttermost parts of the earth. It is like that Simeon exercised himself well in the understanding of this sentence, forasmuch as he applieth it so fitly in this short sermon. Wherefore the Gentiles have a great gift in this child to be their light, to open unto them the joyful tidings, and to set up for them a kingdom of salvation. And for this cause was he prepared and brought forth of God. But the jews in this behalf are preferred before the Gentiles, Rom. 3. for that that God committed unto them the law & the Prophets, and named them his people. Wherefore in this the jews have a great prerogative and pre-eminence before the Gentiles. But what then? Is Christ therefore not necessary for the jews? have they therefore no need of his salvation? It is said before, that this salvation belongeth to all. Howbeit, all are not of like state and condition, that are healed by this salvation. For the jews are not such sinners, as the Gentiles were, as Paul putteth a difference in his epistle to the Galathians: yet forasmuch as they are not justified by the works of their law, Galat. ●. they have not to glory before God: Wherefore Christ is become their glory. For although that God hath greatly glorified this people in confirming their service with his word, and in giving them many other excellent things, as priesthood, and a kingdom. etc. yet could they never obtain pureness of heart thereby: whereby they might be delivered from sin, and death. And this dishonour is such in the presence of almighty GOD, that they could never obtain the true and glorious heritage of God thereby. Wherefore simeon saith furthermore: The jews glory is, for that they are not so foolish and unwise as the sinners of the Gentiles were. But yet it is a great dishonour to them, that where as they have the law, yet they are not justified by the law. And now is this salvation prepared also for them, that they might be justified by Faith in jesus Christ, and so obtain glory, for that that they could not obtain it by the works of the law, and that so they might be heirs in God's kingdom, for this salvation Christ's sake. And this is verily a plain and evident Sermon of CHRIST, showing after what sort Salvation shall be given: so that all should be saved by him, as by an only Saviour, and that we should with a joyful heart, and a constant mind, overcome the assault of death, and such other miseries belonging thereunto through him. And after this meaning should the History of this feast be handled, and especially for that that Simeon as an example laid before us, showeth the way to all teachers. But behold, the Pope in his stage with his hallowed candles: Is not this, Hallowing of candles. I pray you, necessary gear to have, least any christian man should departed without blessing of an holy candle? And thus hath the devil by his Papists mocked Gods Church and congregation: And where as they should have extolled this light and glory of the Gentiles, even this child JESUS, they have in stead thereof ordained this trifling custom of hallowing Candles, that the congregation being kept occupied thereby, might not regard this true and necessary light. Look what salvation was ordained in this child by GOD, that have they taught to be in an hallowed candle. Then have they ordained also a pomp, wherein every man must bear a burning candle. And so by this means the Papists pass over the day with shows and trifling games, and yet they cloak all their doing with an holy pretence of God's service: Willing that it should be taken for a memorial of the coming of joseph and Marie with the child into the Church: They make divers expositions also, what the candles should signify. And if a man should demand of them, The Papists borrow the most part of their religion of the jews & of the Gentiles. why they do all these things: Here they doubt not to answer, that it was a manner of the Gentiles, at the kalends of February, to carry about fire brands both in cities and towns: And that Pope Sergius ordained, that it should be turned out of a Gentile ceremony, into a christian ceremony. And here ye may see how well they do, that learn of the Gentiles how to honour God, and so ordain their christianity thereby. For the most part of all their service is grounded on such a foundation, that either they follow like apes the law of Moses, or else while they go about to correct the abominations of the Gentiles, they ordain by law in the church more greater abominations. And they are even well rewarded for their foolishness. For why would they not hear Simeon preaching of this salvation, and light of sinners, and glory of the righteous? Now is it convenient for us to have respect to this light, and to give God thanks for it, and always to be mindful of this doctrine of Simeon, as touching this child. God our heavenly father, bless the gift of this light, and grant us salvation thereby. Amen. The Sunday called Quinquagesima. ¶ The Gospel. Luke. xviii. Jesus took unto him the twelve, and said unto them: Behold, we go up to jerusalem, and all shallbe fulfilled that are written by the Prophets, of the son of man. For he shallbe delivered unto the Gentiles and shallbe mocked, and despitefully entreated, and spitted on. And when they have scourged him, they will put him to death, and the third day he shall rise again. And they understood none of these things. And this saying was hid from them, so that they perceived not the things which were spoken. And it came to pass, that as he was come nigh to Hierico, a certain blind man sat by the high way side begging. And when he heard the people pass by, he asked what it meant? And they said unto him, that jesus of Nazareth passed by. And he cried, saying: jesus, thou son of David, have mercy on me. And they which went before, rebuked him that he should hold his peace. But he cried so much the more, thou son of David have mercy on me. And jesus stood still, and commanded him to be brought unto him. And when he was come near, he asked him, saying: What wilt thou that I do unto thee? And he said: Lord that I might receive my sight. And jesus said unto him: Receive thy sight, thy faith hath saved thee. And immediately he received his sight, and followed him, praising God. And all the people when they saw it, gave praise unto God. THE EXPOSITION. THere be two parts of this Gospel. The first is a prophecy, wherein Christ showeth his disciples of his passion to come. And these be the words which are repeated by the Angels to the women at Christ's sepulchre: whereas they said: Remember that he said unto you before, when he was in Galilee: Luc. 24. The son of man must be delivered into the hands of sinners, and be crucified & rise again the third day. For this journey of Christ is now from Galilee to jerusalem, where as he was crucified. The second part is a miracle of the restoring of sight to the blind. The disciples of Christ understand not Christ. thirdly, the evangelist saith, that the Disciples understood not the Prophecy of Christ. They suspected that it was an allegory, and that it ought to be taken otherwise then it was spoken. They could by no means believe the words to be true as he spoke them: They gathered the miracles which Christ wrought when he raised up the dead, and gave sight to the blind, that god was surely with him And that the kingdom seemed hereby to become his, and that they should be lords, dukes, & Earls, in that kingdom under him. For what danger in the world or what case would put down such a mighty man, that could with his word take away death and all evil: Neither could they think, but that there was fellowship, unity, and conjunction between God and him: and therefore that he could not be so forsaken of God, that any evil should have the upper hand of him. And what man that is ignorant of the great secrets of God, could judge otherwise? But in the mean time hereby is it signified, that this is the nature of all good works, The works of God are not understanded before they ●●me to pass. that when they be showed before they come to pass, they pass man's capacity. But when they are fulfilled, they are perceived and appear open to the senses. And thus doth john oftentimes rehearse, that the disciples of Christ, perceived afterward, that Christ had spoken unto them. Wherefore Faith is of necessity required to the word of God. For when God speaketh, he doth it after his manner, Faith is requisite. on such wise, that his words are of such things, as are far out of the capacity of natural reason. And so long is faith requisite, until the thing be fulfilled, which was spoken of before. As for an example. The word of God teacheth us of the resurrection of the flesh. Reason understandeth it not: they that take reason for their guide, as the wise of the world do, they mock and scorn christian men, because they consent to this article so soon, that there should be an other life after this. Likewise it can seem nothing agreeable to reason, that god should become man, and be borne of the virgin mary. All these things are to be received only by faith, until that in the life to come, they shall be felt and perceived in very deed. It seemeth a great folly to reason, that by the water of baptism, God's grace and favour should be obtained without desert or merit, or that remission of sin should be given by absolution and preaching of the Gospel. It counteth christian men to be very foolish in this point. What thinkest thou (saith reason) shallbe done by these small trifles? Thou must rather do such things, as are commendable before God for their pain and great travail that must be taken in doing them. We need not to go far to prove this. The Pope's doctrine tendeth wholly to this end, to make men obtain remission of sins by their works. For it seemeth but a fable to reason, that men should be made acceptable to God & meet for God's kingdom by Baptism. The word itself is but a despised thing. And the professors thereof are but weak sinners. Why should not reason therefore think it a madness to commit life, riches, and all things else to this word? We may thank reason only, for that notwithstanding so great knowledge and light of the word, yet so few believe. All the other multitude hateth this doctrine as a pernicious and erroneous thing, as though it set men at liberty to do all kind of mischief, and to live without regard of honesty and godliness: neither can reason judge otherwise. And therefore is the doctrine of faith set forth to christians, for that the things set forth in the word, are not agreeable to natural capacity. But yet they count it worthy to be believed, because it is God's word: which will, when the time is come, bring it to pass. Then shall we have perfect understanding of that that now passeth our capacity. The example of David. But the Scripture is full of examples. David, before that he fought with Goliath, believed that he should overthrow and kill that huge and mighty giant. And this he declared to Saul: The Lord (saith he) that delivered me out of the hand of the lion, and out of the hand of the bear, shall deliver me out of the hand of this Philistine. 1. Reg. 17. Likewise he sayeth again: This uncircumcised Philistine shall be as one of them, that revile the host of the living God. And again he saith to the Philistine: The Lord shall give thee in to my hand, and I shall strike thee, and cut of thy head. These words be spoken of the mouth of David. but if they were David's words only, and not the words of God, they should never have taken effect. But they are Gods, and David believed them, before they came to pass. Wherefore afterward they took effect, and it maketh no matter, that some thought it a foolish enterprise: and therefore could not believe, that it should come to pass as it did afterward. For it seemed impossible, that David, being but a young man should with such a little stone overthrow such a great Giant. But David believeth it, and doth it in deed. Then the matter appeared certain, and not feigned. When he came first and spoke the word, reason judged it a vain and a foolish enterprise. For after this manner did reason count: David is young, and a shepherd without knowledge of the feats of war, and now he goeth forth unarmed with a staff and a sling, as though he would fight with a dog. But the giant is harneissed, and cometh with his shield and spear. Wherefore he crieth out and saith: Thou foolish boy, takest thou upon thee that, that none in the host durst take? And David himself saw no more than this by reason, but he believed more, even that God would revenge this blasphemy, and save him: and so it came to pass. But to be short, this is the manner of all good words and works, that before they are done, Baptism & the resurrection of the dead they seem impossible, and yet they take effect. And when they are come to pass, than they seem easy to reason. But before they are done, they belong not to reason, but to Faith. For where as we are washed from sin by baptism, and shall rise again from death in the last day reason shall never understand it. And especially sith the saints and godly men have so divers chances. Whereof some are cast as a pray unto wild beasts and fowls of the air. Some are burnt, and their ashes cast into the flood. What cruelty used the Pope against that holy man john hus at Constantia? Here reason thinketh: How can God recover his body again? Nothing worketh this but God's word. Wherefore no man ought to count it impossible, although it seem to sight so to be. But nothing is unpossible to them that believe. For all the effect and end of the matter lieth in God's power, which is almighty, and maketh all things of nothing. What were we an hundred year agone? No more than a child that is borne thirty or forty years after us? God is almighty, & can do what he will. Wherefore sith this is God's manner to make all thing of nothing, then can he much more make again, somewhat of that, that was before. Wherefore the godly must not consider, whether a thing be possible, but whether GOD hath said, it shallbe done be it never so unpossible to sight. For although that can not appear to me, Math. 19 Luc. 1. yet God himself is he, that maketh things impossible to be possible, and of nothing, all things. Wherefore all, that call God's word to the trial of reason, Reason ought not to judge God's works are worthy to be abhorred. For is not God able to raise the dead, because it is not in my power? Wherefore let every man esteem it a great wickedness to try or ponder God's power and word by reason and carnal judgement. For if all things might be understand and comprehended by our reason, God needed not to show forth his word. But for as much as he giveth his word, it is a token, that there be things, which our reason can not conceive and comprehend. And we learn by experience, that the word of God, is above and against all reason. I show thee the remission of sins, and absolve thee by the commandment of CHRIST. Math. 13. john. 20. Thou hearest the word, and when thou hast heard it, and received absolution, yet thou dost not perceive how great familiarity thou haste thereby with GOD and the Angels. Thou knowest nothing of that great joy, whereof Christ speaketh, how greatly the Angels in heaven, reioycethe upon one sinner, Luc. 15. that doth repent. So when thou art now baptized, there appeareth in thy flesh no other form, than was before. But I pray thee is absolution and Baptism therefore of no strength? Think not so, but highly esteem them, for that they are belonging to the administration of God's kingdom, and commanded by his word Wherefore we must by faith surely believe for the words sake that thing that thou should never perceive true by thy sense and reason. And this Faith as touching the great benevolence of God toward himself is surely persuaded, believing that the father taketh him for his son, and CHRIST for his brother, and that the angels greatly rejoice of his prosperous estate. If it please not the Pope to believe this, what is that to us? God is showed to have respect unto them, that esteem his word, and think it worthy to be believed. And the evangelist pointeth an example of such a Faith in the blind. He perceived by reason no likeliness of the matter, but sustaineth an uncurable evil. But as soon as the word of CHRIST soundeth in his ears, Looketh up, he believeth it, Luc. 18. and the thing came to pass. This word was by itself pronounced, before the effect appeared. For the eyes of the blind were as yet not open, but forthwith after the word, because it was believed, followed the effect, and then the understanding of the matter was easy to the blind. After like manner goeth it with the disciples in this place, Christ rehearseth unto them the history of those things that should be done at Jerusalem, and they because they understood them not, took it for no truth. Not because they suspected any vain talk in CHRIST, but they thought that his word should have been taken otherwise. The word of God deceiveth not, although it seem impossible. And this is the first part of this gospel, even that we should believe Christ's words boldly, and without wavering. The Pope is ignorant of this Faith. But we must know, that this is the Christian faith, to hear the word of God, wherein is promised remission of sin, and by no means to doubt of it, but to believe constantly, and to assent to that promise, although neither reason nor sense understandeth or perceiveth any thing of this matter. And such a faith and heart is always requisite to god's word. This faith wheresoever it be first, it is sure afterward to take effect: so that all that obey the word shall say, they were happy, that they went not from faith after the manner of other. But the Pope, the Turks, and the jews shall then curse themselves, for that they were so stubborn against the word of God. And then they shall perceive the pride and folly of their own reason. But it shall be to late, when all hope of salvation is paste. This is therefore the doctrine, that we go not from god's word, if reason be offended, no although it seem without reason, contrary to judgement, vain, & unpossible. But let us stick sure to this invincible argument. If God have said it, Note. it is a thing most certain: demand not whether it be possible, but whether God hath spoken it? For if God hath spoken, he is so mighty & true of promise, that it may be counted done as soon as it is spoken. Wherefore the word of God is forthwith to be believed. He that believeth not, is a blasphemer of God. The first commandment requireth such faith to God's word, that God by this means might be religiously and devoutly glorified of us. When we believe constantly that there is nothing that he speaketh, which cometh not to pass. This word doth God speak unto us every where, in the lord supper, in baptism, in absolution, in the gospel. He absolveth us. Of him we receive the body and blood of his son. This must we believe constantly, and think it to be true, without all doubtfulness. This is the first part of this gospel. In the second part, the evangelist by the example of the blind teacheth us the craft to beg, How we must pray. even that we should lay a side all shame, which is unprofitable for beggars: and never cease from craving, but to be earnest. For he that is shamefast, cold and weak hearted is soon dashed out of countenance, and is unapt to be an orator or spokes man. He must not be ashamed. For god requireth them that make suit unto him, to be bold and importunate. For he taketh delight to have his glory known, that he may give bounteously, and that all may understand that it is most acceptable unto him, when men look for most at his hand. For he that looketh for a time, We must be instant in prayer. wherein he may be worthy to receive gods gifts, shall never be meet to pray. Wherefore there is no better way, then to lay a side all shame, and boldly with confidence to open our griefs and troubles to God. Beggars in this behalf have no need of this precept. For they are of their own accord very troublesome unto men. But God counteth it no trouble or pain, as men do, but taketh it rather for his renoum, to be stirred of unshamefast beggars to exercise his great liberality. We have an example of importunity & unshamefastness in this blind man. All his suit is to obtain sight Wherefore when he seeth the multitude pass by, first he asketh what this meant: Assoon as he heard of jesus, he never spareth crying: jesus some of David, have mercy upon me. They that went before, rebuked him, to put him to silence. But he crieth the more, & at their rebuke waxeth more earnest in praying. This blind man is set forth here for an importunate & unshamefast suitor, wherewith god is greatly delighted. Wherefore we ought to take it for an example to bolden us, & to come unto Christ to pray before him: Lord I am a sinner, grant that thy kingdom may come unto me, & forgive me my debts. Help me in all places. He that prayeth earnestly after this sort, doth well, & god accepteth it thankfully. For it is not tedious to god as it is unto men. It is troublesome to us to be called much upon. The prayer of the blind. But god counteth it a glorious thing to him, when we trust most to his liberality and goodness. Such prayers are of great force to impel God to hear us. When we after this manner of necessity entreat him: lord this is thy glory, & this belongeth to the honour of thy name, for me to ask of thee. Wherefore consider not how unworthy I am: But how much need I have of thy help. For my prayer unto thee is to thy glory, & also for my necessity. And after this manner craving and almost impudent prayers are acceptable to GOD, as it appeareth in this blind man. Assoon as he beginneth his prayer, Christ commandeth him to be brought unto him, all are commanded to make room for him. Nether is the blind man afraid, he goeth boldly unto him. Christ asketh? What wilt thou, that I do unto thee? hereby is declared his great readiness. For the blind is put in choice, what benefit he would ask of Christ. Nether doth the blind take long deliberation. Master (sayeth he) that I may see the light, Christ answereth: look up therefore. christ hath a greater will to hear, than the blind to ask. And this boldness is to be used of all men in prayer. when the Pope reigned, there was no such teaching in magnifying of prayers. We ever did put more trust in other men's prayers. But this rustical shamefastness ought to be far from a Christian. Whensoever peril or danger riseth, we must not prolong and doubt, we must go to some solitary place, and show forth our distress & necessity, & ask help of god with the foresaid condition, that although we be unworthy, yet that we have need of god's succour, & that it behoveth god to see to his own glory. And we must judge this to be agreeable to the office of Christians, when they regard no law or ceremony of shamefastness in their prayers. And god can not but see to our salvation & profit: john. 16. for his promise, is evident: Whatsoever ye ask in the name of jesus, it shallbe done unto you. Only stick constantly to it. For he is not offended with the importune begging & craving. And it is possible that a fervent & earnest prayer shall out of hand obtain, where as contrary wise a cold and weak prayer is long before it prevail. For fervent prayers impelle & enforce god to give speedy help. And for this cause I trust that the coming of Christ is not far hence, but that it will speedily approach, as he putteth forth an example of the widow that called often on that judge: And at last the judge, which feared neither god nor man, Prayer provoked God. was so overcome, that he said: lest this widow should always be troublesome unto me, I will revenge her quarrel, so that she will not trouble me hereafter. And should not god (sayeth Christ) revenge his elect, Luc. 1●. that cry unto him day & night, yea though he differre them? I say unto you, he will soon take vengeance. As though he should say, prayer & crying maketh god not to prolong or to differce the matter, which else he would paduenture do. This is then the fruit of prayer, even to obtain quickly that, that should otherwise come slowly, yea rather there to obtain, where without prayer nothing should have been gotten. Wherefore this example is not lightly to be regarded, because it admonisheth us of a great matter, that when we pray before God, we be not ashamed: but put forth our request boldly after this sort: I am a sinner, I grant, yet therefore I count not myself in a desperate case. Certain things move and prike my conscience. But what than? I count not what I am, but how needy I am. And I think also that thou art ready to give, whatsoever shall be necessary either for body or soul: therefore when thou hast prayed and been instant, then will God answer thee, as he did this blind man: what wilt thou, that I do for thee? look up, thy faith hath saved thee. For to pray an not to believe, Prayer with out faith is a mocking of God. is to mock God. Faith stayeth only on this point, that god is merciful to us for Christ his son sake, and that therefore he heareth and defendeth us, revengeth, and delivereth us. The which thing jesus Christ our saviour grant us. Amen. The first Sunday in Lent. The Gospel. Math. iiii. THen was jesus led away of the spirit into wilderness, to be tempted of the devil. And when he had fasted xl. days and forty nights, he was at the last an hungered. And when the tempter came to him, he said: if thou be the son of GOD, command that these stones be made bread. But he answered and said: it is written, man shall not live by bread only, but by every word that proceedeth out of the mouth of God. Then the Devil taketh him up into the holy City, and setteth him on a pinnacle of the Temple, and sayeth unto him: if thou be the son of God, cast thyself down headlong. For it is written: he shall give his Angels charge over thee, and with their hands they shall hold thee up, least at any time thou dash thy foot against a stone. And jesus said unto him, it is written again: Thou shalt not tempt the Lord thy God. Again the Devil taketh him up into an exceeding high mountain, and showed him all the kingdoms of the world, and the glory of them, and sayeth unto him: all these will I give thee, if thou wilt fall down and worship me. Then sayeth jesus unto him: Avoid Satan, for it is written: Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and behold the Angels came and ministered unto him. THE EXPOSITION. IN this Gospel ye hear of the three temptations of Christ: which chanced unto him forthwith after baptism after that he had fasted forty days and nights in the desert, or as the description of Luke showeth, Luc. 4. these temptations continued day by day for the space of forty days and forty nights, so that with each of them he wrestled certain days, not peradventure after that order as Matthew describeth. This Gospel is very large of matter, if it be applied to the body of the whole church, which is always tempted with hunger, persecution, heresies, and at last also with the kingdom of the world, as Christ was. But this meaning is more meette to be entreated of in schools then in congregations of the common people. Wherefore it is convenient for you, here first to learn, that every Christian, Temptation is 〈◊〉 for Christians. assoon as he is baptized, aught to knowledge that he is ordained to fight continually against the devil, and not to look for any other state as long as he liveth. And this enemy is so eager and so fierce, that when he can not come to his purpose by temptations, Diversity of temptation. which is to pluck from the Christians the kingdom of God, than he endeavoureth by all means possible, to consume & waste them away by persecution, & so to dispatch them wholly out of the world, How we must stand sure when we are tempted. as his purpose was to do with Christ. And this peril belongeth to all the Christians. The deadly hatred of the enemy can by no means be pacified. But he laboureth both with hand & foot, to make men to fall from Christ & his baptism unto desperation, or presumption through famine, & persecution, through heresies & false interpretation of scripture. And when he prevaileth nothing by this, he falleth upon us with death, & slayeth us. Wherefore the example of Christ is to be known and learned, that we may be armed against our enemy, & that he may not prevail against us by temptation. And this shall we obtain by faith, & trust in god & in his word. He that hath these two weapons, & useth them well: is self from the devil. And this aught to cause all Christians, gladly to hear the word of God, & diligently to learn it, to put it in practice, & in the mean time to slack nothing in prayer, but to desire for the speedy coming of his kingdom, that we may not be lead into temptation, but be delivered from all evil through his fatherly goodness. The evangelist beginneth the history, Christ lead of the spirit. how that Christ was led into the desert of the spirit, that is, of the holy ghost. For sith he had no other superior lord to command him, he was obedient to the commandment of the holy ghost, whereby he was called into the desert. And the evangelist speaketh this not without a singular meaning, even willing thereby, that all men should beware of their own inventions and imaginations. For Christ came not into desert by his own council & will, to wrestle with the devil, as many doth, which institute divers things without the spirit and word. Whereas it is forbidden so to do. For no man must take any thing upon him, Note well. or go forth as a pilgrim to any place to serve god: except he know for a surety, that god hath commanded it, either by his word, or by men, which hath the power from god to show us what God biddeth us to do. For they that take any thing upon them without this vocation, as the monks and nuns went to their cloisters, they not only do no service to God, but offend also grievously, contrary to the obedience that they own to God. Wherefore this example of Christ is very worthy to be had in remembrance, Our proper imagination without the word. is nothing. whereas he came not into the desert of his own mot●on. But was commanded so to do by the holy Ghost: That we following Christ should institute nothing of our own wit, so that in all our doings we may boast, that we take nothing in hand but to the intent to obey God's commandment. This is now a doctrine much used of us, that first in all things that we take in hand, we have respect to gods commandment, and do nothing contrary thereto. And as touching the common works of charity & love, there is no need of a new commandment. For they are commanded in the ten commandments. There doth God command to hear his word, to love god and to call upon him, to obey the parents, not to kill, to abstain from fornication. All these are the ordinances of God, and gods commandements. Wherefore we ought here to inquire for no other commandements of the holy ghost, that he should put us forth any other special commandments of marriage and such like. The commandment is given already. But whereas the monks follow their traditions, keep their cloisters, fast xl days, and abstain from certain of godly hymns, as Gloria in excelsis, & hallelujah, in lent: here have they no commandment of god, nor word, to maintain their doing or to ground their faith on, without the which all is but sin. Wherefore all their doings are abomination before God, Rom. 14. Math. 15. and no gods service. Now let us consider these temptations in order. The first is, when the devil saith to Christ, perceiving him to be hungry: The first temptation that he should have no trust in god if thou be the son of God, speak that these stones may be come bread. This temptation to sight seemeth not to be so sore. For this do we think: how should it have been prejudicial to Christ, if he had turned stones into bread, sith that afterward he wrought greater miracles? But yet for the temptations sake, he withstandeth the devil. For he perceiveth to what end the devil tended. For the devils will was not so much to provoke Christ to work a miracle: But his purpose was only, (as it appeareth by the words of Christ) to take from Christ all trust that he had to the goodness and mercy of God, and to make him believe that God had forgotten him and cared not for him, but set so little by him, that he would not as much as provide a little bread for him. Wherefore Christ answereth to this saying of the devil: The matter is not so, as thou wouldest make me believe to be. For man liveth not only by bread, but by every word that proceedeth out of the mouth of God. So that a man may gather this as touching the purpose of the devil, that he would that Christ should think of nothing but of bread, and that he should believe that nothing came from God but bread. This temptation endureth yet to this time, where as the devil biddeth us to reason on this wise: If thou be the son of God, god can not be angry with thee. Therefore seek thine advantage, apply thyself wholly to thy gains, exercise all craft to get substance, there is no peril in so doing. Thou canst not sin, thou art the son of God. If he would deny the food or clothing, how should he do the duty of god or of a father, which would have his mercy and goodness known? By this reason men are enticed to wickedness, as well in the country as in Cities and towns, so that they give themselves over to covetousness, and think this: that God is not despleased therewith. For it is expedient (think they) to get their living. Our house and children must be provided for. And so the devil, by this saying (thou art the son of God) dazzleth their eyes, that they see not their sin. As though he should say, thou canst not offend, or sin. And there be many examples hereof in the world. For no man thinketh it to be an offence to regard lightly the word of God, and to set all their care to get bread and other livelihood. Wherefore this temptation is always in the world, wherein the devil defaceth the word, and driveth men with all his power to set more by their substance and worldly wealth, them by the word. But now must we consider how this temptation may be overcome. We must after the example of Christ diligently mark that craft of the devil which goeth about to make the to be despised. But contrary wise, that mind is so to be established, that it may not for fear of hunger & lack of living, come in danger of losing gods word. For one of them both must needs be put in danger, yet it is better that the body perish, then to be preserved with this meat, and the soul to perish and to be cast into hell. Herby is our salvation confirmed, but yet not without great conflict and peril. For the devil withstandeth it with all his force and power, employing all his diligence to make us only to have regard of this corporal life, and not to esteem the word of God to be necessary or profitable. He hideth also and cloaketh this ungodliness with guile, that we are the sons of god, and he our father, that would not have us unprovided of bread and livelihood. But Christ admonisheth us by his example to beware of the serpent that lieth hid in the grass. For it is the temptation of the devil. And this temptation is so to be taken and judged as Christ here appointeth: Two sorts of bread. man's health and salvation, is preserved by two sorts of bread. The first is the word of God, sent down from heaven. The second is this corporal bread, which cometh of the earth whereby we maintain this present life. When the first which is the better, is not lacking unto us, and when we suffer it not to be taken from us: the second, which is corporal can not be withholden from us. But stones should be turned into bread before, that they that trust in gods word should be destitute of bread. And they that regard not the heavenly bread, having only respect to the corporal bread, after that they have their desire, and now must die, they are clean destitute of all other treasure and goods. And yet they can not spend all their selves, but according to the psalm, Psalm. they shall leave unto other their riches, and in an other life they can not live. But we must be ware of this preposterous manner, wherefore we must take diligent heed unto this temptation of the devil, when he casteth among us persecution, penury, famine, and such other miseries. Play the man, and suffer boldly hunger with Christ when thou perceivest that thou artmoved by the spirit thereto: even to apply thy vocation. For at the last thou shalt feel the Angels come to serve thee, and to fulfil thy desire, as the Evangelist maketh mention that they did by Christ. And this belongeth to the first temptation, john. 6. to esteem the word highly. For it is such bread and meat that he that eateth of it, that is, he that believeth the word, hath everlasting life. And these things must be printed deeply in the heart, for they are pithy matters. For this present bread, for the which men so diligently & busily travail, endureth but to the end of this life, after that shall follow everlasting famine with eternal destruction. The second temptation is, The second temptation is to make to trust more in god then his word requireth. when the devil taketh jesus into the holy City and putteth him upon a pinnacle of the temple, and commandeth him to cast himself down, & that it should be without his peril or hurt, if he be the son of god, promising that all his Angels should come to serve him, rather than he should, but stumble with his foot at a stone. This is a hard ghostly & a spiritual temptation, wherein he endureth to bring him from grace, faith, and from the favour of God, even as before he studied through sin, desperation, and wrath of God to trouble him. For when the devil is not able to make us to despair and to fall from hope of salvation, he goeth an other way to work, he proveth the right hand, when he prevaileth not by the left, if he can make them full of false trust, and to presume to much on god's favour. This temptation is to bring him from the fear of God. The first was to bring from trust in gods help to despair and flee from god, and that by god's word. In the second he worketh by craft and guile, to bring that faith, wherewith Christ was surely established against temptation to presumption and so to put from him the fear and dread of God. He useth that way to tempt Christ again, as Christ used to overcome his first assault: Thou requirest the word of God to be thy guide in thy doings. Psal. 91. And this is god's word: God shall give his Angels charge over thee, they shall hold the up in their hands, that thou dash not thy foot at a stone. Wherefore cast thyself down, prove whether thou trustest in God in very deed, for this promise sake. Mat. 27. In this place ought the infirmity of Christ to be considered, wherein his godhead lieth all hid by the humbleness of his manhood: even as it did also on the cross when he desired help, and cried for secure as though he had been forsaken. So here also he willbe nothing but a very man. And by this infirmity the devil conceiveth a good hope, that it should be easy for him, to turn his faith into presumption, and to make him to tempt God by a miracle not necessary. He allegeth a text out of the psalm: nevertheless for fear of bewraying his purpose, he rehearseth not all, but part▪ letting pass: In thy ways. By this authority the devil goeth about to blear Christ's eyes, and to cause him to forget his vocation and charge and to follow that, whereof he hath no charge or commandment. For Christ is now a man, and in that taking & case not to do miracles by his godly power, but to sustain and overcome those things, which sinners should have sustained and been overcome without Christ. For as (the Prophet sayeth) he ought to be a man that knoweth infirmity. This ways doth Christ walk in. Deut. 6. But the devil appointeth him other glorious ways by miracles not necessary, which were not belonging to Christ's office. But Christ repelleth him by this saying: It is written. Thou shalt not tempt the Lord thy God. For there be steps and stairs to come down by, and therefore is there no need to attempt this unused and unwonted way. This were against God, if I should cast myself in peril without god's commandment, and without an urgent cause, whereas there is a common way to go down by. This doctrine is not lightly to be regarded, being so necessary. For hereby we may learn, To tempt god, that they tempt God, which regard not his commandment and appointed ways, but seek out some strange device without his word and commandment. As the religious of both kinds chooseth them ways of living of their own voluntary motions, and then maintain their doings by Christ saying: Go and sell all that thou hast and follow me. Here not only bare reason, but also scripture is alleged for the confirmation thereof. The devil useth scriptures. Math. 19 And so the devil useth scriptures, to allure men thereby to be deceived. But mark wherein his deceit consisteth. He allegeth not the hole and perfect sentence, he reciteth no more than maketh for his purpose. He letteth that pass, that is not for his profit. anabaptists Such is the craft also of the anabaptists, they allege many scriptures that men must not put their trust in creatures: then they join thereunto, that baptism is but a creature, that is to say, water: & therefore that we must not trust in baptism. They will not believe the grace of god that is in baptism, but feel it with their hands. They allege scriptures: But yet not truly. Baptism. For if it were not the word of God that sayeth: Except a man be borne of water & of the holy ghost, he can not see the kingdom of God: it were a wicked thing to think that the grace of god were in baptism or water. john. 3. But here is the word of god sure & evident: he that believeth & is baptized shallbe saved. Marc. 16. For faith & baptism, the word & water must be joined together, But these mad brains can not be persuaded so to do. When that angels defendeth us not. And thus doth Christ also withstand the devil, & answereth: if I walk after god's commandment, than I know well that I am defended by the angels to keep me. So when a child doth his duty obediently to his parents, & the servants apply their vocation, know for a surety, that when they are compassed about with peril & danger, than god by his angels defendeth them & maintaineth them. But when they walk not in this ways, they have no promise, to be helped by angels. But they are in the devils power, which may vex them at his pleasure, and that not without their own desert. For it was not meet for them to follow any new or strange ways. For that is nothing but a tempting of God. And this is such a temptation, that no man perceiveth it, except he feel it. For as the first stirreth to desperation, so the second, to presumption & to such ways, that are beside gods word & commandment. Here must the Christian man keep the middle way, so that he neither despair through adversity and trouble, neither wax proud by gods gifts & prosperity, presuming to tempt god in things unlawful, but simply to cleave to the word with a true faith and fear, then shall we never be destitute of the angels help and succour. The third temptation is most full of impudency of all the other, The third temptation is to make them cast away true religion for riches & poor. whereas the devil taketh upon him to change kingdoms, as though Christ should receive the kingdom of the world by the devil, and give unto the devil the kingdom of god. All this temptation is set forth not by art of logic as the other were, but by rethorical amplifications and externuations. He showeth him the kingdom of all the world with glory and power, and beautifieth this his great gift, with magnificent words, and so he assayeth to overcome him with gross matters when he could not by fine and subtle means. Riches corrupted religion. But as for worshipping himself, and Idolatry, he maketh a light matter of it. And that that he could not work by guile, he assayeth to bring it to pass by power & might. For there is no readier way to destroy and pervert the truth, then to give the setters forth thereof rule and worldly dominion. The example of the Pope showeth, what great strength & force this temptation hath, whereas he esteemed so greatly the occasion to take the kingdom upon him, that he hath ever sithence behaved himself as an obedient servant in all points to the devil for that. For it must needs be, that as they which are appointed to bear any office in the kingdom of god can not come unto dignity and power except they have a certain kind of life appointed to them: so the devil maketh room for them in his kingdom, A change of the spiritual kingdom, in to a worldly & of the wordly into a spiritual. that they may like wise make room for the devil in the kingdom of God. They must creep up to this kingdom by the pretence of religion. And this is the very worshipping of the devil, when religion is pretended, and yet all is done and applied to outward holiness and hypocrisy, Worshipping of the devil. & well allowed by reason. And in so doing they perform two things. First they pay, the devil his reward for his kingdom, and then obtaineth great authority with reason for the beautiful show of counterfeit religion. And this is the subtlety of the devil in this temptation. He setteth forth the kingdom of the world to be a weighty thing, proffering it upon a condition that he may be worshipped, how be it there is no great peril in this temptation. But when he goeth so to work, that religion hereby may seem beautiful to reason, and worthy of kingdoms, and all high renoums and promotions: either that through religion thus transformed, great patrimonies of kingdoms and other things may be retained and kept: now is this a devilish condition of worshipping. Wherefore it is necessary to have ready before our eyes a description of godly worshipping and holiness: That as often as we be moved by the stirring of the devil, to think that the true religion should be so fashioned that it might please reason, or have the profits & commodities of worldly things joined therewith, and not be vexed and troubled with the kingdom of the devil: that then we may have recourse to the true manner of worshipping. For who do not perceive, that there appeareth to sight greater praise and commendation in men's traditions, then in all the obedience that is given to God's word? For where is it counted so holy a thing to be a married person, to find & maintain his children, to do household business, to show obedience & fidelity therein. As it is to wear this weed or that, not to dwell or live as other do, not to eat flesh on friday, to keep vigils and prescript fasts, to visit saints relics. etc. This observation of traditions is so beautiful and glistering to sight, that the heads of the world, as emperors and kings are in love with them, & highly reverence them. The Pope by such service invented by man's traditions, rose to such renome with all his sect, so that it might better be called a trim than a true religion. The pope's religion is rather trim then true. For he should never have risen to such power by the true service of God & pure doctrine of sincere godliness. But this made men look up upon them when they went aside into an abbey, & forsook all the world as they say, & applied themselves to God's service, laying a side all worldly cares. For these were the commendations of the monastical lives, although we know that it was nothing so. But to be brief, this was a devilish temptation. For this religion came not of God's commandment, neither is this the true service & worship of god, which yet nevertheless is only to be worshipped, & to be served (as Christ saith here.) And when the worship is not given to God only, forthwith it falleth & turneth to the worship of the devil, which rewardeth his worshippers as he promised here to Christ. A general admonition. He giveth them the commodities of this life, as fat prebends, lordships, and such like. But he that will worship God, let him follow the commandment of his word. If they be children, let them honour their father and mother: if they be servants, let them do their duty and service in the family with diligence & fidelity: If they be masters of households, let them beware of all kind of offences, let them do their duty, & cause their servants & all persons in their family diligently to apply their mind to godliness. What is worsh●ppinge of God. And this is the service that is due to God, and to his word, not to divers persons. For his word is plain. wherein he commandeth such things to be done. Therefore, whatsoever name before the world such offices and duties have, that are done to fathers & mothers, to masters of households, to neighbours, to children, and to citizens they are all counted God's service, because they are commanded by God's word, which saith: Thou shalt love thy neighbour, and shalt in thy outward works declare the office & duty of love unto him. In that the Pope regardeth not this commandment, and appointeth certain peculiar worshippings of god devised of his own brain, as the wearing of cowls, the necessary use of certain meats, oil and fish to be eaten in stead of flesh and butter, and such other trifling traditions: it is altogether devilish. God ought to be worshipped according to his word, and not after men's traditions. For they agree not with the commandment of God. Yea they make as much unto the true justice before God, as it doth unto the building of a substantial house, when children make them houses of papers. And this is the reason. There can no worship be given unto God, but that only, which is agreeable to his word. Therefore, where the commandment of God is not: we worship not God, but free-will and only alone foolish fancy. And unto such worshippers God saith: Ask thy reward of him, whom thou servest. For I commanded thee to obey thy parents, and the higher powers, and to love thy neighbour. But this thou regardest not, but dost that which I never commanded: and yet wilt thou that & should be taken as a true worshipping of me. But it can not so be. Of these things it is evident, that the Pope, and all his, are plain Idolaters and worshippers of the devil. For he doth not only despise the word, but he also persecuteth it: and yet will he be counted a good religious man, for these outward worshippings that he hath devised in shaven crowns, in cowls, in vows, in fastings, in meats, in massyngs, and such like. And yet from this wickedness he can by no means be brought. The cause is. The devil hath showed and promised him the kingdoms of this world. And this is the cause, why he mocketh us with our doctrine and woorshyppinges of God. For we maintaining the true religion, live in poverty, in hunger, in thirst, and daily suffer persecution. But the Pope extollethe his woorshyppynges even unto the very heavens. For he sucketh out of them no small profit, lucre, and advantage. For by this means he hath gotten such and so great richesse, estimation, authority, rule, and power that he hath brought kings and Emperors under his subjection. And hereof doth it appear how greatly the devil hath over come the Pope with this tentation. But it is our duty that fear GOD, stoutly and manfully to resist the devil when he tempteth us, and to answer him, Deut. 6. as Christ did: Satan, it is written: Thou shalt worship the Lord thy God, and him alone shalt thou serve. That is, have a special regard to the word of God, and obey that alone, and without that, admit no worshipping of God. So long as we live, we shall never be free from these three temptations. Christ our Lord, which hath overcome them, make us strong that we also thorough him, may overcome them, and obtain everlasting salvation. Amen. The second sunday in Lent. ¶ The Gospel. Math. xv. Jesus went thence and departed into the coasts of tire and Sydon: And behold, a woman of Canaan (which came out of the same coasts) cried unto him, saying: have mercy on me, O Lord, thou son of David: My daughter is piteously vexed with a devil. But he answered her nothing at all. And his Disciples came and besought him, saying: Send her away, for she crieth after us. But he answered and said: I am not sent but to the lost sheep of the house of Israel. Then came she and worshipped him, saying: Lord help me. He answered and said: it is not meet to take the children's bread and cast it to dogs. She answered and said: Truth Lord, for the dogs eat of the ccummes which fall from their master's table. Then jesus aunswerede, and said unto her: O woman, great is thy faith, be it unto thee even as thou wilt. And her daughter was made whole even the same tyme. THE EXPOSITION. The dignity and excellency of this gospel NOtable and of great dignity is the Gospel of this present sunday. For it treateth not of childish and trifling matters, ●ut of most grave and weighty things, as of the battle or conflict of Faith, and of the agony of death before God: wherein we learn, that nothing ought to fray us, and to pluck us away from calling and craving of God, although God himself seem utterly to contemn and despise both us and our prayers, The devil is most buly at the hour of death. as they that lie at the point of death have experience of this matter. For at that time the devil laboureth to the uttermost of his power, to persuade us, & to bring us into this opinion, that God neither beholdeth us, regardeth us, or heareth us. And this is such a misery, as exceedeth all man's capacity, namely when the most horrible and dreadful clouds of God's anger do shadow the son of God's grace and favour, and utterly remove it out of sight. Such conflict or battle is described and set forth unto us in this our Gospel, concerning this woman, The woman of Cananee diversly tem●●ted. which cometh unto Christ to entreat for her daughter. For not only the reason, but also all other circumstances are so evil, that none can be worse. For first of all, 1. She is a Cananite. the woman is a Cananite, and an heathen creature, which thing doth greatly hinder her cause, forasmuch as she is not of the kindred and stock of Abraham, and so hath she no right to ask any thing of Christ, because she is a stranger. This one thing is of such force, that it might easily take away from her all hope to obtain any thing at the hand of Christ. Math. 10. What should an heathenyshe woman obtain of a jew, yea and of such one, as is sent unto the jews? If such a block were laid in our way, it would surely take away from us all hope to pray. Neither may we think it to be a matter of little purpose, when our conscience answereth us: Thou art nor of that number that ought to pray. Thou belongest not unto Christ. Let Peter, Paul. etc. pray, which may lawfully do it. A grievous stumbling block. Thou haste nought to do with this matter. GOD will never hear thee: thou art a sinner, thou hast no faith, and peradventure thou art not of the number of Gods elect and chosen people. Thou art no meet man to take so great a matter in hand, nor to stand before God, and to ask any thing of God. If such things once enter into a man's heart, it is an easy thing for the devil to cast him into desperation. For this is a torment passing all torments. But what is to be done in so great danger, we must learn by the example of this woman, and see how she behaved herself in this so great and mighty conflict. Headlong and without any consideration, Faith obtaineth all things of Christ that she was a Gentile, and Christ a jew, (so blind was she in her mind) she cometh boldly unto CHRIST, fearing nothing that might be a let or hindrance unto her. Only her faith that she had in Christ, was so great, that she doubted nothing at all, but that he would help her. And with this Faith she overcame not only her Gentility, but also whatsoever otherwise might be a let or hindrance unto her. Any other not having this Faith could never have done this, but would have thought on this manner: Thou haste none access unto this holy man. Thou shalt pray in vain, for as much as thou art a sinner. His people may pray unto him, as for strangers they have no right so to do. For he that believeth not, can not pray. But all these things can move this woman nothing at all. She reasoneth not on this manner with herself. Thou belongest not unto this family and common wealth. Thou art an Heathen, utterly banished out of the fellowship and company of the jews, yea and such one as is not worthy to tread upon God's ground. This is an hard and perilous tentation, when the devil putteth us in mind, and saith on this wise unto us: What meanest thou thus to pray? Pray never so much, yet art thou mine. Leave therefore to pray, & curse God. For do what thou wilt, thou shalt never be saved. All hope of salvation is utterly barred from thee: Such thoughts and imaginations would easily take away from them that are but younglings and unexercised soldiers in Christ's camp, Why this history is set forth. all hope & confidence of praying, yea and throw them into desperation, and finally into damnation. Therefore for our sake, for our consolation and comfort is this story set forth, that it may be a bulwark unto us against these fiery darts of Satan: Thou art no christian. Thy prayers are to no purpose. Leave of, and give over. Take heed thou be not persuaded by these subtle suggestions of most subtle Satan: but rather answer on this manner: What soever I am, I care not. For although I be never so evil, yet is Christ good and righteous, neither ceaseth he thorough my wickedness to be righteous and merciful. All things must be asked of God alone for Christ's sake. I will therefore call upon him with a strong and stout faith, and not admit any thing that should be a le●te unto me. There is now no time to dispute of Predestination This woman prayed, and regarded not her gentility: What should hinder me, but that I may also pray for such things as I have need of? And of whom should I ask these things but of God alone in heaven for Christ's sake his son, and my Saviour? This is an hard & grievous conflict, & marvelous to be found in a Cananite, which was an heathen woman. Now saith the story, that she cried: Oh Lord, 2 Christ answereth nothing. thou son of David have mercy on me. This is an humble and right worthy manner of praying, preceding from an earnest and fervent faith. For in this her prayer she maketh a noble confession of her faith concerning Christ, that he is the promised Messiah and saviour of the world, which should come, being born of the sede of David. Of this his office she putteth him in remembrance, & openeth her need unto him, saying my daughter is miserably vexed of a devil This her cry Christ well heareth, and yet he answereth not a word. This is an other grievous temptation. For she feeleth God to be such one toward her, even as she herself is, that is to say, a stranger. For she was an Ethnic, and utterly estranged from the common weal of Israel, and therefore pertained there unto her none inheritance, neither could she claim any fruit of God's gift and liberality. For this cause when she followeth Christ, and maketh intercession unto him he speaketh nothing at all, as though she pertained no thing unto him. The strongest that are, might have been dismayed by these two blocks that were cast in her way. For how could she otherwise then think with herself, that what soever she had heard of Christ, and of his gentleness toward all people, that came unto him, was nothing else then mere vanity and utterly false. As though she should say: Is this the man, that hath been so commended unto me, that he is merciful, and at all times ready both to hear and to help so many as come unto him? But as far as I see and prove, he heareth whom he will hear, We must continually prayer and not cease. and when he will, and not when we have need of his help. Yet for all this, the poor woman suffereth not herself to fall from all hope, but remaineth still constant and steadfast in calling on Christ, in so much that the disciples of Christ were even weary of her continual crying, in so much that for the dispatch of her, they spoke unto Christ, so that there appeared in them a greater clemency and a more mercy toward the woman, then in Christ. Neither seemed they to commend in him this hardness, inhumanity, and ungentleness, and therefore they make intercession unto Christ for her. Oh Lord, (say they) Grant this woman her request, and send her away. For otherwise she will never make an end of crying. This is a notable example to declare, that we ought not to cease from prayer, but diligently continue in the same, till we have obtained our desire. Taulerus writeth in a certain place, that we must sometime give over prayer. But men ought not so to teach. For the giving over of prayer cometh soon enough, yea and to soon, even of it own accord. We ought rather to stir up our affections unto prayer. And this example testifieth sufficiently, that we ought by no means to give over prayer, but to go forth and continue in the same, and to say with the woman: Note and practise. It is no time now to dispute whether I be good or bad, worthy or unworthy. I have no leisure to consider these things: I have a greater and more necessary matter in hand. My daughter is grievously vexed of a devil: Here have I need of counsel and of help. Where such a fervent desire of the mind is, there are all stops and hindrances soon dispatched and put out of the way. But now cometh the third stumbling block, 3 Christ denieth to help. torment or grief, when Christ saith unto her: I am not sent but unto the lost sheep of the house of Israel. And thus he rejecteth and casteth away the intercession of the disciples: neither the woman, nor other that labour for her. will he ones hear. This might have been unto her a sure token, that Christ was of an hard mind, and would by no means be entreated, seeing he would not hear other, which being not desired on her behalf: made notwithstanding intercession for her. And truth it is, Christ in all the evangelical story, is not set forth to be so hard and ungentle to any person, The constancy of this woman. as unto this poor woman. notwithstanding the woman giveth not over her suit, neither is she dismayed, but still stoutly goth she forward with her purpose. Being now thrice most grievously stricken, yet as a noble warrior, that hath so many times been assaulted, she cometh more stoutly unto the battle. And now when her alone crying, and the intercessions of other profited nothing (she as Mark saith) entered into the house, Marc. 7. whether Christ repaired. With her importunity she may seem to bewray her impudency & unshamefastness. In the street she crieth out upon Christ: now that Christ hath gotten him into an house for to avoid her importune suit, she entereth into the house with him, and continueth her suit, falling down before him. Continue in prayer. And this is written that we may know, how greatly this pleaseth Christ, when a prayer so oftentimes denied is notwithstanding still continued, & will by no means receive any repulse, 4 Christ recounteth the woman as a dog. or be said nay. And yet can not that thing be obtained of him, that is requested. For hear what he answereth the woman: It is not good, to take the bread of children, and to give it unto dogs. I at such an answer would have been so dismayed, that I would have thought verily, there had been no more hope of help to be looked for at his hand. For this is a wonderful hard answer, when she is so cast away, that not only she hath no place among the children, and is counted an Ethnic, but also most spitefully is called a dog. That is much harder, then if so be she had been called an heathen or Pagan. And this is as much as though he should have said: Thou art utterly estranged from the kingdom of God, neither haste thou any portion therein. Therefore get thee hence. The matters that are here in hand, belong nothing unto thee. This is a tentation passing all temptations. If Peter or Paul had spoken such a word unto me, they should utterly have dashed me out of countenance. What shall we then think of these words, Faith is before God a thing most exc●llent. that Christ himself spoke to this simple poor woman? Therefore is this a notable example to consider, wherein we may evidently see, what a great thing Faith is. For Faith (even when CHRIST is most angry) taketh Christ's words unto the best, and turneth them unto her own commodity, making them of angry words, most comfortable words. She denieth not the words of Christ, but granteth them to be true. Thou (saith she) callest me dog. I grant I am a dog: Faith interpreteth all things to the best. neither do I desire to be in better case than dogs are. Let the children have those things that are most fine, pleasant and dainty: Only let me have the crumbs that fall from the table, and are not regarded of the children. This shall right well suffice me. Here snareth she Christ in his own words. And by this means cometh it so to pass, that she which did humble herself to be compared unto dogs, is now received of Christ among the children. This is a most singular and notable example, set forth unto us, to declare, that we ought to be, not wavering, but constant in Faith, john. 1. and continually to call upon, yea, as I may so speak, even make weary Christ with our prayers, and not to leave of, till we have obtained our desire. Let us be moved nothing at all with the contumelious and reproachful words of Dogs, Ethnyckes, paynims. etc. For dogs are not without masters, neither are they without their meat. And the Heathen also have a God. Roma. 3. With this hard hold and strong faith of the woman, By faith and prayer Christ is overcome. is the Lord Christ taken, and overcome, so that he answereth and saith: O woman, hast thou so much strength in thee to resist such, so many, and so great temptations? verily, great is thy faith. Be it unto thee, according to thy desire and faith. For it seemed unto him a rare thing, and seldom found in any other. As touching the jews, he knew right well, that they were offended straight ways, even with one word, when he said that they must eat his flesh, or else they could not be saved. ●ohn. 6. But this woman, not withstanding all these unkind words and overthwart answers of Christ, continued still in her promise, nothing doubting, but surely believing, that at the last she should obtain her desire. Why Christ showed himself so hard to the woman. But one thing is not here to be passed over, I mean, the cause, why Christ showed himself so hard to this woman. verily not to the end that he would not help her, nor grant her her request, but that by this means, the woman's faith might be proved, and set forth unto other for an example: and that the jews, which were children and heirs, might learn of this Cananite, which was no heir, how they should believe in CHRIST, and repose all their affiance, confidence, and trust in him. For this is the thing that Christ requyrethe, wherein also he chief delighteth. Therefore having trial of this woman's faith, he could no longer hide and keep secret his mercy and loving kindness from her, but said: Go thy way. Be it unto thee according to thy desire. And by this means he maketh not only her daughter whole, but he also of his own free will promiseth moreover, Faith obtaineth all things of God. to give unto her, what so ever she will or desire, yea and giveth unto her also the dignity and right of the seed of Abraham. Perseverance in prayer. And all these things are brought to pass through faith, so that now she is become the daughter of Abraham, & an holy woman. And hereof may we learn, that though God sometime when we pray unto him, do make delay in granting us our desires, yet we should not be weary, but continue still in prayer, faithfully believing that he will at the last grant us our requests, and abundantly satisfy our desires. For although he seemeth sometime by outward appearance, to neglect, not to respect nor regard our prayers, yet in his heart he beareth always an hearty good will toward us, which in his time he will openly declare, and bring all things unto good effect, so that we cease not to pray unto him, nor give over our suit: as we may see not only by the example of this woman, but also of many other. joseph being in prison xiii years, cried unto God for help. But the more he cried, Gen. 49. the worse went it with him. And so goeth it now adays with the Christians. When they have long cried and called upon God, they feel no relief or ease of their pains at all, but the longer the worse, even as it came to pass with joseph. God for tria● of our faith sometime deferreth his help. If God had sooner delivered joseph, it had been to the great joy and comfort of jacob his father, but then should the dignity of joseph never have been so greatly beautified and avanced. His abode was long in prison: but it was abundantly recompensed. For after this his so long imprisonment, he was made the mightiest lord & greatest governor in all the land of egypt, next unto the king: Neither do we read in the holy scriptures, that any of a subject & captive, came unto higher dignity, under his prince, than joseph. Even so ●ouyngly and favourably will God deal with us, although he heareth not straight ways our prayers, God's promise is to be apprehended with strong and con +stant faith. nor granteth us our requests. Let us hold fast his promise with a constant faith. Let us not wax weary of praying but still continue in supplication and prayer, until he have mercy on us. For he will at the last undoubtedly come, and perform his promise. For this his word must always abide true: Whatsoever ye shall ask the Father in my name, john. 16. he will give it you. Our nature can abide no delays, but would have our prayers heard and granted out of hand. God giveth more than we can, or dare ask. We must therefore enarme ourselves with strong Faith against such temptations. Let it so be, that God a long time seemeth to deny our requests, and maketh delays a great number of years: yet must we diligently take heed, that we by no means suffer our faith and hope to be taken away from his promise. For the end will be, he will give us more than we have asked, as we may see in the story of this woman. If she had asked more things, without doubt CHRIST would never have denied them unto her. Ephe. 3. By this example therefore we are taught, that it is not always for our profit, when we pray straight ways to be heard. An extremities God heareth our of hand. When we be in greatest danger and almost passed all hope, than God heareth us out of hand: As when we be in peril of drowning, or in danger of enemies. There is no tarriance to be made, where peril with destruction is at hand. But where the matter may be deferred, there let us know, that GOD doth it to exercise and to try our Faith: When God ●eferreth to hear. Abacuch. 2. yet so, that he will in his time come and help, (as the Prophet Abacuk saith: If the Lord make any tarriance, see that thou patiently abide his coming. For he will surely come, and not tarry. In these our days also he seemeth to make delays. He suffereth the Pope and the Turk to do what they will against us. We cry and lament. He heareth not, and maketh as though he knew us not. In the mean season we are miserably handled, as though we had no God at all. But the matter will one day otherwise fall out. The Pope & the Turk extreme enemies to the Church of Christ. Therefore let us most certainly persuade ourselves, that our cause is most true, and most undoubted before Christ our Lord, and before GOD his father, although it appeareth not now, that God careth for us any thing at all, but that the devil and all his have the upper hand over us, treadeth us under foot, and triumpheth against us. Rather assure thou thyself, and say: I know for a certainty, that God will not forsake his church, and that he will ever be at hand to help and defend it, if she be diligent with fervent prayer to call upon him for aid and secure. Our state and condition is certain and good, because of this his promise. Whatsoever ye shall ask the father in my name he will surely give it you. Wherefore I will not dispute whether I am elect, and worthy to pray, john. 36. but I will most certainly persuade myself, that his promise is certain, sure, and most undoubted, when soever that I do pray, and be constant in the same, And that he will deal with me, and with his whole Church, according to his word and promise. Which doctrine is both nobly and notably set forth in this our gospel, worthy at all times diligently to be considered. For it describeth and lively setteth forth Faith with her exercise, Prayet made in faith obtaineth all things of God. which at the last obtaineth all things at the hand of God, if we faint not, after the example of this woman. For she although diversly proved and tried, fainted not in her faith, neither ceased she by fervent and continual prayer to call upon Christ, ever persuading herself even in the midst of those storms, that Christ was gentle, loving, and merciful, & at the last would undoubtedly help her, & give her her desire which thing, as ye have herd she obtained. The Lord our God be merciful unto us, and give us grace to follow the faith of this woman, and to hold fast his word and promise without wavering or doubting, & to continue in the same unto the end. Amen. The third Sunday in Lent. ¶ The Gospel. Luc. xi. Jesus was casting out a Devil that was dumb. And when he had cast out the devil, the dumb spoke, & the people wondered. But some of them said: he casteth out devils through Beelzebub the chief of the devils. And other tempted him and required of him a sign from heaven. But he knowing their thoughts, said unto them: Every kingdom divided against itself, is desolate, and one house doth fall upon another. if Satan also be divided against himself how shall his kingdom endure? Because ye say I cast out devils through Beelzebub: If I by the help of Belzebub cast out devils? by whose help do your children, cast them out? Therefore shall they be your judges. But if I with the finger of GOD cast out devils. no doubt the kingdom of God is come upon you. When a strong man armed watcheth his house, the things that he possessethe are in peace. But when a str●nger than he cometh upon him, and overcometh him, he taketh from him all his Harness (wherein he trusted) and divideth his goods. He that is not with me, is a against me. And he that gathereth not with me, scat●ereth a broad. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest. And when he findeth none, he sayeth: I will return again into my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he and taketh to him seven other spirits worse than himself, and they enter in, and dwell there. And the en●e of that man is worse than the beginning. And it fortuned that as he spoke these things, a certain woman of the company lift up her voice, and said unto him: happy is the womb that bore thee, and the paps which gave thee suck. But he said: yea happy are they that hear the word of GOD, and keep it. THE EXPOSITION. THe Gospel of this present sunday setteth forth unto us the story of a certain man possessed with a dumb devil, which Christ did cast out, and healed the man, so that the dumb man spoke unto the great admiration and meruelling of all the people that were present. Christ overcometh the devil. In this our gospel many things are contained unto our great consolation & comfort. But our cheiffe & principal consolation is this, that Christ casteth out the devil, that by this means we may certainly know, that Christ hath greater power than the devil, & all his kingdom: And that this work, which was then corporally done, doth not yet cease, but is & shallbe continually exercised, Christ at this day casteth out devils by the word and Sacraments. while the church endure. For all things, that are given to the curch of Christ, as baptism, the lords Supper, the word & absolution or declaration of the merciful promises of God unto penitent sinners, and all other things that pertain unto the ministry of the word, as instruments, are provided unto this end, that by them the kingdom of the devil may be destroyed again, that men may be received out of Satan's kingdom into the kingdom of god: and in fine, that by them the devil may be put out of men. For as it is written in the Prophet: Esay. 55. my word shall not return void or without fruit. As the rain that falleth upon the ground that is dry, is not without fruit, for grass or blades come forth, and all things beware green: so is the word of god always fruitful with some, for the holy ghost is with the word, and by the same word lighteneth, kindleth, & purifieth the hearts, and by this means delivereth them from the tyranny of the devil. And although man's reason can not comprehend it, how the devil is then cast out it maketh no matter. For the world is not worthy to see so much as a spark of god's power, but remaining in darkness to curse & to blaspheme all things that belong unto God, as they do here unto Christ. But we that receive & embrace the word, aught to know, & to comfort ourselves herewith, that god hath given us power here upon earth, Baptism. whereby we may continually cast out the devil. Let us take an example of the child that is new borne. Every child that cometh into the world, john. is borne in the devils kingdom, where he thorough sin as a Lord ruleth, & exerciseth, all kind of tyranny. But when this child according to the commandment of Christ is brought unto baptism, whereby sinners are borne again into the kingdom of god, as Christ saith. Except a man be borne a new, he cannot see the kingdom of god. For that is borne of flesh, is flesh, Rom. 6. & that is borne of the spirit, is spirit. Then must the devil needs give place, & the child be delivered out of his kingdom. For in baptism the grace of god is promised & given to the child, because he is baptized into the death of Christ: The declaration of God's mercy to penitent sinners. In like manner may it be said of them, that have troubled consciences, whom the devil have snarled, & made unquiet thorough some sin or offence. These men thus troubled & tormented in their consciences & minds come unto me or unto some other Chistian, they lament their most miserable state they declare their grief & pain, Math. 17. john. 20. Mat. 11. & desire instruction & comfort. In this behalf may I because of the commandment of Christ, yea I am bound so to do, comfort & strengthen my brother, & declare unto him the grace, favour, & mercy of god thorough the merits of Christ to all them that be grieved & heavy laden with the burden of sin. And by this means is the devil cast out of him, not by me, which also am a sinner, but by the word, The Supper of the Lord. which is least unto us of Christ here in earth. Likewise when thou art troubled in thy mind & disquieted in thy conscience, so that thou canst not sufficiently receive consolation, nor steadfastly believe, that god is merciful unto thee & will forgive thee thy sin: resort thou unto the lords Supper. Math. 26. Marc. 14. Luc. 22. 1. Cor. 11. For jesus Christ our Lord hath instituted the sacrament of his body & blood unto this end, that when thou in those holy mysteries receivest his body & blood, thou shouldest not doubt, but certainly be persuaded, that his body was betrayed & his blood shed for thy sins. where this faith is, there is the devil driven out, & compelled to seek other resting places, Luc. 1●. thus is this work of casting out devils continually in the church of Christ thorough the word & the ministration of the Sacraments▪ which church thorough Christ her head evermore fighteth & striveth against this serpent, and with all main impugneth his force & violence, no less than Christ himself did, if not more, as the Lord himself saith: john 14. verily verily I say unto you: he that believeth in me, shall do the works that I do, yea greater than these shall he do, because I go unto the father. The reason is this. The church hath a larger office than Christ. For he taught only among the jews in a straight place or small circuit, and converted few. He taught also not fully four whole years. But the church thorough the help of her head, which is on the right hand of god, is continually in this office, when it, preacheth the gospel, Colos. 4. distributeth the Sacraments, & evermore reproveth the wickedness of the devil, and now driveth him out of this place, now out of that place, so that it suffereth him to have no rest, A Christian must continually fight against Satan. doing this thorough out the world, wheresoever the word is preached, & the sacraments truly ministered. And yet have we not so driven him out, neither are we in all points so free and set at liberty from him, but that we must daily fight against him, for asmuch as saint Peter sayeth he goeth about like a roaring Lion seeking whom he may devour, 1. Pet. 5. and continually beware of him. Resist the devil (sayeth saint james) and he shall flee from you. This greatly grieveth the devil, therefore as we cast him out thorough the doctrine of the word & Sacraments: jac. 4. so likewise leaveth he nothing unattempted, if he cannot utterly subdue us, yet at the least to take our lives from us thorough persecution. Thus hath it been, and shallbe unto the very end of the world. It chanced so unto Christ: he drove the devil out of them, that desired him. The devil sought to be revenged on him therefore moved he the jews to crucify him, and at the last by death to dispatch him out of the way. Yet had neither the devil nor the jews the overhand. For Christ overcame them both. john. 12.16. As concerning the jews they were so cast out of their country, that there is no hope at all of their return. The devil, Christ and in him all Christians have gotten the victory over the devil and the world. which is the prince of the world is judged and condemned, and shall at the last day by the Christians accompanied with Christ their head, be so cast out of both heaven & earth, that he shall never trouble them more. For Christ hath not only driven the devil out of this man (of whom the gospel of this present sunday maketh mention) but he hath appeared (as S. john saith) that he should destroy the works of the devil: 1. john. 3. so that the devil hath no power over them that believe. But they that believe not on Christ, they remain under the power of the devil, and must at the last come unto destruction with the jews. In the Papecie the devil thoroughly established (as ye know) his kingdom, The papecie. and set it marvelously with great wealth, riches, and dignity, in so much that although thorough the singular mercy and grace of god there remained in it the holy Sacraments and the word, yet was there not at all any true knowledge either of the Sacraments or of the word, as all men hereof can bear witness. And yet in the very Papecie the devil found not all things meet for his kingdom. For even in the ministration of baptism was he cast out, The wickedness of the minister hindereth the dignity of the word or sacraments nothing at all. when the Infants were baptized in the name of the blessed Trinity, and so brought unto God. For nothing can make void the promise of God. Neither is the holy Ghost therefore of the less power in the word and in the Sacraments, although the person be wicked and without the holy ghost, which ministereth the word and the Sacraments, we therefore are most indebtedly bound to render unto god most hearty thanks for this his singular goodness towards us, which hath given us such power and strength against our most cruel enemy and extreme foe, the devil, though he buffeteth us again, it is no marvel. For how can he abide this, that we miserable sinners should so disquiet him being a proud and mighty spirit, only with the word, that he can have no place to rest in? Therefore he maketh against us all that ever he can, by raising up in every place persecutions and other temptations against us. But that thing ought not to seem grievous unto us for the hope that we know, that we shall not only drive him out here, but we shall also at the last day (as we toforesayde) judge and condemn him unto hell fire for evermore. These things well & diligently considered, we ought to have in great estimation and honour the word of GOD and the Sacraments, The word & the sacraments ought to be had in great reverence. and not so vilely to think or speak of them, as many do commonly now a days, and specially the wise and prudent of this world. The Sacraments (I grant) are outward ceremonies, as the eyes see. The very word also is an external thing, which is received by the ear, and red with the eye: As the Christians also are bodily men. But these things are not therefore to be despised. The reason is this. When a Christian man handleth the word of GOD according to the commandment of Christ, then is that power present which the devil can not abide. In that therefore the word and the Sacrament do outwardly appear so homely and base, we ought not to despise them, but rather give thanks unto GOD, that he hath given so great virtue, power and strength to so weak instruments. For what are we poor men in respect of the devil? Therefore if his power were not repressed by Gods power, by his word, etc. We were not able so much as one moment of an hour to stand against him. But what doth God? he kindleth that poor little straw thorough his word that heavenly fire, The word of god driveth away Satan. that it maketh such a light and brightness in the world, that the devil knoweth not where to abide, so that he must this day flee from this place, to morrow from another place, and so utterly at the last be driven out. In consideration whereof saint Paul calleth the Gospel, Rom. 1. the power of God, whereby men obtain everlasting salvation, that is to say, such a might and strength, as is named the power of God, and restoreth man from sin unto righteousness, from death unto life, from hell unto heaven, from the devils regiment unto the kingdom of God. These things must we Christians learn, and thank god for them, & highly esteem his holy word & blessed Sacraments, as our most precious relics & jewels. As for the unfaithful they are not worthy to behold the great power and majesty of god's word, according to this saying: Tollatur impius, ne videat gloriam dei. Let the ungodly be taken away, that he see not the glory of god. And as Esay said of the jews: ye shall hear, and not understand: ye shall see, and not perceive. We therefore are much bound unto God, that we have both known and felt the great majesty and power of his word. Esay. 6. And in this behalf we ought greatly to rejoice, that although we be poor and beggarly sinners yet we be endowed with such power, as the devil is not able to abide. Thus see we, that this work among the Christians is perpetual, I mean to cast out devils, to make the dumb to speak, and the deaf to hear, It is a greater miracle to drive the devil out of men's hearts, than out of their body. although it be not done corporally. For this is a matter of greater weight and of more excellency, to cast the devil out of men's hearts, and to drive him out of their bodies. For he sitteth faster in the heart, them in the body. But Christ driveth him out corporally also, that we with our eyes may behold his power, and the sooner believe, that he will drive him also out of that place, where he must steadfastly sit, I mean the heart, yea and that by plain and homely things, as by the word, by baptism, by the Sacrament of his body and blood etc. These singular gifts and noble graces hath God given unto us, and therefore ought we continually to thank him, and to use the same unto our comfort against the devil, that we by that means may drive him out of our hearts, and not be dismayed, though he suffer us to have no rest in this world, but continually heap upon us afflictions, troubles, persecutions, hatreds of men, torments of tyrants, and at the last death. For these things shall he be paid home at the last day, when without any return he shall for ever be cast out into hell fire, there worlds without end to remain. This is the first part of our gospel, for the which we are most endebtedly bound to give unto GOD most hearty thanks, and to rejoice in the same. Now followeth it in the gospel, what the world judgeth of so great and weighty matters. And here are set forth unto us in this Gospel three kinds and sorts of men, Three sorts of people judge of this miracle. The first marvel at the work. which diversly take this miracle of Christ. The first is the best sort, I mean them, which marvel at this work of Christ, and without doubt give thanks unto God for it. These be but few in number, and such as be of no reputation, whose eyes are opened to see the glory and power of God's word, & to know the same. And this thing seemeth unto them such and so great, that they can not marvel enough, that the word so quickly and easily can turn so many men, and by the power there of cast out the devil. For this cause can not they hear of this matter enough. But besides these, there are two other sorts. Their hearts are so hardened, that they seeing, see nothing at all, neither perceive they, that thorough the mighty power of God, the dumb and deaf do as well now speak & hear, as any other man, & that he, which before was wont to be mad and out of his wits, is now in his hole mind, and doth all things soberly, quietly, and in good order. But let us now consider these ij. sorts of people severally, or every one by themselves. The first of these ij sorts behold this noble work and marvelous miracle of Christ, but they are so blind, The second blaspheme. mad and doltyshe, that after the manner of spiders they gather poison of this flower, whereof the other, of whom we spoke afore, gathered good & sweet honey: for these men do not only not interpret this casting out of devils, a certain art, or singular gift of God, but they also boldly pronounce, that this work, is not of God, but of the devil, and done by art magic. Should this be a miracle, say they? yea it is the work of the devil, and done by Necromancy: so stockblinde are they, and so hard hearted, that they cannot see the wonderful work of GOD, but ascribe altogether to the devil. And this setteth forth their insolent arrogancy and exceeding great pride, in that they call the prince of the devils Beelzebub, which soundeth in our English tongue, an humble be, Beelzebub what it is in English. or a great fly. How can the devil be more despised? They have so good an opinion of their own holiness and spirit, that they compare the devil & flies together. verily I can not esteem the devil so lightly, 2. Cor. 4. neither could Paul, which calleth him the prince and God of this world. But these good holy folk think the more they can despise the devil, the more shall they make the art of Christ in casting out the devils to be despised. What great matter is this, say they, that the greater fly casteth out the lesser? Thus they blaspheme the work of Christ, although they have nothing to say against the truth. But this they consider not that they themselves have a legion of devils in them. For they are full of blasphemies, of murders, of lies, of deceavinge etc. They fulfil the devils will unto the uttermost, in that they think that the devil hath nothing to do with them, and that they are in no danger of him. Even thus goeth it now a days also, the gospel, The godly rejoice in the gospel: the ungodly blaspheme it. God be thanked, in this our time is taught purely & sincerely with all quietness & modesty. And this is our comfort, that some good men do truly receive this doctrine, are glad of it, wonder at the great mercy and goodness of god, and most heartily thank him for it. Contrariwise, some there are, that feel no sweetness at all in the preaching of the Gospel, and therefore they blaspheme it, and persecute it even unto the uttermost. Our adversaries themselves grant this to be the word of god, The adversaries grant many things to be true, & yet they go forth to persecute. that the Sacrament of the body & blood of Christ should be ministered in both kinds. Again, that Christ did forbid neither marriage, nor meats. Yet they condemn these things as heresy. It is wonder, that the Son wax not dark, & that the earth doth not open & swallow up the teachers of such blasphemies. Yet they go stoutly on, & are without all fear, so that where the true Christians fear the devil, they fear him nothing at all. For the Christians have learned by experience, that the devil is able to corrupt even the righteous, and to destroy the work of God, if he be permitted. Therefore they call him not Beelzebub, 2. Cor. 4. but with Paul they call him the prince & God of this world. For we have experience of his power in this wise: When he hath made any man his captive & bond slave, & hath cast him into error or heresy, he holdeth him so fast in his claws, that he very hardly can with infinite sermons be called from his errors unto the true persuasion of Christian religion. Again, those whom he hold captive, & hath them linked with the bonds of fornication, or adultery of wrath, of covetousness, of envy, The power of the devil is not to be set light by. of hatred, & of such like vices, he holdeth them so fast, that there is almost no hope at any time to escape. And if he perceive that few bonds suffice not, he putteth more unto them. Therefore the Christians do not set the devil at nought, neither do they make light of him, neither call they him a fly, but a mighty lord, a prince & god of this world, which filleth the whole world with murders, wars, errors, heresies, schisms, dissensions, desperation, troubles, miseries etc. But the pope & his sect believe not this, although they both see it & have daily experience of the same. Wherefore this is marvelous, & a thing not to be forgotten, that the Phariseyes' blaspheme Christ and his work. For hereof doth it appear, that although their bodies were not possessed with the devil, as this poor man's was, yet in their spirit the devil had much more power over them, The papists in persecuting the true Christians, think they do God great service. seeing, after the manner of our papists, they do not only not understand the word, but they also most slanderously blaspheme it, and most cruelly persecute it. And notwithstanding it troubleth them nothing at all, but they persuade themselves, that they have done well, john. 16. as Christ sayeth: the time shall come, that whosoever killeth you, shall think that he doth noble service unto God. And this thing is set forth unto us to teach us, that if we do determine to cast out devils, and to teach the word of God we should look for no better things, then chanced unto Christ in this place. Some shall marvel: some shall judge our doctrine as ungodly & deceiving the people, by leading them into divers errors: some again shall condemn it as heresy, and doctrine of devils. Now ought we to be well fortressed and fenced against these slanders, offendicles, or stumbling blocks. It is a great grief unto our hearts, that the Papists do so blaspheme our doctrine, and yet they are so careless, that they care no more for the devil than they do for a fly. For such was the fortune of Christ also in the highest miracle that he did, when thorough the finger & power of God he did cast out devils. Then fell they unto such blasphemies, that they said, it was the battle of flies, and that the devil wrought it for Christ. The third seek signs from heaven. After these come the third sort, not moche better than the last, but that their wickedness is not so open, feigning that they would believe, if Christ would work such a miracle as pleased them, but they lack no miracle to behold (for they see one plainly before their eyes) but they judge that an earthly, or base, & no true sign. They would (if he looked to have any authority with them) that he should show some heavenly sign, that is, that he should make a new Moon, new stars, or such like these are marvelous wise, that will take upon them to prescribe & appoint god, what signs, wonders and miracles he ought to do. They would have him like a juglar to satisfy their fancy, and to do such miracles as please them. As though God had nothing to do, but to serve their lusts & foolish desires. Such shall a man find also in these our days, specially among the kings, princes, and other rulers of this world. The wise of the world are offended at the word, because the preachers thereof are so homely & poor creatures. For what other talk have the wise of this world among them then this? what shall I receive this doctrine, which a sort of poor & beggarly fellows profess? They that first taught the Gospel were in deed unlearned fishers: but now what are they, but a sort of fugitive and runagate monks, and a swarm of perjured priests? I could right well allow this doctrine, if the Pope, the Emperor, the kings, the princes, and other noble men did teach it and embrace it. These men also appoint God, how he should behave himself, & set forth such doctrine as may please them, yea & that both by such and after such sort, as they think good: So that God must do, what it pleaseth them to appoint, yea & such are to be found even among them that profess the Gospel. For in these our days many which will seem to be Gospelers, may be found both in the courts of Princes, and also in Cities, which shame not to appoint the preachers, what they must preach and teach, yea and that to this end, that (as the Prophet sayeth they may speak pleasant things, & such as may delight, and not offend. For when the preacher according to his office reproveth sins and vices, whereof certain persons are guilty: then they straight ways cry out: These things as matters tending unto sedition, are by no means to be suffered of the maiestrat. The glorious worldlings can not abide to be reproved for their wicked living. The Gospel may be preached without such spitful railings upon men: so that when a preacher speaketh the truth, and rebuketh sin, he must be counted straightways to rail upon the maiestrat, & to move sedition. These men are puffed up with as much pride, as they were, which saw this miracle, and yet regarded it nothing at all except Christ would work such miracle as they themselves appoint. They are grown up unto such madness, and so swell with pride, that they think it not sufficient to have their Realms in subjection, Rom. 13. 1. Pet. 2. Exod. 22. except they also have jurisdiction, rule and power over the word of God & other his holy mysteries. But this is not the meaning, when the scripture saith, the the higher powers ought to be had in honour: not to be spoken evil of, nor railed upon. As though because of that, the temporal magistrate were above god & his word. But the rulers are no less bound to be obedient to God & to his word, Temporal rulers own no less obedience to God & his word, than subjects do. than their subjects are. If they do it not, they are not to be obeyed, but to be freely spoken against, although loss of life should follow thereof. For the gospel spareth no man, but reproveth the sins of all men generally & without exception. Therefore let the pastors & preachers diligently consider the greatness & weight of their office, remembering that they must give an account thereof at the great day of judgement, Esa. 53. john. 16. if they freely speak not to all men, & without fear rebuke those things, that are worthy to be reproved, be the persons of high or low degree. Preachers have authority to rebuke the sins of all men without exception. Why then should we preachers for thy cause (O thou magistrate) cast ourselves into danger, & serve thy lusts contrary to our office? It is not our word. Neither are we in this office to serve thy turn, as men hired of thee to teach such things, as may please thy fancy, the preachers may not do so, neither will they do so, nor yet ought they so to do. He that is not willing to hear these things, Preachers may be no men pleasers. Gala. 1. let him seek other that may serve his lusts, so that this ministry be free, whereunto God hath given authority & power to rebuke sins, yea the sins of all men. And these are the three kinds of men, whom Christ in this his most noble miracle hath censoures & judges. The first praise it, allow it, & marvel at it, the second hate it & blaspheme it. The third would have such miracles wrought, as they appoint neither are they any other at all times, Mark this well O thou preacher. before whom the gospel is preached in the world. Therefore the preachers in this behalf must, as Christ did dispute, reason, contend with the adversaries, & by no means suffer them, or wink at them, but stoutly and valiantly defend the Lord Christ, his cause & word, what soever adversity followeth, and not to regard though they seem to labour in vain and to profit few. We have done our duty, if we have disclosed their blasphemies. If they hear not, farewell they, so that they understand what they have done, and whom they have contemned, despised, set at nought, blasphemed and railed upon. Christ first of all, answereth them, that said, he cast out devils by the help of Beelzebub prince of the devils. Christ confuteth his adversaries. These he confuteth with such a reason, as no reasonable man can deny it. That kingdom, saith he which is divided in itself, must needs come to desolation. If therefore one devil cast out an other, this then followeth, that the devils are together by the ears among themselves, & so must their kingdom come to naught. And this is so true, Discord. that even in families or households discord maketh havoc of all things. For if the man & the wife be at variance among themselves, strive one to hurt an other, one to speak evil of an other: then must the family and household needs perish & come to nought. Examples do teach, that discord weakeneth, maketh feeble, and utterly destroyeth whole Empires, Kingdoms, Cities, common wealths, houses & families. Therefore the pharisees and Scribes are here utterly beside themselves and clean out of their wits, wanting not only the judgement of the spirit, but also of reason, as our adversaries also the papists are mad, & utterly estranged from all reason, while they contemn and condemn so manifest truth. For although we had no scriptures, yet were we able to defend our matters, and confound theirs even with very reason. But this helpeth nothing: all our labour is but lost, so stiffnecked and uncircuncised both in hearts and ears are our adversaries the papists. The kingdom of the devil. And this here is worthy to be noted, that Christ sayeth: the devil hath a kingdom, and such a kingdom as greatly agreeth in itself, and defendeth their matters with high concord and perfect agreement, so that whosoever provoketh one devil, provoketh and stirreth up all. He that hurteth one, maketh all the residue his enemies, otherwise if they lived not in such a concord, we should pluck away many more from the papists unto our side. That all do not believe & receive the word, Why so few receive the word. the cause is, that the kingdom of the devil is so mighty, and defendeth all their things by diligent conjunction and coupling together of consents & minds. This kingdom dost thou disturb and grieve, when thou receivest baptism, hearest the word of God, receivest the Sacrament of the body and blood of Christ. Why the devil prevaileth not against Gods elect. That the devil doth not overcome thee, it is because that as in the devils kingdom there is high agreement: so likewise in the kingdom of Christ there is most true concord, and singular linking together of minds. Therefore when the devil assaulteth thee, and goeth about to vex and trouble thee, he hath also to his enemy him that sitteth on the right hand of God the father, even Christ thine head, as he said unto Paul: Saul, Saul, why persecutest thou me? Acts. 9 This is to be taken for a mighty and strong defence, yea and an invincible fortress, I mean, to be a christian man, saying we have so mighty a kingdom against us: yea we should not be certain of our health and salvation one moment of an hour, if our help were not sure and certain in the grace of God: if God did not assist us, and be present with us thorough his holy spirit. Objection. But here may an objection be made against Christ's confutation, that the Exorcists or conjurers, although they be a wicked kind of people, Exorcists. cast out devils also. verily all this cometh not of God, but of the devil. We read of a man that was possessed with many devils, yet a certain priest that was a conjuror, and used sorcery, was so bold, as to put his hand into the man's mouth that was so possessed. And what other thing is this, than one devil to cast out an other. I answer: Paul saith, that the devil in the latter days shall work wonders, and do miracles: Answer. yet shall they not be true miracles, but feigned, counterfeit, and false. two. Thess. two. For he worketh not those miracles to advance the Gospel of Christ, The devil worketh miracles to confirm the unbelievers in their unbelief and to set forth the glory of God, but to bring men from the true faith, and to cast them headlong into all kind of idolatry. There have been certain saints, as they were wont to call them, as our Lady of Ipswiche, our Lady of Walsingham, the Rood of rest, the rood of Grace, S. Peter, M. john Shorne. etc. to whom they were wont in time past to send such as were possessed with the devil, that they might there be made whole, and so many times it came to pass. But the devil was not therefore cast out, as though he could no longer have there remained, but he was content gladly to departed, to confirm them in their superstition and unbelief. As the devil also hath many times feigned, The subtlety of the devil. that he is afeard of an hallowed candle, salt, palms, holy water, holy bread, holy fire. etc. When notwithstanding he did it only to this end, to increase superstition, to banish all true faith and religion, to drive men from the living God, unto dumb and beggarly ceremonies, that they which are all ready snarled with the bonds of idolatry and superstition, might be held the more strongly with the same, 2. Cor. 4. and confirmed, lest at any time they should begin to lean and trust unto the word of God and his mercy, and so at the last be saved. All such miracles, signs, and wonders, are wrought by the devil, and are lying, false, and untrue: as S. Paul termeth them, two. Thess. two. yea they are nothing else then plain sorcery and juggling, to deceive them that are unfaithful, because they would not embrace the truth, that they might be saved. Think thou those to be the true signs and miracles, wherewith Christ & the Apostles through the word did cast out the devil, so that he against his will was compelled to departed. For there was no such dalliance, neither declared he himself of his own free-will to go away. The end of true miracles In those miracles the devil was enforced against his will to give place to the word of God, & that unto this end, that the glory of God might be set forth, & the christian religion confirmed & established: this doth not the devil gladly. Therefore in such agony, conflict, & strife against the devil, crosses, hallowed candles, holy water, & such other trifles do no good at all. Where it is for the devils profit, Note. and for the enlargement & confirmation of his kingdom in all superstition, idolatry false religion, wickedness. etc. that he should be put out, that by this means the wicked world may receive the punishment of their frowardness, because they will not call upon Christ, and so be the more deeply drowned in superstition: there it is possible, that the devil will suffer himself to be expelled and cast out of such wicked persons, as Sorcerers, Necromancers, witches, and such like are. For this is not done to the end, that the Gospel may be advanced, and the truth known, but that error may be confirmed that the more authority may be given to monkery, to the invocation of Saints, to pilgrimages, to Uigiles, to Masses, and to such like trumpery. For, the maintenance of these things, wherewith the glory of God is obscured, and the truth of his holy word hindered: the devil is well content to give place, and to suffer himself to be cast out. But where the casting out of the devil is done to this end, that the finger and power of GOD may be seen, and that the kingdom of God may be stablished: there the devil resisteth, wrestleth and showeth himself unwilling to departed, and maintaineth his abode there so long as he can, Luc. ●i. as Christ teacheth in the Parable of the strong armed man. Therefore let us never forget this great exceeding mercy & singular goodness of the Lord our God, but most humbly and hertily thank him, that he hath sent his son to be an helper unto us against the devil to cast him out, and hath given us his word, whereby even now also that work is done, I mean the kingdom of the devil is destroyed, and the kingdom of God is set up and increased. In this grace God for his mercy ever keep us for his dear sons sake jesus Christ our Lord, and alone Saviour: to whom with God the faand the holy ghost, be all glory for evermore. Amen. The fourth sunday in Lent. ¶ The Gospel. john. vi. Jesus departed over the sea of Galilee, which is the sea of Tiberias, and a great multitude followed him, because they saw his miracles which he did on them that were diseased. And jesus went up into a mountain, and there he sat with his Disciples. And Easter, a feast of the jews was nigh. When jesus then lift up his eyes, and saw a great company come unto him, he said unto Philip: whence shall we buy bread that these may eat? This he said to prove him, for he himself knew what he would do. Philip answered him: two hundred pennyworth of bread, are not sufficient for them, that every man may take a little. One of his Disciples (Andrew Simon Peter's brother) sayeth unto him. There is a lad which hath five Barley loaves and two fishes: but what are they a 'mong so many? And jesus said: make the people sit down. There was much grass in the place. So the men sat down, in number about five thousand. And jesus took the bread, and when he had given thanks, he gave to the Disciples, and the Disciples to them that were set down, and likewise of the fishes as much as they would. When they had eaten enough, he said unto his Disciples: gather up the broken meat which remaineth, that nothing be lost. And they gathered it together, and filled xii baskets with the broken meat of the five barley loaves, which broken meat remained unto them that had eaten. Then those men (when they had seen the miracle that jesus did) said: this is of a truth the same Prophet that should come into the world. THE EXPOSITION. IN this Gospel we learn, that our Saviour CHRIST hath a singular and special care for them that follow him, Math. 6. that seek the kingdom of God, and the righteousness thereof, and set their chief delectation and pleasure in hearing the word of God, and in practising the same, so that all such shall want no good thing necessary for their living, Psalm. 34. but shall have abundantly what so ever is needful, so far is it of, Christ provideth for his. that they need to despair of God's providence in this behalf, as though he were led with no care at all toward them, and their necessities. This doctrine the wicked worldlings and covetous carls are not worthy to hear, much less to believe, seeing their minds are otherwise set. In deed they hear, that Christ bounteously wrought this great miracle, but they do not believe, that Christ will do the same for them. Worldlings. Therefore are they all together given to the world, scrape and rake together, what so ever they can get by hook or by crook, by right or by wrong, by lawful or unlawful means, declaring by all their doings, that they have no good and faithful persuasion of God's providence, and that Christ neither can nor will deal with them, as he did with this people, of whom our Gospel maketh mention. Yea some of them after the manner of Epicures, think God to be a careless God, and not to regard his people, but to sit idle in heaven, gazing about I can not tell upon what. And therefore they think it to be their charge and duty, to cark and care, to aforesee and provide all things necessary for themselves that they suffer not hunger and cold. etc. But such men, yea rather monsters of men, Christ regardeth not. They that embrace his word, Christ comforteth them in this place, The faithful shall want to good thing. that he will feed them, not with words, but with deeds, even with all things necessary. Let us not doubt, think, or compass in our mind, Psalm. 34. how we should be nourished, but let us put our whole confidence in Christ, which confidence without all doubt shall not deceive us, but bring unto us no less bounteous blessing, than these men received. For Christ is always at hand to help, succour, joshua. 1. Psalm. 55. 1. Pet. 5. and relieve them, that faithfully put their confidence and trust in him. Cast thy care upon the Lord saith the psalmograph, and he shall nourish thee. Yea CHRIST is of such power, The blessing of God maketh all things plentiful. that if there remain no more than five loaves, yet can he so bless them, that they shall suffice five thousand men besides women and children: And moreover of them also leave so much, that it shall far excel in quantity the former store. For the first was scarcely half a basket full, but that remained were xii baskets full: whereof we are taught: that if we believe the word of God, and doubt nothing thereof, framing our lives according to the same, GOD will undoubtedly care and provide for us, and abundantly send us what so ever is necessary for our living, as we may see in this history. Although all be not godly, that came here unto CHRIST, yet some of them were earnestly given to godliness, and sought more the word of God, than they were careful for their belly. Therefore Christ careth for them, The providence of God. and bringeth it to pass, that they be fed, when they thought nothing of the matter. As though he should say: first of all, whatsoever thou be, seek the kingdom of God, believe in me, Math. 6. and live according to thy vocation: and as for all other things, leave the care unto me. Though that thou have not excess, though thou haste not thousands: yet that thou shalt have sufficient, I will provide. For gold, silver, money. etc. are not meet to be eaten: thou haste need of bread, which cometh out of the ground. If thou haste not plenty hereof out of the earth: if thou hast not ground, land, possessions etc. only believe, and follow thy calling: so shalt thou not want bread. daily experience mynistrethe unto us examples of this thing. Labour. He that in the beginning is but a poor scholar, being diligent in his office, thorough the blessing of GOD becometh a great doctor. A maid servant being diligent in her service, and studiosly looking unto things of the house, through the favour of God, cometh unto such marriage, that she is made mistress of an household, having substance, goods, richesse, and plenty of all things. There is great abundance of such examples in all ages. As on the contrary part, they that fear not GOD, care not for his word, are negligent in their office, Idleness. are idle, and give themselves to sluggyshenesse: They fall into misery, poverty, and beggary, yea though they have much left unto them of their parents or friends, yet cometh it to nought, and wasteth away as snow against the son. Therefore many young men now a days, idleness is the chief mistress of vices all. giving themselves rather to idleness then to labour, to wickedness then to godliness, are forsaken of God, and by this means fall into all kinds of misery and lewdness, so that either they die in battle, or come to hanging, or else have some other shameful end. Which thing is to be understand also of so many as fear not GOD, nor faithfully walk in their vocation, be it never so base and homely. All such must needs be accursed of God, and be overwhelmed with miseries. And well worthy, for asmuch as they love not godliness, believe not in Christ, follow not his word, walk not in their vocation. etc. For if they did this, they should have God in all their affairs a most sure defender, tutor, patron, provider, increaser. etc. so that they should lack no good thing. Learn therefore of this Gospel to believe in Christ, and that he will conserve and keep us, and provide all things necessary for us, if we will apply ourselves to godliness, and love Christ's word. As though he should say: If thou be godly, and fearest God, look thou for thy meat at my hand, most certainly: despair not, though thy living be small, I will bless thy store, and provide abundantly for thee. But if thou follow those ways, that are wicked and ungodly, if then thou fall into misery, marvel not, neither blame thou God, but thyself: yea though thou have gotten the goods of the world, The absidance and prosperity of the ungodly shall not long continue. yet if thou be ungodly, they shall not surely prosper with thee, but they shall suddenly consume and come to naught, so that thou mayst be well assured, that he which despiseth the word of God, and obeyeth not God's commandment, shall never be pleasured at the hand of God. This thing doth Christ teach us in this his miracle, in that with five loaves he feedeth five thousand men besides women and children, whose numbered peradventure was equal with the other. They all were filled, and yet there remained much. In thus doing Christ setteth not forth the bare word, as he doth in the sixth Chapter of S. Mathews Gospel, but he expresseth the same in very act, and giveth an example thereof. As though he should say: I am rich, and can easily feed thee. Only see, that thou behavest thyself godly. Follow the word of God, and keep that. As touching thy food, lay the care thereof upon my back. This is the doctrine of Faith which Christ setteth forth in this miracle unto us. The faithful only understand it: the unfaithful regard it not, but rather laugh it to scorn, as they do all the other mysteries of God. But besides this doctrine, there are remaining two things, which the Evangelist doth diligently set forth The first is, that Christ asketh a question of his disciples, and they answer what they think good. The cause of incredulity concerning living. The second is, that he commandeth to gather up the fragments, that nothing perish. Now as concerning these ii disciples, Philip, and Andrew: it evidently appeareth, what is the cause, that although he provoketh us unto faith by this his unlooked for blessing, yet it can not be found in us so true, right, and perfect as it ought to be. For that letteth us, that was also an impediment to the disciples: I mean, when we only consider, how much we have need of, and have no regard, Philip. how much Christ is able to do, with his blessing. philip leaveth to reason and sayeth, that two hundred penny worth of bread is not sufficient, that every man may have a little morsel. If a count be here taken of the people, and compared with that sum of money that Philip here nameth: it seemeth to be little in deed. For there were not only five thousand men, Math. 14. but there were also many women and children, as S. matthew saith, which are not numbered. Philip followeth the rule of reason, Reason is an evil counsellor in matters of God. and according unto that maketh his account. Even so we go to work. Reason altogether ruleth in us, and we cast our accounts, how much we have need for our necessary daily and yearly expenses. But when we perceive that our goods fail us, then are we out of countenance: then fall we to desperation, and think verily, that we shall never be able to sustain ourselves and our family. And even thus goeth it with Andrew also. He perceiving the good will of Christ toward the poor people, Andrew. would gladly that they were relieved, & therefore telleth Christ what provision there is, & how that a boy had five barley loves and two fishes. But notwithstanding when he remembered what a great company there was of hungry folk, and considered how slender the provision was, he counted it nothing at all. What are these (saith he) among so many? Straight ways considering the number, he casteth away faith, & thinketh it not possible that such a multitude can be helped and relieved with so little quantity of bread & fish. And this is a common fault among us all, not only when we think of living, but also in all our other troubles and dangers. For we run straight ways for help unto reason. Note well. if reason see no help, than out of hand we fall unto mourning & lamenting, utterly despairing of comfort. But it were much better, if we did cast all our care upon God & fall to no reasoning about necessary things. For by this means there should be but one incommodity when any misery should chance. where as now thorough our care it is doubled, and yet nothing amended. Care maketh no man rich: Care pro●fyteth nothing. yea it rather bringeth disease of body & disquietness of mind, two great pestilences to man's life. Examples in this behalf want not. Therefore seeing that reason can no otherwise do, but be occupied about those things that we have need of, and show herself careful about necessaries, as though our whole wealth depended of her carefulness and devise, which is directly against faith: The Evangelist would not let pass this thing unremembered, that by the example of the disciples we may learn, how lewd and wicked such toys of reason are, namely in Christians, which ought only to depend on Christ and his word. After the rule of reason Philippe and Andrew judged truly: neither is it possible, The word of God, and not reason is to be considered. that a man only led with reason can otherwise think, or have any better judgement. But we Christians may not look upon Reason, but upon the word of God. Therefore we ought not so subtly to reason, as constantly & steadfastly to believe: & where reason faileth, there to lean unto the word of god & faith, & diligently to consider, what a noble and faithful steward Christ is to the Christianes'. We can give no more than we have. But john saith here of Christ: He gave of the loaves and fishes, not so much as was at hand, but so much as he would. Neither is it to be thought, that he did this only but ones, and that he from henceforth will do no more so among his. God is at all times beneficial. For, as I said before, his examples and miracles are published and set abroad at all times, not only concerning food when GOD respecteth and helpeth them that are needy and without comfort, but also in all other necessities and miseries. For he is almighty, and hath promised to us help and defence. Therefore all our power is only in this: 3. Reg. 17. 4. Reg. 4. Where reason sufficeth not, that we should make the matter up with faith and prayer, and undoubtedly believe, that he is also a God unto us, which is not only able with his blessing, to amplify and increase that little we have, as he did the honey and oil of the widow of Sarepta, but also that he is able of nothing to make all things. This consolation and comfort ought we diligently to consider, and only (as Christ saith) respect this, that first of all we seek the kingdom of God, and the righteousness thereof. Math. 6. As for all other things that we have need of, let us cast our care upon our heavenly Father, which will give unto his, even when they sleep, Psalm. 127. as the Psalmograph saith: that is to say, they shall be blessed and provided for, and yet shall they not understand, how and whence it cometh, as as we may plainly see in this miracle. For so soon as CHRIST took the bread into his hands, and added thereto his blessing, it was straight ways perceived, how it was multiplied and increased. The fishes also when Christ distributed them, and commanded them to be delivered to the people were increased marvelous greatly. Thus would Christ have us both to perceive, and to believe, that we by this means might attribute more to the secret and invisible richesses of God, then to our present reason and store. The miseries of this our tyme. Miserable is the face of this world. Enemies are on every side of us. Discord, debate, and strife increaseth daily more and more. Our men and our money decay daily. The wickedness of the bishop of Rome The common wealth is come unto lamentable ruin. All things go to havoc generally, neither is there any hope of amendment. The pope also is not idle, neither sleepeth he, but seeketh all means possible to disturb realms, to set Princes together by the ears, to bring desolation to all those countries that resist his tyranny, cast away his intolerable yoke, refuse his wicked doctrine, despise his devilish decrees, idle inventions, crooked constitutions, unwritten verities. etc. and embrace, believe, and profess the true and lively Gospel of our Saviour jesus Christ. For the Turk hateth not more the name of Christ, than the Pope doth abhor the Gospelle that we profess. Therefore seeketh he all corners, and studieth by all means that may be, to take away the Gospel from us, and to restore unto us the old abominations. Which things when a Christian man doth remember, it can no otherwise then grieve him. Now reason beginneth to compass with herself, what is best to be done, and what provision may be made to withstand so great evils. And when reason with all her devices and counsels seeth no way how to bring to pass that she hath imagined, or else can devise no apt counsels, how either to prevent or dispatch so great malice and displeasure, then falleth she to confusion, and at the last unto desperation. Neither can reason frustrate of her purpose be free from sadness and desperation. Mark this, & practise it. For flesh and blood can no otherwise do, thenne her nature requireth. But the Christians are in a far better case. For when reason faileth, they lay hand on the word of God, and with steadfast faith believe to receive help and comfort at the hand of God, john. 16. according to his promise. But what is the commandment of the word or what is to be believed in such an extremity and difficulty of things? Math. 16. verily even this, that Christ hath overcome the world, and that the gates of hell shall not prevail against his church: Psalm. 34. The eyes of the Lord are upon the righteous, and his ears attended unto their prayers Who shall hurt you (saith S. Peter) if ye follow that is good? 1. Pet. 3. Not withstanding if ye suffer for righteousness sake, blessed are ye. The Lord knoweth how to deliver the righteous out of tentation, and to reserve and keep in store the wicked and ungodly against the day of judgement unto their condemnation and everlasting pain, 2. Petr. 2. as S. Peter in that place bringeth in Loath and the Sodomites for an example. Faith in the word worketh constancy in the heart. He that on this sort setteth before him the word and promise of GOD, and holdeth them fast with a strong Faith, him all the reasons of the world, though they should fail, can not dismay, nor cause him to despair. For he doth know, that the Lord is above them, which ruleth in the mids of his enemy, and therefore is he contented with all things, Exod. 3. that he may glorify his name against them, that are adversaries to his word, vex the church of GOD, and make neither end nor measure against God and his word, even as Pharaoh, and the Egyptians did: so that through the help of the word the Christians thorough Faith have a most certain and sure hope, where reason seeth no hope at all. For reason, when it perceavethe no help to be at hand, despaireth straight ways. But the Lord showeth true help, if we hold it fast, and follow godliness. For he that giveth his mind to wickedness and sin, and careth not for his conscience, though it be never so much defiled and spotted with all abomination, and yet thinketh to enjoy the promise and the comfort thereof, he is utterly deceived, and shall bring nothing unto good effect And this fault was in the Disciples. With reason they were well instructed, but they had no respect unto the help of Faith, neither did they consider, what a Lord they had of Christ. Or else Phylippe would have told an other tale after this sort. Two hundred penny worth of bread are not sufficient for so great a multitude, that every one might have a little morsel. But we are in case good enough, in as much as thou art with us, which art able to fulfil and to make good, what so ever we do lack, for as much as we are in such place, where no provision can be made. For thou haste that power and knowledge, the which other have not. Andrew also would have spoken otherwise, as thus: There is a boy here, that hath five barley loaves, and two fishes. If I should have the distribution of them, they would scarcely suffice two persons. But forasmuch as thou art present, put thy helping hand unto it, and they shall suffice as many as are here, enough and enough again, with a great portion left. This would the word and faith have taught them. But when by the reason of their carefulness, both the word and Faith was vanished away, it was no marvel though they could remember no such thing. Note this counsel. Therefore this rule is to be observed: If thou lovest the name of Christ, and notwithstanding, thou leanest unto reason, and unto the devices thereof, being compelled, as it were of necessity, yet see that the word of GOD bear the chief rule, and have the uppermost place always, so that thorough Faith, thou depend wholly upon God and his promise. Otherwise thy help will be uncertain, yea it will be nothing. For cursed is that man (saith the Prophet) that putteth his trust in man, Hier. 17. and maketh flesh his strength, and suffereth his heart to go from the Lord. After that Christ hath most nobly declared his blessing among us, The world abuseth the gifts of God thorough riot. we may not forget this commandment, that Christ gave his disciples, concerning the gathering up of such bread & fish as remained, that nothing might be lost. For as our reason in time of necessity can do nothing but reckon and account how to compass things to serve our ned●, and can not away with Faith, nor yet constantly cleave to the promise of God: so likewise, when the blessing of God is plenteous, the world neither can nor will rightly & thankfully use the same. For many do abuse the blessing of God unto excess, prodigally and wastefully they spend it about naught, as experience teacheth us. If there be a good wine year, so that there is plenty of wine, then fall the people to drinking, gulling, glozing, quaffing, and most unthankfully abuse that precious and good gift of God, as though god that year had sent such abundance of wine only to this end, that the people should drink drunk. The blessing of God they ought to use, & not to abuse: In time of wealth provid for death. & if we have more than present necessity requireth, it ought diligently to be gathered together, & laid up in store, that it may supply the lack & necessity that is to come, as joseph counseled Pharaoh king of Egipte, that with the great & plentiful increase of the seven former years, he should provide for the other seven dear years that should follow, Gene. 41. that by this means there might be store of grain for all his land. In like manner when god sendeth to artificers & men of occupation a good year, Artificers. so that their wares be well sold, & they have good utterance of such things as they occupy: they may not therefore abuse this blessing of God, & wastefully spend away their gains, but they must keep them in store, & warily lay them up, that they in time to come may serve the lack that is like to follow. But forasmuch as many do not this, but spend as fast as they get, & spare nothing for the necessity that is to come, therefore in time of need they lack, & God withdraweth from them his blessing. It is meet, that they which abuse the gifts of God, & riotously & wastefully spend them away, should at an other time lack, that by this means they may learn, what it is to neglect & not to regard the blessing of god. And as some do, to much wastefully consume the good gifts of god, so on the contrary part some do abuse them by hoarding them up & niggardly keeping them, yea & that unto this end, that when a dearth come, they may have the more gain, though it be unto the utter undoing of their poor neighbours, as we may see in our covetous cormorantelyke cornemongers, Cornemongers. which hourde up corn in the time of cheap, that in the time of dearth they may sell it the dearer unto the profit of themselves, but unto the disprofit of other, so that they bring not forth the blessing of God to the commodity of other, as & when they ought, but only at such time as may serve their covetous desires, & they reap the greater profit. Prou. 11. Solomon saith: He that hoardeth up his corn, shall be cursed of the people: but the blessing of the Lord shall fall upon the heads of them that bring it forth, & sell it for a reasonable price. These catarpillers of the common wealth which only seek their own private lucre, whether it be in Corn, cattle, or otherwise, are a spiteful kind of people, hated of God and of all godly men. Note this O ye rich men. For as touching that Christ commandeth the fragments & such things as wear left, to be gathered up, it was not commanded to that end, that it should serve the covetous lusts of the most covetous worldlings, but that we having them in store might be the more able to help the needy & hungry. But carnal reason saith: hourde it up that thou mayst be the richer, although other by that means be beggared. As though God gave his blessing unto thee to serve thy covetous affections, & not rather that by it thou shouldest serve at all times the common necessities of other. But by this means it cometh to pass, that these greedy gryffes looking continually for gain, do not only not work according to the blessing of God to the profit of other, but they themselves also thorough their covetousness take no pleasure nor use of the things, which they profess. The misery of covetous men. For a covetous man lacketh as well that he hath, as that he hath not. Therefore as they that believe the word of god, although they lack, yet shall so be increased with goods, that they shall have gods plenty & enough even unto the uttermost: so likewise they that abuse the gifts of God unto their own covetousness, provoke against themselves his curse, that in their greatest abundance they are most needy and miserable For this is the misery of the covetous worldlings: it is no less grief unto them to distribute and lay out their goods, than it is to get them, and to scratch them together. And when any calamity or mischance happeneth, as it many times come to pass, so that their goods have some misfortune, as their corn to be eaten with vermin, their wine to wax sour, etc. Then are they so vexed in their minds (a pain worthy such a sin, and a plague worthily cast upon them) that the loss of them grieve them more, than if they had never had them. What man, if he be a man in deed, and not rather the monster of a man, had not rather to have a little in the fear of god with a quiet & merry conscience, then to have great abundance with gods anger and disquietness of mind? namely, when this is most certain, that such unmerciful Mammonistes have not only God their enemy, their conscience a continual & unrestful accuser, all good men adversaries, all poor men out criers, cursers, and desyerers of vengeance to fall upon them, but also they have the devil at hand with them, which so be wytcheth them, and maketh them such dolts, that they can not see what good and right is, nor lift up their minds so much as ones to be thankful to God for his blessings, nor yet to consider for what purpose they were given them of God, but remain in such blindness of mind, that they know none other god, but Mammon, the riches & goods of this world, which so long as they abide safe, they are safe, but if they ones decay, then is all their hope gone, so that thorough the suggestion of Satan many of them fall unto desperation, hang up themselves, drown themselves, cut their own throat, or otherwise rid themselves out of the way, & at the last for abusing the blessings of God, & for their unmercifulness they have their portion with the devil, whom they have so long served, in that lake that burneth with fire and brimstone. Apoc. ●●. And this is the pain of this sacrilege, when the blessing of God is turned unto a prey of man's covetousness. The blessing of God is not to be cast away by riot and prodigality, but to be kept and much made of, that it may help in the time of necessity, and that thorough it, the better provision may be made for the poor: Neither is it to be hourded up, but liberally to be brought forth unto the sustentation of the needy, that we may not seem to have received Gods gifts in vain, but rather unto such an end as he hath appointed, that is to say, unto our own necessary comfort, and unto the relief of the poor and needy, as it is written: He hath dispersed abroad and given to the poor: Psal. 113. Therefore his righteousness abideth for ever and ever. Thus in this our gospel we have heard a comfortable doctrine, how we in all our necessities must have an eye unto the Lord Christ, and unto his word, and altogether depend upon the same, and look for blessing at his hand, nothing doubting, but that whatsoever he hath mercifully promised us, the same will he most bounteously perform & give unto us. For he is a lord both of will and power, Rom. 10. and abundantly rich for so many as call upon him: yea he will grant us more, than we dare be bold to ask, Ephe. 3. such and so great is his mercy unto them, that faithfully believe on him. God give us his grace, and bless us, that we may daily more and more increase in godliness, seek the kingdom of God and the righteousness thereof, believe his holy word, and live according to our vocation, and calling, & in all our necessities, miseries, afflictions and troubles, whether it be concerning food or otherwise cleave unto him and to his gracious promises, always looking for help at his most merciful hand, thorough our Lord jesus Christ: to whom with the father and the holy ghost be all honour and glory worlds without end. Amen. The five sunday in Lent. ¶ The Gospel john. viii. Which of you can rebuke me of sin? If I say the truth, why do ye not believe me? He that is of GOD, heareth God's words? Ye therefore hear them not, because ye are not of God. Then answered the jews, and said unto him: say we not well that thou art a Samaritane and hast the devil? jesus aunswerede: I have not the devil, but I honour my father, and ye have dishonoured me. I seek not mine own praise, there is one that seeketh and judgethe. verily, verily I say unto you, if a man keep my saying, he shall never see death. Then said the jews unto him, now know we that thou hast the devil. Abraham is dead, and the Prophets, and thou sayest, if a man keep my saying, he shall never taste of death. Art thou greater than our father Abraham which is dead? And the Prophets are dead: Whom makest thou thyself? jesus aunswerede: If I honour myself mine honour is nothing, it is my father that honourethe me, which you say is your God, and yet ye have not known him, but I know him, and if I say I know him not I shallbe a liar like unto you. But I know him, and keep his sayinge· Your father Abraham was glad to see my day, and he saw it, and rejoiced. Then said the jews unto him: Thou art not yet fifty years old, & hast thou seen Abraham? jesus said unto them: verily, verily I say unto you, ere Abraham was borne, I am. Then took they up stones to cast at him: But jesus hide himself, and went out of the Temple. THE EXPOSITION. THe Gospel of this present sunday is full of matter, and ministereth many things to be considered, which all to handle at this present, time will not suffer. Therefore will we chose out of it only this principal point, The word of god is diligently to be heard. namely that Christ saith, we ought gladly to hear the word of God: and that he which heareth the word of God, is of God. Contrariwise, he that heareth not the word of god, is not of god. These words are so simply and plainly spoken of Christ, that no man will think, that they be of any great weight, or much to be esteemed. But he that knoweth these things truly, searcheth & pondereth earnestly, what this meaneth, to be of God, or not of God, he shall soon perceive, that the things whereof Christ here speaketh, are of great weight and singular importance. For this is certain, that man can have no greater fault laid to his charge, Not to be of ●od is the greatest misery that can be. neither can he suffer any greater infamy, then to be reported that he is not of God. All the displeasures that can chance to a man in this life, be they never so grievous and many, are not to be compared to this, that Christ in few words sayeth to the Jews, ye are not of god, Therefore all the matter consists in this thing, The despisers of gods word are the bond slaves of satan. that we hear the word of god, and keep it. For this is evident thorough the whole story of the gospel, that they which will not here the word of God, but speak evil of it, and blaspheme it, follow the devil, and, are obedient unto him, which carrieth them whither he will, and useth them to what purpose he lysteth, and the longer the worse, as we may see in the Gospel of this present Sunday. first the jews are angry, because Christ beginneth to preach. afterward they begin to speak evil and spiteful words of him, calling him a Samaritane, and saying that he hath a devil. The enemies of gods word proceed from wickedness to wickedness. This might seem to be wicked enough. Not withstanding they proceed and go forward with their wickedness, and ware still madder and madder. What makest thou, say they, of thyself? to be short, they give over themselves so greatly to all ungodliness and mischief that at the last they bend themselves unto murder, and take up stones to kill Christ. Into this horrible wickedness are they fallen, because they despise the word of God, because they blaspheme god and his word, and speak evil of the lord Christ. What is to be of the devil. And here ye see, what it is to be of the devil: verily, not to hear the word of god, to blaspheme the true god, to speak ill of him, and to go about to murder him: Of this sort in these our days are stubborn & disobedient children, which will not obeir their parents, Stubborn children. but despise both them & their commandments. afterward they go forward in their wickedness: they curse their parents and rail on them. And although they do not execute the very act of murder upon them, yet wish they their parents dead, or else they themselves live so ungraciously, that their parents wish themselves rather dead than a live. And all this come to pass, because such wicked children will not hear the word of god, nor endeavour themselves to keep it. And thus goeth it thorough out the world where they will not hear the word of God, and frame themselves to live according thereunto, as we may see in evil speakers, liars, blasphemers, fighters, ruffians, and such other wicked persons, which go forward daily more and more in their wickedness, till at the last they come to a shameful end. Of this matter have we also experience in the Papists, The tyranny of the Papists. which the longer they continue, the worse and madder they are. They rail, they speak evil, they curse, they blaspheme both the word and the preachers thereof, and never cease from their furious madness and mad fury, till they condemn the word for heresy, and the professors thereof for heretics & Schismatics, aprehending, them, casting them in prison, and afterward most cruelly murdering them with fire, The despising of gods word is the greatest sin that is. with sword, with halter, with water. verily the contempt and despising of gods word is the greatest sin that may be. For in other sins when a man offendeth, he may be reproved & taught to do better, & the guilty will acknowledge and confess his fault, but in this sin, when the word of God is contemned and blasphemed: the professors thereof are most miserably entreated, & at the last most cruelly murdered: it is not possible, that the auctors of this most abominable wickedness will suffer themselves once to be admonished of their faults, or be persuaded that they do evil. Yea they think, they do well, and that in so doing they please god, and do god high service. As for the doctrine that they condemn, it is, say they, plain heresy. john. 16. And as touching the professors thereof, what other are they, then wicked heretics, so were of new doctrine, deceivers of the poor, schismatics, Apostatas, forsakers of the tents of Israel, enemies of our mother holy church, troublers of the common weal, and at the last, what not? whom to destroy and utterly to take away from the face of the earth, who is so far estranged from the rule of reason, that will not judge it a most reasonable and lawful act. Prou. 16. Thus they please themselves in their wickedness: They rejoice when they have done evil, and joy in their sins, so far is it of, that they are ashamed of their evil doing, where as in all other sins commonly the contrary is found. Therefore it cometh of the devil, not to hear the word of GOD, but to blaspheme it, and to persecute the preachers of it. This wickedness of the Papists above all things must be eschewed of them, that hope for any part of god's kingdom, otherwise nothing is to be looked for at the hand of God, but anger, indignation, & at the last, death & damnation. For this is an hard and grievous word, that Christ speaketh here to the jews: ye hear not the word of god, therefore are ye not of God. For he that is not of God, is of the devil, and is oppressed with the greatest plagues and pestilences, that can be devised. No man can wish unto him a greater evil, than he is all ready fall into. It is lamentable to consider, that this great and abominable sin is now common almost among all states, The despisers of the word can not abide to be reproved I mean, the contempt of hearing gods word, and specially among them that be of great authority. If a man say unto them: thou dost not well, that thou comest no ofter to the sermons. What dost thou set them at nought? this thing showeth evidently that thou art not of god. The greatest part of them will answer on this manner: what have I to do with sermons? I know myself, I trow, what is best to be done. If thou be importunate upon them, and tell them, they must take an other way, or else they can not be saved: thou shalt find them by little & little to be exasperate and moved, that they will rail upon thee, & threaten the a displeasure, if thou hold not thy peace. This is such an horrible wickedness and grievous sin, that it maketh any Christian heart to tremble and to shake for fear, seeing that dammnation hangeth upon it, as Christ sayeth: he that heareth not the word of God, is not of god, but he is the son of the devil: namely when they are so froward and wicked, john. 8. that they will not only not do well, but they will also defend their evil, as the jews in this our Gospel do, and say: Say we not well, that thou art a Samaritane, and hast a devil? This is the very devil, that challengeth unto him the honour of God, desireth to be counted holy, and by no means suffereth to be reproved. And this is one part, that whosoever heareth not gods word, the same is not of God, but of the devil. But this is not so to be understand, as though the devil had made them, and given them their mouth, eyes, What it is to be of the devil reason and so forth. Nay all such things are of Gods creation and gift. Therefore must a man make a difference between the thing and the use thereof. That man which lieth and deceiveth, had a good tongue given him of God, but the abuse of the tongue is of the devil, because he giveth his tongue unto the devil to be abused, even to blaspheme God & his holy word. So likewise God giveth hole and good eyes: But he that abuseth them unto the contemplation and beholding of vain, filthy and unhonest things, that cometh of the devil. In like manner when the heart thinketh unclean and cruel things: the very heart itself of the own nature is not evil, and is of god, but the evil use thereof is of the devil. Contrariwise, that is understand to be of god, when the ears are put to this use, that they hear the word of God, & can be contented to be reproved, when they do amiss. Also when the tongue is occupied in prayer, in teaching, in edifying and comforting other, such ears and tongue are of God, and without fault. For they are put unto that use, What it is to be of God. for the which god made them. So in like manner, when the heart thinketh honest, pure, chaste, & godly things, as how our neighbour may be edified, and not offended, how Gods glory may be set forth and not hindered: such an heart is the creature of God, as the ears and the tongue likewise are, and doth right well please god▪ But they are therefore named to be of god, because they would not, that these their members should think, speak, and hear any thing, that should be against God. And if it chance at any time that we fall by speaking evil by being angry, etc. Yet we return again, we confess that we have done amiss, The property of gods children when they offend. and ask forgiveness. This cometh sometime to pass thorough the evil behaviour of other, or by chance, and sometime before we be aware of it. But we repent us hereof, and make haste to come again into the right way, with a full purpose never to fall into the like again. But they are the devils children, which stubbornly go forth still on in doing evil, and if they be reproved, they stoutly and arrogantly answer: what care I for it? as disobedient and stiffnecked children do, when they are corrected of their parents. These are of the devil, and become daily worse and worse. For the devil, will not suffer them to rest, nor to be quiet. The properties of the devils children. first they despise the word: afterward they blaspheme, curse, and speak evil: last of all after the manner of the jews, they take up stones and go about murder. By these properties the devils whealpes be known. For he is a murderer, a calumniatour, john. 7. an accuser, a pycker of quarrels, and a despiser of god and his word even from the beginning. Therefore let this doctrine be a defence unto you against this most abominable sin, that ye also do not despise the word of God, but gladly hear it, and diligently exercise yourself in the meditation and study thereof both night and day, Psal. ●. and learn to frame your life according to the same. Then shall you be the sons of God: other are the children of the devil. For they have lost the word, life, righteousness, and are the very bond slaves of the devil. Neither can this any thing at all help them, that they are of great power & rich. In this sin sticketh the Pope even up to the hard ears, The pope is an enemy of god's word. with all his complices. For he is ever against the word of God, and for it persecuteth and formenteth the Christians, more cruelly than the Turk doth. And by this may ye know that the devil is in him, & that he belongeth unto the devil with all his. But they that gladly hear the word of God, are of god. Now what is god? he is no murderer but a creator and maker, from whom all life cometh. But the devil never made man nor gave him life. Therefore as God is a living god, so likewise is he the very life of all them, that are of him, and hear his word. This doth Christ confirm here with this his notable saying, worthy for ever to be remembered: The word of god delivereth from drath. berely verily, I say unto you, if any man will keep my word he shall never see death. But what other thing is it, to keep the word of God, than never to depart from it? and to believe, that whatsoever Christ hath promised us in the gospel concerning forgiveness of sins and everlasting life, is true, What it is to keep the word of God. and to remain in the same faith and hope unto the end, he that doth this, saith Christ, hath everlasting life, neither needeth he to fear sin, hell, nor the last judgement. For to such one, all is grace and mercy, death in deed shall assault the faithful, and slay the bodies of them, Death. yet shall they not feel it, as they do, which are under the power of the devil, and die without the word of God. For they die unwillingly, spurn against death, The death of the wicked. take on as though they were mad, roar out like lions, refuse death, and would by no means die, and yet die must they. Yea if it were possible, they would leap thorough a thousand fires to escape death. But so shall not they do, saith Christ, that be my disciples, that hear my word and keep it. For when they lie upon their bed and must die, they shall have no such trouble, The death of the Godly. turmoil, and disquietness. They shall have joy and peace in their hearts toward God, comforting themselves with the hope of a better life to come, & in that hope as people fallen on sleep, sweetly depart without fear or trembling. For although death shall corporally slay them, yet shall that death be so apalled and made of no force, that it shall not be felt at all, even as though a man should sweetly fall a sleep upon a soft pillow, as we many times see in such as for then offences are condemned to die. when they go to suffer, being before well instructed in the word, and faithfully believing the same, they offer themselves gladly, willingly & with a merry and cheerful heart to die. They fear not, neither tremble they, as these do 〈◊〉 feel no consolation nor comfort in the word, for he that feeleth death, and is not armed with the word of god against death & the terrors of the same: he is mad, wode, & frantic, & fareth as though he were in desperation, What commodities we have by hearing the word of God. yea and possessed with the devil. Consider therefore, (O dearly beloved) what a great treasure & precious jewel ye get, when ye diligently & gladly hear the word of God. The first is this, ye know the ye are of god, & have overcome the devil and all his infernal army, & that neither sin nor damnation hath any power over you. Moreover what soever should be objected against you to the hindrance of your salvation, it can not prevail against you, but ye shall easily overcome it. But contrariwise, the world with the least trouble that cometh, waxeth mad, is impatient & falleth unto utter desperation. The Christians undoubtedly in this world have many troubles. For the world & the devil hate them most extremely. Therefore are they at all times in danger of life, The true christians are never free from the cross. of goods, of fame, & of all that ever they have. Now how shall they find means, to suffer these things patiently? verily by none otherwaye, then by holding fast the word, and cleaving hard to the same, & saying: let it go, as it will go. I am not of the world, but of god: for if I were of the world, that world would deal otherwise with me. But I had rather a thousand times, that world should hate & persecute me, then love me, & so fall out of the favour & good will of god. Where the mind is thus affected & settled, all the troubles & adversities of that world pass away as a cloud, or as a bird that is swift of wing. They show themselves a little while unto us, but strait way they are gone. Let this be your great & singular consolation, that even in this life ye feel the power of the word: but specially then when death cometh, which now thorough the faith that ye have in the word, is even as a sweet & pleasant sleep. Death to the faithful is sweet & pleasant sleep. And as he that walketh in darkness, & perceiveth not the thieves, is the sooner oppressed & overthrown, yea & that before he be ware, even so goeth it with the faithful: the devil is the thief & mur? therer, & hath sworn our bodily death, so that we can not escape it, notwithstanding when we are enarmed with the word, & hold fast that, we shall scarcely feel death, The word of god is a strong bucklar against adversity. or any pain thereof. For the word setteth men in a joyful and quiet state, & maketh their consciences cheerful, merry and glad, so that they despair not, when adversity come, neither make they any business, when they lose their promotions & livings, but keep patience in all kind of adversity: yea when death come, they embrace it, & joyfully receive it without any fear at all, only this is their comfort, that for Christ's sake they have a merciful father in heaven. For this they learn in the word, without the word they can learn nothing. If there were none other cause, that we should desire the knowledge of god's word, but only to learn how we ought to take these daily cumbrances & adversities that chance unto us, it might worthily seem a cause sufficient. But this is nothing in comparison of the last misery, that cometh by death. For as concerning that, it is evident, Sap. 16. that then there is no help in any physician or in any other thing. Christ alone our Lord is he, which helpeth us, which also ought to be more esteemed of us, than all the things in the world. But how goeth it with us? when he offereth us this help & remedy, yea and bringeth it home to our own doors, we despise it, and set nought by it. This therefore chanceth unto us worthily afterward, that we be not of God, and so by little and little daily fall more and more into more grievous sins, and become worse & worse, as it is sufficiently before said. When such are at the point to die, they can find neither help nor council. And what remaineth there for all such, than lamentation, fear, trembling, horror, yolling out, roaring, yea desperation and damnation? Therefore this is the principal point of doctrine contained in the Gospel of this present sunday, that we diligently embrace the word, gladly hear it, and faithfully believe it. If ye do this, then shall ye overcome sin, devil, death, hell, etc. And although death shall take you out of this life, yet shall ye feel no pain of him, but it shallbe unto you as a most sweet and pleasant sleep. For the word of God is such a comfort and present help, that it bringeth unto us a quiet life, a merry conscience, & everlasting salvation. As for the ungodly and such as despise the word of God, there can no more mischief be wished unto them, than they suffer all ready. For seeing they hear not the word of God, they are not of God. As an unruly child, which despiseth the commandment of God, careth not for his parents. What can be spoken more unto his reproach, then that he is the son of the devil, and not of God? This is not lightly to be regarded, or to be set nought by. For it were better to be the bond slave of the Turk, or of any other most barbarous and cruel tyrant, then to to be the captive and bondslave of the devil, which is an accuser, a calumniatour, a picker of quarrels, a murderer, and seeketh all means possible to cast us into utter destruction. Take heed of this mischief, and diligently consider with yourselves, in what great reverence, and estimation ye ought to have the word of God. For there is none other rescue, help, or remedy against everlasting death, devil, sin, hell. etc. then to hold fast the word of Christ, that is to say, to believe his promise and thorough faith in his word to have a sure hope of everlasting salvation. For when Christ saith: Of what word Christ speaketh. He that will keep my word, shall never see death. He meaneth not the law that God gave to the jews by Moses. Which law although it be a true, holy, and profitable doctrine, The law of Moses. yet seeing we because of our vicious and corrupt nature can not obey that doctrine, it is become unto us the ministery of death, and always reproveth, accuseth, and condemneth our sin before God. Therefore have we need of an other word that we may be delivered from sin, and be justified before God. And that now is the word of Christ where he saith: He that believeth in me, The law of the Gospel. shall never see death. This word must be apprehended and laid hand on with a strong faith, so that we may by no means doubt, but that it is true, which Christ promiseth. For he that refuseth the word, and taketh counsel of his own devise, he shall find death and not life. Therefore in the agony of death, not according to that we fancy, but according to the which we hear in the word must we judge and say. I see that I must die, but I hear the promise and word of Christ my Lord, that thorough him I shall have life. For as touching sin, for the which I must needs suffer death, it is utterly taken away by him, Sin is the cause of death so that God for his death and resurrection, will be merciful unto me, and give me everlasting life. This is truly to keep the word of Christ. But it is an hard thing to have this faith. For flesh and blood can not otherwise be persuaded then as they feel and prove. Against this perverse and froward reason must we strive, and ask of God his holy spirit, that he may stablish our hearts through the word, Faith is the gift of God. that they may retain and keep the true Faith. What the cause is, why the word of Christ is of so great efficacy, might, and power, Christ himself showeth in the end of this Gospel: And in this point he so greatly moveth the jews, and stirreth them unto anger, that they are ready to stone him unto death. For this troubled the jews, that Christ said, his word preserveth and defendeth from everlasting death, forasmuch as they saw, that Abraham Moses, and other holy men, which be greatly commended in the holy scripture, were dead. They thought that Christ was much inferior to them, and that it was a matter worthy to be laughed at, that he should so much brag, boast, and set out his word. But Christ answered: Abraham desired to see my day, he saw it and rejoiced, that is to say: If Abraham had not kept my word, he had died everlastingly, and been damned for ever. Before Abraham was, saith Christ, I am. And that is thus much to say: I am almighty and everlasting God. Christ God & man only sa●eth. Now he that will be delivered from his sins, escape everlasting death, and come unto everlasting life, he must be holpen by me, and seek help at none others hand but at mine alone. This could neither Moses nor any of the Prophets speak truly of themselves. For they were all men. But Christ is god and man. Therefore is he able to give life & everlasting salvation, & none but he alone. This is a great consort and a most sure confirmation of our faith, where we confess that Christ is true & everlasting God, as we have the like testimonies of this thing in many & divers places of the evangelical history, that our whole trust should be in him, & in his word, & in none other. For this is the word of god, & can by no means deceive us. What soever he speaketh is certain and sure, & is never void, but is as sure, as God by his word made heaven & earth of nothing. Learn this diligently, and with thankful heart's knowledge this inestimable benefit and pray that God by his holy spirit may keep you in the truth of his word, & receive you into everlasting life through Christ his son, to whom with the father and the holy ghost be all honour and glory for ever and ever. Amen. The Sunday next before Easter, commonly called Palm sunday. ¶ The Gospel. Math. xxvi. AND it came to pass, when jesus had finished all these sayings, he said unto his Disciples: Ye know that after two days shallbe Easter and the son of man shall be delivered over to be crucified. Then assembled together the chief Priests and the Scribes and the elders of the people, unto the Palace of the high Priest (which was called Caiphae) and healed a Counsel, that they might take jesus by subtlety and kill him. But they said: not on the holy day, lest there be an uproar among the people. When jesus was in Bethanie in the house of Simon the Leapor, there came unto him a woman, having an Alabaster box of precious ointment and powered it on his head as he sat at the board. But when his disciples saw it, they had indignation saying: Whereto serveth this waist? This ointment might have been well sold, and given to the poor. When jesus understood that, he said unto them: Why trouble ye the woman? for she hath wrought a good work upon me. For ye have the poor always with you, but me ye shall not have always. And in that she hath cast this ointment on my body, she did it to bury me. verily I say unto you: Where so ever this Gospel shallbe preached in all the world, there shall also this be told that she hath done, for a memorial of her. Then one of the twelve (which was called judas Iscarioth) went unto the chief Priests, and said unto them? What will ye give me, and I will deliver him unto you? And they appointed unto him xxx pieces of silver. And from that time forth he sought opportunity to betray him. The first day of sweet bread, the disciples came to jesus, saying to him: Where wilt thou that we prepare for thee to eat the passover? And he said: Go into the City to such a man, and say unto him: The master saith, my time is at hand, I will keep my Easter by thee with my disciples. And the disciples did as jesus had appointed them, and they made ready the passover. When the even was come, he sat down with the twelve. And as they did eat, he said: verily I say unto you, that one of you shall betray me. And they were exceeding sorrowful, and began every one of them to say unto him: Lord is it I? He answered and said, he that dyppeth his hand with me in the dish, the same shall betray me. The son of man truly goeth as it is written of him: but woe unto that man by whom the son of man is betrayed it had been good for that man if he had not been borne. Then judas, which betrayed him, answered and said: Master, is it I? He said unto him: thou hast said. And when they were eating, jesus took bread, and when he had given thanks, he broke it, & gave it to the disciples, and said: Take, eat, this is my body And he took the cup & thanked, & gave it to them saying: drink ye all of this, for this is my blood (which is of the new Testament) that is shed for many, for the remission of sins. But I say unto you, I will not drink hence forth of this fruit of the vine tree, until that day when I shall drink it new with you in my father's kingdom. And when they had said grace, they went out unto mount Olivete. Then said jesus unto them: All ye shallbe offended because of me this night. For it is written: I will smite the shepherd, & the sheep of the flock shallbe scattered abroad: but after I am risen again, I will go before you into Galilee, Peter answered and said unto him: Though all men be offended because of thee, yet will I not be offended. jesus said unto him: verily I say unto thee, that in this same night, before the Cock crow, thou shalt deny me thrice. Peter said unto him, yea though I should die with thee, yet will I not deny thee, likewise also said all the disciples. Thenne came jesus with them unto a farm place (which is called Gethsemane) and said unto the Disciples: sit ye here while I go and pray yonder. And he took with him Peter, and the two sons of zebedee, and began to wax sorrowful and heavy. Then said jesus unto them: My soul is heavy even unto the death. Tarry ye hear, and watch with me. And he went a little farther, and fell flat on his face, and prayed, saying: O my father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt. And he came unto the Disciples, and found them a sleep, and said unto Peter: What, could ye not watch with me one hour? Watch and pray that ye enter not into temptation. The spirit is willing, but the flesh is weak. He went away once again & prayed saying: O my father, if this cup may not pass away from me, except I drink of it, thy will be fulfilled. And he came and found them a sleep again, for their eyes were heavy. And he left them, and went again and prayed the third time, saying the same words. Then cometh he to his disciples, and said unto them: Sleep on now and take your rest. Behold the hour is at hand, and the son of man is be trayede into the hands of sinners. Rise, let us be going, behold he is at hand that doth betray me. While he yet spoke, lo judas one of the number of the twelve came, and with him a great multitude with sword and staves, sent from the chief Priests and elders of the people. But he that betrayed him, gave them a token, saying: Who soever I kiss, the same is he, hold him fast. And forth with he came to jesus and said: Hail Master, and kissed him. And jesus said unto him: Friend wherefore art thou come? Then came they and laid hands on jesus, and took him. And behold, one of them which were with jesus, stretched out his hand and drew his sword, and struck a servant of the high Priests, and smote of his ear. Then said jesus unto him: Put up thy sword into the sheath, for all they that take the sword, shall perish with the sword. Thinkest thou that I can not now pray to my father, and he shall give me eve now more than twelve legions of Angels? But how then shall the Scriptures be fulfilled? For thus must it be. In the same hour said jesus to the multitude: Ye be come out as it were to a thief with sword and staves for to take me. I sat daily with you teaching in the Temple, and ye took me not. But all this is done that the Scriptures of the Prophets might be fulfilled. Then all the Disciples forsook him and fled. And they took jesus and led him to Caiphas the high priest, where the Scribes and the Elders were assembled. But Peter followed him afar of unto the high priests palace, & went in, and sat with the servants to see the end. The chief priests and Elders, and all the counsel sought false witness against jesus) for to put him to death) but found none, yea when many false witnesses came, yet found they none. At the last came two false witnesses, and said: This fellow said, I am able to destroy the Temple of God, and to build it again in three days. And the chief priest arose, and said unto him: Answerest thou nothing? Why do these bear witness against thee? But jesus held his peace. And the chief Priest answer, red and said unto him: I charge thee by the living God, that thou tell us whether thou be Christ the son of God? jesus said unto him, Thou hast said. Nevertheless I say unto you, hereafter shall ye see the son of man sitting on the right hand of power, and coming in the clouds of the sky. Then the high Priest rend his clothes, saying: He hath spoken blasphemy, what need we of any more witnesses? Behold now ye have heard his blasphemy, what think ye? They answered and said: He is worthy to die. Then did they spit in his face, and buffeted him with fists. And other smote him on the face with the palm of their hands, saying: Tell us thou Christ, who is he that smote thee? Peter sat without in the Court, and a damosel came to him, saying: Thou also wast with jesus of Galilee. But he denied before them all, saying: I wot not what thou sayest. When he was gone out into the porch, an other wench saw him, and said unto the●● that were there: This fellow was also with jesus of Nazareth. And again he denied with an oath, saying: I do not know the man. After a while came unto him they that stood by, and said unto Peter: Surely thou art even one of them, for thy speech bewrayeth thee. Then began he to curse and to swear that he knew not the man. And immediately the Cock crew, and Peter remembered the word of jesus, which said unto him: Before the Cock crow, thou shalt deny me thrice: and he went out, and wept bitterly. When the morning was come, all the chief Priests and Elders of the people healed a council against jesus, to put him to death, and brought him bound, and delivered him unto Pontius Pilate the deputy. Then judas (which had betrayed him, seeing that he was condemned, repented himself and brought again the xxx plates of silver to the chief Priests and Elders, saying: I have sinned, betraying the Innocent blood. And they said: What is that to us? See thou to that. And he cast down the silver plates in the Temple, and departed, and went and hanged himself. And the chief Priests took the silver plates and said: It is not lawful for to put them into the treasure, because it is the price of blood. And they took counsel, and bought with them a potter's field to bury strangers in. Wherefore the field is called Acheldema, that is the field of blood, until this day. Then was fulfilled that which was spoken by Hieremye the Prophet, saying: And they took xxx silver plates, the price of him that was valued, whom they bought of the children of Israel, and gave them for the Potter's field, as the Lord appointed me. jesus stood before the Deputy, and the deputy asked him, saying: Art thou the king of the jews? jesus said unto him: Thou sayest. And when he was accused of the chief Priests and Elders, he answered nothing. Then said pilate unto him: Hearest thou not how many witnesses they lay against thee? and he answered him to never a word, in so much that the Deputy marveled greatly. At that feast, the Deputy was wont to deliver unto the people a prisoner, whom they would desire. He had then a notable prisoner called Barrabas. Therefore when they were gathered together, pilate said: Whether will ye that I give lose unto you Barrabas, or jesus which is called Christ? For he knew that for envy they had delivered him When he was set down to give judgement, his wife sent unto him, saying: have thou nothing to do with that just man: for I have suffered this day many things in my sleep because of him. But the chief Priests & Elders persuaded the people that they should ask Barrabas, and destroy jesus. The deputy answered and said unto them: Whether of the twain will ye that I let lose unto you? They said Barrabas. Pilate said unto them: what shall I do then with jesus, that is called Christ? They all said unto him: let him be crucified. The deputy said: What evil hath he done? But they cried more, saying: Let him be crucified. When Pilate saw that he could prevail nothing, but that more business was made, he took water, and washed his hands before the people, saying: I am innocent of the blood of this just person, see ye. Then answered all the people, and said: His blood be on us, & on our children. Then let he Barrabas loose unto them, and scourged jesus, and delivered him to be crucified Then the soldiers of the deputy took jesus into the common hall, and gathered unto him all the company, and they stripped him, and put on him a purple rob, and plaited a crown of thorns, and put it upon his head, and a reed in his right hand, and bowed the knee before him, and mocked him, saying: Hail king of the jews, And when they had spit upon him, they took the reed, and smote him on the head. And after that they had mocked him, they took the robe of him again, and put his own rayment on him, and led him away to crucify him. And as they came out, they found a man of Cyrene (named Simon) him they compelled to bear his Crosse. And they came unto the place, which is called Golgotha (That is to say, a place of dead men's skulls) and gave him vinegar mingled with gaulle to drink. And when he had tasted thereof, he would not drink. when they had crucified him, they parted his garments, and did cast lots that it might be fulfilled, which was spoken by the Prophet: They parted my garments among them. and upon my vesture did they cast lots. And they sat and wacched him there, and set up over his head the cause of his death written: This is jesus king of the jews. Then were the two thieves crucified with him, one on the right hand, and an other on the left. They that passed by, reviled him, wagging their heads, and saying: Thou that destroyedst the Temple of God, and didst build it in three days, save thyself. If thou be the son of GOD, come down from the Crosse. Likewise also the high Priests mocking him with the scribes and Elders, said: He saved other, himself he can not save. If he be the King of Israel, let him now come down from the Cross, and we will believe him. He trusted in God, let him deliver him now if he will have him. For he said: I am the son of God. The thieves also, which were crucified with him, cast the same in his teeth. from the sixth hour was there darkness over all the land, until the ninth hour. And about the ninth hour, jesus cried with a loud voice, saying: Ely, Ely, lamasabathany, That is to say: My God, my God, why hast thou forsaken me? Some of them that stood there, when they heard that, said: This man calleth for Helias. And straight way one of them run and took a sponge, and when he had filled it full of vinegar, he put it on a reed, and gave him to drink. Other said, Let be, let us see, whether Helias will come and deliver him. jesus when he had cried again with a loud voice, yielded up the ghost. And behold, the veil of the Temple did rend in two parts, from the top to the bottom, and the earth did quake, and the stones rent, and graves did open, and many bodies of Saints which slept, arose and went out of the graves after his Resurrection, and came into the holy City, and appeared unto many. When the Centurion, and they that were with him watching jesus, saw the earthquake, and those things, which happened, they feared greatly, saying: Truly this was the son of God. And many women were there, beholding him a far of which followed jesus from Galilee, ministering unto him: among which, was Mary Magdalene, and Mary the mother of james and joses, and the mother of Zebedee'S children. THE EXPOSITION. THIS day is red in the Church, as ye have heard, the story of the painful Passion and dreadefulle death of our most loving Lord and sweet saviour jesus Christ. And although the passion of Christ ought at all times and every day, By the passion and death of Christ we are delivered from the power of Satan. diligently to be remembered of us, and of every Christian, seeing it is that only and alone precious treasure, whereby we are delivered and set at liberty from all the power of hell, from Satan, sin, death, damnation. etc. yet the ancient Fathers of Christ's church in times passed have well provided, that we should have every year a certain peculiar time appointed for this purpose, in the which we might do and exercise this either privately or publicly. For by this means shall the Passion of Christ be the more diligently inculked and beaten into the youth, and also be the more surely engrafted in the memory of the Elder sort of people. Now, forasmuch as the Passion of Christ hath in times passed been marvelously abused by vain meditations and cogitations of superstitious and ignorant hypocrites, we will at this present leave all such vanity, and declare how the passion and death of CHRIST ought truly and profytablye to be considered, weighed, and pondered, unto our singular consolation and comfort, and also unto the amendment of our life and conversation. This shall be brought to pass, if we diligently expend, weigh, ponder, and consider these principal points following. The contents of this sermon. first what the Passion of Christ is. Secondly, what provoked and moved him to suffer this Passion. Thirdly, how Christ both outwardly and inwardly suffered. Fourthly, what fruit and profit he hath procured and gotten for us by his Passion. first, the passion of Christ is none other thing, than an unmeasurable dolour, sorrow, torment and pain, What the passion of Christ is. which he of a singular & unoutspekable love toward us for our sins, that he might purge them, and utterly put them away thorough his satisfaction) outwardly in his body, and inwardly in his soul sustained and suffered, till at the last he died on the cross: which shallbe opened & declared more plainly hereafter. Secondly, The causes that moved Christ to suffer. there are five causes, that moved Christ to suffer his most dolorous and painful passion. The first is, our sin, which could none otherwise be cleansed purged, and put away but only by the passion & death of Christ. The second cause is, the great and unoutspeakable charity, love, and favour, that Christ and his heavenly father bore toward us men, which charity could not abid, that we should perish and be damned in our sins. The third cause is, the everlasting council and providence of God, wherewith he determined by this means to show his love, and to deliver mankind from sin. Gen. 3. The fourth cause is the true and faithful promise which he made in times passed. Out of the which afterward followeth the blindness and indignation of the jews, which is the fift cause. As touching the first cause, I mean our sin, the holy Prophet isaiah speaketh on this manner: The fyrst● cause. He was wounded even unto the death for our sins, and broken on pieces for our wickednesses. Esa. 53. In these words the Prophet declarech, wherefore Christ was so evil handled, and so grievously punished, verily not for his own sin. For he is the only begotten and dearly beloved son of God, which never committed sin, neither was there ever found any guile in his mouth. 1. Pet. 2. yea for our sin, for thine and mine iniquity was he wounded and broken on pieces. Therefore saith the prophet: For our sin. Now that he saith (Our) that is, for the sin of all men did he suffer and die. For when he had ones taken upon him our infirmities & diseases, then must he also die for our sins and wickednesses, Esa. 53. as the prophet saith in the afore recited chapter, the Lord hath laid the iniquity of us all upon him. And a little after the prophet speaking in the person of God, saith: For the sin of my people have I stricken and smitten him. And in the end of this chapter he saith: He bore the sins of many, and paid for transgressors. David in like manner complaineth in a certain Psalm, and speaking in the person of Christ saith: The rebukes of them which rebuked thee (he meaneth the heavenly father) fell on me. Psal. 69. And a little afore: I paid the things that I never took, We have grievously offended God, dishonoured his holy name, and greatly obscured his glory. All this must Christ pay satisfy & make amends for it: 1. Pet. ●. Therefore saith Peter in his first Epistle: Christ suffered once for our sins, the just for the unjust. Hereof doth it follow, that not only the jews which lived at that time, neither the soldiers, nor yet Pilate, Herode. etc. are guilty of the passion and death of Christ, Rom. 3. but also all sort of us, which all without exception have sinned. For, for Our sins was CHRIST slain and nailed on the Crosse. Neither are we better then they that crucified him. Although that the jews did not know him as the son of GOD, otherwise they would not have crucified the Lord of glory: yet for all that, even of very malice and envy against him, ●. Cor. 3. they laid hand on him as a guiltless man, accused him, and flew him. But he had never come to that point, if our sins had not been: for the which he was stricken, Esa. 3. wounded and slain. So likewise made we him to serve in our sins, Our sin was the cause of Christ's death. and through him much sorrow with our iniquities. Therefore let us no more be angry with that miserable caitiff judas, pilate, Herode, Cayphas, Annas. etc. as the manner heretofore hath been: yea rather, let every man be angry with himself, accuse himself, and impute the fault to himself, as unto him, which for his sins did cast Christ that innocent lamb of God into this most horrible and intolerable pain. Te second cause is, the exceeding great charity, The second cause. love, and mercy of GOD, which he showed unto us miserable men & wicked sinners without any merit or desert on our behalf, Rom. 8. wherewith the heavenly Father being provoked, spared not only his begoteen son, as Saint Paul saith, but for us delivered him up even unto death. 1. john. 4. This declareth Saint john in his Epistle, saying: In this thing hath the love of God appeared, that he sent his only begotten son into the world, that we might live through him In this is love, not that we loved God, but that he loved us, and sent his son to make satisfaction for our sins. And Christ himself saith: john. 3. GOD hath so dearly loved the world, that he hath given his only begotten son, to the end, that all that do believe in him, should not perish, but have life everlasting. This charity and Love moved CHRIST also to obey his Father in this behalf, so that he came down into this world, and took our sins upon him as the Prophet isaiah saeith: In his love and in his favour hath he redeemed them. Esa. 63. Rom. 5. And S. Paul saith: God setteth forth his love marvelously toward us in this, that when we were yet sinners, Christ died for us. And Christ himself saith, No man hath a greater love than this, john. 15. that a man should give his life for his friends. Of these places of the holy scripture tofore alleged, it appeareth evidently, that the second cause of the death of Christ is, the love of God toward all mankind, whom our miserable and wretched state, did so greatly move and strike with tender compassion, that he sent his only begotten Son (which also of very love toward man, Philip. 2. obeyed his father's will, even unto the death, the most ignominious and spiteful death of the cross) into this world, and gave him over into the hands of sinners, that he by his death and passion might deliver us from everlasting death & damnation. Whereof we may learn to love one an other, and so to be minded one to an other, as Christ was minded toward us. ●. Epistle. 5. Of this thing doth S. john admonish and teach us in his Epistle, where he saith: In this have we known love, that he gave his life for us, & we ought to give our lives for our brethren. Paul also in his epistle to the Philippians, exhorteth us, that after the examples of Christ we should humble our selves, and serve one an other, even as Christ served us. The third cause is, the everlasting council and providence of God, Acts. 2. which by his unoutspeakable wisdom, determined from everlasting to deliver mankind by the death of his son, before the world was made, as Peter in his sermon testifieth, where he after many words of the crucifying of Christ, saith thus: Him (Christ) have ye taken by the hands of unrighteous people, after he was delivered by the determinate council, & foreknowledge of god, and have crucified & slain him. And Christ himself in the gospel telleth aforehand in many places, & giveth his disciples forewarning, how that this passion & death shall chance and come unto him by the everlasting council and decree of his heavenly father, john. 16. as he said also unto Pilate: Thou shouldest have no power at all over me, except it were given thee from above. The fourth cause is the faith and truth of God. The iiii cause For when this council was determined from everlasting, than god would not have it kept in secret, but did make open the same before, many times: and promised that Saviour in many places of scripture by his holy Prophets, as S. Paul testifieth in his epistles. This promise would god as the everlasting truth perform, Rom. 1. & according to his promise send the Saviour, suffer him to be crucified and slain, as witnesseth. S. Peter in the Chronicle of the Apostles acts written by blessed. Luke God, saith he, hath performed those things, Act. 3. which he before declared by the mouth of all his Prophets. That Christ should suffer etc. Christ also speaketh thus after his resurrection with the two Disciples, that were journeying toward Emaus: It was necessary, that all things should be fulfilled, Luk. 24. that are written of me in the law of Moses, in the Prophets, & in the Psalms. What testimonies there are of the passion of Christ in the scriptures of the old Testament, ye may easily see in the evangelical history of the passion & death of Christ, which I would wish you diligently to note for the confirmation of your faith in this behalf. The last cause is the induration or excecation and The .v. cause. blindness of the jews which thorough their great contumacy & stubborns, & thorough their impenitency or unrepentant heart, being forsaken of god, were punished, & blinded that they should hear and not understand, that they should see with their eyes and discern nothing, Esa. 5. john. 12. Act. 28. as it is written in the scriptures. By this means they flew the son of God, and so provoked the fierce vengeance and hot wrath of God against them, as the Apostle saith: The wrath of God is come on them, ●. These. 2. even to the uttermost. For although God from everlasting had determined that his son Christ should suffer and die, and it could none otherwise be, but as God had before decreed, yet were not the jews excused. For they found no cause of death in him. Act. 13. And although they did not know, that he was the son of God, yet they knew this for a certainty, that he was a godly and innocent man, whom they of mere envy and malice slew, as Pilate against himself testified this, saying: I find no cause of death in him. Therefore they sought an other thing, john. 19 than god did, which appointed his Son to suffer and to die, that he by his sufferance and death might deliver them that believe, from sin, death, devil and hell, and that he by his resurrection might be glorified, and become of most worthy renown. But Satan with his members, the Scribes and pharisees sought an other thing, even to slay Christ, to bring Christ to shame, and utterly to root him out of remembrance, both him and his doctrine, that there might be no more mention made of him. And so the wicked jews thorough their envy, their blinded heart, and their ungracious council executed contrary to their will and device, the decree and determination of the heavenly father, whereby thorough the mercy of (Christ dying for them) health and salvation chanced to so many as believe. Yea the vugodlye jews worthily blinded, were deceived of their purpose, and advanced Christ (whom they determined utterly to destroy) unto glory, as it is written: The Lord bringeth the council of the heathen to naught, Psal. 33. and maketh the devices of the people to be of none effect. But the council of the Lord shall endure for ever, and the thoughts of his heart from generation to generation. When we earnestly consider these causes, then shall we see, how miserable and damnable sinners we are, verily even such, as could none otherwise be saved, but only by Christ, so that for us and for our salvation he must neees die, yea and that the most ignominious and spiteful death of the cross. Again, we shall see the most brenning heart and incomparable fire of the love of our heavenvly father and of his son Christ, which having no regard to our sins, nor yet that we were his enemies, died for us, that we should not perish in our sins. Moreover we see, how faithful and true god is, God performeth what so ever he promiseth. and that all his words and promises will take place and proceed against all the violence, force, power, strength, craft and suttiltie of the devil and the world, and that heaven and earth shall sooner fall, perish and come to naught, than one jot or title of god's word shallbe found untrue and false. By the first we learn of the law, Sin heinous in the sight of God. how great and horrible a thing sin is before the eyes of God's majesty, for the abolishing whereof, the only and innocent son of God must be scourged, and die so bitter, ignominious and spiteful death, yea and that only to take away other men's sins. By the second we learn the Gospel and the loving, gentle, and merciful heart of GOD toward us, which for us & for our salvation sent his only begotten son that incomparable treasure into this world, and suffered him to be nailed on the cross. By the third we learn assuredly to trust and believe the promise of God, and not to fear the ungodly and wicked persecutors, forasmuch as we see, that he hath so faithfully and so abundantly performed by his son all that ever he promised. Again, he hath confounded and brought to shame the devil and all his children of this world, and hath made frustrate and void all their devices, counsels and imaginations, in so much that where as they thought with this their work utterly to kill, confound and extinguish Christ, they have most of all advanced Christ unto his great honour and glory, and by this means brought to pass, that all the faithful shall receive salvation by this crucified Christ. For how could Satan and the stiff-necked pharisees think, that Christ by death unto life, by burial unto resurrection, by ignominy and contempt unto glory and honour, should be brought, and made king and ruler over all creatures both in heaven and in earth? But mighty is the lord our God to perform his promise, and to confound the world with his God the devil, as he both doth and shall do even unto the very end of the world. But now followeth the third thing, Of Christ's Pains both inwardly & outwardly. which we ought to consider about the passion of Christ. This is how great pain and affliction Christ suffered inwardly & outwardly. Of the external passion & outward suffering we have abundantly in the evangelical history, where we read, how he was taken, be spitted, whipped, beaten, crowned with thorns, and at the last crucified & put to death. Of the inward passion and suffering, that he had in his heart and conscience, when he must strive with death, which was before his eyes, hell and devil, Luke writeth in his gospel on this manner: Luc. 22. he was in an agony, and prayed the longer, & his sweat was like drops of blood, trickling down to the ground. Of the which words the exceeding great horror and torment, which Christ suffered in his conscience, may be esteemed and judged, and how horrible the sight of death, of sin, which he took on him, of hell and devil was before him, seeing that his sweat contrary to all reason of nature was bloody, and so came from him: Again, in that the comforter & creator of all the world was cast into such necessity & fear, that his father sent an Angel unto him for to comfort him, as Luke in the aforesaid place doth also testify. That strife of death is fearful beyond all measure, and taketh away all strength of nature, as we see in condemned persons, which are suddenly taken to be put unto death. What a marvelous torment & anger appeareth there in them, till nature hath made herself captive to death, so that the pain and death itself may justly seem to be nothing in comparison of that great agony, trouble and fear? How exceeding great & unmeasurable it was in Christ, his bloody sweat that came from him doth manifestly declare, which thing was never done nor heard of any other. This calamity and fearfulness was afterward wonderfully increased, when he hanging upon the cross was forsaken of all his disciples & friends: again, mocked, scorn and spitefully railed on of his enemies, in so much that he being in such an agony, cried out unto his heavenly father, saying: O my god, O my God, why hast thou forsaken me? whereof we may read more at large in the xxij. Psalm of David. In the which psalm the Prophet hath exactly painted & set forth the bitter complaints and the afflicted conscience of Christ miserable and forsaken: Psalm. 22. where also thou shalt find in what angore and affliction he was for our sins. And here let us learn (as we said before) the high hatred, great displeasure, and extreme wrath, that God beareth against sin, in so much that because of that he would not spare his only begotten and dearly beloved son, nor yet forgive him, seeing he took upon him the cause of other men's sins, as we may see in the Prophet Isaiah. And S. Paul sayeth: Esa. 53. Rom. 8. He spared not his only begotten son. This signified Christ also, when he spoke to the women on this wise: If they do this in a moist tree, what shall be done in a sear & dry tree? As though he should say: Learn of me, Luke. 22. which bear other men's sins, and in myself am innocent, righteous and holy, what punishments ye have deserved, and what shall chance unto you, which by nature are sinners and wicked, & can do nothing that good is. Therefore Christ warneth the women to weep upon themselves, which with their sins had deserved that pain and punishment, that he now must suffer. In consideration whereof s. Peter saith: 1. Pet. 4. If the righteous shall scaslye be saved, where shall the sinner & the ungodly appear? for God hath here plainly and evidently set forth before our eyes in Christ his anger, wrath & displeasure against sin, seeing that he suffered the high goodness, innocency, wisdom justice, even his only begotten son to to come because thereof into extreme poverty, pain, contempt, & ignominy, as though he were the greatest enemy that god hath, & such one as is not worthy to live on the ground. yea god did so show himself toward him, as though he had given him over for ever & ever & would never after be reconciled unto him, as Christ miserably complaineth in the xxij. psalm. And all this came to pass for other men's sins, which Christ took upon him. O how horribly shall god avenge sins in them, that naturally are prone and bend unto sin, Sinners. and cane none otherwise then sin and do wickedly seeing he declared this so severely in his son, in whom notwithstanding he had a singular delight and great pleasure? O how grievously shall he punish them, Math. 3.17. which confess not their sins, yea which willbe counted holy and righteous, and will by no means receive Christ to be their sufficient Saviour and perfect redeemer to purge and put away their sins, Hippocrites. but will rather cleave to their own righteousness, to their own works, and to the merits an intercessions of other? Therefore let all true and faithful Christians diligently consider this matter, and with all study and labour beware of sin and of the wrath of god, seeing it cost the son of God the price of his life, seeing also that for the advoydinge of the same he was enforced to suffer most grievous pain, great & bitter sorrow, and at the last the most ignominious and shameful death of the cross, that by this means he might appease the wrath of GOD kindled against man for sin, deliver man from sin, reconcile man to his heavenly father, and make him inheritor of everlasting glory. Fourthly let us consider the fruits and profits of the passion and death of Christ. For this is our joy and comfort, The fruits of Christ's passion & death. verily as they be great, so are they infinite and innumerable, if they were diligently and at large weighed, pondered, and considered, for Christ is that true wheat corn, john. 12. whereof he himself speaketh in the Gospel of john, saying: verily verily I say unto you, except the wheat corn fall into the ground, & die, it abideth alone. But if it die, it bring forth much fruit. Of these many fruits we will declare some, yea and those the chief and principal. For those being known and perfectly believed, no man shall lightly waver in his conscience, nor yet despair thorough pusillanimity and weakness of mind, but he shallbe comforted and lifted up with a sure hope of the merits of Christ's passion, and always stand firm and constant in all assaults of the enemy. The first fruit of Christ's passion, is that Christ God & man by his death hath redeemed and delivered us from the curse of the law. The first fruits of Christ's passion. For seeing the heart of man by nature is evil, and there is no man that doth good, but all sort of us before the judgement of God are sinners and liars: the curse of the law by this means cometh upon us, and condemneth us as despisers and transgressors of the law, Gene. 6. Psal. 13. Rom. 3. Psal. 115. Deut. 27. and saith: Cursed be every one, that abideth not in all things, that are written in the book of the law, that he may do them. From this curse and judgement of the law hath Christ delivered us, which hath taken upon him our cause and satiified the law, that so many as put their confidence, faith, and trust in him, he should make free from such curse, Christ by his passion hath delivered us from the curse of the law. sentence and judgement of the law, and so by his death hath redeemed and delivered us from the law, so that it can no more condemn us, Gala. 3. as saint Paul testifieth in his Epistle to the Galathians, saying: Christ hath delivered us from the curse of the law, while he became accursed for our sake. Now how Christ became accursed. Deut. 27. Paul declareth more at large and saith: It is written: Cursed is every one, that hangeth on the tree. This sentence of the law was general over all, that were crucified and put to death on the cross. Among whom Christ also came, Esa. 53. and outwardly suffered the ignominy and curse of the law, and was reputed, taken and judged as a malefactor and wicked person. But Christ by suffering unworthily the outward curse & condemnation of the law, overcame & did utterly put away the inward curse & condemnation of the law: so that for ever after it can no more bind us, nor hurt so many as believe in Christ. For although outwardly we are cursed, evil spoken of, despised and condemned, as it chanced unto Christ, and must needs so likewise come to pass with us (for we must be made conformable and like unto Christ in bearing the cross) yet inwardly we are free and blessed, Rom. ●. and the curse of the law can not prevail against us, Galat. 4. neither can the law itself any more accuse us and condemn us. For if God thorough Christ be with us, who can be against us? So likewise read we in saint Paul's epistle to the Galathians: when the fullness of time was come, God sent his son, made of a woman, made subject to the law, that he might deliver them, that were bound to the law. Christ for our sake fell into the law, that is to say, into the pain of the law, that we might be delivered from the same, and obtain that portion of inheritance, Es●. 55. which is due to the sons of God. Whereof the prophet Isaiah also sayeth: ye are freely bought, ye shall freely bedelivered. S. Peter also saith: 1. Pet. 1. we are delivered by the precious blood of Christ that innocent lamb of God. The second fruit & profit of the passion of Christ is, that by it we are made free from sin: The second fruit of christs Passion. and it is in a manner all one with the first. For when we be free from the law, then are we also free from sin: not that we sin not, or can not offend, but that sin is no more imputed unto us, nor brought in against us by the law. Therefore saith blessed. S john in his epistle. The blood of Christ maketh us clean from all sin. 1. john. 1. And Paul in his epistle to the hebrews saith, that the blood of Christ purgeth our conscience from dead works to serve the living God. Heb. 9 Again to the Corinthians he sayeth: 2. Cor. 5. God made him that knew no sin, sin for our sake, that in him we might be made that righteousness, which is allowed before God. Christ for our sake was made sin, that is to say, a sacrifice and oblation for sin, Deliverans' from sin by the passion of Christ. & by this means hath he reconciled us unto god, and made us before god, of unrighteous, righteous, of sinful & wicked perfect & good. The third fruit of Christ's Passion. Now forasmuch as we be free from the curse of the law and from sin: it followeth, that we also are free and safe from death, devil, and hell: which is the third fruit and profit of Christ's passion. For seeing death is the stipend and reward of sin, Rom. 6. as the Apostle sayeth: and sin is abrogated and taken away from us by the passion and death of Christ: Deliverance from death devil & hell. it followeth that death is also taken away, so that it hath no power against us. Therefore doth Christ threaten death by the Prophet, Ose●. 13. and sayeth: O death, I will be thy death. For seeing that Christ was the true life, john. 11. he could not be overcome of death, but he being the noble conqueror & valiant victoure of death, took away the sting from death, and flew hell, as Christ himself saith by the aforesaid Prophet: Osee. 13. I will deliver them from hell, & from death will I make them safe, So was Satan also cast out, john. 12. as Christ saith in the gospel of john, so that he can not execute against us the pain of hell & death. 1. Pet. 1. And all this is come to pass, because Christ hath fulfilled the law for us, and purged our sins by the sprinkling of his blood. The fourth fruit & profit of the passion of Christ is, The fourth fruit of christs passion. that we are not only delivered from the law, sin, death, hell & devil, but we are also thorough the merits of christs passion received into the grace and favour of god. For he hath satisfied the father for us, and hath reconciled us unto him, as Paul testifieth, saying: Rom. 5. when we were yet enemies, we were reconciled unto God by the death of his son. Again: 2. Rom. 5. God hath reconciled us unto him by jesus Christ. ones again: God the father hath delivered us from the power of darkness, Coll. 1. and hath translated us into the kingdom of his well-beloved son. Yea we are not only by the death of Christ reconciled and set at one with God the Father, We are reconciled to God the father by the passion & death of Christ. but also with all the Angels and heavenly spirits. For when the father thorough his son favoureth us, and is merciful unto us, then do all creatures the same thorough him, and be at concord and perfect agreement with us, as S. Paul saith: It pleased the father that all fullness should dwell in him, Coll. 1. and by him to reconcile all things unto himself, pacifying by the blood of his cross things both in heaven and in earth. And ye which some time were far of, and enemies in your mind thorough evil works, hath he now reconciled in the body of his flesh by death, that he should make you holy, blameless, and without fault in his sight. And in many other places it is declared, how we are reconciled & set at one with the father, and made heirs of the kingdom of heaven thorough Christ. The fift fruit and profit of the passion of Christ is the new testament, The fift fru●t of christs passion. which he promiseth unto us, and bequeatheth unto us remission of sins, sealed and confirmed with the death and blood of Christ, as it is written: He is the mediator of the new Testament, that thorough death which chanced for the redemption of those transgressions that were in the first Testament, Heb. 9 they which were called, might receive the promise of eternal inheritance. In the new testament confirmed by the death of christ is bequeathed unto us remission of sins. For wheresoever a testament is, there must also be the death of him that maketh the testament. For the testament taketh authority, when men are dead: for it is of no value, as long as he that made it, is a live. Of these words it evidently appeareth, that the new testament (wherein we have remission of sins) is sealed and ratified by the death of Christ. Mat. 26. 1. Cor. 1. Therefore doth Christ call the cup, the cup of the new Testament in his blood, which is shed for remission of sins. The vi fruit of Christ's passion. Last of all, Christ with his death and passion hath gotten unto us this fruit and profit, that our cross & sufferance pleaseth GOD, that after this it should no more be a cursing or pain, but an holy blessing and mortifying of our old Adam and wicked flesh. And by this means our tribulation, persecution, and death is an holy and acceptable sacrifice unto god. Our sufferings please God. And all this come to pass thorough the merit of Christ and his death, as Paul saith to the Romans: Those which he knew before, Rom. 8. he also ordained before, that they should be like fashioned unto the shape of his Son, that he might be the first begotten son among many brethren. As the sacrifice of Christ and his death was a pure and acceptable sacrifice to god: Psal. 116. so likewise the death of all the Christians shallbe an holy sacrifice to god, not for the dignity of itself, but for Christ, of whose fullness all we have received, even grace, for grace. Now forasmuch as we know the fruit and profit, and also the whole work, john. 1. that CHRIST hath brought to pass by his passion and death: let us now at the last learn also, how we may be made partakers of the same, and fromhensforth so frame our life & compose our manners agreeable thereunto, that we may follow Christ our Saviour, and be known to be like unto him, yea and his very disciples. verily then shall we be partakers of the benefits of Christ, of the fruits and profits of his passion, How we may be made partakers of the fruits of Christ's Passion. when we believe, that we all were damned sinners: again, that Christ even of merry love and favour unto our profit and singular commodity without all our merit and desert, suffered all that ever he suffered: Item, that by none other mediator nor work, but by Christ alone and by his merit we can be saved, Rom. 8. so that the passion, death, resurrection, life, righteousness, and innocency of Christ, with all that ever he hath, is our own, & freely given unto us of our heavenly father. Wherefore saint john saith: he gave them power to be made the sons of God, john. 1. even so many as believe in his name. It is certain and sure, that none can be the son of God, except he be holy, godly, and righteous. But this can we not be of ourselves, of our own strengths and works. Therefore he saith, that Christ giveth this unto us. It then followeth, that by Christ we have received that, which we had not before, neither could we deserve to have it with our works. Whereby then did this chance unto us? verily by faith. By faith are we made the sons of God. For john saith. That he gave them power to be made the sons of god, even so many as believe in his name. This power then have they only that believe, not in their own works & righteousness, but in the name of Christ, which is jesus, that is to say a Saviour, even that they should believe, that he is the only, alone, and true saviour, without whom we can do nothing, john. 15. and without whose merits all our works, although never so holy and good, are damnable & cursed. Thus by faith we do all our things. By faith, Faith in christ obtaynethe all good things at the hand of god. yea by faith alone we obtain all that ever Christ hath, and are partakers of the same, as his innocency, holiness, righteousness, wisdom, perfection, the kingdom of heaven, and everlasting life: not that faith is our work, and therefore so nobly recompensed, The nature of faith. but that it is the hand, organ, and instrument, wherewith we take and lay hand on Christ our Saviour. For all thing is prepared, given, and purchased for us before, and faith doth no more, but take & embrace this benefit, cleaveth surely unto it, & doubteth not, but that Christ hath obtained & performed all things for her. For Christ is freely given unto us to be our saviour, Rom. 3. whom the father hath set forth unto us to be our mercistocke, so that whosoever will have & enjoy everlasting salvation, There is no salvation but by sayeth in Christ alone. must have and enjoy it by Christ, and by none other. Therefore ought we all to lay hand on him with a strong and unshaken faith. But he that will not lay hand on him, & receive him as his one, only, alone, & omni sufficient Saviour, but stick to his own works & righteousness, he without fail shallbe damned for ever and ever. john. 1. For to this end have we Christ given us of god the father to be our Saviour, that by him we should have power. to be made the sons of God, I mean all such as believe in his name, deny and forsake themselves and their works, & only joy, rejoice, and glory in the name of Christ, wishing and desiring only by that name to be made holy and acceptable before the presence of god's majesty. When we have thus thorough faith and confidence in Christ Challenged unto us Christ & all his merits, The life and manners of Christ are to be followed of all true Christians. with all the fruits▪ commodities and profits, that he got either by his life or by his death, as our own and proper goods: then let us also endeavour ourselves to set CHRIST afore us as an example, whose life and conversation, whose acts and deeds, we in our life and conversation, in all our acts and deeds, aught to follow. For although (as we heard afore) we deserve nothing by our works, yet may we not be without good works in this life. Christ a saviour and an Example. Therefore let us frame all our life and all that ever we do after the example of CHRSIT, whom the scripture setteth forth unto us two manner of ways. first, as a Saviour. And this is the principal part of our righteousness. secondly as an example, Rom. 6. that with him we should mortify and slay old Adam, as saint Paul saith: So many of us as are baptized in Christ, are baptized into his death: that is to say: that we should crucify with him our flesh and wicked lusts, suppress them, and give no place to the lewd appetite of the flesh. So do we declare ourselves to be true Christians, as the Apostle sayeth: Galat. 5. They that belong unto Christ, have crucified the flesh with the affects and lusts thereof. For he that truly knoweth sin, and the wrath of God against sin, and how dearly Christ bought us therefore, The property of a true Christian. and paid our ransom that we might be delivered from it: will undoubtedly hate sin from the very bottom of his heart. And when he shall not be able to resist it, it will marvelously trouble him. Yea he will be inwardly sorry, and study all means possible, how he may repress that sin, and be able to tame & restrain that wicked flesh. Again, if he truly believe, how loving, merciful and gentle god hath showed himself toward him thorough Christ our Saviour, and how god hath pleasured him freely and without deserving: he shall greatly be provoked and stirred up to labour and to study, Math. 5. how he may serve and please god again, and for his sake love his neighbour, whom god hath commended unto him, not only if he be his friend, but also though he be his utter enemy. Rom. 5. For Christ received him, & by his passion and death saved him, even then when he was his enemy. Galat. 5. Thus doth the true, diligent, and earnest consideration of the passion of Christ work in us true fruits and good works, that is to say, the mortifying and crucifying of old Adam, as Paul saith. They that have put on Christ (he meaneth by faith) or, 2. Cor. they that be of Christ have crucified their flesh withal her concupiscences: yea if any man be in Christ, he is a new creature: so that we in the passion, cross, and death of the old man, Rom. 8. should be made like to Christ, to his passion and death. For so hath god ordained. Thus briefly have we declared, how we ought truly to consider the passion of Christ with the fruits and causes thereof: By the which passion & death we are delivered from Satan, from sin, The benefits that we have gotten by the passion & death of Christ. from the curse of the law, from desperation, from death, from hell, from the wrath of God, and from everlasting damnation, and are translated and removed unto the heavenly country, that glorious kingdom of the most glorious God. Last of all, we opened unto you, how we ought by faith to take and challenge unto us those most singular and inestimable benefits, & so form and frame our conversation and life after the example of Christ, that it may outwardly appear, that we be the thankful disciples of Christ, and the faithful and loving children of the heavenly Father. And for as much as we can not do this of our own strength and power, let us most humbly pray unto God, that he for Christ jesus sake, may give us his strength and spirit, that we may live before him in pure faith & unfeigned love, & in the great day of the Lord appear faultless among the dear and well-beloved children of God, and so hear out of his mouth which suffered and died for us, this most sweet and comfortable saying: 1. Cor. 1●. Come ye blessed of my father, possess the kingdom which was prepared for you from the beginning of the world. To this lord CHRIST our alone Saviour and most perfect redeemer, with God the father, & the holy ghost, our most sweet comforter, be all honour, glory & praise for ever. Amen. The Gospel on Easter day. john. xx. THe first day of the sabbaths came Mary Magdalen early (when it was yet dark) unto the Sepulchre, and saw the stone taken away from the grave Than she ran and came to Simon Peter, and to the other disciple whom jesus loved, and saith unto them: They have taken away the Lord out of the grave, and we can not tell where they have laid him. Peter therefore went forth, and that other disciple, and came unto the Sepulchre. They ran both together, and that other disciple did outrun Peter, and came first to the Sepulchre. And when he had stowped down, he saw the linen clothes lying, yet went he not in. Then came Simon Peter following him, and went into the Sepulchre, and saw the linen clothes lie, and the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also that other disciple which came first to the Sepulchre, and he saw and believed. For as yet they knew not the Scripture, that he should rise again from death. Then the Disciples went away again to their own home THE EXPOSITION. IN as much as this day according to the ancient and commendable custom of Christ's church we celebrate the laudable feast and worthy memory of the most noble and victorious resurrection of our saviour jesus Christ: The true keeping of holy days. it is meet and convenient, that we speak and entreat of the same at this present. For the true sanctifying and hallowing of feastful days consisteth in the true worshipping of God, which is none other thing, (prayers & thanks giving once done) then to exercise the word both in preaching and reading. We therefore at this time will make our conference according to the time, of the glorious resurrection of our most loving Lord and sweet Saviour Christ jesu. And in this our conference we will first of all consider, what manner of Resurrection, the rising again of Christ from death unto life was. After that, we will declare, what utility and profit, what fruit and goodness, the most victorious and triumphant Resurrection of Christ hath brought unto us, as we have tofore showed of his Passion and death. As touching the first, The resurrection of Christ let us not think that the resurrection of Christ was a common resurrection from death, as was the Resurrection of Lazarus, but besides this, john. 11. that Christ rose again in the flesh, and corporally: he also spiritually became the Lord of death, and overcame it, and brought with him everlasting life, so that all that believe, are risen again with him, and have overcome death. And by this his resurrection he hath not only obtained a temporal life, but also a spiritual life. For as he before by the temporal death of the Cross, did slay and utterly abolish the spiritual death of sin and hell: So he likewise by his resurrection hath not only recovered and brought again the temporal life and quietness, Christ is risen again two manner of ways. but also everlasting life and perpetual joy. Whereof we may learn, that Christ is risen again two manner of ways. first, after the flesh, by the which Resurrection he made his dead body, quick: his despised body, glorious: His weak and feeble body, mighty and strong: his natural body, supernatural, and spiritual. Of this resurrection we read in many places of the scripture. Math. 2●. Marc. 16. Luc. 24. john 20.21. Acts. 1.2. ●●. Among all Paul hath these words in the chronicle of the Apostles Acts, where he speaketh on this manner: And we show unto you, that the promise, which was made unto the fathers, God hath fulfilled to their children, even unto us, in that he raised up jesus, as it is written in the first Psalm: Thou art my son, this day have I begotten the. And in his first epistle to the Corinthians, he saith, that Christ after his resurrection was seen of more than of five hundred brethren. 1. Cor· 15. And moreover that he showed himself before to the xii and to many other brethren, as we may see plainly written in the Evangelists. Secondly, there was in Christ also an inward & spiritual resurrection, in that he escaped from the horror of death, hell, sin, and the wrath of God, and came unto everlasting joy, life, health, peace, & gladness. Of this he glorieth and speaketh by the mouth of that prince like Prophet, saying: Thou haste made the ways of life known to me. Thou shalt fill me full of gladness with thy countenance. Psal. 6. Again: Thou hast turned my heaviness into joy: thou hast put of my sackcloth, and girded me with gladness. Psal 30. All these are gratulations, rejoicings and thanks givings, that God the heavenly Father hath delivered his son Christ from the horror of hell and death, and not him only, but also with him and through him all faithful christians. Whereof we shall speak more largely hereafter. How the resurrection of Christ was done according to the history: how he rose again on Easter day betimes in the morning, before the son was up: & how the women found the sepulchre empty: Again, how they were comforted of the Angel, and admonished of his resurrection. This with divers other things appertaining unto the resurrection of Christ, are diligently written of the four Evangelists: and ye your selves have heretofore both heard & read them. Therefore at this time we will speak nothing of that matter: but we will rather declare & set forth unto you the profits and fruits, which Christ hath gotten for us by his glorious and royal resurrection: and open unto you, how we ought to enter into a new life with Christ. But before we come unto this matter, let us speak somewhat of the innocency and Godhead of Christ by the which he mightily broke the chaws of hell, Christ innocent and free from all sin. & burst on pieces the paunch of death, and so valiantly, victoriously and triumphantly rose again from death. Now for as much as CHRIST was in all points pure and innocent, and utterly without all sin: Death, and hell could by no means overcome him: Rom. 6. For saying that death is the reward of sin, as the Apostle saith: and Christ had no sin at all: so doth it right well follow, that death had no power over Christ, and that it assaulted him without cause, and therefore death lost his right, because without cause he abused Christ being innocent and free from all sin. The innocency therefore of Christ was the cause, that death and hell (they only have power over sinners. For, Rom. 5. for sin entered death into the world) could not retain, hold, and devour him, but that he must needs return unto life, and rise again from death. Besides this innocency, Christ also had this, Christ true & natural God, that he was the true and natural son of God: and therefore could not he be retained and holden of death, nor yet of hell, or of any other kind of misery, as he himself glorieth and rejoiceth of this power, saying, That he hath power to give over his life, and also to take it again. joan. 10. And that no man taketh his life from him, but he giveth it over of himself Which is none other thing then if he should say: I am GOD, and the Lord both of death and of life, & I handle them, as I myself list. Therefore Saint Paul in his Epistle to the Romans writeth, that by this he was declared to be the Son of GOD, Rom. 1. when he rose again from death. For no man can escape death, as David saith: What man is he that shall live, Psal. 89. Heb. 9 and not see death? And Saint Paul to the hebrews sayeth: That all men must needs once die, and after that cometh the judgement: Seeing then that Christ was not only man, but also very GOD, the Creator and life giver of all creatures, joan. 14. yea, the life itself, as he himself testifieth in the Gospel of Saint john: It was not possible for death and hell to retain and overcome him, as S. Peter recordeth in the Chronicle of the Apostles Acts, saying: Whom (he meaneth Christ) God hath raised up, Act. 2. and loosed the sorrows of death, because it was impossible, that he should be holden of it. For seeing he was the holy one of God, he could not abide in hell, neither could his flesh see corruption: Psal 15. As S. Peter strongly proveth out of David. By this it is an easy thing to answer that question, how this may be, that the passion and death of Christ, and the sight of the infernal damnation, wherein Christ was but a short time, Question. could be a sufficient satisfaction for the sins of the whole world which notwithstanding after the severe judgement of God ought to have been punished with everlasting pain and endless damnation. I answer: This satisfaction is of an incomparable force, Answer. might, strength and power, and hath a marvelous energy and perfection because of the person of Christ. For seeing Christ was true God and true man (the God head & the manhood joined in one person) and yet took upon him this work of our redemption, the pain, The sufficienc of Christ's sacrifice. which Christ God and man suffered, ought worthily to be judged and taken to be of such excellency and dignity: again, of so great and such inestimable price (that it ought to be esteemed (as it is in deed) sufficiently great and large enough to the uttermost for the sins of the whole world. For as the sin of man, wherewith the noble majesty of God is contemned and dishonoured aught to be punished with perpetual & everlasting pain: Note well. so in like manner the punishment which the son of God took upon him, aught to be (as it is undoubtedly) sufficient, full, and perfect, for all that believe on him, & seek their salvation in his most blessed and glorious name. For the divine majesty is of so great glory, that worthily all that offend it, suffer everlasting pain: & again, all, for whom it came into so great ignominy & torment, and supplied their duties should have everlasting joy and gladness, & enjoy the same worlds without end. EPhe. 5. Seeing then that Christ jesus the true son of God, of one substance & glory with the father, hath offered himself an oblation & sweet smelling sacrifice to god, & by his death & passion hath satisfied for our sins. The sacrifice of Christ's. death abideth in full strength for ever. It is reason that for the worthiness of his person, which was both god & man, it should be also everlasting and sufficient for evermore. For consider how great, worthy, high, infinite, and everlasting the person was, that sustained this pain: so great worthy, high, infinite, and everlasting is this work of our redemption & satisfaction wrought by Christ, & must endure and remain for ever and ever in full force and strength for so many as repent & believe in his name. Now forasmuch as we know that Christ for his innocency and godhead rose again from Death unto life: we will briefly rehearse the fruits, profits, and benefits, which he hath purchased, gotten & deserved for us by his victorious, triumphant and glorious resurrection. What soever Christ by his death and passion hath gotten and deserved for us, that did he afterward receive by his Resurrection, and brought with him, so that the fruits of Christ's resurrection, The Fruits of Christ's resurrection. do not much differ from the fruits of his Passion. We will therefore speak and entreat of them briefly at this present, for as much as we have somewhat largely spoken of them, when we handled the Passion of CHRIST our saviour. The first fruit. The first fruit and profit of Christ's resurrection is, that by it we have remission of sins, although we feel them in us, Remission of sins. and are not utterly free from them. For when Christ died for us, and yet remained not in death, which must needs have come to pass, if he could not have satisfied for sins.) It followeth, that he by his Resurrection brought with him remission of sins, and gave the same unto us, as blessed Paul proveth in his Epistle to the Corinthians, 1. Cor. 15. saying: If Christ be not risen again from the dead, then is your faith vain, and you are still in your sins. And again: But now is Christ risen again from the dead, being the first fruits of them that were fallen a sleep. For by man came death, and by man cometh the Resurrection of the dead. As by Adam all die: so likewise by Christ, all shall receive life. 1. Cor. 13. Osee. 1●. Heb. 2. afterward, the Apostle mocketh death & saith: O death where is thy sting? The sting of death is sin, and the power of sin is the law. But thanks be to GOD, which hath given us the victory through our Lord jesus Christ. Hereof it is evident, that Christ by his death hath slain sin, as we heard in the Sermon of the Passion) and by his Resurrection he hath brought with him remission of sins, because all the faithful are with him risen again from sin, so that from hensefoorth sin can not hurt them, although while they are in this wicked mortal body, they can not be free from it. For Christ brought with him out of his grave, remission of sins. The second fruit followeth of the first, and it is this, The second Fruit. That Christ by his Resurrection hath abrogated the Law, that is to say, hath delivered and set at liberty our conscience from it, Abrogation of the law. and hath given our hearts peace, tranquillity, and quietness. For saying that Christ by his Resurrection hath slain death, which is the stipend of sin, Rom. 6. and hath brought with him unto us, remission of sins: it necessarily followeth, that he hath also abolished the strength of sin, which is the law, that it can no more accuse us. Therefore saith Paul, 1. Cor 15. The law of the spirit, that is to say, the Gospelle, which quickeneth, hath delivered me from the power of sin and of death. The quickening of the Gospel, Rom. 8. or in that the Gospelle quickeneth and maketh alive, it hath his strength, power, and efficacy of the Resurrection of Christ. For if Christ had not risen again, 1. Cor 15. than all our preaching, and all our Faith had been vain. The third fruit of Christ's resurrection is, The third fruit. that we by his Resurrection are delivered from death. In consideration whereof, Paul glorieth with the Prophet Osee, saying: Death is swallowed up into victory. 1. Cor. 15. Osee. 13. As though he should say: The glorious and victorious resurrection of Christ hath swallowed up, deliverance From death. devoured and abolished death, so that death from henceforth can do nothing at all against us. And his cruel and terrible sight is none other thing than an hornet with out a sting, which looketh terribly, and with her wings maketh a great and dreadful noise, but yet hath she lost her sting and prick, so that she can hurt or wound no man. Our Saviour Christ saith: I am the resurrection and the life: He that believeth in me, although he were dead, joan. 11. yet shall he live. And all that liveth & believeth in me, shall never die. By the which words, Death to the faithful is no thin geelles then a sleep. Christ signifieth, that death to the Faithful is nothing else then a sleep. For as he that sleepeth, liveth, and may rise again: so likewise he that believeth, although he die corporally, yet abideth he not in death, but returneth unto life. yea death is unto him a very gate, Note well. whereby he passeth out of this miserable and sorrowful life, unto a true and an everlasting life, and is raised up from this sleep, so that for ever after he waketh, 3. Reg. 2. 4. Reg. 20. Act. 7. and abideth alive worlds without end. Therefore the holy Scripture calleth the corporal death of the Faithful, a sleep, as we read in many places of the old and new Testament of David, Ezechias, Stephen, and other holy Saints. The fourth fruit, The fourth fruit of Christ's Resurrection is the devastation or destruction of hell, so that now we are free and safe from everlasting pestilence and curse. 1. Cor. 15. For if CHRIST (saith Saint Paul) be not risen again, than they, which are fallen a sleep in Christ, The destruction of hell. are utterly lost. Of the which words it followeth, that all they are blessed, which sleep in Christ, for as much as he is risen again from death. And therefore doth both the Prophet Osee, and the blessed Apostle saint Paul mock hell, Osee. 13. ●. Cor. 15. and say: O hell, where is thy victory? And the Apostle straight way addeth: Thanks be unto GOD, which hath given us the victory thorough jesus Christ. If Christ had remained in death, than had all we perished, as the Apostle saith. But for as much as he remained not in death, therefore are we not lost, but with him we are escaped out of hell, and made joyful and blessed. The fifth fruit and profit of Christ's Resurrection is, The fyfte-fruite. that CHRIST rising again from the dead, hath gotten for us the victory over Satan, and all his kingdom with all his membres also, as it is written: Heb. 2. Christ by his death hath expelled him which had lordship over death, that is to say, Uictori over Satan and his kingdom. the devil, that he might deliver them, which through fear of death were all their life time subdued unto bondage. Christ by his Resurrection hath taken away all power from Satan: so that now he can no more exercise his tyranny against the elect and chosen people of God. For Christ hath taken him prisoner, Luc. 11. and taken his weapons away from him, bound him, and so utterly weakened him that he hath no power at all. And this his victory did he in his Resurrection myghtylye declare, when he led away captive all the rulers of hell, as saint Paul saith: Coloss. 2. He hath spoiled rule and power, and hath made a show of them openly, & hath triumphed over them in his own person. And of this victory against Satan, it is recorded in a certain psalm of David, where it is commanded, Psal 24. that the gates & doors should be set open, that the King of glory may come in. And the rulers and Princes of hell demand and say: Who is this king of Glory? The Prophet answereth them, saying: It is the Lord of Hostes. He is the king of glory. And of this victory Christ also speaketh in a certain Parable, saying: When a strong man armed watcheth his house, the things that he possesseth are in peace. But when a stronger than he cometh upon him, and overcometh him: Luc. 11. He taketh from him all his harness, wherein he trusted, and divideth his goods. So likewise the devil possessed the world, and showed his power, A declaration of the parable. in maintaining false worshipping of GOD, and divers kinds of idolatry, and by this he stablished his kingdom, and greatly increased the swarm of wicked and damned persons, until CHRIST, which was stronger then he, invaded his kingdom, and took from him his harneisse, armour, and weapon, that is to say, sin and death, wherewith he overcamme the whole world, and made spoil of them, and by this means delivered all the faithful and elect people of GOD out of his kingdom and set them free from his tyranny and power. The sixth fruit of Christ's resurrection is, the preaching of the Gospel. The sixth fruit. For although he did preach the Gospel to his Disciples, and to his countrymen the jews before his death: Preaching of the Gospel. yet gave he out no commission, that it should be generally and universally preached to all Nations, till after his Resurrection. Therefore (saith he in the Gospel of matthew: All power is given unto me, both in Heaven and in Earth: Math. 228. Go ye therefore throughout the whole world, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy ghost. He that shall believe, Mar. 16. and be baptized, shallbe saved, But he that shall not believe, shall be damned. This is a most noble gift, which no man is able sufficiently to express or to esteem. For all had been frustrate and void, if it had not been published and set forth abroad. Rom. 10. For how could we believe on Christ, of whom we had not heard? as it is written: But how shall they hear without a preacher? Faith cometh by hearing, hearing cometh by the word of God. Therefore Christ suffered that victory over death and hell, and also that his glorious Gospel to be published to the whole world, and all nations thorough the preaching of the holy apostles and other godly doctors and teachers to be invited bidden, and called unto it. The seventh fruit of Christ's Resurrection, The seventh fruit. is that Christ with his rising again from death, hath justified us thorough Faith. For as he by his death hath abolished and put away sin: justification. even so by his Resurrection hath he brought unto us righteousness, as Paul saith: Rom. 4. Christ was betrayed for our sins, and rose again for our justification. And blessed Peter saith: Blessed be God and the Father of our Lord jesus Christ, 1. Pet. 1. which according to his abundant mercy begat us again unto a lively hope, by that that jesus Christ rose again from death to an inheritance immortal, and undefiled, and that perisheth not, reserved in heaven for you, which are kept by the power of God through Faith unto salvation. Thus hath Christ by his resurrection made us godly and righteous thorough Faith, that we should not only by him be made free from sin, but also become holy and righteous in him, if, as Peter saith, we believe in God through him which raised him up from the dead, and gave the glory unto him, that we might have faith and hope toward God. The eight fruit of Christ's Resurrection is, the glorious blessedness and eternal life of the souls, The eight▪ fruit. which followeth of justification and Faith, whereof the holy Apostle S. Paul speaketh in his Epistle to the Ephesians, Eternal life Ephe. 2. saying: GOD which is rich in mercy, for his great love, wherewith he loved us, even when we were dead in sins, quyckned us together in CHRIST (by grace are ye saved) and raised us up together with him, and made us sit together with him among them that are in heaven. Osee. 6. The Prophet Osee also saith: He shall make us alive after two days, and on the third day he shall raise us up, that we may live in his sight. Hereof cometh it, that S. Peter calleth Christ, the Lord of life. For he that confesseth with his mouth, and believeth with his heart, that GOD raised up Christ, Act. 3. he is saved. This life and everlasting salvation Christ by his Resurrection hath purchased and given unto us. Rom. 10. Therefore Christ said to Mary Magdalene, that she should tell his disciples, joan. 20. that he would go up unto his father, and their father. As though he should say: Now we have a common inheritance, one father, one kingdom, and an everlasting life common to us all. For he that sanctifyethe, Heb. 2. and they that are sanctified, are all one. The nynte fruit. The last fruit of Christ's resurrection, is the glorification and dignity of our mortal bodies. For as Christ in his Resurrection did cast away from him all weakness of man's body, The resrrection and glorification of our bodies. because from hensefoorthe he should be no more mortal, weak, hungry, thirty, nor have any other infirmities, but immortal, and without all infirmity and weakness: So shall our mortal bodies be like unto his glorious body at the Resurrection of the dead: and shall for ever remain in that glory and honour worlds without end. Phil. 36. Of this speaketh Saint Paul saying: Our conversation is in heaven, from whence we look for a saviour, even the Lord jesus Christ, which shall transfigure and change this our vile body, that he may make it like to his own glorious body, according to the power, wherewith he is able to make all things subject to himself. And in an other place Paul rejoiceth with all the Christians, 2. Cor. 5. that we have an everlasting dwelling place in heaven, although this our corruptible body destroyed and put away. For if we believe that jesus died, and rose again: 1. Thess. 4. then shall God bring them with him, that are fallen a sleep by jesus. So shall we be glorified with Christ, as he before was glorified by his Resurrection, and made his mortal body immortal, and brought it unto glory. As he also before, gave a show of this matter to his Disciples in mount Thabor, where his face did shine as the Sun, Math. 17. and his garments were made whiter then snow. He that desireth to hear more of this matter, let him read the xu Chapter of saint Paul's first epist. to the Corinthians: There shall he abundantly find, how Christ rose again, & how manifold and great fruit he hath purchased and gotten for us by that his glorious resurrection. Now forasmuch as we have heard, and do perfectly know, what great and singular benefits we have received by the victorious and triumphant resurrection of our Lord and saviour jesus Christ: How he hath overcome sin, ● new life. death, devil, and hell, and hath made us not only free and safe from them, but also holy, godly, and righteous thorough faith, so that we shall have with him everlasting life, and a glorified body: it becometh us as thankful children with Christ to take upon us a new, pure, sincere, uncorrupt and faultless life, as S. Paul exhorteth us in his Epistle to the Romans, saying: We are buried with Christ by baptism for to die, Rom. 6. that likewise as Christ was raised up from death by the glory of the father, even so we also should walk in a new life. Now what other thing is a new life, then to eschew sin, and to do that, which is good and godly? As Paul saith in his foresaid Epistle: Gal. 1. We ought no more from henceforth to serve sin. And in an other Epistle he saith, that Christ died to this end for all men, that they which live, should from hensefoorth live, not to themselves, but to him that died for them, and rose again. So likewise doth Paul rejoice, that he liveth not, but Christ in him: And he exhorteth the Corinthians, ●. Cor. 5. that forasmuch as they through faith in Christ are holy and righteous, and yet for the remnants of the unclean flesh are sinners and unrighteous, they would purge out that old leavyn. Know ye not (saith he) that a little leaven so wretch the whole lump of dough? Purge out therefore the old leaven, that ye may be new dough, as ye are sweet bread. For Christ our passover is offered up for us. Therefore let us keep a joyful feast, not with old leaven, neither with the leaven of maliciousness & wickedness, but with the sweet bread of pureness & truth. In the which words Paul doth evidently express & require, that we should leave the old unpure life which we have of Adam, and in spirit begin & exercise a new spiritual life, unto the which Christ hath brought us, and that we should from time to time, if any old leaven of wickedness we find in ourselves, purge it out and utterly cast it out away from us, so that for ever after as in profession, so likewise in conversation we may be new dough and sweet bread. Therefore seeing we by risen again with Christ, Colloss. 3. let us seek the things that are above, where Christ sitteth on the right hand of God: that is to say, let us forsake earthy and transitory things. An exhortation unto good life. And aspire and labour forward unto heavenly and everlasting things, that the resurrection of Christ and the benefits thereof, of the which ye have now heard, may be fruitful and full of efficacy and power in us, that by our new life and Christian conversation we may show ourselves thankfeull unto GOD, and profitable to our neighbours: again, that they which are without & enemies to the Christian truth may thorough our Godly and honest behaviour, be converted, and turn from their Idolatry unto the worshipping of God, from their superstition unto God's pure religion, from, corrupt and wicked manners unto holiness and pureness of life, that by this means GOD our heavenly father may be glorified both by them and by us, which unto this end hath given us his holy Spirit, that in all points both in body and soul we being holy and righteous, Luk. 1. may serve him even the Lord our GOD in holiness and righteousness all the days of our life: to whom with Christ our Lord and the holy ghost be all praise, honour and glory worlds without end. Amen. The first Sunday after Easter. ¶ The Gospel. john. xx. THe same day at night, which was the first day of the Sabboethes, when the doors were shut (where the Disciples were assembled together for fear of the jews) came jesus and stood in the mids, and said unto them: Peace be unto you. And when he had so said, he shewede unto them his hands and his side. Then were the Disciples glad when they saw the Lord. Then said jesus to them again: Peace be unto you. As my father sent me, even so send I you also. And when he had said these words, he breathed on them, and said unto them: receive ye the holy ghost. Whosoevers sins ye remit, they are remitted unto them. And whosoever's sins ye retain, they are retained. THE EXPOSITION. ALbeit in the gospel of this present sunday many things are contained concerning the glorious resurrection of our Saviour Christ jesus worthy to be treated of, and called unto remembrance: yet forasmuch as we on Sunday last spoke abondantly of that matter, & sufficiently enough to confirm & stablish our faith in this article of Christ's resurrection we have thought it good at this present to speak of some other matter, & specially to handle those words, which Christ, after he had wished peace to his disciples, & showed them his hands, & his side for the more confirmation of their faith in his resurrection, spoke unto them, & said: As my Father sent me: so likewise do I send you, etc. These words of our Saviour Christ are very notable & worthy to be remembered, wherewith he gave to his disciples, The office of preaching committed to Christ's disciples and to their successors. & committed unto them the office of teaching & preaching, that by this means the use & fruit of his death & resurrection with the cause thereof, might also be known of other, and so obtain everlasting salvation. For if this matter had only been chronicled, and not published and set abroad by preaching, wherefore it was done, what commodity cometh thereof to the faithful believers: how could it have been greatly profitable, as we see in the kingdom of the Pope? In that as touching the history, nothing wanteth nothing can be desired. The scriptures ought to be preached to the people. But when in the preaching of the papists these things are not handled, as Christ commandeth here: the matter is unprofitable, & is in a manner none other thing, then as a man should tell an history of king Alexander, of julius Cesar, of the great Turk, & such like. Therefore the whole matter consists in this, that the history of the death & resurrection of Christ be brought unto the right use. This cometh to pass on this manner, as Christ determineth, when he saith: I send you as my father sent me. But how the father sent Christ: Isaiah the Prophet declared long before, saying: Es. 61. The spirit of the lord is upon me: for the lord hath anointed me, & sent me to preach glad and joyful tidings 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. Christ was sent of his father to preach the gospel so likewise are all faithful ministers. This is the commandment, wherewith Christ is sent. And he sayeth here, that after the same manner he sendeth his disciples, as he was sent, and giveth unto them that ministery and office, that he exercised before, that they should teach after the same sort, as he had taught: so that this commandment is only to be referred unto doctrine, that the disciples should declare the same of Christ, which he had before declared of himself. Now what manner of doctrine this is. Isaiah describeth and setteth forth with most goodly and evident words, that is to say, that Christ was anointed and sent unto this end, that he should comfort the fearful the contrite and broken in heart, the poor in spirit, etc. The doctrine, that is not agreeable to this, is not the doctrine of Christ, neither hath Christ commanded it, but it is the doctrine of the law & of Moses for the doctrine of Moses is, The doctrine of Moses. that such as be troubled & fearful, should be driven unto more trouble and unto more fear. But the doctrine of Christ is to comfort the weak hearted, The doctrine of Christ. and to preach glad and joyful tidings to them that be sorrowful, and brought unto the bryncke of desperation. For it behoved Christ to come with a new commandment and doctrine, as his works, which he did, were also new, as the like were never before seen in the world, I mean, that the son of God suffered, and rose again from death. And as Isaiah prophesied of the doctrine of Christ, even so doth Christ set forth here also. For these are the words of Christ, as they are rehearsed of the Evangelist. And he breathed upon them, saying: Take the holy ghost: whose sins ye shall forgive, are forgiven them. But whose sins ye shall retain, are retained. Here have ye the right spiritual regiment which doth no less differ from the Civil and worldly regiment, A double regiment spiritual and corporal. than the heaven is distant from the earth. They that are in this spiritual regiment, are right kings, right princes, right lords, & have also their regiment. But here consider, mark, and learn, The spiritual regiment hath only to do with sin. how far this regiment goeth, and how wide it stretcheth forth itself. verily, as the words sound even so wide and broad as the world is. And yet hath it nothing to do, but with sin, as touching gold, silver, richesse, worldly substance, temporal possessions, Lordships, farms, parks, dominions, and such like: it hath nothing to do with them. For all these things pertain unto the worldly and civil regiment, and they are to be handled of temporal rulers, as Emperors, Kings. Princes, Lords, etc. So to appoint them, as shall be thought most convenient and meet for the maintenance and conservation of the public weal. But this spiritual regiment and Ecclesiastical power is appointed only for sin where the matter of sin is, there hath this regiment and power place: otherwise it hath nothing to do. For of this must we greatly take head, The ministers of gods word ought not to meddle with temporal affairs. that we make not a confusion in these ij. regiments, as the Pope and his bishops have done, which have so abused the spiritual regiment, that they have also gotten unto them the temporal regiment and civil power, and are now become temporal lords, yea and of such power, that they make Emperors, Kings: Princes, Lords, etc. To be their subjects, yea their slaves, but Christ gave this never in commandment to his disciples, neither sent he them forth to meddle with temporal matters and with the Kingdoms of this world: But he only appointed unto them the ministery of the word, The office of spiritual ministers. and with it the regiment of sin: so that their offices is nothing else, then to preach the Gospel of Christ, and to declare remission of sins to all such as are penitent, broken in heart, troubled in mind, disquieted in conscience, etc. Again, to retain hold, and bind their sins, that are impenitent, and stubborn, and go forth to sin without repentance or conversion unto a better life. This retaining of binding of sin hath the Pope also miserably abused & perverted, The power of binding & lo●sing sins most wickedly abused by the pope. yea far otherwise, then is meant & appointed to the ministry. For he hath so interpreted & handled the matter, as though he had power by virtue thereof, to make laws, not only in the church, but also in the civil regiment, as it pleaseth him. But that is not the meaning of Christ. For I as a minister & sent of Christ to preach ought not to prescribe unto the household precepts of ploughing and Carting, of marrying, of ordering thy family and household, etc. For god hath given the reason to know how thou shouldest behave thyself in all these things. If thou doubt in any worldly matters, there are jurists, men of law, worldly counsellors, civil wise men, & such like, which can right well supply thy lack and give the good and profitable council in this behalf. The commission that is committed unto me, my regiment, mine authority and power is only concerning sin, to teach thee, that thou shalt for ever perish in thy sins, & be damned, except thou believe in Christ, Heb. 9 1. john. 1. embrace him with strong faith as thine alone Saviour & redeemer, which only and alone hath purged thy conscience from dead works, and cleansed thee from all thy sins by his precious blood. Therefore the whole sum of this doctrine is, that we perfectly know, what sin is. Sin signifieth not Lordships, riches, Kingdoms, what sin 〈◊〉 household matters, and such like, but sin is called a burden, which so grieveth and troubleth the heart and conscience of man before God, that he looketh for nothing in the world else, than the fearful anger of GOD and everlasting damnation. For we speak here of the true and earnest sins, which GOD counteth sins, and before his judgement seat deserve everlasting damnation: not of feigned and forged sins brought in of the Pope & of the bishops, The breaking of men's traditions is no sin before God. as when a man keep not the fast, that they in their law have commanded, or when a man eat flesh on such days, as they have forbidden, or when a monk weareth not his monastical cowl, but rather a lay man's garment: or when a Priest marrieth a wife contrary to his popish and foolish book, and such like. These are sins before the pope, but not before God, neither can they condemn any man, forasmuch as God in his law did never forbid them. They are sins devised by Antichrist the Pope and by his Antichristian members, the transgression and breaking whereof aught to trouble no Christian man's conscience. But we speak hear of sins, which are sins in deed & not feigned, which no man hath invented, but wherein we wear borne and live: even those sins, which are directly against the commandment of God, & against the which gods precept beareth witness, and not only the traditions of men with such sins: saith the lord, shall the Apostles & ministers of the word meddle, either to remit or to retain them. As for the government of worldly, corporal & temporal things, it pertaineth nothing unto them: neither ought they to usurp any jurisdiction in this behalf, but to leave all these things holy and fully to the temporal rulers. In the preachers mouth in set life & death. In the Apostles or preachers mouth lie the sins of all the world, the power of the devil, and the very torments of hell, that when thou art impenitent, and wilt not repent thee of thy sins but rather delight in them, and go forth to provoke the majesty of God unto anger thorough thy wickedness, they should retain thy sins, and give thee over to the devil and to everlasting damnation. Again on the other part, there are set also in every Apostles or preachers mouth, the passion, death and resurrection of Christ with their fruits: Again, salvation, Note well. heaven, and everlasting life, not in respect of their own person, but of the sentence and judgement, that they pronounce upon thee, which the devil himself can not abide, at the commandment of Christ, that is, that thy sins are remitted and forgiven thee, if thou repent and believe in Christ. And this is such a power, such a dignity and authority, The word● of Christ and of his minister is all one, and of like power. that in comparison of it, all the power of the world is nothing: that every Apostle and true disciple of Christ hath authority and power to give judgement of the whole world concerning the either remitting or retaining of sin: and that sentence or judgement is of as great force & strength, as though Christ himself had pronounced it, as these his words in this place do testify, As my father sent me: so send I you. This then is one thing, that the Ecclesiastical power and regiment is only over sin, and that sin can not be called a corporal or worldly thing, but the grief and disquieting of the conscience, which accuseth and condemned us before God: which thing serveth to this end, that we should not be deceived with foolish & counterfeit sins, whereof I spoke before, but discern, that which is sin in deed, from that which is no sin before God. For if thou shouldest desire to be released from the foolish & doltish sins or transgressions of men's traditions, as though thou hadst offended in not observing them: so should it also follow, that in obeying and keeping the same, thou wouldst seek to be justified, which is high abomination before God: as the transgression of men's traditions and precepts condemneth not: so likewise the observation of them saveth not. They worship me in vain, sayeth Christ, Math. 15. with the traditions and commandments of men. Therefore must we mark well this definition, that that is sin, which the law of God revealeth, and therefore accuseth and condemneth. If it be no sin in the law of God, then is it a popish sin, unknown to God, What is sin properly. and therefore not to be regarded. For that is only sin, that the law of God forbiddeth. And thus may we see, that very many lie weltering in great & notorious sins, as covetousness, whoredom, adultery, theft, usury, anger, envy, gluttony, drunckenes, baning, cursing, blasphemy, and such like, and still remain frowardly in the same without repentance, without any conscience of their wicked, and ungodly behaviour: as for their sins they care not: only this is their desire, that they may so sin, that it be not perceived nor known of other. Such sins can not be forgiven, and unto these belong binding or retaining, and the second power, whereof Christ speaketh here, that such sins are to be retained. The diversity of sins. Therefore here is a difference to be made, and the true sins are so to be divided, that some are sins both before us and God: some only before God, and not before us. For we will not knowledge them, nor be sorry for them, and desire of god remission and forgiveness of them. Psal. 51. As David saith: against thee alone have I sinned, and before thee have I done evil. Here both be joined together, forasmuch as David knowledgeth and confesseth that he hath done evil, and knoweth that it doth displease God. As though he should say: verily I know and feel the sin, not only because I remember it, but also because I feel what sin is able to do, yea I feal the power and strength of sin, that it is a cruel torment and an intolerable burden, and that it accuseth me before god, and goeth about to pluck me unto death and unto the devil, Rom. 7. as Paul saith to the Romans: without the law sin was dead. I lived sometime without law. As though he should say: Sin is always in us. The law openeth sin, But before the law cometh, it is as though it were buried or a sleep. For it disquieteth us not, it vexeth us not, it tormenteth us not. And hereof it cometh, that we heap daily more and more sin upon sin, and make no conscience thereof: otherwise would we repent, and cease to sin. But when that thunderbolt, I mean, the law of God striketh the conscience, & pierceth it thorough then beginneth sin, as a man would say, to wax alive again, so that now we begin to know, how mighty a thing sin is, which taketh god away from us, and casteth us down headlong unto the devil and hell fire. Rom. 7. Therefore saith Paul: when the law came, sin waxed alive again. But I was dead, & the commandment, which was unto life, was found unto me to be unto death. And this is the very sin, 2. R●g 12. which is sin before God & me, as we may see in David, when he committed adultery with Bethseba: the sin grieved him nothing at all: for sin was dead. But when Nathan the prophet once came, and did cast this thunderbolt at him: Thou art this man: then began sin to wax alive in David's heart, and threatened him death. But Nathan comforteth him, & saith. Thou shalt not die. Thus sew that the Apostlike regiment is an authority and power, not over politic, civil and temporal matters, or over such sins alone, as that world accuseth, condemneth, judgeth, and punisheth but over all those sins, which thou in thy conscience, and god in his righteousness count to be sins, so that by this means the sins of the whole world are subject to the Apostles & to all the ministers of the church: yea, when time requireth, to all Christians, so that thou mayst certainly persuade thyself, when thou hearest of thy pastor, or in his absence of any other Christian, that thy sins are forgiven thee in the name of Christ, that that is so true, just, and certain, and is also of no less power, as though Christ himself had spoken it, or an Angel from heaven had declared it unto thee at the commandment of Christ. But this commission and power is not given to the Apostles & ministers of the church, that they should thereby advance themselves setforth their own honour, wax proud, and exercise tyranny over the congregation of God. For it is only given them to this end, that thereby they should serve thee, and that thou mayest be defended against thine enemy, which is to strong for thee. Therefore this is a wonderful and incredible power, that wretched man which is a sinner also, should drive the devil out with his power, whom otherwise the hole world could not expel and drive out. For so saith Christ: what soever ye losen in earth, Math. 13. shall be losened in heaven Again, whose sins ye shall forgive, shall be forgiven them. And as it is rehearsed in this our gospel: as my father sent me: so likewise do I send you. These words are so plain and evident, that no man ought to doubt of them, but as he heareth the words of remission of sins pronounced unto him, so likewise shall he receive and enjoy it. And this is the cause that we admonish you so often, seeing Christ hath given such and so great power to his church, that ye should use the same, and by no means despise it. For unto this end hath Christ ordained this ministery, that on this wise the sins of the world should be forgiven and taken away, so that they be sins in deed, and with a repentant faith, and faithful repentance knowledged and confessed. For as for counterfeit and forged sins, they pertain nothing unto this matter. They must be sins in deed, which trouble, vex and disquiet the heart, as Adam in the first book of Moses preached and said to his son Cain: Gen. 4. If, saith he, thou hadst done well, and hadst been good, thine oblation should have been accepted. But for asmuch as thou art evil, thy sin lieth in the doors. Secret sin will once come to light, As though he should say: Thou standest now there, and art a sinner, but thou dost not yet feel it. Thy sin lieth, but in a very troublesome and unrestful place. Therefore see unto it: for it will one day awake and come to light, and then shall it otherwise go with thee. For thy sin lieth & lurketh not unto this end, that it should for ever rest and be kept secret, but that it should come to light, that it may torment, trouble vex, and bite thee so that thou shalt not know what to do, nor whether to turn thee. They therefore that are not moved with their sins, have notwithstanding sins in deed, but yet such as are not venial, remissible or able to be forgiven, and therefore are their sins retained, holden, and bound. For they have no lust nor desire to be forgiven, for if they had, they would repent and leave to sin. This was the doctrine of the Papists, that whosoever would have remission of their sins they should first of all confess all their sins to the priest, The doctrine of the papists concerning remission of sin. be contrite and sorry for them, and receive penance at the priests hand, and so afterward followed the absolution & remission of sins, and by this means was the forgiveness of sins afterward grounded in that contrition. And it is possible, A godly practice of the ancient church. that in this behalf they followed the example of the Elders, which pronounced absolution to no man, except he first of all confessed his sins, and showed outwardly manifest signs and tokens that he was sorry for his sins. This is right, and aught so to be. But notwithstanding to gather hereof, that such sorrow & contrition deserveth remission of sins, that is false and erroneous. Contrition▪ what it is: & that it deserveth not remission of sin. For contrition is no merit, but it is the self sin truly fealte in the heart, and the power and kingdom of sin: neither is remission of sins and grace grounded in this. For before there be such contrition, the sin is not cured. For although sin be there present, yet is it only a lurking and dead sin, as Adam said of Cain. But when it waxeth alive again, and sleepeth no more, but is truly fealte and perceived, that it tormenteth & frayeth the heart, this can no man justly & truly call a meritorious work, but as S. Paul calleth it, the right living sin: Now who will say, that sin deserveth grace? Rom. 7. Therefore men in the papacy were most miserably deceived and seduced, for asmuch as they put all their hope of remission of sins in their contrition, as though it were such a good & meritorious work, as of itself deserved their sins to be forgiven. therefore the Pope in all his bulls, indulgences, & pardons put in these words: Contritis & confessis: that is to say, to them that are contrite and confessed. All such for their contrition and confession sake shall have absolution & pardon of their sins. For where true contrition is, Contrition with out faith helpeth nothing unto salvation. there is none other thing, than the kingdom, power, and regiment of sin. Now what can this deserve? There is remission of sins where faith is given to the commandment of Christ, & the word, which is pronounced at his commandment & in his name, is laid hand on with a sure and constant faith: of this faith and not of contrition cometh the forgiveness of sins. Contrition is of itself none other thing then the very living and fearful making sin. upon that is not grounded remission of sins, but upon the word of Christ. For such contrition and feeling of sin doth none other thing, but that it should pluck us from faith, make us flee from Christ, and be a feared of him. This is to stir up sins, and to make them greater and more horrible, and in deed to do none other thing, A sim●lytude than sin is wont to do, that the outrageousness of the evils may be increased, and that sin may be heaped upon sin: none otherwise then when a thief is convict of theft and condemned unto the punishment of theft, hath not only done the theft, but he now addeth more sins unto his theft: he hateth judgement, law and magistrate, yea and God also, which is the author both of judgement, law, and magistrate, and wisheth that there were neither judgement, nor law, nor magistrate no nor yet God, that he might go forth to sin freely and without punishment. Rom. 7. This thing doth saint Paul lively express, when he saith: That sin thorough the law and commandment is out of measure sinful: that is to say, when the law once cometh and worketh her force, then is sin beyond all measure known to be sin in deed. Now where sin doth so work, and of one sin infinity sins are made, What the papists call contrition. so that the sinner can find no rest by the reason of his sins: That have the papists called contrition. But where such contrition and sorrow is and remaineth alone, that is to say, with out faith or hope of god's mercy (as the like also was in judas the traitor) there followeth and floweth nothing out of that, but plain desperation. Math. 27. Christ must also come with his comfortable word and commandment concerning remission of sins, and as it were preach in the heart of the sinner, saying: Thou art full of sins, and goest about the longer the more to fall away from me, shall I therefore forgive thee thy sins? Oh nay. Thou must in deed have contrition and sorrow for thy sins. For without this thou canst never hate sin from thy heart, nor never heartily desire remission of sins. But now this way shalt thou walk unto salvation, that thou make haste unto my word, hear it, and believe it, so shalt thou have remission and forgiveness of sins. Penance enjoined of the papists. So taught, not the papists, but they enjoined their penitentes and ghostly children, as they call them, to go this and that pilgrimage, to say so many orisons and prayers, etc. and so to make satisfaction for their sins. But as concerning the word and commandment of Christ, they make no mention of it at all. The word & commandment of Christ is this? whose sins ye forgive, In the word of Christ is remission of sins to be sought thorough faith. shall be forgiven them: But whose sins ye do retain, shallbe retained. Her hearest thou, that no man ought to seek forgiveness of sins, but in the words of the lord Christ. Whosoever seeketh it any other where: he shall never find it. What hath this then profited or helped, that we have tormented ourselves so greatly with fasting, singing, praying, watching, massing, etc. That we might obtain remission of sins? was not this great wickedness, & a lamentable thing to hear, that they have taught us to look for remission of our sins thorough contrition? Which notwithstanding when it is most earnest and strong, is nothing else then plain sin? If the virtue of my work, of my contrition, and of my confession be such and so great, what need we then the word of Christ? And to what end serveth his commandment in this place. We in this behalf differ nothing from the Turks and jews, which also believe that they shallbe saved, although they have not CHRIST, but the Pope is worse than any Turk or jew, for to maintain his wickedness and abomination, his false and corrupt doctrine, he without all shame abuseth the name of Christ. Therefore let us diligently mark, that Christ includeth forgiveness of sins in his word, & not in pilgrimages, in masses, in almose deeds, or in any other works, by what soever name they be called. He therefore that desireth forgiveness of his sins, let him go unto his Pastor, that is learned in the word of God, and hear of him the glad and joyful tidings of the Gospel, The way to obtain remission of sins is to hear the word of god, and to believe it. and faithfully believe the same and he may be sure to have his sins remitted and forgiven him. For this is certain and sure, that we can not overcome sin with any work. But whatsoever we be able to do, though we should torment ourselves never so much, is altogether vain, and nothing to the purpose, as they had experience in the Pope's kingdom, that had an evil conscience, and therefore got themselves into Monasteries, and became cloisterers, faith in the word only quieteth the conscience. or took upon them other works, that they might be delivered from their sins, and have quiet consciences. But at the last, they were compelled to grant, that neither garment, nor monastical order, nor prayers, nor fastings, nor Masses, nor pilgrimages, nor any other kind of painful deeds, could appease and quiet the griefs and torments of their conscience. Why so? Because that sins can neither be retained nor remitted by any other way then by the word, as we have tofore heard. Therefore who soever embraceth not this word, wherein alone is Remission of sins: he must needs be under that word, wherein sins are retained. For there is none other way or mean to forgive sin, but the word. Therefore whatsoever a man doth, yet shall his sins be retained, except he cometh to the word. For the Lord our GOD hath set the forgiveness of sins in no work that we do, but in this one only work, that Christ hath suffered and risen again from death. And this work by the word hath he put in the mouth of his Apostles and preachers, yea in the mouth of all christian men, if need require, that by it they may distribute and declare remission of sins to so many as desire it. If thou wilt fetch forgiveness of thy sins from thence, thou shalt not be deceived of thy purpose. For the commandment of Christ is at hand, that sins should be forgiven. If thou wilt not fetch forgiveness of thy sins from thence, I mean from the word of God, thy sins shall still be retained and holden, do what thou wilt. For as it hath been many times said: Without the word there is no Remission of sins. CHRIST hath put this word in the mouth of his Apostles and ministers, yea in time of need, in the mouth also of all the Christians, to declare the same unto the comfort of all troubled consciences. He that will not fetch it there, and believe the word, he shall die in his sins, do what he will. For this commandment is strong and sure, that the Lord taketh away from the whole world, and from all works, the forgiveness of sins, and repose it only in his word: there hangeth all the matter. But this is not only to be understanded of absolution, or of the preaching of the word, but as it was said in the beginning, Christ comprehendeth the whole ministery in this commandment, that remission of sins should be declared and distributed to the faithful, both in the word and in the sacraments. For to this end is the Gospel preached, that men may know their sins, Why the gospe is preached. & afterward thorough faith be justified, and so for ever after lead a godly and virtuous life. We also to this end are baptized, that our sins should be forgiven us through the death of Christ. Why we are baptized. Again, the said Christ hath ordained his holy Supper unto this end, that we should believe, that his body was betrayed for us, Why christ ordained his Supper. and that his blood was shed for us, and that we should not doubt of the remission of our sins. And that faith might be constant, sure, and thoroughly persuaded, that our sins are forgiven us, thee and me, and the whole world, if the whole world would repent believe and amend, Christ hath ordained, not that one for an other should be baptized, and receive the lords supper, but that every one should be baptized & receive the lords Supper for himself, and require private absolution, Every man ought to receive the sacraments for himself. if he can not be sufficiently confirmed and comforted by the public preaching, so that no man ought any thing at all to doubt, but that as he heareth Remission of his sins in the name of jesus, so likewise he doth receive it, and is utterly made free from his sins before GOD in heaven. Therefore the word and the Sacraments are not to be separated: for Christ hath joined the word and the Sacraments together, The word & the sacraments. aught to go together. so that without the word the Sacraments can bring no consolation or comfort at all: yea without the word we could not know what the Sacraments were, nor unto what end they serve. Therefore it is not only a great blindness and error, but also a most grievous misery, that the Papists prate much of the forgiveness of sins, and yet utterly forget the word, wherein all the whole matter consisteth, and tell the people a tale of a tub, that they must get them Remssions of their sins by their own works, & by their own inventions. But seeing that our Lord & and Saviour Christ jesus hath placed forgiveness of sins in the word: And, as it hath often been said, hath committed the same to his Apostles, and to the Ministers of the word, yea and to all Christians in time of necessity, to be pronounced and declared: so followeth it, that we must believe the forgiveness of sins: By faith alone in Christ are we freely justified and saved. & that this forgiveness of sins cometh unto us only by Faith given to the word and promise of Christ, as this is the foundation of our doctrine, that we are freely justified and saved by faith alone in Christ. For this can no man deny, that the word of Christ, which he put in the mouth of his Disciples, can not be comprehended nor griped with hands, nor yet with the works of fastings, prayers, almose deeds, pilgrimages, or what soever kind of work it be beside. Why faith alone justifieth without works. It is Faith alone, that layeth hand on this word, and receiveth it, and the heart only, is the very true chest, wherein the word can be included or shut in, so that by this, it is most plain and evident, that we are justified by Faith alone, seeing that remission of sins is only comprehended in the word, and the word can not otherwise be apprehended and laid hand on, than by Faith alone. But this knoweth not the Pope, with all his sectaries, neither do they understand this doctrine of Christ. yea they are so blockish and doltyshe, so mad and so far estranged from the knowledge of Christian doctrine, that they neither can nor will understand it, and so blind, that they will by no means see it, yea so stubborn and so stiff necked, that in no wise they will receive and believe it. In the Pope's church faith and the word were neglected. Therefore both Faith and the word were neglected, and nothing regarded in the Pope's church. The people were taught & commanded to trust in the merits of their own righteousness, and works. But GOD confound Satan, antichrist, Pope, and all Sectaries, which with their wicked doctrine of works, labour to obscure, yea and utterly to extinguish the glory of GOD the merits of Christ's death and Resurrection, the justification of faith. etc. It shall therefore at all times be most necessary and convenient, that we confer the Pope's doctrine with ours, which is the true and sound doctrine, and that we never forget the abominations, which he hath brought into the Church of christ, and with fire, faggotte, sword, halter, drowning, and all other kind of force and tyranny, goeth forth to defend the same, that we be not led again out of the true way, nor seek remission of our sins in our own works, contrary to the word of God. For the Lord Christ doth not instruct us here of our works, but of the word, which he putteth in the mouth of his Disciples, and sendeth them, even as he was sent of his father. Now where forgiveness of sin is, Acts. ●●. and the hearts, as Saint Peter saith, are purified by Faith: There out of that good and purified heart shall undoubtedly issue, and flow forth abundance and plenty of all good and christian works. For Faith is not idle, and the holy Ghost, according to his nature and property, alway moveth and pricketh forward the faithful unto the obedience of God's holy will, Gal. 5. and unto the mortification of the flesh and sin. God through CHRIST give us his grace, that we may believe this, and truly feel it in our hearts. Amen. The second sunday after Easter ¶ The Gospel. john. x. christ said unto his Disciples: I am the good shepherd. A good shepherd giveth his life for the sheep. An hired servant, and he which is not the shepherd (neither the sheep are his own) seeth the wolf coming, and leaveth the sheep, and fleeth, and the Wolf catcheth and scattreth the sheep. The hired servant fleeth, because he is an hyrede servant, and careth not for the sheep. I am the good shepherd and know my sheep, and am known of mine. As my father knoweth me, even so know I also my father. And I give my life for the sheep. And other sheep I have which are not of this fold: them also must I bring, and they shall hear my voice, and there shallbe one fold and one shepherd. THE EXPOSITION. THis Gospel, as likewise the other works of Christ, may be handled two manner of ways. First, concerning faith: Secondly, touching charity. It is the doctrine of Faith, because it teacheth, The doctrine of faith: that Christ is the alone shepherd. that Christ is the alone shepherd, & none other that dieth for his sheep. For unto this work, that Christ dieth for us, no man, no saint, no, nor yet angel was meet, that he might restore man, which was slain of that devil in Paradise thorough sin: so that it should be the very proper work of this shepherd Christ, with whom none is able to compare, as none of all his other works, which he did in this behalf, I mean, in making satisfaction for our sins, can be of any creature imitated, Gene ●. 3 Rom. 5. followed, and expressed. Therefore no man can speak these words of himself, which Christ pronounceth in this place: john. ● I am the good Shepherd: A good shepherd giveth his life for his sheep: so that by these his words he allureth us unto him, and teacheth us, that we should believe, that none can be like unto him in accomplishing the work of our redemption, which he brought to pass by his Passion and death. Moses and the Prophets were men of great authority and of singular excellency, which taught truly, what we ought to believe and to do, yea & they suffered many things for this their doctrine: The saints of god can do nothing in the work of our redemption. yet as concerning this work, whereof Christ speaketh here, I mean, to die for the sheep, they are only mercenaries and hirelings, neither can they defend the sheep against the wolf. For this is without all doubt, that Moses and the Prophets, when they had taught a long time, and done all things aswell as they 〈◊〉 were not yet able to recover themselves out of death: What then could they be able to do for the sheep against the wolf, which is the devil & death: And verily it is even as Christ saith: The hireling, The wolf is the devil and death. which is not the shepherd, & to whom the sheep do not belong, seeth the wolf coming, & forsaketh the sheep, & fleeth, and the wolf catcheth & scattereth the sheep. But the hireling fleeth, because he is an hireling, & the sheep do not pertain unto him. Therefore he that in this peril desireth to be without jeopardy, & not to be rend & torn of the wolf, must diligently take heed, that he put not his confidence in the law, or in good works. For there is no help in the law, Christ only helpeth against the wol●e. yea the law is rather against us, accuseth & condemneth us, neither can good works help any thing in this behalf. Therefore all our trust concerning our own righteousness and good works must we utterly cast away, Rom. 7. 2. Cor. 3● G●la. 3. and learn with true faith to resort unto him alone, which saith: I am the good shepherd. I give my life for my sheep. For he fleeth not the wolf, neither is he afraid of him, yea he rather offereth himself o the wolf, for to be rend and torn on pieces, joan. 17. then that one of his sheep should perish and decay. Therefore when we are in danger we must resort and flee unto him alone. And this is one thing that we must steadfastly believe. We ourselves can do nothing in this behalf, but Christ that good shepherd, he alone doth it, and worketh all good things for us, and commandeth us, to embrace it with a sure faith, and steadfastly to believe it. The second doctrine is, that this act of our shepherd is set forth unto us for an example, as Peter witnesseth, 1. Pet. 2. saying: Christ hath borne our sins in his body upon the tree, that we being dead to sin, might live unto righteousness, by whose stripes ye were healed. For ye were sometime as sheep that run astray, Christ the good shepherd is setforth unto us for an ensample. but ye are turned unto the shepherd and curate of your souls. This is the doctrine of faith which he afterward applieth unto Charity, saying: Christ hath suffered for us, leaving unto us an example, that ye should follow his steps. As Christ died for us, that by his work he might redeem us without our work from sin and everlasting death: so are we bound one to help and comfort an other, when soever any man being in danger hath need of our help and comfort. This is to follow the example of Christ, that every christian man also should be a good shepherd. For although I with my death can not redeem other from death and sin (for that is the only work of thee alone and true shepherd Christ jesus, as ye have tofore heard) yet may I give my life, that other by this example may be alured unto the word, and brought unto the knowledge of Christ, ●. joan. 3. as S. john saith: By this have we known the love of God, because he gave his life for us: and we are bound also to give our life for the brethren. For this we right well know, how great the hatred of the world and the devil is against the word of God. And specially the Pope laboureth with all main to oppress the word, yea and so many as be the true pastors & preachers thereof. Therefore we have need of faithful and good teachers, which, seeing they be redeemed by the death of Christ, ought also they themselves to imitate and follow the example of Christ, and also to die for the sheep, and to give their life for the word. Salvation cometh only by the death of Christ. This death redeemeth not other (for salvation cometh only by the death of Christ: notwithstanding this confirmeth other, and so is God glorified by my blood and death, and my neighbour by this means is confirmed in the faith, although by it he be not delivered from death. For that is done only by the death of the true shepherd, as it hath been oftentimes said. And here also come in the mercenaries or hirelings and the wolves. Mercenaries or hyrelyng. In the former doctrine of faith are that mercenaries, Moses, the law, the prophets, and all men be they counted never so righteous. For no man is able to defend himself (as I may let other things pass) against the wolf, that is to say, the devil and sin. But in this doctrine of charity, wolves. the wolves are false teachers and tyrants, which persecute and condemn the doctrine of the Gospel. True shepherds. But the true godly man is not afraid, when he seeth the wolf, yea rather than he would be the cause, that any man should be offended, and fall away from the word & the true knowledge of Christ, he will jeopard his head, life, and all that ever he hath, as the examples of the Apostles, and of the holy martyrs do abundantly declare. What is required of the preacher of god's word. These were not afraid at the cruelness of the wolf, that they should once flee. So ought it to be now. He that professeth himself a teacher of God's word, and a shepherd of the lords flock, there is so great sincerity required of him, that he should only seek the glory of God, and the salvation of his neighbour. If he be not only careful for these things, but hunteth after his own commodity and profit: then will not he abide the coming of the wolf. For he will either cowardly flee, and forsake the sheep, or else he will hold his peace, and suffer the sheep to run astray without food, that is to say, without the word of God. They are the very hirelings, which teach for their own private lucre and advantage, and are not content with this, that God giveth them sufficient for their daily food. For we that are in the ministery, aught to require no more than meat, drink, and cloth, as the Apostle saith: having food and raiment, 1. Tim. 6. Ministers ought only to require meat drink & cloth. let us be content. For we brought nothing into the world, neither shall we carry any thing out of it. They that require more, are hirelings, and care not for the sheep. But on the contrary part, a true teacher for the safeguard of the sheep, putteth his head, life, goods, and all that ever he hath in jeopardy. And this is the second doctrine concerning the example of the good and true shepherd CHRIST: A general doctrine. which pertaineth not only unto them that are in the ministery, but also unto all Christians. For all men ought to confess the truth, and rather to lose their lives, then to forsake the word, and to embrace idolatry. For this they know, that they have a shepherd, which to this end gave his life, that although they also be enforced to give their life, yet shall they receive it again, and never lose it after. Luc. 9. 17· Myth. 10.16. Now Christ goeth forth, and maketh mention of his sheep, and putteth a difference between them and other sheep. And this he doth for this purpose, to make a diversity between his doctrine and heresy, or any other doctrine, saying: I am the good shepherd and I know my sheep, and my sheep know me. As the Father hath known me, and I know the father, and I give my life for my sheep. As though he should say: Thus goeth the matter: If ye will be my sheep, and knowledge that I in deed am your shepherd: so shall ye be without peril and danger. Therefore a true teacher ought to set forth none other thing unto men, but Christ alone, Christ only ought to be preached to the people. that he may be truly known, what he is, and what he giveth that no man turn aside from his word, but that he alone be taken for the true and good shepherd, which giveth his life for his sheep. This ought to be set forth unto men, that they may know their shepherd. Therefore this doctrine is to be received as an ensample, that as Christ did and suffered all things for us: so likewise we should gladly do & suffer all things for the words sake. Which two things are to be taught in the Church. He that heareth and understandeth these things, is Christ's sheep, as he himself sayeth: My sheep hear my voice. He that teacheth truly, is a good shepherd, this one thing excepted, that he can not give his life for the sheep on such sort as our Saviour Christ did. But they that hear not this doctrine, or will not set it forth to the sheep, Falls teacher's are to be esch●●wed as the devil. are not the sheep of CHRIST, neither are they the true shepherds, but they are in deed hirelings, yea and ravening wolves. Such are not to be herd but to be eschewed as the devil. After this sort goeth it with the doctrine of the pope, which is full both of errors and heresies. He setteth not forth the words of Christ sincerely and purely, when he sayeth: I am the good shepherd, The pope is an hireling and a wolffe. and I give my life for my sheep. But the Pope teacheth thus: He that will be safe against the wolf, that is to say, against the devil, and death, he must be his own shepherd, and look for help in his own works. As ye know, what things they taught in the Popedom of the sacrifice of the Mass, of purgatory, of pilgrimages, of vows, of the monastical life, Christ's voice is only to be heard and followed. of the works of supererogation. etc. If therefore we will be true christians, we must follow the sheep which know the voice of their shepherd, and take heed unto that: As for a stranger's voice they know not, neither will they hear it. Therefore we ought to send them away from us with these words: I know not thy voice. I hear a wolf, which goeth about to pluck me away from the flock of Christ. Away, hence with this woluysh howling: I will follow my shepherd and hear his voice. For so saith Christ here: They shall hear my voice. And a little before he said: They follow no stranger, but flee from him, because they know not the voice of strangers. For it is not possible, that a sheep which hath begun to believe, and hath herd that voice of his shepherd, & received it, should here & allow that doctrine, which is contrary to the voice of Christ. The sheep heareth the commandments of Emperors, Kings, Princes, Magistrates. etc. but it knoweth, that these things pertain not unto salvation. For this worketh not salvation, because this politic and civil obedience is declared and showed. But when a teacher cometh forth with this doctrine, and saith: If thou wilt be saved, thou thyself must satisfy for thy sins. Thou must cause Masses to be said for thee. Thou must give alms, that thy sins may be forgiven thee. Thou must put on S. Francis cowl, that thou dying and being buried in the same, mayst be saved. etc. In this case the sheep heareth not, but saith: I know not this voice. It is the voice not of a shepherd, but of a wolf. The property of a sheep For thus is the report of this beast, that is to say, of a sheep. It hath this nature and property, that among all beasts, there is none that hath so quick an ear, and so sharp and ready sense of hearing, as the sheep hath, as experience declareth. For if never so many cry and call, it regardeth them not. It refuseth all, except her own shepherd. His voice she knoweth and heareth: Unto that she goeth and maketh haste. In like manner young lambs even in the greatest flocks: every one knoweth the bleating of his own dam, and followeth that so long, till at the last he hath found her. Christ hath respect to this nature of the sheep, and compareth his Christians with them, that they also after the same manner should most diligently hearken to the voice of the shepherd, that they be not deceived. And this is his meaning, that where the voice of Christ is not, his sheep can not be alured nor moved there to give any ear. How sheep are to be followed. And herein he giveth us a plain commandment, that if we will be his sheep, we must have fine and picked ears, which may discern the voice of CHRIST from all other, although those voices seem to be never so clear, pleasant and sweet. Therefore in this place it is to be learned, that we give diligent attendance to hear the word of GOD yea, and that alone, and none other, that thorough it we may be able to set ourselves against all the subtleties, of the enemy, which he craftily goeth about to convey into our hearts, and also beware of false and corrupt doctrine. A falls teacher is never to be trusted. For a wolf is ever a wolf, neither can he give over his nature. If he hath not his purpose by false doctrine, then doth he inwardly imagine deceit thorough pestilent and poisonful thoughts. Here must thou follow the sheep, and say: I care not for this voice. It is the voice of a wolf, and not of a shepherd. The voice of my shepherd is: I am the good shepherd, and I gave my life for my sheep. But thou wouldest bring me to that point, that I should despair, have no hope of salvation in my shepherd, and flee from him. Thus mayst thou have help and comfort against that tentation, wherewith the devil goeth about to dismay thee, to take away thy courage, to drive thee into error, to make thee sorrowful, and to bring thee unto desperation. The love of christ toward us. We must therefore above all things diligently hear, and certainly know the voice of our shepherd: by this means shall there be between us mutual knowledge and love. For how can he hate us, when he bestoweth his life for us, taketh away from us death, sin, and all evils, and freely giveth us everlasting life. These things can come to us by none other voice. Let us therefore so much the more diligently embrace it, and make much of it. Moreover, this is greatly to our comfort, that Christ in this Sermon calleth himself a shepherd and termeth us, which have and hear his voice, sheep. For by this means a Christian hath no cause to complain, that he is destitute, and wanteth a shepherd. He may want money, substance, health. etc. that it may appear, that we be left comfortless & with out a shepherd among wolves, Math. 10. as Christ also said to his disciples: Behold, I send you as sheep in the mids of wolves. And we daily see none other thing then this miserable face, that the church is ready to be devoured of antichrist, even as a sheep of the wolf. Psal. 1●1. It seemeth as though we had no shepherd, that careth for us: and yet he neither sleepeth nor slombreth, that keepeth Israel. But thus must it needs be, The voice of the shepherd christ is the only comfort of the church. that we should look for none other comfort but only at the voice of this our shepherd, whereof Christ himself saith: My sheep hear my voice. He that heareth the voice of Christ, and followeth it: He may in this behalf glory, that he truly knoweth his shepherd, and that his shepherd also knoweth him. For he that regardeth the word, & followeth that, the devil can not hurt him. For what soever chanceth concerning his life, goods, wife children. etc. He keepeth always fresh in memory this voice of his shepherd: Thou art my sheep: for thou hearest my voice, and knowest me, and I know thee: so that all his cogitation, meditation, study, and exercise is altogether in the word and faith, and in nothing else at all, as Christ himself sayeth: I know my sheep, even as my father knoweth me, and I know my Father. For when Christ the son of God was in the earth he showed none other power that he had, but as though it had been in the free choice of the devil and of wicked men, to deal with him, even as they themselves lusted. GOD seemed utterly to forget him, even as though he neither cared for him, nor knew him. But when Christ hanging on the cross complained & said My God, my God, why hast thou forsaken me? Math. 27· when he died on the Cross, when he was buried, and the devil in a manner persuaded, that CHRIST had no GOD,: then was it evidently declared, that the Father knew him. For he did deliver him from hell and death. So (sayeth Christ) shall the matter go with you. But let not this trouble you, when all things shall so come to pass, as though I did not know you. A Christian man in this life is alway subject to the cross. For a Christian man in this world, must be assaulted and cumbered with calamities, crosses, miseries, afflictions, troubles, and with all kind of adversities, so that there shall appear no difference at all between him and the ungodly. For outwardly the life and death of both are in a manner all one: yea, that more intolerable and harder is: It seemeth outwardly, that the condition and state of a Christian man before GOD is worse, thenne the state of any Ethnic and infydelle. For he is more troubled, and oppressed with many more temptations and afflictions. But let not this move thee, but hold fast with tooth and nail that he saith: I know my sheep. Christ knoweth his in the midst of troubles. But here thou hearest the devil and reason making this objection: how can God have any care of thee, seeing thou art so miserably afflicted and troubled? Answer thou thus: I know, that he knoweth me: Neither doth this make my faith to faint, that I die and suffer all this trouble. For I know his voice, and I trust unto that, that as a shepherd unto his sheep, Constancy in the time of trouble decl●rethe a true Christian. he putteth forth his voice unto me, which I right well know, and saith: I am thy shepherd: I died for thee: I gave my life for thee. This word I hear and believe. This is the only and sure token unto me, that he knoweth me, and I know him again. And although I now feel and perceive otherwise, than Christ here speaketh: yet shall not all this make me to faint, nor to pluck my faith from his word. All things are full of the cross in this world for a Christian man. But those troubles are short, transitory, and of no continuance: Against all these things the word teacheth me, that here after I shall have everlasting life. And although I feel death, Rom. 8. 1. Cor. 10. 2. Cor. 1. 2. Cor. 1.4. & must needs die, as other do, that believe not in Christ: what then? the voice of my shepherd, which maketh for me, doth most highly comfort me. He that believeth in me, saith he, shall never die everlastingly. Again: I give my life for my sheep. Therefore I doubt not, but that my most faithful shepherd Christ jesus knoweth me. john. 3.5.8. But this knowledge is therefore thus hid and kept secret, that it may be an exercise and trial of my faith. Otherwise if straightways after baptism we should be come clean, righteous, and immortal, we should need neither the word nor faith. But for as much as the word remaineth, it necessarily requireth faith: 1. Cor. 10. 1. john. 3. neither shall our matters have altogether good success, before that great day of judgement. For than shall we see our shepherd face to face, even as he is: and behold all this matter without faith. Therefore it is not to be doubted, but that so soon as a man is baptized, there chanceth unto him high● glory, so that he is utterly without sin, and endued with perfect and everlasting righteousness. Marc. 16. For so saith Christ: He that believeth and is baptized, shall be saved. But this is not perceived with our senses, neither can reason attain there unto, & yet is it true,, if we judge after the word, and determine according to the voice of our shepherd. Wherefore this only remaineth, that we hold fast the word, and by no means cast it away, till all these things be revealed & brought to light in that everlasting life that is to come, which we now hear in the word, and believe. For as this life, & the life to come do differ: so is it impossible, that the true feeling and experience of those things should chance in this life, which are to be felt and perceived in the life to come. Therefore it is a matter of great weight to know a Christian man, yea he can not be perfectly known in this life. For what man can say this, that he is in everlasting life? And notwithstanding we must confess, that this child, which is vexed with death, sin, and all kind of miseries, where no point of everlasting life appeareth, immediately after his baptism biginneth in this world everlasting life. But how cometh this thing to pass? john. 3. There is nothing seen, neither doth any thing appear besides the old and accustomed life. But yet for all that above that accustomed and defiled life, God hath ordained everlasting life. wherein we also live according to the word and faith, although we do not yet see and feel it. And this it is to know a true Christian, not to judge him after the judgement of reason and man's understanding, but by the voice and word. As a sheeps life is in the voice. For when she is destitute of her shepherds voice, she can not escape the danger of wolves. For without the shepherds voice, she can not be kept in order and safety. The word of god only comforteth the true Christian. when she heareth that, she is safe and without all peril. But when that is ones lost, she is in danger on every side. After the same manner goeth it with the Christians: if the word be lost, there remaineth no comfort: But the word being safe, they behold Christ their shepherd, and what so ever maketh for their salvation thorough Christ, that is to say, forgiveness of sins and everlasting life. Therefore having this assured hope, a true Christian serveth his vocation, doth his work, eateth, drinketh, yea and in the midst of his cross and trouble he is joyful and merry. For he is altogether given to hear the voice of his shepherd, and accustometh himself to judge not after the sense and course of reason, but according to the voice and word. And this it is that Christ saith here: I know my sheep, and my sheep know me: as the father knoweth me, and I know the father, & I give my life for my sheep. This thing must we learn, and diligently consider in our hearts, that we be not offended, nor forsake the voice of our shepherd, though the Christians be afflicted and troubled, yea and die, as other do. For this is the alone knowledge of the Christians, that they can say: As concerning the outward life I do no see any difference between the godly & the ungodly. Yea many times the state of the Christians is harder and more intolerable, & they are encumbered with more miseries, than other are. But in the word there is great difference, namely that the Christians & the ungodly have much diversity between them, not as concerning outward things, but that the Christians hear the voice of their shepherd, which the Ethnics and Infidels hear not: nor yet the Turks, jews, and Papists, but only the sheep of Christ. As touching all other external things, there is no difference. Whereas Christ speaketh of other sheep, which must also be brought, that there may be one shepherd and one flock: that began immediately to be brought to pass after the sending of the holy Ghost, Math. 23. Marc. 16. when the Gospel was preached thorough out the world: and by the Ministers of the word it is yet practised, & shall be unto the end of the world: not that by this means all men without exception shall be converted unto the Gospel. For that will the devil never suffer: and the world also most extremely hateth the word, and will not abide to be reproved. Therefore there is no hope, that the variety of religions should be taken away. But this is to be one shepherd & one flock, that god doth accept so many as ever receive the Gospel, as his sons, for Christ's sake, whither they be jews or Gentiles. For this is the alone true religion, to follow this shepherd Christ, and to hear his voice, What the true religion is. and to be obedient to the same, which thing grant us that true and only shepherd and Bishop of our souls, jesus Christ, with the father & the holy ghost: to whom be glory honour, and praise for ever and ever. Amen. The third Sunday after Easter, ¶ The Gospel. Ihon. xvi. Jesus said to his Disciples: After a while ye shall not see me, & again after a while ye shall see me, for I go to the father. Then said some of his disciples between themselves: What is this that he sayeth unto us after awhile ye shall not see me, and again after awhile ye shall see me, & that I go to the father? They said therefore, what is this that he sayeth after awhile? we can not tell what he sayeth. jesus perceived that they would ask him, and said unto them: Ye inquire of this between yourselves, because I said: After a while ye shall not see me, & again: after a while ye shall see me. Uerylye, verily I say unto you, ye shall weep & lament, but contrary wise, the world shall rejoice, ye shall sorrow, but your sorrow shallbe turned to joy. A woman when she travaileth hath sorrow, because her hour is come: But assoon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is borne into the world. And ye now therefore have sorrow, but I will see you again, and your hearts shall rejoice, and your joy shall no man take from you. THE EXPOSITION. THis Gospel is part of that long sermon, which Christ made unto his disciples, for to comfort and confirm them in the way of truth, after his last supper, before he suffered. This comfort tendeth specially to this end, that for the shortness of the tentation, which should chance very vehement to the Disciples by the reason of Christ's passion and death, they should not despair, but be on a good comfort and courage: forasmuch as he would absent himself from them but a little while & that he would come again unto them after his resurrection, and make them joyful and merry for ever after, so that of this their joy there should be no end. The evangelist S. john maketh many words in this behalf, and oftentimes repeateth the same, A natural man understandeth not spiritual things. that the Disciples did not understand, what Christ meant by this his saying. A little while. And although christ declared his mind in this behalf, yet did not they understand it. But this is not written for the disciples only. For S. john by this would signify, whereof all we have daily experience, 1. Cor. 2. that we are not able well and truly to consider this saying, and that we are not free from that thing, which did so greatly hinder the understanding of the disciples. For when tentation was at hand, and the most ignominious and spiteful death of Christ troubled all their wits, they could not then consider, what this little while meant, but their hearts were so astonied, that they thought Christ to be utterly undone, & that they shortly after should also come to that point, and for Christ's sake be in like manner most miserably handled. But that this their sorrow and tentation should not continue past two or three days, when the Lord Christ should rise again from death unto an everlasting life, and help them here in this world against the world, devil, sin, and death: and at the last give them a most joyful and everlasting life in the world to come: that understood they not: neither though they it possible. Therefore S. john afterward in his Gospel declareth, how the disciples hid themselves, and kept them secret for fear of the jews, neither would they believe, john. 20. that Christ was risen again, although the women. Peter, and other two disciples declared it unto them. Luke. 24. To be short they could not believe that, which Christ spoke unto them of A little while. For they thought, that Christ should have remained in death still, as other men do: otherwise they would never have been so weak and faint hearted, but with a lusty courage and strong hope they would have looked for his resurrection. We marvel at the infirmity and weakness of the disciples, Trouble dismayeth the weak christians. and yet for all that when we be assailed with the like tentation, and in danger to be overwhelmed with the waves of the like adversity: we forget also that A little while, and cast away all hope of comfort and think that this our vexation and trouble will continue so long as we live. We can not be persuaded by any means, that this trouble will continued but a little while, 2. Cor. 4. and that God in his time will give a fortunate and joyful end to these our evils and miseries. And by this means are we in tentation clean out of courage, and utterly dismayed, falling to lamenting and weeping, as though there were no GOD that would help us, Rom. 12. 1. Pet. 4. Math. 5. or had any regard unto us: When not withstanding the blessed Apostle S. Paul commandeth us to joy and rejoice in trouble, not only for the assured deliverance, which must needs chance to the faithful, Rom. 8. but also because that by the cross and trouble a most certain and sure trial is made, whereby we know, that we are the sons of GOD, and heirs of everlasting life, as we shall more at large declare hereafter. This Gospel therefore containeth a most noble and notable doctrine of comfort, This saying. A little while, ought diligently in trouble to be remembered. not only for the Disciples of Christ, but also for all Christians, that in temptations and afflictions they should ever have before their eyes and remember this. A little while: and diligently consider, that although reason and man's wit can not see how deliverance may come, yet that we shall not be left succourless in those our evils, not without help and comfort: but that they shall shortly have an end, & again, that in stead of them, joy and gladness shall come, and continually abide with us. And that this comfort, joy & gladness may the better be perceived of us: we will at this present speak altogether of the cross and afflictions. How reason judgeth of the cross. Man's wit and reason thinketh and judgeth on this wise: If God had any regard unto us: the godly should never be in so great miseries and troubles, as they are. And therefore when there arise diverse troubles, which diversely vex us: our mind thinketh strait ways, that god hath either utterly forgotten us, or that he hateth us, and regard us not: otherwise, that we could never lack his defence and help. Against these thoughts and imaginations of reason, we must get us aid and help out of the word of God, lest we suffer this matter to be disputed after: the judgement of reason, where as we ought to refer the whole judgement in this behalf unto the word of god. For if we judge these things without the word: our judgement shall be false and nothing to the purpose. But what sayeth the word? first of all it saith, that not so much as an hear of our head shall fall to the ground without the will of God. How thee word of god judgeth of the cross. Of this word than this followeth, Math. 10. Luc. 12. that although the kingdom of the devil and the world be a mighty and strong kingdom, yet that it can do nothing at all against a Christian man, but so far as God doth permit and suffer it. As Christ showeth also by this his saying: One of these little sparrows shall not fall unto the ground with out the will of the father: The price of a sparrow is but little. It is sold for half a farthing, & yet Christ saith, that God hath care of it. How much more shall he care for the godly, which are better than many sparrows? He will not therefore suffer the devil and the world to do with them that their pleasure is, but what his good will is, so that what soever hindrance shall chance to the godly thorough the devil and the world, it can not be without the providence of god, The devil & the world can do no more against the people of god than god appointeth and suffereth. neither can they rage's further, than God appointeth. The surges of the Sea are marvelous sayeth David, but the Lord on high is more marvelous. The Lord hath appointed and set the devil and the world their limits, beyond the which they can not go. Psal. 93. And this is worthy to be noted and for ever to be remembered, that thou in thine affliction persuade thyself, A good lesson. that what soever adversity chanceth unto thee, it cometh not by fortune or by chance, but by the singular providence, council, and determination of god, yea and that unto thy great commodity, although it seemeth otherwise to thy blind and carnal reason. And here now riseth also a greater difficulty: for if I must thus persuade myself, Reason can not see that our affliction cometh of the good will of god toward us. that all the adversities and troubles, which I suffer, come by the providence of God, then by the judgement of reason it may be gathered, that the council and determination of god concerning mine affliction, is unto my destruction and damnation. For what health or salvation may be looked for of pains, plagues, and punishments? in our great and grievous afflictions we can not otherwise be persuaded, but that God even of displeasure and hatred against us doth plague and punish us. And this greatly increaseth our sorrow, and in a manner bringeth us to desperation, because God doth so punish us, If any other thing were the cause of our plagues and troubles, it would not so greatly grieve us: for than we would think, that there were some help and comfort remaining in God towards us. In this case therefore must we have recourse unto the word of God, and not hear nor obey the judgement & sentence of reason. For if we hear and believe that, we shall surely fall into desperation, yea and utterly detest and abhor God. The word, which in this behalf comforteth and openeth unto us the will of God, is this. S. Paul saith: 1. Cor. 11. If we would judge ourselves, we should not have been judged. But when we are judged of the Lord, we are chastened, that we should not be damned with the world. By this sentence of the Apostle it is evident, that whom God will not have condemned with the world, Affliction cometh to us from god for our profit. but preserved and kept unto everlasting life, he correcteth and punisheth them: neither ought this to be counted a token of hatred, but rather a sign of favour, love & good will, although they be afflicted and troubled. This sentence in affliction is diligently to be considered and remembered. One hath this cross, an other hath that, whereof they would gladly be eased. How we should behave ourselves in trouble. But if every man would think on this manner, & say to himself: If thou were not restrained with this bit of adversity, if thou were not thus correct thou wouldst surely do that, which should work thee greater displeasure, and be the cause of a more evil: but God doth send thee this adversity, that thou shouldest not be damned with this world, but hereof take an occasion to amend thy life, to call thyself unto repentance, Note well. to fear GOD, to call on his blessed name, to thank him for his benefits etc. If every man in his trouble would thus think with himself, than would they not be angry with god for laying that cross upon them, nor think that he doth it of hatred & displeasure against them, but rather of favour & good will toward them: yea than would they love and praise god, that he in that affliction showeth tokens of his favour and good will toward them, by this means preserving them from eternal damnation unto everlasting salvation. Heb. 12. Proverb. 3. Unto this end also doth S. Paul in his Epistle to the hebrews allege this saying of Solomon out of his proverbs: My son, despise not thou the chastening of the Lord: neither faint when thou art rebuked of him. For whom the lord loveth him he chasteneth: yea he scourgeth every son that he receiveth. If ye endure chastening, god offereth himself unto you, as unto sons, For what son is he, whom the father chasteneth not? If ye be not under correction (whereof all are partakers) then are ye bastards, and not sons. Therefore seeing we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the father of spirits and life? And they verily for a few days nurtered us after their own pleasure: but he nurtereth us for our profit, to the intent that he may minister of his holiness unto us. The end of Christian men's trouble is everlasting joy. No manner chastising for the present time seemeth to be joyous but grievous: nevertheless afterward it bringeth the quiet fruit of righteousness unto them which are exercised thereby. This sentence of the holy Apostle doth testify, Affliction is a token of god●s favour ●owarde us. not only that the discipline & correction, which god layeth upon us, is no token of his anger, & displeasure against us but also that it is a most manifest sign & evident argument of his fatherly and friendly good will toward us. Let us not therefore think, when we are corrected & punished, that GOD is angry with us, or that he set nought by us. For the cause, why he corrected us, is, because we are his sons, Why god punisheth us. and should not lose our inheritance, nor at any time be put from it. And as the word doth preach and declare unto us of the cross and of afflictions: so likewise is it set forth by examples. Examples of affliction. who can or dare say, that god the father hated his only begotten son Christ jesus? And yet for all that if thou considerest his life and death, and weighest the matter after the judgement of reason, there shall appear no great signs of gods love toward him, yea rather signs of hatred then of love: and that the ungodly and wicked jews were more regarded with god, than Christ, whom they handled at their pleasure, and entreated as they would, according to the saying of the Prophet: Esa. 53. He hath neither beauty nor favour when we looked upon him, there was no fairness, we had no lust to him. He was despised & abhorred of men. We reckoned him so vile, that we hid our faces from him: yea he was despised, and therefore we regarded him not. We did judge him, as though he were plagued & cast down of god. And Christ himself saith by the psalmographe: As for me, Psal. 22. I am a worm and no man: a very scorn of men, and the outcast of the people: All they that see me, laugh me to scorn: they shoot out their lips, & shake the head etc. They gape upon me with their mouths as it were a ramping and roaring Lion, Math. 27. Marc. 15. Luc. 20. etc. Yea the very jews, when he hanged on the cross, mocked him, saying. If he be the son of God, let him come down from the cross, etc. Now as god did handle his own dearly beloved & only begotten son Christ jesus here on earth: even so will he handle all Christians in this world, as Christ hath tofore said: The servant is not greater than his master. If they have persecuted me: john· 15. they will persecute you likewise. And it is said both most trimly and truly in the Epistle to the hebrews, as we heard afore: If ye be not under correction, Heb. 12. (whereof all are partakers) then are ye bastards and not sons. Thus see we by the wonderful and certain consent both of sentences and examples, and by them are we taught, that god not of evil but of good will, not of displeasure but of favour, correcteth us: and that in the midst of our trouble we should know the good will of god, and certainly be persuaded, that God, although our affliction be never so great, doth not hate us, nor set nought by us, but rather that this correction is a most assured sign, that he loveth us, and taketh us for his children, seeing he doth so lovingly correct and chasten us. Now must we also learn to know the cause why God doth so correct & punish his children. The cause why god correcteth his children. 1. Cor. 11. S. Paul setteth it forth in these his words: we are corrected of the Lord, saith he that we should not be damned with the world. And David sayeth: It is highly for my profit that thou hast corrected me, that I might learn thy righteous ordinances. Psal. 119. Esay the Prophet also sayeth: vexation giveth understanding. For this is certain, if god would serve our fancies, Esa. 18. accomplish our desires, and never send us adversity and trouble, The profits that come by affliction. we should become altogether secure and careless, neither should we at any time call our sin unto remembrance, nor care for the word, nor give ourselves unto prayer. But when now and then we and such things as appertain unto us are assailed with adversitis & misfortunes: them have we a just & needful cause, not only to fall unto prayer, but also to remember our sins & our former wicked life, & to consider, that such plagues & punishments chance unto us for our sins. And that therefore we ought from henceforth to live more warily, to lay aside our sins, to fear god, to fram our life according to his blessed will etc. that by this means god seeing our conversion may either take away those pains from us, or else mitigate & ease them, as it seemeth best to his godly wisdom, as s. Paul saith in his epistle to the hebrews: the heavenvly father nurtereth us for our profit to the intent, the he may minister of his holiness unto us. Heb. 12. We therefore may not despair because of the cross. We should rather think on this manner with ourselves: By this sign & token I perceive right well that God is merciful unto me, favoureth & loveth me, for he nurtereth me as his son, & by these adversities and afflictions his pleasure is to put me in remembrance of my sins, & to call me unto repentance, that by this means I may amend that is a miss, & fromhensforth avoid sin, & no more offend my heavenly father. He that doth this, useth the cross a right, neither doth he murmur against God in his adversity, nor yet thorough impatiency is brought unto that point that he fleeth unto superstitious, idolatrous & wicked arts to be released of his trouble, but patiently & quietly he abideth the help of god, & fervently by prayer desireth the same. Now ensueth the fourth part of this matter. After that we be thoroughly persuaded, that nothing can chance unto us without the will of god, and that it is God's pleasure, when adversity & trouble chance unto us, & that it is for our salvation, that we are thus afflicted & troubled: we must also assuredly assure ourselves of this thing, that god will give a fortunate end to these our troubles, and most prosperously deliver us from them, as S. Paul saith: god is faithful, 1. Cor 10. which shall not suffer you to be tempted above your strength, but shall in the mids of the temptation make a way, that ye may be able to bear it. And unto this comfort do those things chiefly pertain, that Christ speaketh here of that A little while. Against this doctrine of A little while are two things. First, when we are oppressed with the greatness & vehemency of affliction or trouble, The cross seemeth intolerable. so that there appeareth none other thing, but that the very cross will have the uppermost hand, & that nothing (so far as reason judgeth) can prevail against it: as we have in the example of king Ezechias. When Rabsakes the captain of the host of the king of the Assyrians required that the City of jerusalem should be yielded and given over unto him, Esa. 37. Ezechias sent unto Isaiah the Prophet with this embassage: This is the day of trouble, of plague, & of blasphemy: for the children are come to the place of birth: but there is no power to bring them forth. And Christ here also useth the same similitude of a woman that goeth on her travail. john. 16. There appeareth to be very great peril both of the mother & of the child. For the afflictions are not small, as it is set forth in a certain psalm, where Christ himself crieth out on this manner: Save me O God, for the waters are come in, even unto my soul, Psal. 69. I stick fast in the deep mire, where no ground is: I am come into deep waters, so that the floods run over me. Secondly, The cross seemeth to have no end. when we see no way how to escape that great danger: Then we straightways fall to desperation neither can we believe, that this matter is but of a little while. And unto this end specially belonged the similitude of the woman that travaileth of child, john. 16. which CHRSIT useth here. For here the peril seemeth to be infinity, unmeasurable, and endless, and yet suddenly cometh there great joy, as life springing out of death, when a man is borne into the world, the mother also being safe and with out danger. In consideration whereof all the sadness is turned into gladness. These things chance daily. And where as some time the end of such travail is not gladness, that chanceth but seldom. The common trade is, as Christ saith, that suddenly and unlooked for, sound, full, true, and perfect joy followeth sorrow and sadness, as the psalmograph sayeth: heaviness may endure for a night, but joy cometh in the morning. This would Christ have his Disciples to learn, Psal. 30. when they are tossed and troubled with the waves of cruel adversity, that they may think and remember this his saying. A little while, as S. Paul sayeth to the hebrews. No manner chastising for the present time seemeth to be joyous but grievous; Heb. 12. nevertheless afterward it bringeth the quiet fruit of righteousness unto them, which are exercised thereby. So that it is first called. A little while, for the sudden & unlooked for mutation or change, which chanceth sooner than we looked for. secondly affliction is called A little while, because this short trouble shall be turned into everlasting joy, and this sorrowful transitory life into a joyful perpetual life, as Christ said to his Disciples: john. 16. ye shall sorrow, but your sorrow shall be turned into joy. For what is to be thought of all that time, wherein Lazarus peradventure ten or twenty years was in misery and affliction in respect of that time, which is afterward in the everlasting life? So (saith Paul: Rom. 8. ) I suppose that the afflictions of this life are not worthy of the glory, which shall be showed upon us. Again: 2. Cor. 4. Our tribulation which is short and light, prepareth an exceeding and an eternal weight of glory unto us, while we look not on the things that are seen, but on the things which are not seen. For the things which are seen, are temporal, but things which are not seen, are eterna●l. 1. Pet. 1. Blessed Peter saith also: In the which ye rejoice, though now for a season ye are in heaviness, thorough many fold temptations, that the trial of your faith, being much more precious than gold that perisheth, might be found unto praise, glory, & honour at the appearing of jesus Christ, whom ye have not seen, & yet love him, in whom even now, though ye see him not, yet do you believe, and rejoice with joy unspeakable and glorious, 1. Pet. 5. receiving the end of your faith, even the salvation of your souls: Again: The God of all grace, which hath called us unto his eternal glory by Christ jesus, shall his own self (after that ye have suffered a little affliction) make you perfect, settle, strength, and establish you. Faith hellpeth greatly in affliction. He that could thus believe, and be thus certainly persuaded of this saying: A little while: should find great consolation in his affliction, wherewith he should be able to stay himself. Therefore all the matter standeth in this one point, that we surely trust the Lord CHRIST, and count his word to be most certain and true: and that although we be troubled and afflicted, yet it shall continue but a little while, so that we may comfort ourselves in the cross, as they comfort a woman that travaileth of child, namely, that she shall have good luck, be delivered of her pain, and have a fair child, to her great joy and comfort. For it is not possible, that there should be any great gladness, where no sorrow and sadness hath been before. But thorough the importunity of reason, we are kept in miserable bondage, which always putteth us in mind, that our affliction cometh not from the favour, but the anger of God, and that we shall perish in the same, and never be delivered. Why afflictions are sent unto us of god But the matter is far otherwise. For as sorrows and pains do therefore chance to women traveling of child, that an infant may be borne: so likewise our afflictions are therefore sent to us from God that by this means we may obtain our true glory, and so for ever be saved. Impaciencye and desperation are to be eschewed in affliction. This also is not to be passed over with silence, that Christ interpreteth and maketh plain to his disciples what joy shall chance unto them. I (saith he) will see you again. This came to pass in the day of his resurrection, when they saw him in a new and everlasting life. Christ therefore seeth us also, and our heart rejoiceth, when we meditate and consider his resurrection, that for our sake, he hath overcome sin, death, and devil, that we through him might live everlastingly. And this is a true, sound, perfect, and everlasting joy, which changeth all sadness, neither shall it at any time be taken away from us. Let us therefore beware and take heed of impatiency and desperation, when we are in trouble. And this comfort is diligently to be retained and kept fast, that although we suffer and bear the Cross, yet it shall be but A little while. For Christ is risen from the dead, and sitteth on the right hand of GOD the Father, that he may repress and keep under the devil and all evils, and give us everlasting salvation. Which thing our faithful GOD mought vouchsafe to bestow upon us for his son Christ jesus sake our Lord and alone Saviour: To whom with the Father and the holy Ghost be all honour, glory, and praise, worlds without end. Amen. The fourth Sunday after Easter. ¶ The Gospel. john. xvi. Jesus said unto his Disciples: Now I go my way to him that sent me, and none of you asketh me whither I go: But because I have said such things unto you, your hearts are full of sorrow. Nevertheless, I tell you the truth, it is expedient for you that I go away: for if I go not away, that comforter will not come untn you: But if I depart, I will send him unto you. And when he is come, he will rebuke the world of sin, and of righteousness, and of judgement. Of sin, because they believe not on me. Of righteousness, because I go to my father, and ye shall see me no more. Of judgement, because the Prince of this world is judged already. I have yet many things to say unto you, but ye cannot bear them away now: How be it, when he is come (which is the spirit of truth) he will lead you into all truth. He shall not speak of himself, but whatsoever he shall hear, that shall he speak, and he will show you things to come. He shall glorify me, for he shall receive of mine, and shall show unto you. All things that the father hath are mine, therefore said I unto you, that he shall take of mine, and show unto you. THE EXPOSITION. THis is a most noble and excellent Gospel. For it entreateth specially of that high & necessary article, for the which we are and are called Christians. Therefore although it be red, every year among us, yet can we not think and speak it sufficiently. If we intend truly to have the profit and fruit that cometh by it: so must we diligently exercise ourselves in the meditation thereof. It is also part of that sermon, which Christ made after his last Supper. And this part, even as all the rest, All our salvation cometh by the death of christ. tendeth also to this end, that the Disciples may be enarmed against the slander, offendicle, or stumbling block of Christ's Passion and death, that they should not only not be heavy, but also judge so of the matter, that (as the truth is) they should right well perceive, that the salvation both of them and of all sinners, doth only consist in the death of the Lord Christ. Wherefore even as of late he set forth unto us a consolation and comfort, concerning the shortness and small continuance of affliction and trouble, and the perpetuity of our joy and gladness: so likewise doth he declare the matter here, and setteth forth the cause of his passion. I go (sayeth he) unto him, that sent me: that is to say: To morrow I shall be crucified and slain, and yet there is none of you that asketh me, whither I go, nor what I intend by this my departure. But because I have spoken this unto you, your hearts are full of sorrow, But I tell you truth: it is expedient for you that I go away. For if I shall not go away, the comforter shall not come unto you, and the prince of this world shall not be judged. But when I shall go away, The death of christ getteth unto us the holy ghost & victory over satan. I will send the comforter unto you. Christ would have it well beaten in to all men's heads, that they should not be offended with his Passion and death, nor be taken as a matter of sadness, but that we should rather use it unto the confirmation of our faith, and unto the consolation & comfort of our conscience, for as much as by this means the tyranny of the devil is destroyed, and the holy ghost is gotten and given unto us. What the holy Ghost shall do, what he shall bring what he shall declare & teach, The office of the holy ghost that doth Christ express in these words. When the holy Ghost (saith he) shall come, he will rebuke the world of sin, of righteousness, and of judgement. Christ in these his words comprehendeth many great things, and saith, that the holy Ghost shall not only rebuke small companies certain kinds of men, certain nations or people, but the whole world. He had need be well fenced and armed, that will take upon him to have too do with the whole world. For the world is, what soever hath grown up from Adam hitherto, monarchs, What the world is. Emperors, Kings, Princes, no man utterly, no not of the highest degree, excepted. All these must be rebuked of sin by the Apostles, and by the ministers of the word, at the motion of the holy Ghost. The holy Ghost by the preachers shall rebuke them all of sin, of righteousness, and of judgement, none neither high nor low excepted, not Jerusalem for her holiness, not Rome for her wisdom. etc. All must receive this correction and rebuke of the holy ghost, that they may be saved. For all men, with all that ever they have are under the kingdom of the devil. Neither their righteousness, nor their holiness, nor yet their good works can be of such force and virtue, that they can help any thing at all against damnation. And this is the office, that the holy Ghost will do in the world by the Apostles, men beggarly and of no reputation, even to rebuke the world of sin. It is no small thing, but a matter of weighty and great importance, to rebuke the world of high and great matters. For he hath an office to rebuke the world of sin, of righteousness, and of judgement. saying that all things are full of sin, and no righteousness and judgement is in the world, what shall then remain? The whole world therefore together is condemned in this sermon with all her righteousness, and it is openly said, that it can not once aspire and come unto the kingdom of God, except it be delivered from sin by the holy Ghost, and justified, and by this means escape everlasting damnation. Such like sentences also are there many in the holy scriptures, Rom. 1. Galat. 3. Ephes. 2. joan. ●. as when Paul saith: God hath comprehended all things under sin. Again: We are by nature the children of wrath. And Christ himself saith: Except a man be borne again, he can not see the kingdom of God. This is truly the sermon of the holy Ghost thus to rebuke the world for sin. But what is sin? Is it to rob, to kill, to commit adultery. etc. These are sins in deed, but not the chiefest, Sin. which the holy Ghost rebukethe. For there are many, which are not guilty of these outward sins. But of those sins, whereof the holy Ghost preacheth, all are guilty: otherwise he could not rebuke the world of them. And this sin is, to be short, not to believe in CHRIST. Of this sin the world knoweth nothing. In credulity is the greatest sin and the root of all sin. It is the whole and alone doctrine of the holy ghost. For the world counteth those sins only, which are forbidden in the second Table of Moses. Of Christ it knoweth nothing, much less knoweth it, that it is sin, not to believe in him. But what should we with many words rebuke the ignorancy of the world, saying that even in the schools among the learned, incredulity, infidelity, or unbelief is taken for no sin, namely for no original sin. For it belongeth to no science to teach that incredulity is sin but to the holy Gost. And he by this doctrine maketh the whole world guilty of sin, where as many times the world is able to prove her external justice and outward righteousness. This is therefore the Doctrine of the holy ghost, that it should reprove the whole world of sin, no man excepted. The world hath not been accustomed unto such an unwonted kind of doctrine, neither knoweth it any thing of that, that it is bound to believe in Christ. Thus it thinketh: If with the pharisee it be no murderer, no adulterer, no unrighteous person, it is enough, and the world requireth no more. But the holy ghost preacheth otherwise, and saith: I know well, that among men, as concerning outward and bodily righteousness, one is better than an other. But this is the chief and principal sin, that all be subject unto, that is, That they do not believe in CHRIST jesus. Luc. 1●. This sin no man, except he hath learned it of the holy Ghost, seeth, knoweth, or perceiveth. Therefore be thou bold thus to say. Whatsoever is not of Faith, is sin, be it monkery, prayer, fasting, almose deeds, or any thing else. If there be no faith in Christ jesus, then as thou hearest here, will the holy Ghost rebuke it. Rom. 14. What is sin. Neither is there any other way to be delivered from this sin, then to believe in Christ jesus. Nothing can be more plain, nor more evident, than these words are, The juggling of the papistes. and yet the Pope and his complices, can not away with them. notwithstanding, when they have nothing to say against Faith, than they invent this comment and Gloze. He speaketh De fide formata per charitatem, that is to say, of Faith form, framed, and fashioned by charity. But confer thou this their interpretation with the text. No man can deny this, that Christ speaketh here of sin, and he expoundeth that it is sin, not to believe in him, whereof it must needs follow, that what soever they babble de forma & de bonis operibus, if there be no Faith in Christ, man with all his good works and virtue is a damnable sinner, and can not escape the rebuke of the Holy Ghost. Therefore incredulity or unbelief is the principal & greatest sin, unbelief is the greatest sin, and the fauntyne of all evil. and the fountain out of the which all other sins and vices do issue and spring. For where incredulity is in the heart, and men believe not in Christ, this then immediately followeth, that the word of God is not regarded, but either despised, or else utterly rejected and cast away for heresy and lies, as though the devil were the author of it. And after this follow other sins, as disobedience toward parents, magistrates, rulers, ministers of God's word etc. neglecting their vocation and calling, a wicked and sinful life, besides other most grievous vices, which either for shame, or for fear of punishment they dare not do. And these are the leaves, yea and the hole tree of incredulity, which spring out of these roots, for the which the holy Ghost rebuketh the world, neither suffereth he any thing to resist and withstand his office. For he that believeth not in Christ, hath not the holy Ghost, neither can he think any godly thing aright. And although he doth that. The world is the devils bondslave. which of the own nature is not vicious and wicked, but agreeable to the commandments of God, yet doth he the same as a servant, only for fear, & not freely to show his obedience to the will of God, so that the world is even such one, as like a most bondslave is led of the devil, which can neither speak, do, or think any thing that good and godly is, as S. john saith: 1. joan. 5. The world is altogether set on wickedness. The reason hereof is this: For incredulity is the fountain and wellspring of all evil. And he that exactly and thoroughly desireth to describe the world, may well say on this manner: What the world is. The world is a multitude of men, which believe not in Christ, and therefore, hate, curse, and blaspheme his word: which inwardly in their hearts, & outwardly in their deeds and works steal, rob, kill, commit whoredom, and are bend to all kind of lewdness, and wickedly abuse all the good gifts of God. All such saith Christ in this place, shall you mine Apostles and ministers of the word have evermore your adversaries: with such must you have to do. This rebuking of the world shall not be taken away before the last day, but it shall be continually taught, that whatsoever is the world, that believeth not on Christ, that pertaineth not unto the kingdom of Christ, but unto the devil, not only for the notorious and outward sins, but also for this principal and most grievous sin, I mean incredulity or unbelief. Where unbelief is no: work can please god. Neither doth this profit any thing at all, that thou keepest this or that monastical rule, that thou dost this or that work. For so long as incredulity is present, thou art a damned sinner, neither canst thou avoid damnation, so long as thou remainest in that state. The one and alone way to escape damnation is, to give over thine incredulity, and to believe in Christ, and to hold fast this comfort against sin, devil, and death. As concerning Faith what it is, it is not unknown unto you, What faith is. and ye have many times heard, that Faith is not only to know and believe, that the history of Christ is true, but faithfully to be persuaded, that all that ever Christ did, was done for thy sake, for thy commodity and wealth, for thy health and everlasting salvation. ●ac. 2. For the devil also knoweth, that Christ died, and doth as certainly believe it, as all the Papists of the world: but he believeth not that Christ died for him, and for his salvation. True faith is the gift of the holy ghost This Faith, that we here speak of, that all, that Christ did, was done for our sake, and for our salvation, is only the gift of the holy Ghost. He that hath not this Faith, that he can say: Christ died for me, Galat. 5. that I might be delivered from sin and everlasting death, is ungodly, and appertaineth not unto the kingdom of Christ: neither hath he removed sin from him, whatsoever good works he doth, and taketh never so much pain otherwise. And this is the first part of the office of the holy Ghost, that all things are wrapped in sin, and that we with all our good works are not withstanding judged of the holy Ghost sinners, and so damned, forasmuch as we believe not in Christ jesu. Therefore let us refuse and utterly cast away cowls, monkish orders, foolish vows, superstitious fastings, unfaithful prayers, men's wicked traditions, unfruitful ceremonies, and idle observations of men's most idle inventions and carnal imaginations, Delyverauns' ro●m sin cometh not by works but by faith in christe· and moreover what soever we have taken upon us, to this end that we may obtain Remission of our sins: and let us lay on hand and hold fast true Faith in Christ. For these things can not agree together, that I should say: Christ died for me, and yet I do and observe certain works, that I may be justified and saved by them. He that can not abide to be rebuked of the holy Ghost for such things: It is a manifest sign that he doth not believe, and that he is a damned sinner, and of the number of them that do not believe in Christ jesu. The second part is, that the Holy Ghost will rebuke the world of righteousness. This also is an hard saying. The world hath Sin, but it hath not righteousness: neither doth it know how it should be justified and made righteous. But what is this righteousness? Law and righteousness be the chief things of the world. And the Philosophers have prescribed Rules and Precepts of the Offices and duties of Righteousness, and of other virtues, that men might live an honest and Civil life. Neither can this be counted unrighteous, to hang up thieves, to punish adulterers. etc. Yea, it is an act both right and good. But Christ speaketh not here of that righteousness, which the world counteth righteousness: but of that righteousness, which is of valour, and will go for payment before God. He speaketh not here of politic and human justice or righteousness, but of that, which is comprehended in this word of Christ: I go unto the Father, The blyndnep of man's judgement concerning justification. and ye shall see me no more. This is more mystical and harder to be understanded, than the last where it is pronounced, that it is sin, not to believe in Christ. For thus men think, that they have natural strength enough to live godly, to prepare themselves unto grace, and to pray for it. And that is the cause now a days also, that the Papists can not perceive nor understand this doctrine, so far out of frame seemeth here the description of righteousness, that thou art then righteous, when Christ goeth unto the Father. righteousness cometh not by works. and thou seest him no more. This is a marvelous goodly text, and nothing can be more evident and plain, than this description. For what will man now glory and boast himself of his good works? Galat. 2. Christ's word is manifest in this place, that righteousness is not gotten by works, but it is gotten by this means only, that Christ goeth to the Father. This his journey and going unto the Father, is the true and everlasting righteousness. This knowledge is utterly unknown unto the world. For in all his monuments and books, there is not one syllable of this righteousness. This is set forth in their books that he which keepeth the ten commandments doth nothing against honesty, public ordinances laws, custom. etc. is a good, honest, and righteous man. But Christ speaketh not one word here, what I ought to do, Civil righteousness. or to leave undone, but he speaketh simply and only of his own work, that is to say, that he goeth unto the Father, Christ's going unto the father is our righteousness. and that we shall see him no more: and that this is our righteousness, and none other thing. Therefore when we do determine to get us true righteousness, we may not go about to obtain it with our own works, and with our own righteousness. It maketh nothing unto this matter, Though good works justify not, yet may they not be left undone for the commandements sake. to become a Monk, to watch, to fast, to pray. etc. But the whole pith and sum of the matter consisteth in this, and so is deliverance from sin obtained, that thou knowest, that Christ is gone unto the Father, although good works may not be left undone. For thou art commanded of God in the ten commandments to do them, and diligently to exercise thyself in all good deeds commanded of God, and prescribed in his holy word. But thou mayst not add this unto them: That thou seekest to be justified and made righteous by them. For by this is righteousness only to be gotten, that CHRIST is gone unto the Father. This is the alone way, and none other, whereby we are delivered from our sins, and justified. what Christ's going unto the father is. Christ's journey or going unto the Father, is none other thing, then that he hath suffered, died on the Cross, and by death is gone away out of the world unto the Father, that is, He is ascended into heaven, and there sitteth on the right hand of GOD the Father, and governeth his Kingdom. We see not this, but we believe it. This is the whole matter, whereby we are justified: so that righteousness is not to be imputed to my strength or power, but to jesus Christ, because he goeth unto the Father. Note well. And if we will speak it with plain words, it is thus much to say: No man is justified or saved, or delivered from sin, but by this only, that jesus Christ hath suffered, died, and risen again. This going of Christ justifieth thee, and none other thing. But now mark how that doth agree with this doctrine, The wicked doctrine of the papists concerning justification. that the Papists teach. He that will be saved (say they) must bring that to pass with his own works. In deed this is godly and truly said, that a Christian man must live in this world godly, justly, and holily: but that he shall be made righteous by his holy and good works, that is most false. For it is here plain, that the going of Christ unto the Father, worketh that only. This is the assured, certain, true, and infallible righteousness, whereof the world knoweth nothing. The Holy Ghost only revealeth and openeth that mystery. But the Papists object this saying of Christ against us: If thou wilt enter into life, Math. 16. keep the commandments. This hath an other manner of meaning. And by this it appeareth evidently, that the papists know not, what it is to keep the commandments. For if they did, they would otherwise expound that sentence of CHRIST. Christ alone is our righteousness. Therefore this saying abideth sure and certain, that there is none other righteousness and everlasting life for us thenne this, that the Lord Christ jesus is gone out of this world unto the Father. Hold fast this Doctrine, and let not the devil by any means pluck it away from thee. The devil may fear me, and trouble my conscience (for of our own strengths we are not able to prevail against him) but there is an other way, In christ we over come the devil. which not I, but Christ goeth thorough high obedience toward his heavenly Father. Him, that is to say, CHRIST shall the devil never be able to make unrighteous, or a sinner, although thorough sin he hath the higher hand of me. Faith. Therefore let this be our assured trust and singular great comfort, and steadfastly believe, that by Christ's going unto the Father we have righteousness, even remission of our sins, and everlasting life. For Faith is necessary to embrace this work of our Saviour Christ. Christ hath perfectly wrought the work of our redemption. The going and work of Christ is certain. Christ hath finished all the whole matter, so that now there remaineth nothing else, but that we embrace this work of Christ with a sure and undoubted Faith, and comfort ourselves therewith. Dost thou believe it? So haste thou it. Dost thou not believe it? without faith there is no salvation. Then haste thou nothing. This is done, that we should utterly cast away our own righteousness, which is altogether spotted and unpure, as the Prophet saith: All our righteousness are as a polluted and defiled cloth: isaiah. 64. and set all our Faith, hope, trust, and confidence only upon CHRIST alone, and upon his work, or going unto his Father, that we may be at all times certain and sure, where to rest, and of whom to seek our salvation. For if our Righteousness did consist in our own works and satisfactions, in our own confession and contrition (as they preached, and yet do, in the Pope's church) so should our hearts never be quiet, neither should we at any time be certain and sure of our salvation. For when should we know and be sure, that we have been sorry enough, confessed, done penance enough, and made satisfaction enough? Therefore hath CHRIST taken all that matter from us, Our salvation in christ is certain. and laid it upon himself, that we should leave to him alone, most steadfastly believing, that his going unto the Father, his death and satisfaction is our righteousness. For in this behalf there can be no uncertainty. joan. 3. 1. Pet. 2. 2. Cor. 5. 1. joan. 3. For the person is such, even CHRIST jesus the son of GOD, as in whom no fault can be found. And he it is that doth this work, which was ordained of the Father, that by him we might have help against sin, devil, and death. In consideration whereof, joan. 7. john Baptist calleth him the lamb of God, saying: Behold that lamb of God, that taketh away the sin of the world. This therefore is a most perfect determination in this our Gospelle, good works that righteousness consisteth not in that we either do, or leave undone, but in this that Christ goeth unto the Father. Which righteousness when that thou haste once gotten through Faith: then do thou also good works, and apply thyself to the uttermost of thy power to show thy●e obedience which thou owest unto God. For before thou haste embraced Christ with a certain and sure Faith, Where faith is not there is no good work thou canst do no good work. The Christian righteousness therefore is a most singular and excellent righteousness, which no heart can think, no reason or wisdom can conceive. All the matter is to be known and learned of the Holy Ghost: Neither though we hear it can neither though we hear it, can it otherwise be perceived, then by faith alone, as Christ saith here: I go unto the father, & yea shall see me no more. That is to say, ye must believe: john. 16. otherwise shall ye never comprehend this my work of your justification. This is the Christian righteousness, which the holy ghost alone teacheth. Of the righteousness of the world. Philolosophers, Lawyers, and the expositors of the law do teach, & parents also in their family. But a Christian man's knowledge is an other manner of science, with out faith all things are sin. whereof the world knoweth nothing, namely, that without faith all things are sin, & that the true & everlasting righteousness consisteth in this only, that Christ goeth to the father, & we see him no more. The third part is, that the holy ghost also rebuketh the world of judgement. What manner of judgement this is, Christ showeth on this wise. The prince of the world, saith he, is judged. Therefore as the holy ghost doth rebuke the world, because it hath sin, for as much as it believeth not in Christ: & that it hath no righteousness, because it knoweth not, neither hath any comfort therein, that Christ is gone to the father: Psal. 14. so likewise doth he rebuke it of judgement, because it knoweth nothing hereof, and therefore feareth, where nothing is to be feared, if it would hear him, and receive his word. For this is an extreme misery and a lamentable plague to have sin & no righteousness, and besides that, not to know of any consolation and comfort against sin, death and all other evils. In this also, saith Christ, is the office of the holy ghost, that he should preach of judgement, The holy ghost rebuketh the world of judgement. and procure to be pronounced and set forth by the gospel, that the prince of the world is judged, and that therefore he can not hurt them that believe in Christ, and put their confidence in his going unto the father. He may vex them with diverse temptations, but he can never prevail against them. For although he be the prince of the world, john. 12.16. Luc. 11. 2. Pet. 2. yet the prince is judged: he is spoiled of his palace & armour, and with the chains of darkness as Peter speaketh, is he bound of Christ. There is no cause, why Christian men should fear him, or all his kingdom. For if the prince be judged, the world also, which is his kingdom, must needs be judged and deprived of all his power. This the ungodly know not. Therefore although sometime they hear the word, Math. 13. and begin to believe, yet so soon as the world rageth, and goeth about to persecute, they straightway are afraid and fall away both from Christ and his word, as Christ saith in the parable of the sour, part of whose seed fell upon the stones. But the Christians are constant, and stand steadfast like a strong and an invincible bulwark. The true chritians abide constant and steadfast in the time of persecution. For this voice, which rebuketh the prince of the world, is alway in their hearts and ears: Why shouldest thou fear? why shouldest thou be faint hearted, & give over to these temptations? knowest thou not, that the Prince of the world is judged? He is no more a lord, The devil can not prevail against gods elect. or a prince. Thou hast a Lord, that is mightier than he, even Christ jesus, which hath overcome and bound this prince. Therefore let him threaten, brag and boast, let him be as mad as he lust, yet fear thou not. For he shall hurt thee no more, than that cruel beast, whose violence and cruelty is repressed and restrained with strong and mighty chains. ●ac. 4. If thou wilt only beware; that thou comest not nigh unto him, and so willingly cast thyself into danger, thou needest not fear. Thou art without peril. He shall do thee no harm. Wherefore this only is required, that the Christians do not make light of the enemy, keep themselves in the fear of God, Mark well. diligently pray: and the enemy that is judged shall never hurt them. contrariwise he that will not take heed, but be secure and careless, he shall soon be cast headlong into divers perils of this prince although judged. And of this confirmation & strenghtening they have most need, The world can not abide to be rebuked. which are the instruments of the holy ghost in the world and do rebuke it of sin and righteousness. For there is no accusation, that the world can les bear, then of sin, which is a thing most heinous, and of righteousness, that it hath none at all. Where this public accusation is (as it ought to be) that world waxeth wode, maketh an, and attempteth all kind of violence & tyranny against the ministers of the word. But the holy ghost by this judgement setteth forth consolation. For if this were not, the preachers could never endure against the violence of the world, but must needs fear & tremble. And for this cause specially is the holy ghost called Paracletus, Why the holy ghost is called a comforter. that is to say a comforter, or an Advocate, which in adversity & trouble standeth by the preachers, comforteth them, & encourageth them boldly & stoutly to confess the truth forasmuch as they hear, that the prince of the world is judged. And this is the doctrine of the office of the holy ghost, even what mysteries of most worthy matters he shall declare, and most specially set forth unto men in this world. He can be no Christian man, that not only not knoweth these most excellent mysteries, but also that when he knoweth them, doth not set more by them, then by all the goods in the world. For as for all other things, they are transitory and pass away, but these things are everlasting, The goods of the world are transitory which shall never decay, as Paul saith: The gospel is the power of God unto salvation for so many as believe. This going away therefore, whereof Christ here speaketh, is greatly to be esteemed, and to be rejoiced in, as a most singular benefit, Rom. 1. for the which we are bound daily to give god our heavenly father most hearty thanks, and to desire him with fervent prayer, that we may daily more and more feel in ourselves thorough faith the fruit of this his inestimable benefit, namely remission of sins and everlasting righteousness, again, the consolation and comfort of this judgement, that the prince of this world is judged. Now goeth Christ forth in his sermon, and saith: I have yet many things to say unto you, The scripture abused of the papists. which you can not now bear. But when that spirit of truth shall come, he shall teach you all truth. How the Papists interpret this sentence of Christ, it is well known. All their traditions, innovations and alterations they defend by this saying of Christ and make the holy ghost author of them all, as though Christ had tofore spoken of them. But this is not true. The holy ghost taught no new doctrine. For this is the right understanding of Christ's words, that the holy ghost shall teach the Apostles and the church, and instruct them concerning such matters, as Christ himself had tofore taught them which by the reason of their carnal judgements they could not understand, nor attain unto the knowledge thereof. No new doctrine, but the same doctrine, that Christ tofore had taught, shall the holy ghost teach, as Christ declareth more plainly by these his words: He shall not speak of himself: but what so ever he shall hear, john. 16. that shall he speak, and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show unto you. Again: The comforter, which is the holy ghost whom my father will send in my name, he shall teach you all things, john. 14 and bring all things to your remembrance, whatsoever I have said unto you. The holy ghost openeth and lighteneth the dark minds of the Apostles with the golden & glistering beams of his godly influence. He maketh plain unto them and unto the whole church the true doctrine of Christ, concerning sin, The doctrine of the holy ghost. righteousness and judgement: He maketh them to have a right judgement of Christ's kingdom, which they looked for to be a carnal and glorious kingdom in this world. He instructeth them as touching the conversion of the Gentiles, and the receiving of them into the number of god's people, whom they judged to be dogs and cast aways. He teacheth them, that the gospel belongeth no les to the Gentile then to the jew: and that there is no respect of persons before God, but that who so ever believeth and worketh righteousness, is welcomme unto him. He informeth them, that they in this world should not look for wealth, glory, riches, ease, favour of men etc. But for the cross, trouble, affliction, persecution, loss of goods, Act. 10. banishment, imprisonment, and at the last death, whereas the Apostles (so blinded were they with the vain opinion of Christ's carnal and worldly kingdom, as we may see in many places of the evangelical history) looked for the clean contrary. These and such like things, which Christ tofore had taught the Apostles, the holy ghost renewed and brought unto their remembrance, and all carnal fancies and worldly imaginations utterly secluded and set a part, he inspired and breathed into them true judgements, and godly persuasions concerning the high mysteries of Christ's doctrine, by this means not only delivering them from errors and false doctrine, but also making them able to do the same thorough the ministery of the word. For the holy ghost is a true interpreter of Christ's mind, Without the holy ghost we can not but err. and a faithful teacher of gods holy mysteries, Whosoever hath him for his guide, he may be sure to walk the way of truth, and to be led into the same. But whosoever hath not the holy ghost to be his teacher and guide, he falleth into errors and heresies, and wandereth from the way of truth, as many examples of all ages do prove. Arrius that Arch heretic had, Arius. or rather seemed to have, one or two sentences of the holy scripture to defend his wicked and abominable doctrine in denying the godhead of Christ, whereunto he did stick with tooth and nail, as they use to say. But in the mean season he did not mark and consider the great multitude of both sentences and examples of the holy scripture, Conference of scriptures is necessary. most plain and most evident, which most plainly and most evidently do prove and declare, that Christ is true and natural God, Math. 28. begotten of God the father from everlasting. The anabaptists also in these our days are the authors of a new doctrine and custom because CHRIST saith: Anabaptists. Go and teach all nations, In the aged doctrine is required before baptism but not in the infants. baptizing them &c. Now forasmuch as doctrine is set forth before baptism, they gather that children ought not to be baptized, before they be taught: not considering that Christ had here special respect to them that were grown in age, & are endued with wit, reason, & understanding. These aught first to be taught, & afterward, if they receive and believe the doctrine, to be baptized, & so received into the number of Gods children. In infant's baptism, which have not the use of reason, doctrine presently is not required, no more than it was in the Circumcision of the infants of the jews, which were the people of god. The errors of the papists about the lords supper. Likewise errors have risen up about the lords supper, many & great, as transubstantiation, reservation, and circumgestation of the Sacramental bread, the adoration of the same, the private eating thereof likewise, the taking away of the Lords cup from the laity in the administration of the Supper, the making of the Lords supper of a sacrifice of thanks giving, a propitiatory, satisfactory, and expietorie sacrifice for the quick and the dead etc. men easily fall into errors, when they have not the holy ghost to be their guide and leader. He saith Christ, which is the spirit of truth, even he shall lead you into all truth. He shall teach you all truth. He shall put you in remembrance of those things, that I tofore have taught you. Moreover Christ saith: The holy ghost shall show you things to come. Act. ●·9. 10. ●1. 16.20.2.2.27. For that also pertaineth unto his office, as there be examples in the Chronicle of the Apostles acts. Again he saith: He shall glorify me: that is to say, he shall replenish you with the knowledge of God, that ye will not doubt to suffer all things for my name's sake, & set more by me, than by all other things in the world. These and such like shallbe the offices & works of the holy ghost. These things can ye not now away with, neither do ye understand them. Ye must tarry till the holy ghost cometh, that by experience ye may know this doctrine. Therefore I will not speak much unto you of these things at this present. But of this one thing I will only admonish you, that ye be not dismayed nor discouraged by the reason of my departure. For this my departure shall be the cause, that the holy ghost shall be sent unto you which shall have in the world this office of rebuking, whereby they that believe, shall be delivered from sin, endued with everlasting righteousness, and be thoroughly confirmed against all kind of adversity, trouble, persecution, etc. And this is the doctrine of the Gospel red in the Church this present sunday. God the father of our Lord jesus Christ grant us his holy spirit, that by him we may be instructed of all these things, and be confirmed in the same unto the end. Amen. The fift Sunday after Easter. ¶ The Gospel. Ihon. xvi. verily verily I say unto you, whatsoever ye ask the father in my name, he will give it you. Hitherto have ye asked nothing in my name. Ask and ye shall receive, that your joy may be full. These things have I spoken unto you by proverbs. The time will come when I shall no more speak unto you by proverbs, but I shall show you plainly from my father. At that day shall ye ask in my name: And I say not unto you that I will speak unto my father for you, for the father himself loveth you, because ye have loved me, and have believed that I came out from God. I went out from the father, and came into the world. Again, I leave the world and go to the father. His Disciples said unto him: lo, now thou talkest plainly, and speakest no Proverb. Now are we sure that thou knowest all things, & needest not that any man should ask thee any question, therefore believe we that thou camest from God. jesus answered them: Now ye do believe, behold, the hour draweth nigh, and is already come, that ye shallbe scattered every man to his own, and shall leave me alone. And yet am I not alone, for the father is with me. These words have I spoken unto you, that in me ye might have peace, for in the world shall ye have tribulation. But be of good cheer, I have overcome the world. THE EXPOSITION. THe Gospel of this day (as ye have heard) is a singular and very notable exhortation unto prayer, The commendation of pray●. for after the ministery of the word, this is the highest service that Christian men can do unto God, even to call on his glorious name by fervent prayer. This exhortation unto prayer Christ made after his last supper when he had uttered that part of his sermon, which ye have tofore heard when he told them aforehand, that they should be sad for his departure, but notwithstanding that it should be but for a little while: for asmuch as he would shortly come again and see them, and so turn their sadness into gladness. In trouble we must fa●l to prayer. After this consolation followeth now this exhortation unto prayer, and it followeth very aptly & in convenient place. For Christian men in their afflictions, and troubles, in all perils & dangers have none other help, then to stay themself with prayer, and to cry unto God for help. This doth Christ teach his Disciples in this place, that in the time of sadness, they should have their refuge unto prayer. And this he uttereth marvelous pithyly & with great vehemency of words that they should do this work with a stout courage, jac. 1. with a strong faith, and by no means be dismayed. For saith he, I say not unto you, that I shall pray my father for you. For the father himself loveth you, because ye have loved me, and have believed, that I come out from God. This is true, that Christ sitteth on the right hand of the father, Rom. 8. and maketh intercession for us, as Paul saith. And we know that his prayer, which he made after his last supper for his church and for poor sinners, john. 17. Heb. 5. and afterward on the cross, was heard, and yet is still of such efficacy, The virtue of Christ's prayer for his church. strength, might, and power, that it remaineth still of full force even unto the worldles end. But saith Christ, ye have no need of such prayer, as I make for you, for ye are able to pray the father, neither doubt ye, but that your prayer is heard: for my father therefore loveth you, because ye have loved me. Which is not so to be understanded, as though the prayer of Christ should be unto us neither comfort nor help, but that we should not set our own prayer at nought, forasmuch as we love Christ. God heareth the prayers of the true christians. For this is most certain, and a thing earnestly to be believed, that all that favour and love Christ, them can not the father hate, yea their prayer can he none otherwise then hear. Where are now the Papists, which have inculked and set forth unto us the invocation of Saints? What can be of greater force for the advancement and setting forth of our prayer, then that Christ by his death and departure out of the world unto his father, hath gotten unto us that entrance, We may pray in all places and we shall be heard because we love christ. that wheresoever we be, in temple, in house, in secret places, in the field, in the shop, so that we be Christians, & love Christ, we may be bold to come before God, to talk with him, to pray unto him, and to crave of him, whatsoever we have need of. For unto such prayer we need nothing but only such an heart, as can say: O our heavenly father I know that thou lovest me, because I love thy son and my redeemer Christ jesu. With this boldness will I now pray unto thee, not that I am so holy and righteous, but because I know that thou gladly givest all things for thy son's sake jesus Christ. In his name I now come unto thee, and pray: and I doubt not, but that thou wilt hear this my prayer whatsoever I be. For every man must diligently take heed of this, We may not differre our prayer till we be found worthy of our selves to pray. that he do not so long differre his prayer till he shall think himself pure and clean ynoug, and apt to pray, as the devil will sometime put in a man's mind, and say: Thou art not now apt and meet to pray. Thou art a sinner: and god heareth no sinners. ohn. 9 Do this and that work first, and afterward when thou feelest thyself pure and without sin, fall to prayer. But he that giveth place to such suggestions of Satan, & suffereth, Satan seeketh to hinder prayer, himself to be troubled with such idle imaginations, he shall find lets plenty to withdraw and pluck him away from prayer. The devil is subtle and crafty, and seeketh all means possible to let us from prayer. We must therefore get us certain and present helps, that we may remove his subtleties from us. And when soever thy necessity requireth prayer, think that to be the time, when thou oughtest to pray, and differre the time no longer, but fall straightways in hand with prayer. If thou of thyself be not apt or worthy to pray, God will make the apt and worthy. For think this verily with thyself, that God loveth thee for Christ's sake, and not because thou art righteous and holy: otherwise should he never love thee, nor hear thy prayer. For who can be found righteous and holy in his sight, job. 4.25. Psal. 143. before whom the child of one day old, yea the Angels in heaven be not pure? Enter not (O lord) into judgement with thy servant, saith David: for none that liveth shall be found righteous before thee God hath wrapped all things under sin, that he might have mercy on all, saith S. Paul. This requireth Christ in this place, that we diligently pray, Rom. 11. Galat. 3. and by no means neglect prayer, as some wicked persons are wont scoffingly to say: I said not the lords prayer not a great while, and yet I have as good a stomach to my meat and drink, as ever I had in my life. If thou be a Christian man, and challengest unto thee that name, Epicures. let never such a word come out of thy mouth. If thou say the lords prayer no ofter, at the lest say it in the morning when thou riseth: We must pray continually. again, both before and after meat, & also when thou goest to bed at night. For we that are Christians are bound to pray always, which with the mouth can not at all times be done, but this is the prayer of the heart. For the hearts of the faithful aught to wish this continually, Luc. 18. 1. Thess. 5. Eccle. 18. that the name of God may be sanctified, that his kingdom may come, that he will give us peace, seasonable weather, a sound body, good health, etc. This doth every Christian man inwardly wish at all times, and although he doth not ever think in it, yet that is his continual desire. This is a spiritual prayer, and a prayer of the heart. And we have need of such prayer at all times, A christian man is ever in danger therefore ought he ever to pray. because a Christian man can not so much as a moment of an hour be safe and without jeopardy for the devil and his own flesh, lest he should be cas● headlong into divers sins and vices: But as with the heart, so likewise with the mouth ought we to pray. Now what manner of prayer it ought to be, Christ teacheth here & saith: Ask in my name. Again, the father loveth you-because ye have loved me, and have believed, that I have come out from God· And when a man is so instructed, that he believeth in Christ, Every christian man is a priest. he is the true priest with all his furniture, neither wanteth he any thing, but that he may boldly open his mouth and lips, and declare the matter both for himself and for other and say: Lord, this have I need of, that hath my neighbour need of. give us this for Christ's sake, etc. Our times be such now, 'Cause to pray that we can never want necessary causes to pray, Calamities and public miseries are there plenty. Perils and dangers compass us round about. The cause of all these evils is the devil, which is a murderer and a liar. john. 8. with lying he goeth about to oppress the word of God, and with commotions, insurrections, and murdering one of an other, he troubleth the civil state, & public peace. The Pope, the Turk, and the other tyrants, which all are enemies to the word of god, help the devil also forward in all his matters: yea we also privately every one of us have our private incommodities and afflictions: so that we have causes sufficient to move us unto prayer. They that can not aptly express in prayer these most heinous and grievous evils, let them take unto them the Lords prayer, A short declaration of the lords prayer, which containeth seven petitions, wherein are comprehended abundantly, all things that we have need to pray for. In the first petition, hallowed be thy name, we pray for the ministry & for all true ministers, The first petition. against heretics & ungodly persons, against the jews, Infidels, & Turks, and against the Pope & all Papists, (for all these blaspheme the name of God, and dishonour it) that god will repress & confound them, send, faithful workmen into his harvest, Math. 9 and conserve and keep his word sincere and pure against heresies. In the second petition, Thy kingdom come, we desire, The second pe●icion. that the kingdom of the devil and death may decay and come to nought, which is a very ample and large petition. For it comprehendeth all the devils kingdom, that god may make an end of it, and utterly destroy it, and set up his own kingdom in us and in all men, thorough his word and the holy ghost. The third petition. In the third petition, Thy will be done in earth as it is in heaven, we pray, that all other will, which is contrary to the merciful will of god, may be restrained & hindered, so that it may take no place. This prayer can not the devil & his Imps abide, yea this prayer preserveth and keepeth us safe from many incommodities and combraunces, which the devil & the world would daily attempt and bring to pass against us-if they were not letted by this petition. The fourth petition. In the fourth petition, give us this day our daily bread, we pray for the magistrates, for our parents, for our wife and children, for the fruits of the earth, for seasonable weather, for peace, and for all things necessary for this present life, every man according to his vocation and calling, that it will please god to prosper all these things, and to defend them against evil. In the fift petition, And forgive us our trespasses, The fift petition. as we forgive them that trespass against us, we desire that god will be merciful unto us turn away his wrath from us that we have justly deserved & not deal with us according to our sins, but that he will forgive us our trespasses, give us grace that we may wax daily better and better, show benevolence an good will one toward an other, and one of us forgive an other, how great soever the offences be. In the sixth petition, And lead us not into temptation, The sixth petition. we ask the god specially will help all afflicted consciences, that they perish not in tentation, but that they may be delivered from it by the word & by the holy ghost. In the seventh petition. But deliver us from evil, we pray for a blessed & a prosperous end, The seventh petition. that we may be delivered from all sins, & calamities of this life, & be brought unto a glorious & an everlasting life, there to remain with god in his kingdom for evermore. Thus see we, that in the Lord's prayer are contained abondantly all things necessary to be prayed for, whether we will be delivered from those things that are evil, or holpen with those things that are good. And all these things are necessary to be daily prayed for. For there is great plenty of necessities and perils, first publicly, and afterward privately in every man's own businesses. We ought to be fervently given to prayer. Only this one thing is greatly to be lamented, that we are very cold and slothful unto the Godly exercise of prayer, neither do we resort unto it with such earnest desire and faith as we ought to do. There is a commandment set forth, that biddeth us to pray. There is also a promise, that we shall undoubtedly be heard. And because we should lack nothing that might further us in this behalf. Christ in the aforesaid prayer hath prescribed and appointed unto us a certain form or manner of praying. Math 6. Psal. 50. But for asmuch as our indignity and unworthiness by the reason of our sins doth always trouble us, so that either we pray nothing at all, or else when we pray, we doubt whether we shallbe heard or not: We must pray in the name of christ we must encourage and confirm our hearts with this, that Christ commandeth us with express words, that we should ask and pray in his name. And he promiseth for a certainty, that whatsoever we ask in his name, we shall surely receive and have it. And by these words he utterly removeth this worshipping of God by prayer from all creatures either in heaven or in earth, Prayer not made in the name of christ is no prayer. unto this only person jesus Christ. Therefore all prayer, that is not made in the name of Christ is no prayer, nor worshipping of god. As when the monks pray, that god will have mercy on them for France's sake, for dominics sake, for Benet and Bernardes' sake, and that he will grant their petitions for their own works sake, or for the fastings, almose deeds, and prayers of other, etc. This is no prayer. For it is not made in the name of Christ, but in the name of Frances, Dominicke, Benet, etc. or in their own name such is the prayer of the jews, of the Turks, of the Infidels, yea and of the Papists. For they will not have the name of Christ only in their prayer, God heareth only those prayers that are made in the name of christ but they add unto it also the names of Mary, of the Apostles and of other Saints. But as concerning all such Idolatrous prayers, the end of them is this: God heareth them not, they please not, but rather displease god. They are no honouring, but rather a dishonouring of god. And although such hypocrites do many times obtain that which they ask, yet were it much better for them, Note well. never to obtain it then after this sort, whereby they be only confirmed and hardened in their impiety and ungodliness. But the godly pray not so. They despair of their own name, neither will they at any time pray in that. But forasmuch as they know, joan. 14.16. that GOD is merciful for Christ's sake, and they have a commandment, that they should pray in the name of Christ: that encourageth them, that although they confess they are sinners, and so are in deed, yet they approach unto God, and boldly speak unto him on this manner: O Father, we are thy children, we lack and have need of divers things. Oh, be merciful unto us: Behold not our sins, but thy Son Christ jesus. In his name we come unto thee: Oh, hear us. It is truly said of Saint Augustine: The prayer that is not made thorough Christ, In Psal. 108. that is to say, in the name of Christ, doth not only not put away sin, but the very prayer itself is made sin. Saint Ambrose also saith: Christ alone is our mouth, whereby we speak to the Father: Libro de. Isaac etamina. our eye whereby we see the Father: Our right hand, whereby we offer unto the Father: which Christ except he maketh intercession for us, neither we, nor all the saints have any thing to do with God. What it is to pray truly. For that is to pray truly, when the prayer is made only in the name of jesus Christ. And thereof doth it follow, that whatsoever we ask in his name faithfully and truly, that shall we surely obtain: which thing ought to move and provoke us gladly to pray. For we hear, that what soever we ask in the name of Christ, it shall never cease, till it come unto the throne of God, and obtain that is required. In consideration of such promise Christ saith unto his disciples: Hitherto ye have asked nothing in my name. For they trusted only in his help that he prayed for them, even as the men of the country think, that they need not to pray, because their parish priest doth it for them all. But Christ commandeth, that from hensefoorth they themselves should pray, that they may receive for themselves, and that their joy may be perfect. Prayer only r●dressethe all our mesiries. Such commandment ought diligently to be considered, and according thereunto we ought earnestly to prepare ourselves unto prayer. As for miseries, troubles, afflictions, crosses. etc. we shall never want in this world: for the redress whereof we ought continually to pray. He therefore that desireth full and perfect joy, and to be delivered from these perils and evils, let him so embrace prayer, as Christ doth here commend it. Neither let him doubt, but that he shall obtain, what soever he asketh in the name of Christ, if it be unto the glory of God, & unto his own salvation. For this is a great incommodity unto us, that we know not, Rom. 8. as S. Paul sayeth, how we ought to pray. Hereof it cometh, that many pray for deliverance from certain miseries, but they do not obtain. For God knoweth what is best, and most profitable for us. S. Paul himself also prayed, that God would deliver him out of tentation. But what said Christ? 2. Cor. 12. My grace (saith he) is sufficient for thee. For my strength is made perfect through weakness. So likewise may it come to pass now a days, that thou desirest deliverance from this trouble, God doth all things for the best. & I from that. But God knoweth, that it is better for us to be still in that trouble: and therefore he taketh not away that affliction and misery from us. For if we were delivered from it, we should peradventure fall into some wicked vice, as insolency, pride, negligence, security, wantonness, gluttony, uncleanness. etc. Therefore before the prayer concerning daily bread, Math. 6. there is a petition touching the will of God, wherein we pray, that not our will but Gods will may be done. Math. 26. Marc. 14. Luc. 22. And Christ himself when he prayed in the garden, said: Not my will, but thy will be done. Our prayer ought so to be tempered, A good lesson. that we should set before us the will of God in all things, & prefer that before our own will, after the example of the leper: and then let us not doubt, but that God will give us all things, Math. 8. which are unto his glory, and unto our salvation. But there is yet an other incommodity. God will help and give, We may no appoinc god in our prayer, how and when he shall help us. what soever we ask in the name of his son Christ jesu. This is most certain and true. Notwithstanding the manner and time we may not determine how and when he must help and give us. Reason ceaseth not to make importune suit but if it have not good success out of hand, straight ways it despaireth of help. So likewise concerning the time, judith. 7. if help cometh not unto us within so many hours, days, or years. Then cast we away all hope of help. Neither are these small temptations, wherewith Faith is vehemently impugned and enfeebled. Therefore it is necessary, that we with a sure faith apprehend and lay hand on the word of God, Esa. 30. Thren. ●. and with silence, hope, and patience look for help of God, which is promised us in the name of Christ, what soever be done concerning the time, way, manner. etc. contrary to our expectation, according to the will of god. For for this cause is he called an helper inconvenient tyme. Psal. 9 Now for as much as we of our own nature are very impatient, we think always, that it is now high time to help, and that God deferreth the matter to long: and thus we prescribe and appoint God how, when, and what he shall do. But we must avoid and eschew this arrogancy and pride, that our faith may be firmly and constantly fixed and set upon the promise, God will help all them in convenient tym● that pray unto him. that God for Christ his sons sake will help us in convenient time, even when it shall make most for his glory, and for our health and salvation. And this is the doctrine concerning prayer, whereof we have great need in these our days: Prayer is our only stay in this world. neither have we any other help in this world, as Christ declareth here, when he he saith: Ask, that your joy may be perfect. joan. 16. For where prayer is not, there can be no true, sound, perfect, and full joy, but in the place thereof cometh care, sorrow, trouble, disquietness etc. Forget not this o England And this did we prove to be true not many years passed. For if we had given our minds earnestly to faithful prayer, the Pope with his tyranny had not so greatly prevailed in this realm. But when prayer is diligently exercised, the more that the Pope and the tyrants of this world rage and persecute, the worse it goeth with them, and with their wicked devices, as we have also learned by experience in this our tyme. Therefore let us look well about us, and diligently do that, that is appointed us. First let the minister's of the word diligently teach the truth, How the church of christ may be safely preserved from the devil and Antichri●ste. & let the other fall to prayer: yea, let so many as love the glory of God, practise themselves continually in this holy exercise of prayer. By this means shall the Church of Christ be safely preserved from the devil and Antichrist, yea and from all the tyrants of this world. He therefore that loveth the church and faithful congregation of GOD, and is desirous to see it prosper: let him think, that he ought to labour unto the uttermost of his power, that it may be conserved and safely kept. This cometh to pass only by prayer, when thou prayest, that the name of the heavenly Father may be sanctified, that his kingdom may come, and that his will may be done. On the contrary part, that the devils name may be cursed and abhorred, that his kingdom may be destroyed, and that his will with all his counsels and devices may come to naught, and be made utterly frustrate and void. Every christian man, is a soldier. Ephe. 6. When thou dost this, than dost thou stand in thine armour like a good and true soldier in the field, and valiantly defendeth the Church of Christ against the devil, the Pope, and the world. For every Christian man is a warrior, and mightily fighteth against the power of darkness for the defence of God's people, the preachers with doctrine, all other godly people with Prayer: yea the preachers and the people ought together to fight against antichrist with Prayer. These are the two things, With preaching & prayer the kingdom of antichrist is overcome. wherewith the devil, the Pope, the Turk, and the whole power of darkness, is overcome, I mean preaching and Prayer. And surely the devil and his kingdom can not otherwise be overcome, 2. Corin. 10. then by preaching and Prayer. And our heavenly Father's will is, that we should thus fight and strive against the enemies of his holy congregation. And I nothing doubt, but that thorough our prayer, the counsels and devices of our enemies those unsatiable bloudsuppers and Neolike tyrants have been disappointed, so that they could have no success. An exhortarion unto prayer If we will have the church of Christ to prosper and to flourish, yea and to be free from the danger of the enemy, let us earnestly and hearty fall unto fervent prayer. Let us not esteem prayer as a thing vile and of no reputation, but rather judge of it, as a thing of high price before the majesty of the lord our God. Therefore exercise prayer, and by no means neglect it, although ye think yourselves very unmeet and unworthy. For if we should respect our dignity and worthiness, so should we never pray. Let us not cast the burden upon other men's backs to pray, but let every Christian man pray, and think thus with himself: Forasmuch as prayer is so acceptable unto God, and profitable to me, to the congregation, & to the common wealth, I will go unto the congregation, & pray with it unto the uttermost of my power. For I am sure that I shall not spend my time in vain, nor lose my labour. This is a marvelous dangerous imagination to think on this manner: Let other pray what shouldest thou profane person be occupied in so holy a thing? A wicked imagenation. Yea rather think thou thus with thyself: I have Christ and his word, and I had rather lose all that ever I have in the world, thenne deny CHRIST. Thus then doth it follow, that the Father loveth me, and that he will hear my prayer, as Christ hath here promised. Therefore I will make no delay, nor cease from praying, but leaving unto this promise of Christ: verily, verily, I say unto you, john. ●5. what so ever ye shall ask the Father in my name, that will he give you. I will go unto my heavenly Father, and crave of him in the name of Christ, such things as I have need of, either for the conservation of my body, or for the salvation of my soul. Now as touching this, that the Lord Christ sayeth afterward: These things that I have spoken unto you by proverbs: it is not so to be understanded, Christ's kingdom is spiritu all. as though he had spoken these obscurely and darkly, uttering one thing, and meaning an other. For the words are very plain, evident, and open. Math. 10. Luc. 22. Act. 1. But for as much as the Disciples as yet had no experience of this matter, neither did they know, that Christ should have a Spiritual kingdom, that is to say, rule by his word and Spirit: (For they looked for a temporal and worldly kingdom, even as the jews do at this day) and not by sword and pole-axe, it seemed to be unto them, what soever he spoke, as an obscure and dark saying, and as a matter uttered in a strange tongue, which they understood not. But (saith he) the matter shall be otherwise. For the time shall come, that I will speak no more with you by proverbs: The holy ghost teacheth to pray. but I will openly and plainly show unto you of my Father. For when the Holy Ghost cometh, and kindleth our hearts with true Faith in the goodness and mercy of GOD thorough Christ: then followeth there an hearty good will and fervent desire to pray. For without the Holy ghost it is not possible, that any man can have a faithful and courageous mind for to pray. Therefore the holy Prophet Zacharye calleth the Holy Ghost, the Spirit of grace, Zacha. ●2. and of prayer. For both these must be joined together. For Faith (which maketh us to know God, that he is our merciful Father, Faith is the gift of God. for as much as he hath given us his son) is the gift of God, which the Holy Ghost worketh in us by the Gospel. Where this spirit of grace is, there followeth the spirit of prayer also, Rom. 10. so that we in all our necessities and troubles call upon God for help, with this certain persuasion and assured hope, that God will hear us, and give us health and Salvation for his son Christ's sake. Therefore saith Christ: In that day when I shall frankly and freely show you of the Father, and teach you by the holy Ghost, that ye may know the Father truly, ye shall ask in my name, and your prayer shall not be frustrate nor vain. For how can the father deny you any thing, seeing that he loveth you, because you have loved me, and believed, that I came out from GOD? Prayer without Faith is no prayer. Out of such a Faith must true prayer needs come, otherwise it is no prayer, although it be made with never so fine and piked words. GOD our dear and loving Father, of his great mercy and singular goodness, mought vouchsafe for his Son Christ's jesus sake, to send his holy Spirit into our hearts, that we in all our troubles and adversities may so pray, and so perform this service to GOD, that we in this world may be delivered from all temporal miseries, and in the world to come enjoy those true pleasures, and those heavenly joys, which shall never have end. Amen. A Sermon for the feast of the Ascension of Christ, made upon the Epistle of that day. Acts. i. IN the former treatise (dear Theophilus we have spoken of all that jesus began to do and teach, until the day in which he was taken up, after that he (through the holy ghost) had given commandments unto the Apostles, whom he had chosen, to whom also he showed himself alive after his passion (and that by many tokens) appearing unto them xi days, and speaking of the kingdom of God, and gathered them together, and commanded them that they should not departed from jerusalem, but to wait for the promise of the father, whereof (saith he) ye have herd of me. For john truly baptized with water, but ye shallbe baptized with the holy ghost, after these few days. When they therefore were come together, they asked of him saying: Lord wilt thou at this time restore again the kingdom of Israel? And he said unto them: It is not for you to know the times or the seasons which the father hath put in his own power. But ye shall receive power after the holy ghost is come upon you. And ye shallbe witnesses unto me, not on lie in jerusalem, but also in all jewrye, and in Samaria, and even unto the worlds end. And when he had spoken these things, while they beheld, he was taken up on high, and a cloud received him up out of their sight. And while they looked steadfastly up toward heaven as he went, behold two men stood by them in white apparel, which also said: Ye men of Galilee, why stand ye gazing up into heaven? This same jesus which is taken up from you into heaven, shall so come even as ye have seen him go into heaven. THE EXPOSITION. THis day is celebrated and kept holy the feast of the Ascension of Christ, that we may the better be instructed concerning this Article of the Christian Faith: Two things specially taught in this sermon. He ascended into heaven, and sitteth on the right hand of God the Father almighty: from thence he shall come to judge the quick and the dead. For the true understanding of this article two things are necessary to be known. One concerning the history of the Ascension of Christ. The other, as touching the mystery of Christ's Ascension, what he hath done, why he did ascend, and what profit he hath brought to his Church and faithful congregation by that his marvelous and glorious Ascension. As concerning the history, The history of Christ's ascension. blessed Luke in his Chronicle of the Apostles acts doth very diligently describe it and set it forth, when he maketh mention of the day, of the place, and of the persons that were present, after this manner: That the Lord, after that by the space of forty days he had showed himself alive to his Disciples after his resurrection, Act. 1. & spoken unto them of the kingdom of God, gathered them together, and brought them unto mount Olivete, not far from Jerusalem, and gave them commandment, that they should not depart from Jerusalem, but to wait there for the promise of the Father, even the Holy Ghost, and that afterward they should publish the Gospelle, through out the world. And when he had spoken these things, while they beheld, he was taken up on high, and a cloud received him up out of their sight. And while they looked steadfastly up toward heaven, as he went: Behold (saith Luke, two men stood by them in white apparel, which said unto them: Ye men of Galilee, why stand ye gazing up into heaven? This same JESUS, which is taken up from you into heaven, shall so come, even as ye have seen him go into heaven. Act. 1. This is the history of the Ascension of Christ, as it is described and set forth by blessed Luke. In this history first of all, is this miracle worthy to be observed, The state of glorified bodies that the Lord Christ before his Disciples, is carried up into Heaven, and by a cloud taken out of their sight: which is a manifest declaration unto us, what the state of glorified bodies after the general Resurrection shall be. For it is not the natural property of men's bodies to be carried up. notwithstanding that shallbe the condition of glorified bodies, that in a moment they may go to all places, without impediment of any thing, as the example of Christ teacheth, whom, when he rose again from death unto life, the stone of the grave could not hinder him, nor afterward the doors shut could keep him out. He pierceth thorough all things. He maketh himself visible when he will, & again invisible, when his pleasure is. That same felicity and blessed state shall our bodies also have after the resurrection, when the bodies shall be immortal, and no more subject to infirmities, as they are now in this life, wherein we are cumbered with many diseases and necessities. But of these things we shall speak more at an other time, when we shall treat of the Article of the Resurrection of the dead. Let us now come unto the principal point of the whole matter, whereunto also the Angels had special respect, when they called again into the way the Disciples, that gazed here and there, that they should rather consider, why Christ is ascended into heaven, than how he being a little afore seen, is now seen no more. The doctrine of the Apostles in all things moveth specially to this point, that we should consider unto what end all the acts of Christ were done: as for an example. Rom. 4. They refer Christ's death unto our sins, and his resurrection unto our justification, and so likewise of the other. After this sort must we now also see, why Christ ascended into heaven, and what commodity and profit we have by that his ascension Christ by his ascension declareth, the his kingdom is not of this world. And first of all let us behold the nature and state of his kingdom. For in that that he is gone up into heaven, he declareth, that his kingdom is not of this world, and that his administration shall not be after the manner of worldly kingdoms. When the Disciples demanded of Christ, at what time he would restore the kingdom to Israel, they were of this opinion, john. 18. that Christ's kingdom should be a corporal and worldly kingdom. But by his ascension, they are taught otherwise to think of his kingdom: that is to say, that it is no worldly kingdom, out of the which great richesses, dignities and promotions are to be looked for, Acts. 1. but rather a spiritual and everlasting kingdom, in the which he should give Spiritual gifts unto men. Therefore let no man become one of Christ's flock to the end that he will get temporal goods and worldly possessions, or to come unto great honour: for these things are not to be found in this kingdom. Baptism, the ministery of the word, and the lords supper were not instituted for temporal things, neither should Christ ever have been revealed in the world, Why Christ came down from heaven if it had not been for a more grave and weighty cause then this. For our everlasting salvation and righteousness came he down from heaven. There was therefore an higher & greater matter, why the son of God did either descend or ascend: verily that he might provide for us everlasting goods, as are the favour of God, remission of sins, the gift of the holy Ghost, righteousness, & everlasting life. Such gifts must we look for at Christ's hand, which continued not in this life, but went into an ever sting life, even into heaven, and there hath begun a spiritual, invisible, and everlasting kingdom. Which thing was long before prophesied by David in a certain Psalm, Psal 68 Ephe. 4. which S. Paul reciteth in his Epistle to the Ephesians, and interpreteth it of the Ascension of Christ, and of his spiritual kingdom. The words are these. Thou art gone up on high, thou hast led captivity captive, and received gifts for men, yea even for thine enemies, that the Lord God might dwell among them. The sentence is short, but it comprehendeth many things, and every one of them ought diligently to be weighed, pondered, and considered. The first word Paul himself handleth like an Apostle, when he saith: That he ascended, what meaneth it, but that he also descended first into the lowest parts of the earth? He that descended, is even the same also, that ascended up above all heavens, to fulfil all things. S. Paul in these his words doth very exquisitely handle both the descension and ascension of Christ, that by this means we may know, from whence so many and so great gifts came, that we have received by the ascension of Christ. Let no man think that he with his own works, righteousness, holiness of life, or with any other thing hath deserved, that he should receive the noble gifts of Christ's ascension, but Christ himself hath deserved it, which giveth the gifts, Phil. 2. in that he came down, and humbled himself, and for our sake became man, and for us died on the cross. These gifts doth Paul signify by these his words, when he, as it were, interpreteth the mind of the Prophet, and putteth Christ's descension before his Ascension. For as much then as the Holy Ghost by the Prophet speaketh thus of Christ: Thou goest up on high: It followeth hereof, that he came down before, and was made low. Which altogether was done for our sake. Therefore Paul's interpretation agreeth well with the words of Christ, joan. 16. which ye lately heard. It is expedient for you that I go. For except I go my way, the comforter shall not come. But when I go my way, I will send him unto you. If I go my way, I will prepare you a place. joan. 14. This saying, Thou art gone up on high, maketh a difference between Christ and them that ascended into heaven. Enoch was taken up unto God. Gen. 5. Helias went up in a fyerye charette, but CHRIST went not so up into heaven, but he ascended by his own power, as he also by his own power, rose again from death unto life, without the help of any thing. This is a great diversity, for we shall not raise up ourselves at the last day, 4. Reg. 2. john. 6. but Christ shall raise us up. Christ himself rose from death unto life by his own power, as he sayeth in the Gospel of S. john: john. 10. My Father loveth me, because I give over my life, that I may take it again. No man taketh it away from me, but I give it over of my own self. I have power to give it over, and I have power to take it again. And Peter in the Chronicle of the Apostles acts saith: Act. 2. It was impossible for him to be holden of death. So in like manner is there a difference between his Ascension and ours. We ascend up into heaven, The differenc of Christ's ascension and ours. because Christ draweth us unto him. But CHRIST himself went up into heaven by his own power, as he saith in the Gospel of john: No man goeth up into heaven, ●oan. 3. but he that came down from heaven: that is to say, by his own power. This diversity between Christ's Ascension and ours, did the Holy Ghost show long before, that by this he might teach us, that Christ is the almighty and everlasting GOD, whom we ought (as they say) with embracing arms to receive. Where as the Psalm saith moreover: Thou goest up on high: It is none other thing, then as we said before, & Christ pronounced before Pilate: My kingdom is not of this world. joan. 18. Therefore although we are in the world occupied about matters of household and Policy, yet saying we are Christians, and the kingdom of CHRIST is not of this world, we ought to lift up our minds unto heaven, that we may above all things embrace this spiritual kingdom, and look unto that. But the most part of us doth the contrary. For a great number of us both in body and mind, and in all that we are able to do, are altogether drowned and swallowed up with the present things of this world, The manners of this world described. and only seeketh for the goods & possessions thereof, as though we should live here for ever, & never departed. We regard little or nothing, that Christ is gone up on high. Though our bodies be on the earth yet our, minds ought to be in heaven The Holy ghost would have this lewdness amended in us, and therefore he diligently putteth us in mind, that Christ is gone up on high, and hath left and forsaken these earthy things so that although we be upon the earth with our body, yet with our heart and mind, we should always have a desire upward, and not trouble our hearts with the cares of this world. For a christian man should on this wise behave himself. Let his body be occupied about necessary things for this present life: but let his mind have all her delight and pleasure, all her meditation and study, all her travail and exercise about heavenly, supernal, and everlasting things, as Paul saith: Coloss. 3. Seek after those things that are above, where Christ is sitting on the right hand of God, and not after those things that are on the earth. But why did Christ go up into heaven, or what business hath he there? Of this matter doth the Psalm make mention, saying: Thou art gone up on high: thou hast led captivity captive. This is a description of the great and glorious triumph of Christ, and in a manner it appeareth that Christ had respect to this psalm, Luc. 11. when he put forth the Parable of the strong armed man, which kept his palace, and had all things in quiet, Sin hath made us bond slaves to the devil and death. till one that was stronger than he, came upon him, bound him, and took away his weapon wherein he trusted, and made a spoil of it. For we wretched caitiffs, because of sin, are under the tyranny of the devil and death, which doth hold us captive, and we can not escape this tyranny: but the devil to the uttermost hath dominion over us, and death killeth us at her pleasure. We of ourselves are able to do nothing against them. But Christ, which far excelleth them in strength, cometh, and first thorough his great humility is betrayed and crucified, Christ's humility. and so by his death he satisfieth for the sins of the whole world, as an innocent lamb. And all these things are joined with great humility, and in them appeareth nothing but most high infirmity and weakness. And therefore he is hanged on the cross that he may die. But after that sin was put away by his death, Christ's glorious triumph over sin devil and hell and weak Christ is buried in his grave, and there is now no more hop of him: he cometh forth again with marvelous great power and glory alive and quick, as we heard in the day of Christ's resurrection, and as the holy Ghost saith here: He led captivity captive: that is to say, he hath destroyed the kingdom of the devil & of death. He hath spoiled them of all their power, so that the devil fromhensforth hath no more power over the Christians, death can no more kill them everlastingly, Rom. 8. neither can sin condemn them. Therefore all things are now turned clean contrary. Before we were holden, By christ are we made free from sin▪ devil death & damnation. under the captivity of sin. Before we perceived that the devil by the reason of our sin was a cruel tyrant against us. Before we could by no means escape the most bitter pain of death. Before we looked for, yea and that worthily, everlasting damnation, and the most cruel torments of hell fire. But fromhensforth it shall no more be so. Why christ is ascended into heaven. For Christ unto this end is ascended into heaven, that he should hold in bonds as slaves of no power, sin, death, and devil, that they fromhensforth should not exercise, their tyranny against us, as tofore they have done, or if they do attempt any violence against us, it should chance for the best on our behalf. Sin ceaseth not to provoke us, Rom. ●. Sin. if by any means it may enforce us to do any thing against the will of God, and so to make us to have guilty, consciences. And our infirmity is great. We do not resist sin, as we ought to do. David was a great man & an holy, 2. Reg. 11. yet was he thrown into two most grievous & heinous sins. Now that he was delivered again from those sins, 2. Reg. 12. & that they were forgiven him. The cause was that he believed on that blessed seed that was promised to come, which should destroy the power of sin, and make it his bond prisoner. It therefore can not only not oppress David, All things work for the best unto them that love god. but it is the cause also, that he prayeth the more fervently, and is the more circumspect in all his doings for ever after. If he had not thus fallen, Psal. 51. he had never made that most godly and sweet psalm. Miserere. Death. And so likewise is the matter concerning death. It can not refrain his violence from us: neither can we any otherwise then tremble for fear at the beholding thereof. But how cometh it to pass, that death can do none of all those things that it intendeth? Because death is taken prisoner & bound, so that now it can not hurt nor kill everlastingly the faithful, 1. Cor. 5. the sting thereof being taken away by Christ, and itself being utterly subdued and overcome, Osee. 3. as Christ himself saith by the Prophet: O death, I will be thy death. Therefore when death showeth itself most fierce, and uttereth the greatest violence that it can: yet it doth no more with the true Christians, then that it should be the cause for them to flee unto the word of God, that they may exercise themselves in it the more diligently, and confirm themselves with it, which otherwise they would not have done, if the terrors of death had not been. Even the same may be spoken concerning the devil, which is a subtle, deceitful, crafty and cruel enemy. The devil. He at all times lieth in weight for the Christians, if by any means he may make their hope frustrate & vain. 1. Pet. 5. But Christ is Lord over him, so that he shall not only not do & bring to pass that he intendeth, but also the more that Christians are assaulted of him, Note well. the more aware & circumspect doth he make them, and provoke them the more diligently to give their minds to prayer, & to the meditation & study of god's word, & to commit themself wholly to the tuition & defence of god, evermore calling on him for help and secure. And where as if they were without this subtle and crafty enemy, they would become careless and negligent, because they should stand in no fear of such an adversary, now they watch, now they are circumspect and take heed that they fall not into his danger. All these things therefore profit the Christians, which are to other, because of their corrupt & pernicious nature a very plague, pestilence, confusion and destruction. And this chanceth to the Christians, because Christ is ascended into heaven, and hath by that means made them his prisoners, Sin death and devil are taken prisoners of christ. so that now they can not do against the Christians what they would, but what it pleaseth Christ to suffer or appoint them. Sin would gladly condemn us: death would very feign kill us: The devil is altogether desirous to cast us headlong into everlasting damnati, ombut they can not do what they would, forasmuch as they are, although enemies, yet the captives & bond slaves of Christ, so that although they be cruel & fierce against us, yet can they not hurt against us. And this is the noble fruit & singular commodity of Christ's Ascension, that our great enemies, sin, death & devil, The fruit of Christ's ascension. whose captives and bond slaves we were, are now imprisoned of Christ, and holden in bondage, so that by this means we are free from their tyranny. For, for this purpose did he go up into heaven, and sitteth on the right hand of God, that he might defend the church against them. Christ hath received gifts for men. It followeth in the psalm: Thou hast received gifts for men: that is to say, such gifts as thou wilt distribute unto men, and thorough those gifts help & comfort them. What manner of gifts these are. God by the Prophet joel declareth, saying: After this will I pour out my spirit upon all flesh: joel. 2. and your sons & your daughters shall prophecy: your old men shall dream dreams, and your young men shall see visions: yea in those days I will pour out my spirit upon servants & maidens. I will show wonders in heaven above, & tokens in the earth beneath. And in the gospel of john Christ saith thus: john. 16. If I go away, I will send the confortour unto you. And when he shall come, he will rebuke the world of sin, of righteousness, & of judgement. Peter also saith: Sense now that Christ by the right hand of god is exalted, Act. 2. and hath received now of the father the promise of the holy ghost: he hath shed forth this gift, which ye now see and hear. Now there are two things principally, which the holy ghost worketh. The works of the holy ghost. first he leadeth us thorough the Gospel unto the true knowledge of CHRIST that we may believe to have remission of our sins in his name: Again, that we may bring forth the worthy fruits of repentance, resist sin, mortify it, & earnestly begin to obey god. And this newness of life afterward taketh place in our soul, body, heart, and in all the parts of us. For although because of our sinful body we can never be so free from sin, that we shall be utterly without sin, Rom. 4. Psal. 32. yet that sin that remaineth in us, is not imputed to us, nor laid to our charge for Christ's sake, neither doth it condemn us. And this is the first thing that the holy ghost worketh in us. Secondly, the holy ghost also maketh his instruments that thorough the word and the preaching thereof other may be brought unto the knowledge of this grace. Psal. 68 Ephe. 4. In consideration whereof Paul interpreteth this psalm to this end, that thorough the Ascension of Christ these gifts chance unto us, that he hath made some, Apostles, some Prophets, some Evangelists, some shepherds and teacher's, to the edifying of the saints, to the work and ministration, even to the edifying of the body of Christ, till we all come to the unity of faith, & knowledge of the son of god, unto a perfect man, unto the measure of the full perfect age of Christ. For we see by daily experience, how cruel an enemy the devil is to the word, and specially in these our days, Enemies of gods word. and how he calleth unto him for help the Turk, the Pope and all the tyrants of the world, that they coming together with spears and javelinges in their hands against the lord and his anointed, Psal. 2. may put out of the way the word of God, and make havoc of the Church of Christ. But the more the Pope & the Turk show their fury and cruelty against the church of Christ and his holy word, Pers●ecutyon maketh the word of god to flourish. the more doth it prosper and flourish, and daily more and more getteth the victory over the enemies, which with out all doubt shall shortly come to confusion. The gates of hell▪ Math. 16. saith Christ, shall not prevail against my church or congregation. Again: whosoever falleth on this stone, shall be broken in pieces: Math. 21. but on whom soever it falleth, it shall all to grind him. Baptism, the lords supper, and the word, all the tyrants of the world can not take away, no, nor yet destroy that congregation, which exerciseth them faithfully and truly. And this is no little fruit, nor small commodity of Christ's Ascension. For to this end went he up into heaven, that he might send the holy ghost, and set forward the ministery of of the gospel here in the world. God defendeth his church. Moreover these also are called gifts, that god governeth and defendeth his churce, comforteth it in adversity, preserveth it in persecution, keepeth it in the truth and defendeth it against errors, and moveth it unto prayer, and other godly exercises, as Christ faith in the gospel. john. 16. In that day ye shall ask in my name. For this can no man do without the help of the holy ghost. And to be short: whatsoever we have and receive, all are the gifts of Christ, and all are the fruits of his Ascension. 1. Cor. 4. jac. 1. For, for this purpose did Christ ascend into heaven, that he should stablish such a kingdom, and make unto himself thorough the holy ghost a Church, even such a church, as the gates of hell shall never be able to prevail against it. Math. 16. Luke. 24. This doth Luke very aptly signify in his evangelical history, when he recordeth, that Christ being ready to ascend into heaven, Christ blessed his disciples. lifted up his hands, and blessed his disciples, not as the popish bishops are wont to do by wagging their fingers over the people that kneeleth down before them, but he prayed and wished well to their ministery, what Christ's blessing was. Math. 28. Marc. 16. which he then enjoined them, that they should preach the gospel to every creature, that is to say, to all kind of men, to all nations, to all people. For the gospel is not commanded to be preached for plants, stones, birds, fishes etc. But for men, for reasonable creatures, as it is said: He that believeth and is baptized, shallbe saved. Marc. 16. But stones and trees can not believe: Therefore pertaineth unto them neither preaching nor baptism. But faith & baptism belong only unto men, therefore doth the preaching of the gospel pertain unto them alone, but Christ useth that figure & manner of speech, saying: What it is to preach the gospel to every creature. Preach the gospel to every creature: that by this he may comprehend all degrees & conditions of men, that no Emperor, no king, no prince, is so mighty, but he must hear, believe and receive the gospel, or else think himself, as he is in deed damned. To this commandment doth Christ lift up his hands, and blesseth them, that is to say, he doth not only wish that they may prosper & have good success in the execution of their office, but he signifieth also, that he will help them, defend them, be present at their ministery, & give good increase to the same, as he saith by the Prophet: The word that cometh out of my mouth, Esa. 55. shall not turn again void unto me, but shall accomplish my will, & prosper in the thing, whereto I sent it. Therefore wheresoever the gospel is taught, wheresoever the gospel is preached there the blessing of Christ is. Christ lifteth up his hands, and bringeth forth his blessing, that it may bring forth fruit, and not return in vain. And this is without doubt a great comfort, that Christ at that very time, when he should ascend, lifteth up his hands, & blesseth the disciples. For by this he evidently declareth, What christ mente by blessing his disciples. that his Ascension bringeth unto us most sweet consolation & comfort, great help against sin, devil, death and hell, & diverse noble gifts unto the edifying of gods church, & finally his blessing, good will and favour, yea and also after this transitory life, everlasting life, with immortal glory & unoutspeakable joy. For to what end should Christ have given so loving and gentle a token of his loving and gentle good will toward us by lifting up his hands, and by blessing us if he had borne us no good will, nor would have suffered us to have place with him in his kingdom? Seeing then that he lifted up his hands, & wisheth well to them an to their new enjoined ministery, it is a most evident argument, sure sign, and manifest token, that he beareth a singular good will toward us, and that his desire is, we should ever be partakers of this blessing, and receive thereof great consolation and comfort thorough the preaching of the Gospel, which is the power of god unto salvation for so many as believe it. Rom. 1. Thus have I set forth unto you this article of Christ's Ascension, whereby ye understand, how full of sweetness and comfort it is, and what great and singular profit cometh to us by it, ye have heard, that forasmuch as our own flesh and blood, even the son of God, sitteth on the right hand of God, sin, death and devil are without power, & that they have not so great liberty & strength, that they can hurt us. For although they be our capital & chief enemies, & seek all means possible to destroy us, yet are they such enemies, as are but prisoners & bound slaves. Ye have heard also, that thorough the Ascension of Christ, the holy ghost is gevenn unto us, that he may lead us into all truth, defend us against errors, comfort us in our afflictions, pray with us, move us to prayer, and finally, garnish us with all manner of spiritual and heavenly gifts. For this cause is Christ ascended into heaven, and sitteth on the right hand of God, that, as Paul saith, he may fulfil all things, that is to say, give and grant us all things, whatsoever we have need of unto salvation and everlasting life. Therefore let us follow the example of the Apostles, & as Luke saith, Luc. 24. let us worship with them the Lord Christ jesus yea and that with great joy, and give most humble, entire, & hearty thanks to our heavenvly father, & desire him, that he will conserve & keep us in this grace, & at the last give us the joyful inheritance of his most glorious kingdom for jesus Christ his sons sake, our alone Saviour and our alone redeemer, our alone advocate and our alone mediator, our alone lawfulfiller and our alone peace maker: to whom with God the father and God the holy ghost be all honour, glory, and praise both now and worlds without end. Amen. The Sunday after the Ascension. ¶ The Gospel. Ihon. xvi. WHen the comforter is come whom I will send unto you from the father (even the spirit of truth, which proceedeth of the father) he shall testify of me, & ye shall bear witness also, because ye have been with me from the beginning. These things have I said unto you, because ye should not be offended. They shall excommunicate you, yea the time shall come, that whosoever killethe you, will think that he doth God service. And such things will they do unto you, because they have not known the father, neither yet me. But these things I have told you, that when the time is come, ye may remember then that I told you. THE EXPOSITION. IN this gospel are specially to be considered two things. The holy ghost is almighte and everlasting god The first is concerning the holy ghost. The second is of the persecution, which shall come to the confessors and professors of the gospel before the world. As touching the holy ghost, we confess that he is almighty & everlasting god. Christ calleth him by a special name, even the comforter. And by this he declareth, that true godliness can not be without the cross and affliction. For what need should there be of a comforter, if there were no troubles, The miseries of the true christians in this world both outwardly & inwardly no persecutions? But Christ describeth & setteth forth the persecution to be such, that, the godly shall not only be slain, which is a most heinous offence, but also they shall be counted such people, as are very adversaries & open enemies of all true religion & godliness, and therefore by no means to be suffered, but by the judgement of all men to be taken out of the earth by the most cruel death that can be devised, as pestiferous persons, and intolerable heretics, hated both of god & man, so that the punishment of the Christians shall exceed all other. And they are sometime also troubled in their conscience, by thinking that they have been to much vehement, and have gone to far, or that they might have done & spoken more circumspectly, & warily, and so should less danger have chanced, & they have lived longer & done more good. Thus are the Christians troubled outwardly of the tyrants of this world, & inwardly of the weakness of their conscience. Why the holy ghost is called a comforter. In consideration hereof doth Christ call the holy ghost a comforter, as though he should say: I know into what great troubles, miserable afflictions, bloody persecutions, & other unrestful griffes ye shall fall, & how the whole world and all that ever is in it shall be against you. But I will provide help for you, & see that ye shall not stick in the mire, nor be left comfortless. Yea when there appeareth no comfort at all, no help, no succour, & ye yourselves also thorough the weakness of your conscience shallbe troubled inwardly: Note well. then w●il I send unto you the holy ghost, which is the comforter, that he may confirm & make strong your minds that ye despair not, & encourage you to abide by that, which he shall say unto you. Now are there two manner of consolations or comforts. The one is a worldly comfort, Two kinds of comfort. which is but an uncertain & vain comfort. For it dependeth altogether on riches, power, glory, friendship, & good will of princes & great men. but saith Christ, The comfort of the world. none of all these shall you my disciples have, yea these things shall be against you & not with you. notwithstanding let it not dismay you, that ye find no comfort at the worlds hands. For that comfort is of no great weight, neither is the continuance thereof long. Some sudden mischance, displeasure of great men, sickness, ague, plague, pestilence, misfortune, maketh soon an end of worldly comfort. But I, saith he, will provide for you an other comforter, even the spirit of truth, which shall then comfort, confirm, The comfort of the holy ghost. and strengthen you when ye shall be cumbered and oppressed with terrors, fears, infirmities, miseries, calamities, outwardly before the world, & inwardly in your mind. For, for this cause hath the holy ghost this name, that he is called a comforter, & not an accuser or troubler. For where sadness & perturbation is: it is a token that the holy ghost is not there. And this comforter is also called the spirit of truth. For he comforteth not as the world doth, where nothing is sure & constant, but his consolation or comfort is perpetual & everlasting, which no man is able to destroy. But here again is a scruple or doubt: for the conscience answereth. An objection. Thou speakest much of comfort, but I feel it not. I feel rather the contrary, that the world is merry and full of pleasure. Ihon. 16. But the Christians mourn, & are ever under the cross. john baptist is beheaded. Math· 14. Mar●. 6. Luc. 9 But Herode and his harlot Herodias are frolic and merry. And even so goeth it with us. The world envieth us a bit of bread, and every man thinketh, that whatsoever mischief he doth to a Christian, it is well done, when in the mean while the pope, the Cardinals, Antichristes' disciples are in better case in this world than the disciples of christ. Christ's humility. the Bishops, and all that hate the gospel, live all in pleasure and jollity, in rest and peace, in idleness and hearts ease, and without all affliction & trouble. Is this therefore a comfort? Christ answereth, that it is a comfort, but we must make a distinction between comforts. The world also hath his comfort: for if it had not, it could never be so secure, careless, merry and without all care, but that is not the comfort, the answer. which cometh from the spirit of truth, but it is a deceitful comfort. For it may suddenly come to pass, that in those things, wherein the world reposeth his comfort and stay, worldly comfort is uncertain. there may be found no comfort, nor help at all. But the holy ghost, which is the comforter of the Christians, is the spirit of truth, which inwardly comforteth us with most certain, sound, and sure consolation. The comfort of the holy ghost is most certain and sure. Therefore although john have not that comfort, that Herode with his whore, hath, but is cast of them into prison, where he lieth most miserably afflicted and withove all consolation, till at the last he looseth his head, yet the holy ghost comforteth & confirmeth him, & secretly in his heart speaketh unto him on this manner: Be of good courage, O john, and let no adversity dismay thee, neither be thou discomforted, that thou art so miserably & unjustly cast into prison, and that the wicked world doth so hate thee and revile thee. Thou knowest this, that all worldly things can not continue long, it now hath the overhand, but the tyranny thereof shall not long endure: 1. john. 2. For the world with all his tyranny shall shortly vanish away, and for ever after be plagued in hell fire. But contrariwise thy affliction shall not endure long, but everlasting joy shall come in place thereof, where a moment of an hour is better, than a thousand years in this life, although the worldly joy were not intermeddled with any grief or sorrow. This consolation & confirmation doth so replenish john's heart with joy, that he doth not only not fear death, but he also giveth God thanks, that by this means he is delivered from this body of sin, and translated and removed unto everlasting life. But from whence hath the holy ghost this comfort? john. 16. from the father, saith Christ here. For the holy Ghost proceedeth from the father. And this is a noble and notable sentence to confirm our article of the Trinity. For if the holy ghost proceedeth from the father, The holy ghost is god. then must it needs follow, that he is everlasting. For nothing can proceed from the father, but that is of his own nature, essence, and substance. Therefore as god the Son is everlasting, because he was begotten of the everlasting father: (for god can beget nothing, but that is like to himself) so is this also a necessary consequence, that the holy ghost which proceedeth from god, is everlasting. But this article we will leave at this present, & when time requireth, The reward of the godly in this life. we will speak more largely of it. But where with doth the holy ghost comfort? Of me saith Christ, shall he bear witness. As though he should say: In this world look for nothing else but for persecution, imprisonment, loss of goods, and at the last death. This is the reward of the true Christians in this life. How the holy ghost comforteh the faithful inwardly. But be not dismayed. The holy ghost shall come unto thee, & comfort thee. He shall testify of me. He shall put thee in remembrance of me. He shall so encourage thee, & inflame thee with the love of me, that thou shalt fear the tyranny of the world nothing at all. He shall not increase the with vain richesses, as the world doth, but he shall bear witness of me, so that although thou shouldest lose all that ever thou hast, thy wife, thy children, thy land, thy possessions, thy household stuff etc. Yea thy head & life: This yet should be thy comfort, that Christ jesus remaineth unto thee safe, sound & untouched, which for thy sake, for thy health & salvation, for thy commodity and profit, came down from heaven, was made man, died, rose again, ascended into heaven, according to the articles of the christian faith. If this be true, as nothing is more true, why than shouldest thou fear? Thus speaketh the holy ghost daily in the hearts of the afflicted Christians unto their great encouragement & comfort. And verily he that died for our sake, can not hate us, nor bear any evil will against us. If he then loveth us, what should we fear, as though he loved us not? Yea what should we not be content to suffer, & to lose, so that we may obtain Christ & his richesses, Phil. ●. as the Apostle saith: I think all things but loss for the excellency of the knowledge of Christ jesus my Lord. For whom I have counted all thing loss, and do judge them but vile, that I may win Christ, and be foounde in him etc. And this is that, which Christ here saith: He shall bear witness of me, for in this testimony or witness consisteth the whole comfort. Therefore these words Of me, are worthy to be written in letters of gold, & diligently to be observed. The holy ghost teacheth no new doctrine. For these words are able to assure us, that the holy ghost bringeth no new doctrine, neither setteth he forth unto us Moses, or any other thing to comfort the conscience, but Christ alone & his word. For nothing can comfort the conscience, but the testimony & witness bearing of Christ, The witness bearing of christ only comforteth the troubled and weak conscience. of his death & resurrection. All other things trouble & fray the conscience, by whatsoever name they be called, law good works, Pilgrimages, worshipping of saints etc. For god himself, when we deal with him without Christ, Note. is terrible neither can we find any favour or comfort at his hand but anger, wrath, & displeasure, as Christ saith I am the way, the truth, and the life. john. 14. lib. de Isaac et anima. No man cometh unto the father, but by me. Hereto agreeth the saying of S. Ambrose. Christ alone is our mouth, whereby we speak to the father: our eye, whereby we see the father: our right hand, whereby we offer to the father: which Christ except he make intercession for us, neither we, nor all the saints have any thing to do with god. The doctrine that setteth forth. Christ, that bringeth true consolation, & maketh the hearts of men merry. All other bring to the afflicted conscience not comfort but discomfort, not life but death, not salvation but damnation. Therefore all the matter consists in this one point, that thou truly, rightly, and certainly know this consolation & comfort: so mayst thou be bold to say: I believe in jesus Christ, which died for me. And I know that the holy ghost which is and is called a comforter, will bring none other testimony & comfort, than this alone that he shall testify and bear witness of Christ: which alone, and none other, will I admit and receive. For if there were any comfort better or surer than this, the holy ghost would also have brought it, but he doth nothing else then testify of Christ. But why doth Christ use the word of testifying or bearing of witness? Galat. 1. Epist. 2. john. This is done to this end, that we should the more diligently attend and mark the word. For this is certain and true, that the work of the holy ghost is inwardly in the heart. But yet will not he administer this work otherwise, then by the outward word, as Paul also saith, that faith cometh by the hearing of the word. The holy ghost confortethe by the word. Therefore Christ calleth the holy ghost a witness, now doth he bear witness by the mouth and word of the Apostles and Preachers, which sincerely and purely set forth the gospel of Christ. Therefore he that desireth comfort, may not tarry, Rom. 10. till the holy ghost come personally and preach Christ unto him, or speak unto him from heaven. He giveth forth his witness openly in the word: there is he to be sought and looked for, till by the word, which thou outwardly hearest, he touch thy heart, & so inwardly thorough his working thou feelest his testimony of Christ. But this inward witness cometh not, except the outward witness of the word goeth before, wherein it is declared, that Christ for our sake became man, was crucified, died, and rose again. So that the sum of this gospel is, that if we intend to be Christians, What Christians shall look for this world we may not in this life look for richesse dignities, renown, glory etc. But rather think most certainly, that for this our profession we shall have the world an enemy to persecute us, besides the vexations of sin, devil and death. Therefore when these torments rise up in the breast of a Christian, he is by and thinketh on this manner with himself: Alas, what hast thou done? Thou mightest well have been a Christian, and yet never have come to this misery and danger. Thou art come to this point thorough thine own fault. etc. Now when such horrible examples come also to mind, as putteth us in remembrance, how grievously great and virtuous men have in times passed fallen, and could not escape tentation: then (sayeth Christ) is it time for the comforter to come, uncomfortable thoughts are of the devil. which without doubt will not long tarry away, but will spedylye come, and teach you, that such grievous and fearful imaginations and thoughts are not of him, but of the devil. The reason is. For such thoughts bring trouble and disquietenesse, yea and drive unto desperation. But the holy Ghost maketh not afraid, but comforteth, encourageth, and so handleth the matter, that he testifieth and beareth witness of me, that I have overcome the world with his prince and God, even the devil. Therefore all other thoughts, that bring with them heaviness, sorrow, and discomfort, are not of me, but of the devil. But the holy Ghost bringeth and giveth comfortable and joyful thoughts, for as much as he beareth witness of me, that I have bestowed my life for you, died for your sins, and rose again for your justification. Rom. 4. Of this testimony or witness ye may easily gather, that I hate you not, and that I do not intend to condemn you, but to save you. The whole substance of this matter therefore resteth in this point: He shall bear witness Of me. This is principally to be observed and diligently noted against the Sectaries and false teachers. For here it is surely determined, that when the holy ghost shall bring forth comfort, he shall do it by the testimony or witness of Christ, that he may establish and print Christ in their hearts. Where as contrariwise, the devil goeth about to plant in the hearts of men, fear the wrath of God, sin, death and damnation. This wicked spirit doth the holy Ghost by his testimony resist, & by the word speaketh in our hearts, A sweet comfort. and saith: Ah man, what dost thou? Canst thou do none otherwise, but always think on death, sin, and damnation? Turn thine eyes from these grievous and terrible sights, and look upon me. Dost thou not know that man, which is called Christ jesus? Of him it is thus written: that he was conceived of the holy Ghost, borne of Mary the virgin: that he suffered under Pontius Pilate, was crucified, died, was buried: that he descended unto hell, rose again from death the third day, ascended unto heaven. etc. Wherefore was all this done, thinkest thou? Was it not done for this purpose, that by this means thou shouldest comfort thyself against death and sin? Therefore leave of, and cease thus to fear & to trouble thyself: for thou haste no cause so to do. If Christ were not, and if Christ had not done these things for thee: so shouldest thou have had a just cause to fear and to be sad. But Christ is by thee, and round about thee, as he himself saith: I am with you for ever even unto the end of the world. Math. 2●. Moreover, he hath suffered death for thee, and sitteth on the right hand of GOD his Father to comfort, and to defend thee against all thine enemies. Where this doctrine soundeth, there is the voice, witness and word of the holy ghost. But what so ever soundeth not on this manner, be it never so fine and pleasant, it may be the witness of Moses, or rather of subtle Satan, of hypocrites and heretics, which seek salvation, peace, and rest of conscience by works, and so trouble the consciences of men, and drive them to desperation, but the witness of Christ it is not, nor yet the voice of the holy Ghost. God for his mercy's sake keep us, and defend us against all witnesses and voices of Satan, of the Pope, of the Turk, of hypocrites, of sectaries, of heretics, of schismatics, and of all the wicked, and unto our last end conserve us in this holy witness of the holy Ghost. Amen. This is the first part of this our gospel concerning that comforter the holy Ghost, Of the cross and affliction. how he comforteth the Christians. Now let us come unto the second part, as touching the Cross and affliction. And here must we note specially the saying of Christ to his Disciples: Luc. 24. They shall excommunicate you out of their synagogues. These words declare evidently, that they which excommunicate the Christians, and drive them out of their synagogues, maintain this title, and do greatly glory, that they are the synagogue, or true church, yea and they will also be counted such, as are alone the true woorshyppers of God, and that in handling the Christians on this wise, they do God great, true, and faithful service. For else what needed Christ to have spoken these words? The hour cometh, that who soever killeth you, shall think, that he doth an acceptable sacrifice unto God, and an high great service. It is therefore necessary at all times, that we make a difference between the true and false church. That is the false church, The true and false church. which challengeth this name, and is so called, and yet not withstanding is not the true church. The true church is that, which is not suffered to be called the church, and yet is the true Church in deed. The pope and his Sect is not the true church. But it is an hard thing to discern these two churches. For this hindereth greatly, that the false Church also hath the office of ministry in it, as it is to be seen. We frankly and freely confess, that the Pope and his sect is not the true church, and therefore we condemn them as the synagogue of Satan: notwithstanding when they baptize, ordain pastors, confirm marriages, we find no fault with these things for the ministery and words sake, but we confess their baptism to be true, and therefore do not we baptize the children again, which were baptized of them. Which thing notwithstanding Cyprian did not follow, Cyprian'S error. who was of this mind, that he thought, that the baptism, which was ministered of heretics, was no right and true baptism, and therefore that the children which they had baptized, aught to be baptized again, as though they had never been baptized. And this was his reason. Heretics (saith he) are not in the unity of the Christian church: Therefore can they have no Christian ministery. But this is not true. For the ministry and the person are to be discerned, & a difference is to be put between them. A notorious sinner also is not of the unity of the Church, yet his ministry that he hath in the church, is not to be despised. The reason is this. For the ministry is not his, but Christ's. If he would go about to alter or break the commandment of Christ: if he would otherwise baptize preach, and minister the lords supper, than Christ himself hath appointed and commanded: then is there here a sufficient cause for men to departed from his baptism, preaching, ministration of the lords supper etc. But if he altar not, nor change the institution and commandment of Christ, what soever he be, although never so sinful and wicked person, yet hindereth that nothing at all the ministery. Therefore he that will rightly and truly discern these two churches, he may not only have an eye to the ministery. For the false church also may have the ministry, and yet is it not the true Church. As the false Church in like manner usurpethe the name of GOD, and glorieth of it, but we may not therefore believe it. Exod. 20. Deut. 5. For the third commandment chargethe us, that we take not the name of GOD in vain. And where as we ask in the first petition of the lords Prayer, Math. 6. that the name of God may be sanctified: This doth also argue, that this name of God is prophanated and dishonoured of many. Therefore when the false church under the name of God, and of the Church curseth and condemneth thee, it is nothing to the purpose: The excommunicate and curse of the false church is not to be feared. neither needest thou fear any thing at all their curse and condemnation, but straight ways make thou a difference between the true and false church, and say: I hear well the name of god and of the Church, but the ungodly also can and do usurp that. For except it were so, we should have no need of this commandment, that we should not take the name of God in vain. Wherefore we must first of all consider this, whither they use the name of God, and of his Church aright, or not. And unto this matter doth the rule greatly help, which Christ prescribeth in this place, How the false church may be known. when he in the right colours pointeth and setteth forth the false church. For the true church doth not usurp the power of the sword and of temporal punishment. But the false church challengeth this power, and most cruelly persecuteth the true Church, as Christ prophesied before, that it should come to pass. By this mayst thou well know, which is the falls church. But yet this is a more certain argument, that Christ saith: These things shall they do to you, because they neither know me, nor my Father. Here is also the false church painted and set forth in her right colours, with her ordinary power. They may cloak their matters with the name of God, and of the church, and so blear the eyes of the unwise and simple, as their manner is to do, but yet for all their fair show and glorious pretence, Christ saith, that they neither know him, nor his Father. But what is it to know Christ and his Father? It is not to say Mass, What it is to know god. to be shaven in the crown, to wear a tippet & a long gown, to be clad with a monks cowl, to vow poverty, chastity, and obedience at the appointment of antichrist, to abstain from flesh, and to enforce the belly with all kind of dainty fish to live idly in the cloister of other men's labours. john. 1. etc. But to know Christ, is to believe, that Christ is the lamb of God that taketh away the sins of the world, What it is to know christ. which for our sake became man, died for us on the cross, rose again from the dead, ascended into heaven. etc. With this full persuasion and assured hope, that God will be merciful unto us for his son Christ jesus sake. And this is to know the Father, What it is to know the father to be thoroughly persuaded, that he for his son Christ's sake will have mercy on us, and not impute our sins unto us, but frankly & freely forgive them for Christ's sake. Where this knowledge is, there is the true church. But where this knowledge is not, there is not the true church, although the ministery and the name of God be there. Therefore we must have respect to this knowledge above all things, that the true church may certainly be known. The schism or dissension, that now a days is in the Church, offendeth many, that they can not tell, to what part they should join themselves. But in this they fail and do not their duty, in that they will not consider this rule. This is our doctrine, that before God nothing can prevail against sin and death, The doctrine of the true church. but the alone death and Resurrection of Christ: & that who soever doth truly believe this, is saved. But whosoever believeth not this, what soever works he doth besides, he can not be saved. Now what foundation, confirmation, and probation we have for this our doctrine, the scriptures both of the old and new testament do abundantly declare and it hath been set forth afore unto you many times. But what hath followed? The doctrine of the false church. For this doctrine the Pope and his church most cruelly persecute us, excommunicateth, pronounceth, and killeth us as heretics. For this is his doctrine: who soever looketh to be saved he himself must make satisfaction for his own sins. Christ (saith he) satisfied only for Original sin, what soever we offend after Baptism, that must every man make amends for, and with his good works recompense the same, and so pacify the wrath of God. But how agreeth this doctrine with the knowledge of Christ? For this is a good consequence. If Christ hath satisfied for our sins: then are not we able to make satisfaction for them. Good works are not to be left undone, but we must do them for an other purpose, then to make satisfaction for our sins and to deserve everlasting life by them, why we ought to do good works. even to show our obedience to God and to his holy commandments, to set forth the glory of our heavenly Father, to stop the mouths of the adversaries, to declare our Faith in Christ, not to be vain, idle, or dead: to mortify old Adam, to profit our neighbour, to win other unto the truth of the Gospel. etc. Thus see you by this rule of Christ, which is the right and true church. But notwithstanding we are cast out of the synagogues, and excommunicate of the Pope and his sect, because we repose and set our righteousness and acceptation before God in CHRIST in his death and Resurrection. Now where as the the Pope and his church challengeth unto them salvation by their own works, merits, and satisfactions: it is an evident argument, that they neither know Christ, nor the Father. Forasmuch as we be well assured and certain, that we know Christ aright and the Papists know not Christ: it ought not to trouble or move us any thing at all, although such a church as neither knoweth Christ nor the father, doth excommunicate us, and pronounce us Heretics, and the church of the devil. Let this rather comfort us, that we know the son and the father, and nothing at all care, that the Pope doth so greatly advance & set forth himself against us with the name of the church, when in deed his church is nothing else then the very synagogue of Satan. Let us in the mean season look for an other judgement, Apoc. 2. where not men with their lewd judgement, but God himself shall truly judge, and make void and of no force the Pope's excommunication, and shall at the last day before God and his angels declare us to be his true church. For it can none otherwise be in this life, then as Christ sayeth here: that there shall be two churches, and one shall excommunicate an other, and by no means one abide an other to dwell together. But excommunication is never publicly exercised of the true Church against the false church. For the false church hath evermore for the most part the sword in her hand, and is able to defend herself at all times against such as it favoureth not, as we may see by the Pope: which is a most sure argument, that he and his can not be the true church. For as concerning the true church, it is in this our Gospel plainly declared, that it shallbe excommunicated, ungentilly entreated, and miserably handled. They shall (saith Christ) cast you out of the synagogues. Who are those You? Are they not the disciples and Apostles of Christ? They shall kill you, (saith he.) Who? Even they, that call themselves the Church. And thus also goeth the matter even at this present day. Therefore this excommunicating and murdering which the Pope and his church, The tokens of the true church. useth against the saints of God, which are the true church, ought not to make us afraid, but rather to take it joyfully & patiently, & learn, that these things are the right tokens and manifest declarations of the true and christian church, yet so, that there be likewise above all things the true knowledge of Christ and of his Father. For the anabaptists and other sects do suffer persecution also, but they have not the knowledge of Christ and of his father, but they bring in, and set up a new kind of monkery, and through this they look to be saved, and to have God merciful unto them. But contrary wise, the true Church knoweth Christ and his Father, that is to say, it believeth and trusteth only in the goodness and mercy of God for Christ's sake, and for that Faith, confidence and hope, it gladly suffereth persecution, so that whatsoever chanceth unto it, The true chureh taketh all troubles patiently and thankefuly. it grudgeth not, but paently take it, because it knoweth, that Christ prophesied and told afore hand, that these things should so come to pass. Therefore it is well content quietly to bear the tyranny of the Pope, being glad of this, that it knoweth Christ and his Father, where as the Pope and all his adherentes, although they brag never so much of the Church, neither know Christ nor his Father, but rather persecute them, that have this knowledge. Wherefore with a glad heart and willing spirit it suffereth all kind of persecution, with a sure hope, that after this life it shall reign with Christ, and live with him everlastingly in the kingdom of his Father. To whom with the same Christ his son, and the holy Ghost that most sweet comforter, be all honour and glory for ever and ever. Amen. A Sermon on the Epistle on Whitsondaye. Act. two. WHen the fifty days were come to an end, they were all with one accord together in one place. And suddenly there came a sound from heaven, as it had been the coming of a mighty wind, and it filled all the house where they sat. And there appeared unto them cloven tongues, like as they had been of fire, and it sat upon each one of them, and they were all filled with the holy ghost, and began to speak with other tongues, even as the same spirit gave them utterance. Then were dwelling at jerusalem jews, devout men, out of every nation of them that are under heaven. When this was noised about, the multitude came together and were astonied, because that every man heard them speak with his own language. They wondered all and marveled, saying among themselves: Behold, are not all these whtche speak, of Galilee? And how hear we every man his own tongue, wherein we were borne? Parthians, and Medes, and Elamites, & the inhabiters of Mesopotamia, and jewry, and of Capad●cia, of Pontus, and Asia, Phrigia, and Phamphilia, of Egipte, and of the parties of Libya, which is beside Siren and strangers of Rome, jews and Proselytes, Greeks, and Arrabians, we have heard them speak in our own tongues the great works of God. THE EXPOSITION. VUhitsonday, which of the Grecians is called Pentecoste, Pentecoste▪ what it signifieth. doth signify fifty days. For whitsunday is the fifty day in number from that day that Christ rose again. In the which day was celebrate & kept holy amongst the jews also an high feast, in remembrance that in the fiftieth day after that they had eaten the paschal lamb, and departed out of Egypt: they received the law at mount Sinai. And for the continuance of this benefit & of this setting forth of the law, and of making a covenant with the people, was this feast ordained of god, that they might never forget this holy obligation and band, Exod. 20. as the history in the second book of Moses, and the twenty chapter doth declare. And truly it doth appear by the histories of the old testament, as witnesseth saint Paul also in his Epist. to the Corinthians, that whatsoever befell then amongst the people of the jews, was but a figure of those things, 1. Cor. 10. that should be declared to us in the new testament. Wherefore even as in the new testament, we have an other paschal lamb, and better than the old: Exod. 12. (For the blood of the lamb in Egypt was to anoint the door posts, that the Angel might not hurt the bodies nor kill the first borne therein: but the blood of the lamb Christ was shed on the Cross, to the intent that we might be delivered through him out of the true Egypt, ●. Cor. 5. Heb. 9.10. that is, from the tyranny of the devil, sin, and death, so in the new testament we have a better Whitsuntide & Penthecost, than it was in the old testament. The Pentecost of the jews The jews in the old testament did receive in the mount Sinai the ten commandments: Which doctrine was good, profitable and necessary, and may be worthily embraced, as a great benefit, but in it have we no sure succour and aid against the kingdom of the devil, Rom. 7. sin, and death: but rather by the help of that law we are declared to be more grievous sinners, and through our own conscience, are accused before God, and proved guilty, john. 7. for as much as we do not that, which the law commandeth us to do. Exod. 34. 2. Cor. 3. Wherefore, even as there was a very dreadful sight in the mount, when GOD spoke, and all things so troubled with thunder & lightening that the hill did smoke, and seemed to be moved: So is this always the property of the law, when it worketh effectuously in the heart, to terrify and fear, The law accuseth. and to drive a man to desperation, so that in the heart there remaineth no device to escape that danger. And surely for a man to know what God requireth, 2. Cor. 3. and to feel and perceive that he hath no power to do the same, must needs be occasion of great fear and dread inwardly. For hereof it doth follow, that a man thinketh that he is condemned already of God to death, or else that he shall forthwith suffer the pains of death. Wherefore the Pentecost of the jews is a remembrance of a great and necessary thing, yet the consideration thereof can not be pleasant and acceptable. Exod. 19 For the example of the people doth declare what this mystery worketh inwardly. When they desire Moses to be a mean between them and God, and when they thought it necessary in their heart to have a mean, & yet could not find who might be this mean and mediator. But GOD himself hath promised a Mediator which is a Prophet like unto Moses etc. Deut. 8. And by this he doth declare, what should be the whitsuntide of the New Testament, The Whytsontide or Penthecost of the christians. that it is full of comfort, sweetness, joy and peace. For thus sayeth the evangelist, as it is rehearsed, that in the day of Pentecoste when the jews did keep holy the feast of their law, at what time that the Apostles and Disciples were gathered together, sodeynelye there camme as it were the sound of a vehement wind, and filled the whole house, Acts. 2. and there appeared upon them cloven tongues, as it had been of fire, and so the Holy ghost was opened there, both to the sight of the eyes. and the hearing of the ears. For in the sound was he heard and seen in the fire, Luc. 24. Act. 1. Math. 3. as Christ had promised before, and john Baptist prophesied, that they should be baptized in fire and spirit. But all these things have their signification and meaning. What the fiery tongues signify. The tongues doth signify the office of preaching, which then shall work with effect, when the holy ghost worketh therewith, that thereby may be enkindled a new light inwardly. And forthwith after this sound and fiery tongues he sitteth on each of them, and so doth inflame their hearts, and with such a blast and motion pierceth their understanding: that in a moment of an hour they know both God and his son jesus Christ, they understand the scriptures, and waxeth so bold in heart, that they dare openly profess the true knowledge of God, so that they can speak with all languages, where as before they knew but their own. Esa. 2. For out of Zion it behoved, that the law should proceed, and the word of the Lord out of Jerusalem, Math. 23. Marc. ●6. and that afterward the Gospel should be heard in all languages. And forasmuch as the Gospel should be published not only in jury, but also in all the world: therefore the holy ghost doth instruct his apostles with languages, that it might be universally set forth throughout all the earth. This is our Whitsuntide and Pentecost in the new Testament, Why the Apostles speak with divers languages. whereby the true knowledge of God is ordained, not with fear and dread, but with joy and peace, whereby there riseth such a conscience at the length, which turneth not from God, but abideth all things for Christ's sake, as the apostles by their examples do show. Act. 5. Act. 20.21. Not only Christ at his last supper, prophesieth of this whitsuntide, but also the Prophets, David, Esaias, Hieremias, joel, Zacharias, and other. Wherefore we shall not lose our labour, Psal. 6●. Esa. 60. Heir. 3. joel. 2. Zachar. 3. but rather bestow our time very well, if we at a certain appointed time, instruct men of the holy Ghost, teaching what he is, and what is his property, and what is needful for us to do, that we also may obtain the same spirit. And first of all we must not think that the holy ghost was then first in the congregation and never before. The holy ghost hath always been of the church. For he is God eternal and almighty (as Christ saith) that he cometh of the father Wherefore he is of one substance and nature with the Father, and there be many evident testimonies, that the holy ghost hath always been effectuous in men, and hath lightened them, john. 16. and brought them into the way. For Christ himself and Peter also saith, that the Holy Ghost spoke by the Prophets, 2. Pet. 1. Luc. 12. and the Evangelists do testify of Anna, Zacharia, Elizabeth, john Baptist, that they had the holy ghost. Wherefore we must think and believe none other thing of the holy ghost than we believe of Christ, Christ the son of god. which hath been for ever, and forthwith after the first promise made in paradise exercised his office, and stood in battle against the devil, and began to break the head of the serpent. Gen. 3. This work was long agone began of the son of man, and ever diligently done, and at last fully accomplished, at what time he became man, and died on the Cross, and the third day rose again from the dead. Therefore the working of the Holy Ghost was therewith, and the holy Ghost was always in the world, governing men's hearts, and stirring up their faith by the word, in them he kindled a light, and them he confirmed and brought into all truth. But yet he did at length perfectly and absolutely fulfil this great work upon this whitsunday, The revelation of the holy ghost on whitsondaye. wherein he was not secret and privy, as he was before. But he declared himself openly, that all that did see, might perceive and confess, that the holy ghost was present. For where as there were some amongst them in this place, that judged the working of the holy Ghost to be drunkenness, it was done of an advised and purposed madness. For they are proved false by their own reason, whereby they may know that divers languages cometh not of drunkenness, why the holy ghost was opened on whitsunday. or of new wine. It should make much with our matter to consider, why the revelation of the holy Ghost was deferred unto this day. For even as after the deliverance of the old people, there followed immediately the covenant between GOD and the people: so after our deliverance which cometh through Christ, doth this pledge of the Holy Ghost ensue, whereby we might be made certain and confirmed as concerning the covenant between God & us. For first was it meet that this deliverance should be made and confirmed thorough CHRIST, By christ receive we the holy ghost. and that he should entreat the Father to send us the Holy Ghost: And by him only are we made part takers of this great gift: Psal. 68 as we said in the day of the Ascension, proving it by the three score & eight Psalm, That he ascended on high, and received gifts for men. Act. 2. For thus doth Peter also expound that saying in his sermon of this day, where as he saith: Wherefore Christ being exalted on the right hand of God, when he had received the promise of the holy ghost of his father, he did shed forth this as you now see and hear. And this is the first work of his, but hath been always in the world with dew administration and working. The holy ghost is god from everlasting. But yet on this day at the last did he openly declare himself, where as he showed forth himself with great virtue and strength, so that by this revelation we may know, what a great thing CHRIST hath wrought and brought to pass for us, thorough his death and resurrection. secondarily, this is to be noted, that as the scripture giveth a peculiar name unto CHRIST, and calleth him the word of GOD: So doth it also give a proper name to the spirit calling it Spiritus Sanctus, that is the holy Ghost, which by his grace doth sanctify the hearts, which were before unholy and defiled with sin. This name bringeth great comfort to all good Christian men. For they perceive that they are weaker than the devil, and unable at all times to resist his temptations. And as they are very sorrowful that they feel the evil spirit sore set against them, so are they put in good hope, Why the spirit of god is called the holy ghost. that by CHRIST they obtain the holy Ghost, which pardoneth their sins, and stirreth them to obey God truly. But how the holy Ghost doth bring this to pass, it is showed in john's Gospel. The holy Ghost shall reprove the world of sin, john. 6. of justice, and of judgement. For so are the properties of the Trinity discerned in the articles of our faith, divers propertis of the trinity. that GOD the father gave us body and life, and made us to his Kingdom. And after that our parents became the first sinners and under death's danger, and we also as by inheritance succeeded unto their sin and forfeit: The proper office of the holy ghost. The son of god was made man, and through his death, restored to us that, that was lost, & delivered us from sin and death. This deliverance doth the holy ghost set forth by the Gospel, and so instruct the hearts of men, to believe therein, that is, to have sure comfort therein, that CHRIST died for them, and that they may not doubt, but that they are reconciled to God the father by that death, so that he wili no more remember their sins, but will forgive them for Christ's sake. This doth signify the sanctifying of the hearts, or the purifying by faith, as Peter speaketh in the Acts of the Apostles. Act. 15. And where as is such remission of sins by faith, so that we do not despair, although divers sins remain, but take sure comfort thorough the death and resurrection of CHRIST: The second sanctifying of the holy ghost There followeth at the length the second sanctifying of the holy Ghost, wherein our bodies also are sanctified by the holy Ghost, as when we give over ourselves no more to sin, nor be delighted therewith, but abstain, Ephe. 4. and study to do those things that please God, as Paul teacheth. He that stole, set him steal no more but rather let him labour with his own hands that that is good, that he may have to give to the needful etc. This is the property of the holy Ghost to begin in us a new and true obedience toward GOD, that we may resist sin, and mortify the flesh, and so obtain remission of our sins by faith. But this sanctifying is not perfect by and by with the first. For if the first were not, the second could not much prevail. For flesh and blood are full of infirmity, but the devil is exceeding mighty against us, and we have received only the first fruits of the spirit. Wherefore this obedience can not be perfect, and there is no sanctifying to attain unto righteousness before GOD and everlasting life, than the sanctifying of faith, whereof is spoken before. For thereof dependeth the whole matter, whereas the second sanctifying, when it hath done all that it can, confesseth his own unprofitableness, and sticketh only to the sanctifying which cometh of God's grace and mercy. Hereof then is it plain why the holy Ghost is so called, because it doth make holy and sanctify, that is, by the word, it stirreth up in us faith toward CHRIST, that thereby we may obtain remission of our sins. Beside this office of sanctifying, Zach. 2. the holy Ghost hath other offices as he hath other names in scripture. For Zacharie calleth him the spirit of prayer, Other offices of the holy ghost. because he encourageth the hearts to trust surely in GOD, and to call upon him in their necessities. Also CHRIST calleth him the comforter, which helpeth our hearts by stirring us to take patiently all things, john. 14. & that they should be feared by no misfortune, or cumbrance of the world. Also he calleth him the spirit of truth, because to withstand lies and heresies, john. 15. and to confirm the pure word and true faith, he is always bend. Whereas contrariwise the devil, by our reason and false doctrine would cast us headlong into errors and lies. These are the proper offices of the holy Ghost, beside that he garnisheth the hearts of the faithful with divers virtues and gifts, and is such a comforter, that bideth with us always, where as all the worldly comfort is but for a time and at last forsaketh us. How the holy ghost may be obtained. saying then that the holy Ghost doth work such great things in us. This also is to be learned. Which is the way to attain to such great gifts, and how they may begin to grow in us, Luc. 11. and that we may receive the holy Ghost, and thereby be sanctified and saved. As touching this thing CHRIST himself doth teach us. Prayer. Luke. xj. Whereas he saith on this wise. saying that, you that are evil can give good things to your sons how much more can your heavenly father give his holy spirit unto them that ask it of him. It is a sentence worthy to be rehearsed, teaching first that GOD would that the holy Ghost should be obtained by prayer of him, and that he giveth it to them that with humble prayers desire it of the father. Wherefore when thou hast a desire in thy mind to obtain the holy Ghost of GOD: continue in praying, and doubt not but thou shalt obtain. This is the ready way to obtain the holy Ghost. For CHRIST himself doth teach thee so to do, The holy ghost is to be obtaynede by prayer. and to call upon GOD the father often for the holy Ghost, but this prayer as all other prayers must be made also in the name of JESV, and on such wise must we pray GOD, that he for CHRIST his Son sake will give us the holy Ghost. We must pray in the name of christ And to the attainment thereof, have great help, in that that Christ ascended to the father for no other cause but to receive these gifts of the father, and to give them unto us. Wherefore in our prayers we can not doubt, for it is not only, commanded of God that we should pray for the holy ghost, and also promised that we shall obtain, but also his will is ready to give it. For as much as Christ therefore sitteth at the right hand of God the father, to distribute amongst us these gifts. For he also received them of the father, as it is writent in the lxviij psal. Not for himself, but for men, Psal. 68 to give them unto them. Besides prayers, there are other things, also necessary to the obtaining of the holy Ghost. For we must have a fervent study to read or hear the word of God, and to use often the Sacraments, that all these things joined together, may make open the way for the holy ghost. For this is once for all decreed of the holy ghost, to work in us by the word & sacraments. He therefore that little regard these things, to him shall the holy ghost never come. For to this intent are we baptized, receive we the Supper of the Lord, and hear the word of God. For we know that all these things, are as instruments, by the which the holy ghost doth accomplish his operation in us. As examples doth show. The three thousand soles, which were converted this day of saint Peter, had never been converted, if they had not heard the word before. Act. 2. After that they heard the word, and their hearts were thereby moved, they came to baptism. For Christ so commanded. Math. 28. Marc. 16. So the chamberlain of the Queen of Aethiops could not obtain the holy ghost without the word, which Philippe spoke by the interpreting of scripture. Act. 3. When his heart was touched by the preaching of Philippe, it behoved him also to receive baptism, that the holy Ghost might work thereby. Wherefore if thou be desirous to have the holy Ghost, first of all thou must pray to the father, for it, and after that thou must give diligent heed to the word and preaching, thou must often call to mind thy baptism, what God promised thee there, and what manner of covenant he hath made there with thee. Thou must often come to the Lords Supper. For by the word and sacraments the holy ghost doth kindle our hearts with a new light of faith, that we may not only hear the word, as the hard hearted jews did hear, but that we may understand it also, & that thereby we may become new men, and get us new hearts. Furthermore we must beware, that we do not let the holy Ghost in his work by filthy and shameful living, and that we cast him not out of us by wanton an sinful manners. For one place can not serve both for the holy Ghost and the devil. The life is godly to be ordered. Therefore when the devil tempteth the with covetousness, wrath, lechery, and other sins, flee strait way to prayer, as thou wouldest to an anchor in a tempest, that GOD may preserve thee against temptation, and keep the obedient unto him. For it is necessary to abstain from sin & the works of the flesh, either that the holy ghost may remain with thee still after thou hast received him, or that thou mayst obtain him, that was never in thee: or if by infirmity thou chance to fall, thou mayst rise again, & return to the newness of living. And then specially shall we perceive that the holy ghost must needs take place in us, and help us against the devil, death and hell, whereas contrary wise, they that continue in voluntary sins willingly, by a little and a little fall more and more into the devils power, & live with out all repentance, and never are part takers of the holy Ghost, whose proper office it is as I said before, first to sanctify us thorough faith and remission of our sins, and then to be an help unto us against sin, The office of the holy ghost. that we may show obedience to God. But we said before, that we receive only the first fruits of the holy ghost, and that flesh and blood doth yet remain in us, & shall as long as we live, & abide in this world. And hereof it is that they, which have received the holy ghost, are nevertheless weak, and doth fall often. Let no man here be offended and think, as the anabaptists do. which are of this opinion, that no man can fall which have received the holy ghost. This opinion should be true if every man would follow the holy ghost always. For than should we never fall. But that is not possible, because of the crafts and giles of the devil, and the offences of the world, and the infirmity of the flesh. Wherefore it is always necessary to pray, that the lord will not take his spirit from us, but that he will of his goodness keep us in his grace, Math. 6. & daily increase in us this gift of the holy ghost, and to forgive us our trespasses, as we pray in the lords prayer. Psal. 51. For the holiest that be, can not live without such trespasses: but yet by faith in Christ are they pardoned that they hurt us not. Ye have heard therefore what is your true whitsontyd and pentecost, Which is much more glorious, than the whitsuntide of the jews. For the holy Ghost is shedforth upon all flesh, that we by the Gospel may know God, and may be sanctified and justified by the holy ghost both in body and spirit, if so be that we fulfil the office of true religion by prayer, by hearing the word, and bringing forth the true fruits of the spirit. Which thing the holy ghost grant us all to do thorough jesus Christ our Lord to whom with the father and the holy ghost be all glory for ever. Amen. The second Sermon on whitsunday. ¶ The Gospel. Ihon. xiiii. Jesus said unto his Disciples: if ye love me, keep my commandments, and I will pray the father, and he shall give you another comforter, that be may abide with you for ever, even the spirit of truth, whom the world can not receive, because the world seeth him not, neither knoweth him. But ye know him, for he dwelleth with you, & shallbe in you. I will not leave you comfortless, but will come to you. Yet a little while, and the world seeth me no more, but ye see me. For I live, and ye shall live. That day shall ye know that I am in my father, and you in me, and I in you. He that hath my commandments, and keepeth them, the same is he that loveth me. And he that loveth me, shallbe loved of my father, and I will love him, & will show mine own self unto him. judas sayeth unto him (not judas Iscarioth) Lord, what is done that thou wilt show thyself unto us, and not unto the world? jesus answered and said unto him: If a man love me, he will keep my sayings, and my father will love him, and we will come unto him, and dwell with him. He that loveth me not, keepeth not my, sayings. And the word which ye hear is not mine, but the fathers which sent me. These things have I spoken unto you being yet present with you. But the comforter which is the holy ghost, whom my father will send in my name, he shall teach you all things, and bring all things to your remembrance, what soever I have said unto you. Peace I leave with you, my peace I give unto you Not as the world giveth, give I unto you. Let not your hearts be grieved, neither fear, ye have heard how I said unto you: I go, and come again unto you. If ye loved me, ye would verily rejoice, because I said, I go unto the father: For the father is greater than I And now have I showed you before it come, that when it is come to pass, ye might believe. Hereafter will I not talk many words unto you. For the Prince of this world cometh, and hath naught in me. But that the world may know that I love the father. And as the father gave me commandment, even so do I THE EXPOSITION. THis gospel is a part of Christ's Sermon, which he made to his disciples before he suffered. And for that cause ought it greatly to be esteemed. For Christ setteth forth in it a singular doctrine and lesson, The dignity of this gospel. whereby he teacheth that all reason is but superfluous to the attainment of the knowledge of God, if it take not his first foundation of the love of Christ. When this is not taught, all things are uncertain, wavering, & of no strength, that are either taught, or imagined of god. For they can not be comprehended or known by any means. But he that loveth Christ, is so far brought, that he loveth the father also. But what is the cause of this word? why doth he make mention of love, and speaketh not after his old customable manner, saying, he that believeth in me? Is love the cause of our salvation, and not faith, where as he saith, if any man loveth me? But they are both of like efficacy power & strength For thou canst not love Christ, To love christ and to believe in him are all one thing. except thou believe in him, and dost put thy trust in him with a certain and sure faith. And the word of faith, is somewhat more evident, whereas it declareth that we must withhold our eyes from all other things that be, and fasten than in Christ jesus only. For this is the nature of love, that it embraceth that thing only that it loveth in that thing doth it set all here felicity: The nature of love. therewith only, it is satisfied, and careth for nothing besides. Such manner of love doth Christ require of us, that we should embrace him with all our heart, which thing can not be done but by faith. Wherefore this sentence maketh nothing against faith. But is spoken to the intent, that the nature and condition of faith with his proper virtue and efficacy, might be the better understanded. another cause of this word, is, that Christ did perceive, that he that receiveth the word and purposeth to keep it, can not do it without great endeavour and industry. For divers temptations do chance to them, which do rebuke and embrayde such, as hath entered into the profession of Godliness, of folly and rashness where as they reason on this wise with themself: Alas what have I done, when I tookee upon me the office of teaching? I might have hold my peace, and thought with myself that GOD would have set forth other. Other might have come, that should have had better success in this matter. Now am I in doubt and do not only little profit, but put myself also in peril of life. If we will overcome such kind of temptation, that the word may be surely maintained, this only succour must they especially use, It is necessari that Christ beloved. as Christ here showeth, that they love Christ, and put their hole delight in him, so that all the professors of the gospel & all the good may thus comfort themselves: whatsoever be cometh of me, let it be at the pleasure of God, for whose cause and glory and not for man's sake was this begun of God. Wherefore I must endure it. And look where this love is not, there can they not endure, saith Christ. For I give not goods, nor gold, but everlasting life, Love doth all things. whereof the possession is not taken in this life, but after this life. Wherefore all the matter resteth herein, that ye love me. If love be in you, ye will keep my saying, and contineve constantly, although that ye should do it to the peril of your life. But if ye love me not, ye will not keep my words. For ye shall have so many dangers, calamities, and afflictions, that they shall make you faint and put you in desperation. But he that knoweth Christ truly believeth in him, and loveth him, Love proceedeth of faith. he is troubled by no adversity. For he thinketh surely, Christ died and was buried for us, and rose again: whereby all such gather surely that Christ doth greatly favour them. So that this love proceedeth of faith, which afterward is able to withstand all perils and dangers, neither doth it fear the great threatenings & wrath of the world. For it setteh more by Christ and his word, then by all these threatenings and displeasures of men. And that is it that he saith: if any man love me, he will keep my word, What is Christ's wor● my word of my death & resurrection: not the word of Moses or ten commandments. That word is not to be cast away, neither is any thing to be done contrary thereto. For God commanded that word to be fulfilled, The law of god is to be obeyed. but with that word is there joined no consolation, as is with my word, the conscience is not thereby made quiet, but the more that we thereby know our disobedience toward GOD, so much the more we dread & fear the wrath & indignation of God. For the word of jesus Christ is the foundation and pillar of all things. He that hath this, saith Christ, neither suffereth himself to be pluck from thence, How god is to be known. ought not to doubt, but my father doth love him. And this is the peculiar phrase of john, which hath a proper kind of speech, beside all other Evangelists, that first he joineth men to Christ, and then through Christ bringeth them to the father. For this is the order and process in this matter: As Christ here teacheth, that first we must know Christ, & love him, and take him for one that is most desirous of our salvation and profit. Note well. When we have such trust & love toward Christ, there followeth also a sure confidence, that the father also loveth us. And although we had none other comfort before our eyes, but only this perceiving and understanding, that we need not fear any cruelty, or any wroth or ire of God: yet were that sufficient to certify us, that we need not fear sin or the devil, because god loveth us, for that, that we love Christ. This is a great comfort in all tribulation, to believe constantly that GOD is not against us, A great comfort but he lovingly embraceth us, if so be that we love Christ & keep his word steadfastly. But in the time of tribulation, our hearts can hardly thus be persuaded. But we think rather contrariwise, that God hateth us, and hath no regard to us, but that he goeth about rather to provide punishment for us. But these things are false. For Christ doth not lie, when he saith: if we proceed so far, that we love him, and count it abominable to hate him, that then we must not doubt, but the father doth love us and will so declare his love toward us, Deut. 30. that he with his son and the holy ghost will have their abiding with us. It is a great matter, and a singular comfort, Rom. 10. that a righteous man by faith doth not say in his heart, who is ascended in to heaven? etc. For in whatsoever place he be, What it is to be in heaven. whether he be at jerusalem, or at Rome, or in the field or in the City, he is taken to be in heaven, for that that god the father, the son and the holy ghost, doth come unto him and have their abiding with him. And this thing have we hear in this life in the word, and do feel it inwardly by faith, but all these things shallbe felt in deed in the life to come. For, to have god dwelling in us in this life, What it is to have god dwelling in us. is none other thing then that all things that we do, say, think, or suffer, are acceptable unto God, and that all things, when we eat, drink, work, sleep, watch, pray, read, sing, learn, & c? are allowed of him. This were the very felicity itself, Esa. 66. Act. 7. 1. Cor. 3. ●. 2. Cor. 6. if we were so wise as to consider and behold it with true eyes & with a sure faith. For the glory of the godly doth herein pass the glory of heaven. For God saith not so by heaven, that he will dwell in it: but thus he saith, that heaven is his seat, and the Earth his footstool. But the heart of the godly is the very habitation, wherein god dwelleth, if so be that he can but so much apprehend Christ, that he believe surely, that he suffered and died for us, & for these benefits love him. And so all things are consisting in this, that we should love Christ, and as for the rest there is no cause why any man should greatly fear. For this love shall make all other things easy and tolerable, whatsoever shall chance for him and his word sake: where as contrariwise without this love all things shall seem intolerable and above all men's power, as Christ saith in the words following. But if a man doth not love me Love maketh all things light. He will not keep my word, Where as Christ is loved, this is also certain, that the father for Christ's sake doth love again; and doth not only love us, but cometh unto us, and he with Christ & the holy ghost maketh his dwelling with us. This thing is so great, that if we consider it well we could not but patiently suffer all things, that chance unto us for Christ's sake. Where this love of Christ is not, and whereas men receiveth the gospel to the intent, Spollers of church goods that they may invade the Church goods, and make havoc thereof to their own profit and commodity, and to serve their own lusts, (as it is the fashion of the world in all things to seek his own vantage and profit) there can not the word of Christ be long kept. For it is very necessary to have love, if a man will be constant in trouble profit & gains doth nothing help in this case. Wherefore if we love godliness in deed, that we would not departed from the golspel, we must so use all things, that we may say: In the name of our Lord jesus Christ was this begun, and by his commandment do we this: Wherefore no case so hard can move us, but that we take all things well in worth that God sendeth. But what is the cause that we should stick unto the word so constantly, and that we should give no place to any danger or peril? surely because Christ saith furthermore: That Christ k god spea speaketh. the word that I speak is not mine, but my fathers, which sent me. And after this manner doth Christ often times speak. And this is the pith of that that Christ speaketh: If ye do receive me and embrace me, that is, my word and promise, then be ye sure of this, that the true GOD hath received you, neither must ye think beside of any other God. For ye shall find god no where else but in me and in my word. The reason why is, that the word that I speak is not mine, but the word of my father, If ye receive this word, ye receive my father. If ye believe in it, ye believe in my father. Wherefore now it is easy to judge how the world stand. Mahumet, the Turk, the Pope, the jews do crack much of GOD, they pray much, and affirm themselves to be the true worshippers of God. But the matter is plain, that Mahumet, the Turk, the pope, the jews do not find the father, neither know any thing of him. For they have not the word of Christ, which is not Christ's, but the fathers. Wherefore Christ by these words giveth a sure doctrine to beware by, as though he should say: If ye will hear GOD, and have him joined unto you, ye must turn away your eyes and ears in no case from him. But hear me and ye hear God, see me, & ye see God. For this it is decreed: either must ye hear god by me, or never hear him. Whereof this must by reason follow, that Christ, when he uttereth the bountiful word, the hole godhead doth allow it, so that neither the devil nor the world can make it frustrate and false. The reason is this. Christ's word is not his, but the fathers, as he saith: the words that ye hear are not mine, but my fathers that sent me. The words be so simple and plain that nothing can be more simple and plain. Wherefore when the men that are worldly wise chanceth upon these words, they think that they are but words coldly & slenderly spoken, & that in great and weighty matters he would have used more earnest and pithy words. vexation giveth understanding. Howbeit what great matter there is included in these words that are so base and slender, that doth then appear, when great peril and fear is at hand. Wherefore Christ here maketh an end of his sermon, and saith these things have I spoken to you, when I was biding with you? but the holy ghost the comforter, whom my father will send in my name, he shall teach you all things, With out the in ward teaching of the holy ghost out ward doctrine profiteh little. and shall put you in remembrance of those things which I have spoken unto you. For if a man should bestow never so many words yet if the holy ghost should be lacking, the matter could not be perceived. Now whatsoever remaineth in this gospel, it is the conclusion of the whole sermon, that Christ in this chapter made to his Disciples, that they should be of good comfort, and not be troubled, nor offended for the spiteful death, that he should suffer, and so be dismayed, forasmuch as they should thereby obtain their salvation. Of this did we speak here tofore. Therefore now we willbe content with this doctrine that we have taught, which Christ doth chiefly entreat of in this part, that then specially shall we keep the word, and shall not go from it for fear of any peril, With out christ no good thing cometh to us. if so be that we love god. And that this is the only way to make God love us, and to come so nigh unto us, that he dwell in us. But he that goeth to God by any other way, then by the love of Christ, he fleeth from God, and can never come nigh unto him, and whatsoever he doth or suffereth, all is but lost labour and in vain. Wherefore seeing that our Lord saith, that these words that he spoke, are not his, but the fathers: all men ought to take diligent heed, and to beware, that they receive no other doctrine or word, but that that cometh forth of this mouth: For then surely is there a perfect way to seek out God, that can not deceive, where as otherwise God can not be sought and found out by any means. But it chanceth now a days as it chanced amongst the jews. They had their mercy seat, and their tabernacle, where they did pray, and trusted certainly, that they should be heard there and no where else. But what did they? They refused the places that God appointed them, and chose themselves certain places as they thought good in their own eyes. So cometh it to pass even now. Christ saith: If ye purpose to search out God, and be desirous to make him to love you: first come unto me, love me, and receive my word. But what doth the Pope? what do the anabaptists, the jews, the Turks, and such like? they lay aside Christ and his word, and apply their minds to men's traditions. The Pope trusteth in Masses, vows, and abstaining from marriage. The anabaptists in their straight kind of living, in their homely apparel, and undefenced travail. The jews and Turks have their order also. These things must we diligently eschew: Christ and his word is only to be embraced For this is God's commandment, hear him. And Christ saith here: The words that I speak, be not mine, but my fathers. Wherefore it is unpossible, Math. 17. that he that doth not love Christ, and hearken to him only, should hear God, and come unto him. Now the merciful Father grant us his grace, that we may love Christ, and keep his word, and that we may through the holy Ghost constantly cleave thereto, and so come to everlasting life. Amen. A Sermon for Whitsun Monday. ¶ The Gospel. john. iii. SO God loved the world, that he gave his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life. For God sent not his son into the world to condemn the world, but that the world through him might be saved. But he that believeth on him, is not condemned. But he that believeth not, is condemned already, because he hath not believed in the name of the only begotten son of God. And this is the condemnation, that light is come into the world, and men loved darkness more than light, because their deeds were evil. For every one that evil doth, hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doth the truth, cometh to the light, that his deeds may be known, how that they are wrought in God. THE EXPOSITION. THIS Gospel is one of the notablest that a man can find in the New Testament, and worthy to be commended with all kind of commendations, that at the least men might set by it, and count it as a thing most necessary. And that they might learn also the text by heart and rehearse it daily with themselves, that they may come to the use and the true knowledge thereof. For the words be such, that they can ease a mind that is troubled, and restore to life again, the soul that is dead, if so be that they believe them steadfastly. But forasmuch as it is not possible, that a man should sufficiently express this sermon of Christ by words: first let us call unto GOD, that he will expound these words more plainly in our hearts, than we can by our words and interpretation, and that he will enkindle them, and make them so plain, that our conscience may receive comfort and peace thereby. Amen. The pith of this excellent sermon is: That God so greatly loved the world, that he delivered his only begotten son for it, that we men should not die, but have everlasting life. As though Christ should say: Behold, I will show the such a thing, as thou never heardest of, and put forth before thee such an ensample as thou never hast seen or heard: Where he that giveth the gift, and he that receiveth the gift for to give to other, and where the profit and gains are so great, that no man by words can express them. And first let us see who is the giver. Here is no mention made of kings, God geveth· of princes, & of other mighty personages in the world, but God himself is set forth, which is incomprehensible and almighty, which made all things by his word, God is deserved. and still doth preserve them, which is above all, and in comparison of whom, all things create, heaven, earth, & all that is therein, are but as dust. He is the giver, in respect of whom, all Princes and Kings, with all their gifts, are nothing in comparison. And our hearts might worthily be lift up and exalted with a godly pride, in that we have such a giver, so that all that should chance unto us by any other liberality, might be counted of no price in comparison of this. For what thing can be set before us, that is more magnificent and excellent than God almighty? Here God, which is infinite and unspeakable, giveth after such a sort, God's undeserved liberality. as passeth also all things. For that that he giveth, he giveth not as wages of desert, or for a recompense, but as the words doth sound of mere love. Wherefore this gift is wholly proceeding of God's exceeding and divine benevolence and goodness, as he saith: God loved the world. There is no greater virtue then Love. Love refuseth no peril. As it may hereby be well understand, that when we love any thing, we will not stick to put our life in danger for it. verily great virtues are patience, chastity, sobriety. etc. but yet they are nothing to be compared with this virtue, which compriseth and includeth in itself all other virtues. A good man doth no man wrong: Love excelleth all virtues. he giveth every man his own: but by love, men give their own selves to other, and are ready with all their heart to do all that they can for them. So Christ saith here also, that God giveth to us, not by right or merit, but by this great virtue, that is by love. This aught to encourage our hearts, and to abolish all sorrow, when this exceeding love of God cometh in mind, that we might trust thereto, and believe steadfastly, that God is that bountiful and great giver, and that this gift of his proceedeth of the great virtue of love. Love increaseth the gift. This sort of giving which hath his spring of love, maketh this gift more excellent and precious. As the kind, loving, and sincere mind of the giver is most acceptable in gifts giving. So contrariwise when men perceive not what is the mind of the giver, they regard the gift so much the less. Yea and where as gifts be slender and faulty in the thing, as if they be maimed, or half blind, or hath any other fault: yet if they come of love and of a fatherly mind, is not one eye in this case, or one foot more acceptable than many eyes and feet without this condition? And the words of Christ are plain, that God loveth us. Baptism and the lords supper. Wherefore for this loves sake ought we greatly to esteem all things, that he give us. And especially those gifts, which are ordained and given of him to us for our salvation and confirmation of our faith, as Baptism, and the Supper of the Lord is. etc. For all be it that the world doth not regard these things, yet they ought to be esteemed for our chief felicity, that by them we might put aside all sorrow, and be joyful in heart, forasmuch as these things are of a fatherly love and benevolence ordained for our salvation. Wherefore Christ in this place showeth not only that the father will give us any thing, God giveth us all things of love. but also he describeth the way, how the father will give us, that is, of a fatherly and of a godly love. And as hitherto we have spoken of the giver, and of his loving mind: so is the gift itself no less to be esteemed. Christ is the gift that god giveth. For God giveth not riches here, nor kingdoms, nor any creature but giveth his only begotten son, which is no less than the father. If wealth and prosperity causeth joy, how great joy ought this gift to be to them that it is given unto? For as God the giver is exceeding great, and his love also, whereof the gift proceedeth: So is the gift that he giveth, which is his only son. For he giveth himself wholly in this gift, as Paul saith to the Romans: seeing God hath given for us all, his son, how can it be, that with him he should not give us all things also? Rom. 8. Sin, death, hell, heaven, righteousness, and life, all are ours, for that that the son as by gift is ours also, Rom. 11. in whom are all things. Wherefore if we believe truly, and receive this most excellent gift by faith, it must needs be that every creature faulty or not faulty, must be ours, and given to our commodity, as saint Paul saith in an other place: All things are ours, 1. Cor. 3. whether it be Paul, or Apollo, or Cephas, either the world, or life or death. And you are Christ's & Christ is Gods. For if we consider this gift well, we shall perceive, Incredulity and misbelief that it passeth all that is either in heaven or earth, and in respect whereof, all the goods of the world are but as it were a grain. But here doth incredulity & misbelief trouble us, We are more desirous of worldly then of godly things. as Christ himself doth afterward complain, and also incredible darkness and ignorance, as when we hear of this so great a gift, & yet we do not believe it, & the words of such great matter goeth in at the one ear, and runneth out at the other, & never pierceth to the heart. When men conceive any hope of purchasing possessions, or of buying lands, they can never have their heart at rest for the fervent care and greedy desire to obtain the same. But where as it is declared here, that God hath given unto us his son of mere love, we are slothful and sluggish without all desire to receive it. What is the cause that we set so lightly by such an high gift, and do not embrace it worthily as we ought to do? The devil truly, which casteth a mist over our hearts, that we care not for the word and promise, as touching this gift, but in the mean time we bestow all our cares in worldly things. Why we set so lightly by god's gift. Wherefore in the beginning I said, that these words ought daily to be rehearsed and used, when we rise in the morning, & when we go to bed at night, that we might print them in our hearts, & give God thanks for this so great benefit. For all things are so great, that they can be no greater: the giver, the love of the giver, and the gift itself, that is given us of mere love, not of merit, and is so given, that it remaineth with us not as borrowed nor lent, nor recompensed. For the which also is nothing given again, neither is any thing required therefore, but that thou shouldest joyfully embrace it, and so declare thy mind. But alas, what an unworthy thing is this, that neither hearts, neither hands there be, to receive this gift, as it is proffered, that this should be our Christ, and should remain with us for ever, unto everlasting life. The vnthan●●fulnes of the world. But herein chanceth a very lewd and grievous thing, that they to whom this gift is offered, although they have great need thereof, yet they regarded it not, but refuse to receive it. If a rich man should proffer a gift to a needy beggar, that he might thereby live in more wealth, & more at ease: and yet that rich man would require nothing for himself, but that the poor would receive this excellent gift gladly: Now if the beggar were such an unthrifty person that he would not take the gift, but would set more by his own miserable state, than by this gift: might ye not count him worthily to deserve yet more greater wretchedness than he was in before? but here to this beggarly world the is void of all life & salvation, is proffered the son of God. And god demandeth nothing else of us but to receive it & to take it as our own: but this is our madness, that although we be stark beggars, yet we think scorn to be provided for. judge thou therefore here of, what a grievous sin is unbelief. It is not agreeable to man's nature, to be against our own profit and gains, and not to receive it when it is proffered. Hereof it appeareth, how mad the world is, that it hath no joy and felicity in this gift of God, The world neglectethe his own salvation. and putteth himself in such great blame, that it will not receive and take to his use that, that is proffered. If it were never so little gold that were proffered, we would be ready to receive it with both hands, yea and with all the other limbs of the body also. Where as the son of God is proffered for a gift, all men are in doubt, whether they may embrace him or no, and bear themself in hand that they have no need of him. Wherefore he hath his proper name given him, The world. to whom the gift is proffered, and is called the world: which is worthy to be hated, and specially if it be compared with the gift. For so little doth he deserve this love and gift of God, that nothing can be more against God, nor nearer unto the devil, than the world is. And yet this is the very testimony and witness of Christ, saying: God so loved the world, that he gave his only begot-sonne. What the world is. Print this thing well in thy mind. After that thou haste heard, what God is, and what is the gift that he giveth freely of mere love: learn this thing also what is the world: truly a great multitude of men, that hath no faith, that thinketh God unfaithful of his promise, yea and blasphemeth, curseth, and persecuteth his word, which are also disobedient to father and mother, murderers, adulterers, traitors, thieves, wicked persons. etc. as daily examples show us plainly, that the world is full of perjury and blasphemy. To this so odious a beast and monster, and extreme enemy of God, O love passing all love. giveth god his son, and that of pure love. The gift of God is specially commended hereby, that God doth not let or spare to do good for our so great wickedness and frowardness. But what soever is done and committed against him, Rom. 5. he regardeth it not: No, not in that that his name and word is so blasphemously handled, and such stubborness is used against his commandment. For where as the gift is so exceeding, and the giver so great, the giver might of good reason be offended for the frowardness of him that receiveth it. But God overcometh himself, and putteth out of sight, all the sins that we work either against the first or the second table of Moses. But because of these sins and this misery, wherewith we sinners are encumbered, and so encumbered, that we could never escape without the help of God: doth God put forth this love, and bestoweth this gift freely upon us. Thanckefulnes to god for his benefits is to be sheewed. Is not the merciful Lord therefore worthy to be loved again? And ought we not to put our whole confidence in him? which forgiveth us our sins, yea & the sins of all the world, and doth not reckon them, God forge●uethe the 〈◊〉 world his sins. although they are innumerable. For seeing that the sins of one man are infinite, who can numbered the sins of the whole world? And yet is this sentence true and certain, that God forgiveth the world all their sins. For wheresoever is the love of God, there is also remission of sins. We should have here ready hearts, to have diligent meditation on this love, where as God giveth to the world, that is his enemy, even his own self, so that we should look for no other thing of him but mere grace and mercy. Whatsoever chance in this life, yet should our hope be in this love, and our faith remain constant in the mercy of God for Christ. Such thoughts must needs be full of great joy, as I and many other godly men do protest, that we have lived in all kind of abomination and idolatry, & have been defiled with divers sins. This ungodliness hath not God punished in us after our deserving, but hath declared his love, and hath by the gospel opened again his son, which he had given to the world before, that now we may hear again the wholesome doctrine & understand that God is not angry with the world, but loveth it, in that he gave his son to it. But alas, how execrable is our ingratitude? what exceeding dullness of understanding is this, The ingratitude of the world. that we can not consider this great goodness of god? For if we would truly consider it, there should rise in us the affection of such joy: that we would not only show high obedience unto God, but we would also gladly suffer all things for his sake. But we may thank our unbelief for this, which regardeth not this great joy, but in the mean while setteth his pleasure in worldly trifles, and seeketh for vain dalliance Thus far have we shortly rehearsed, these four things, What hath hitherto been taught. who is the giver, what is the gift, how it is given, and to whom. Which things are all so great, that no man can express them sufficiently by words: now followeth the intent, wherefore god gave this gift. Truly, not that we should eat, cloth our selves, get a living thereby, and much less that he should be unto us a poison or pestilence, Why god gave his son as we teach also of Baptism, and of the lords supper, that all these things might be counted wholesome unto us: But it appeareth plainly, that he was given to this intent, that all that believe in him, should not perish, but have everlasting life. john. 3. Here is it declared with plain words, that in this matter there is no respect had unto riches or worldly desires, but that we might thereby be delivered from death and sin, and that we might not perish. This is the only business that the Father of mere love hath enjoined his son to do: even to over come the devil and hell, and to deliver us from eternal death into the which we fell headlong by sin. This is the cause and intent why this gift was given. Wherein we have just cause to believe and trust steadfastly. For we hear by the mouth of Christ, that he himself is given unto us, and that the power of the devil is weakened and overthrown, and power to pacify the troubled conscience is restored to us for the attainment of everlasting life and salvation. Death shallbe abolished, & all joy shall rise: for this sure faith, wherewith we believe that God is merciful unto us, that he loveth us, & of very love gave his son unto us, that we should not perish, but have everlasting life. The words be such that they can not be sufficiently comprehended with thought. Wherefore a christian must daily pray, that god by his spirit will make these words sweet & pleasant to our hearts and kindle and inflame them in our minds. Such kind of teaching and discipline might easily make true doctors of divinity, to teach us truly of Christ, and to judge all other doctrines, and to abide all things with out murmuring, that it shall please God to lay on us. But where as it is so, that we hear this doctrine, and yet care not for it, whether it take root in us or no, and whether it bring forth fruit or no, alas, so are we never the better. And there is no doubt, but that the damned in the latter judgement, shall chiefly be confounded in themself for this faultt, Damnation cometh of despising gods word. that they despised this preaching, and did not regard it. But now let us go forth and see, what is the way to come by this gift. For all things are not of like force to obtain this gift. Christ himself doth show that plainly by his word, when he saith: that all that believe in him should not perish, but have everlasting life. This is an evident proof, that only Faith, that is, the trust in the grace and mercy of God, Faith obtaynethe Christ at the hand of God. A good lesson is the very hand, wherewith we must take unto us this gift. For even as God giveth by love and mercy: so we do take and receive by Faith, and can receive no otherwise. As for thy merit for doing this or that, it hath no place. For our works are nothing requisite to the obtaining of this gift, only is it necessary to show ourselves ready through Faith, and even as it is given of God by love: so we ought to receive it by Faith in Christ. As for an example: We hear here, that God is merciful and ready to forgive, and that he doth declare his love and charity by this toward us, when he sendeth his only begotten son into the flesh, and layeth our sins on him, according to this saying of john: Behold the Lamb of GOD, john. ●. which taketh away the sins of the world, that by this gift and love, our hearts may be confirmed against sin, and the biting worm of conscience: forasmuch as God is not now angry with us, but standeth sure by his promise of grace and mercy, which he hath made with us, for his son jesus Christ's sake. He that believeth this, is sure to be saved. Why Christ is given us of God. For this gift is given to make us safe from death and sin. For even as a great flame is in comparison of a drop of water: so is Christ in comparison of the sins of the world. As soon as they touch Christ, and as soon as the gift is received by Faith, our sins are quite consumed and abolished, even as a dry stalk is by an hot fire. For here thou hearest by the word of Christ, that God so loved the world, that he gave his only begotten son for the world, that all that believe in him, should not perish, but have everlasting life. He saith precisely here: They that believe in him: He saith not: he that taketh upon him this or that work, Faith only purchase the christ. and thereby endeavour himself to purchase God's favour. Only Faith it is, that purchaseth this gift. Wherefore let our adversaries withstand this sentence never so much, let them rail never so much against it, yet is this sentence sure and invincible: that they that believe in him shall have everlasting life, and shall not perish. And see thou put nothing hereto, nor take nothing from it, lest thou shouldest seem to take upon thee to correct Christ's judgement. These are excellent words and the words of life. God grant us his grace to print them in our hearts. For he that hath these words surely fixed in his heart, can be feared neither of the devil, nor of sin, nor of hell, but will be of a quiet heart, and say: I am without all fear. For I have with me the son of God, Note well. whom God hath given unto me by love and by the word of God, that is, by the gospel, which certifieth me thereof. And thy word O lord, & thy son jesus, will not deceive me, in whom alone I put my trust. Marc. 9 L●c. 17. If I be any thing weak in Faith, grant me that grace that I may believe more steadfastly. For I besides this have no other help in this evident gift and love of GOD, but that we should all by a little and a little believe more and more in this gift. For Faith is requisite, as thou hearest here, of CHRIST. And the stronger that Faith is, the greater is the joy, pleasure, and security that is felt rising in the mind, so that after that, the mind is most prone and ready to do and to suffer all things, which we know that God doth require of us, and willeth us to do, knowing that he is loving, and useth nothing but love toward us. But thou wilt say: If I were as Peter, Paul, and saint Mary were, this gift would be comfortable unto me. For they are saints, and therefore doubtless this saying pertaineth but unto them. How should I that am a sinner, by any means understand, that it pertain unto me, The temptation of unbelief and how it must be Overcome. which have so often offended God by my sins, and have made him my enemy? Such thoughts can not be avoided, when the heart after this kind of preaching & reasoning beholdeth itself, & considereth his sins. And here must we be circumspect and aware, lest we laying aside God's word, give ourselves any long time to such thoughts, but forthwith must we return to the word, Note this for thy comfort. and order our judgement according to the same. For those thoughts are nothing else but very incredulity and unbelief, which goeth about to withdraw us from this sweet gospel. And truly unbelief can be overcome by no other means, God's word only putteth away unbelief if it be received. but by the word of God. Of this preacheth CHRIST, that we should not doubt of this word, saying, that his Father, the true and eternal God in heaven, did so love the world, that he delivered his only begotten son. And this is sure that the world here doth not signify Mary, Peter, & Paul only. But the world signifieth all mankind, Therefore if thou takest thyself to be of mankind, What the world signifieth. or if thou dost not believe that, compare thyself with other mortal men, that thou mayst understand, that thou art a man. For why shouldest thou not suffer thyself to be of this name? seeing that Christ with plain words saith, that GOD gave not his son only for Mary, Peter, or Paul, but for the world, that all should receive him, that are the sons of men. Then if thou or I, would not receive him, as though he did not appertain unto us, truly it would consequently follow, that Christ's words are not true, where as he saith, he was given and delivered for the world. Wherefore hereof appeareth, that the contarye thereto is most assuredly true, that is, that this gift belongeth as well unto thee, as to Peter and Paul, forasmuch as thou also art a man as they are, and a portion of the world, that God may not be judged in his word, and this thought rise in our heart, thinking on this wise: Who knoweth whether I am also of their number, to whom the son of God is given, and eternal life promised? For that is as much as to make God untrue of his promise. Wherefore when this thought cometh upon thee, suspect it, as thou wouldst suspect the devil: lest thou be therewith deceived. And say thou: what is that to me, that I am neither Peter, nor Paul? If GOD would have given this gift to them only, that should have been found worthy, he would have given it to the Angels, to the Son, and unto the Moon: For they are pure and undefiled creatures, which always obey God, and never do decline and serve from his Precepts: But this is the truth of the matter, he gave him to the world. And the world is no woorthyer thereof, then as I said before. Wherefore although I am neither Peter, nor Paul, yet will I not suffer myself to be put beside this gift, but will challenge as much thereof for my part as did david, and all the holy Apostles. For what was david? did he not trespass heinously and grievously? Also, what were the Apostles? were they not sinners, and unworthy? Wherefore let no man follow this reason: saying: I am a sinner: I am not just and holy as Peter was. Wherefore I dare not be so bold as to challenge this gift for mine. But rather reason on this wise: What soever I am: yet God is not to be taken as unfaithful of his promise, I am a portion of the world, wherefore if I would not take this gift as mine own, I should make God untrue. why god speaketh generally to all and not specially to one alone. But thou wilt say: Why doth he not show this to me alone? then I would believe and think surely, that it apertained unto me. But it is for a great consideration that God speaketh here so generally: to the intent verily, that no man should think that he is excluded from this promise and gift. He that doth exclude himself, must give a count why he doth so. I will not judge them (saith he) but they shall be judged of their own mouth. For this gift was given to all the world and they by their unbelief and mistrust of God's word will not receive it. Yet if a man consider well, he shall perceive that Baptism and also the Communion of the body and blood of Christ were ordained to the intent that every man should take this gift free & frank as his own. And thus much have we spoken generally for the understanding of this sentence, which can never be sufficiently declared and perceived. For it is the principal doctrine (by the faith whereof, we die, and obtain salvation) in the which Christ doth describe plainly to our great comfort, that he himself is wholly given unto us from the father, of pure love, which love, he as a merciful God, performeth to the wicked and unkind world. And here it is plainly set forth to all men, what a great treasure we Christians have. We learn here also, what God and the world is, and how that we be made partakers of this grace, only through faith, as Christ saith: all that believe in him, have everlasting life. For the doctrine of works, john. 3. which after this faith ought to ensue by the power of the holy Ghost, is to be placed in an other matter. What a Christian ought to do, as the obedient Son of God, and as one showing himself kind and mindful for so great a gift of eternal life and love of God, The doctrine of works. as touching that I say, Christ teacheth nothing in this place. Wherefore we will now entreat no farther of this matter, that we are saved only by the mercy of god, and that we obtain this grace only by faith, By grace are we saved only thorough faith. with out virtue, without merits and without our works. For all the whole matter, that is requisite and necessary to the gertinge of everlasting life and remission of our sins, is altogether and fully comprehended in the love and mercy of God through Christ. God grant us his grace, that we may believe and trust hereunto surely, and that we may abide and suffer all things with a glad and a ready heart, and that we may so die that we may be saved for ever. Our God grant us this thorough his son, and our Lord jesus Christ. Amen. The first Sermon on Trinity Sunday. Of the feast. MAny things should be spoken as touching this feast. For first of all the Gospel is very fruitful, and preacheth of great matters. And it is necessary also to speak of the chief article of our religion for as much as we Christian men only, and none beside us do believe in god the father, and in god the son, and in god the holy ghost. This is the principal article in our congregation, which was not invented by man, neither came ever to man's mind: The article of the Trinity. But is only opened unto us of god by the word. Wherefore even as God by other feasts through the ear, is gloriously set forth by his works which he hath done: that by them his good will and pleasure toward us might be known. (as the feast of the Nativity of Christ is celebrate & kept holy at that time when Christ became man, and the resurrection of Christ, Why the feast of the trinity was ordained. when this man that was god, raised himself from the dead: and whitsuntide when the holy ghost came down in a visible form, & began his operation: and so forth: so that all feasts do declare with what god is (as a man would say) apparelled) So this present feast was therefore ordained, that it might be known as nigh as it is possible out of god's word, what God is in his nature and substance of himself, without any manner of visers or shows. And here are all creatures, Angels, and heavens to be overpassed with a high contemplation, and all inferior things, (to the which we are commonly accustomed) are also to be set aside. And these things only are to be heard, which God pronounceth of himself and his proper substance and nature. And here doth appear what is the wisdom of the world and the foolishness of God. For when the world heareth, that one eternal God is three distinct persons: this it can in no case allow, but judgeth all mad, that either teach those things or believe so, as they teach. The article of the trinity is much withstanded. Wherefore this article in the new testament in the which it is very evidently set forth, hath been sharply withstanded & resisted. So that this was the occasion, as witnesseth the histories, that john the Evangelist wrote his gospel. Why Io●● wrote his gospel. For by & by there sprung up the heretic Cherinthus, which had learned of Moses that there was but one God. Whereby he gathered, that Christ could be no God, Cherinthus. as God himself could not be man. Wherefore he did use this syllogism and sophism of reason, and thought, that even as he himself could understand, and gather by reason the thing, that it was so in deed in heaven, and could none otherwise be. Reason deceavethe in matters of god. But away with this judge & false estemer of things, I mean reason. Blind reason, where as it is not sufficiently able to know itself, yet will it not stick to be so bold as to judge of god. For yet is there none found that can know for a surety, what this is, that men see with eyes, & speak & laugh with mouth. And yet we stand so high in our own conceit, that we will speak & dispute of God and of his substance, yea and that of our own proper reason without help. This is a great foolishness. I can not perfectly determine what is seeing or laughing, and yet I will take upon me to know and give sentence of that, whereof I know nothing at all, & whereof god only ought to pronounce. Yet the world setteth much by this foolishness, & the Turks & the jews mock us christians as half mad, because we believe that Christ is god. But if this were wisdom, turks and jews deny christ to be God. who might not pronounce & think with the Turks: There is but one god, Christ is not god? But when scripture and the word of god is put forth, this thinking and pronouncing is nothing worth. But we must speak or at least wise stammer of those things, as the scripture doth point us, that is, that Christ is very god, that the holy ghost is very god, & yet that there are not three gods, neither three natures or substances as we number three sons, three men, three angels or three windows. For so is not god distinct in his substance, but there is one only substance of god. Wherefore although there be three persons, god the father & god the son, and god the holy Ghost: yet in substance they can not be divided or discerned. For there is only one god consisting of one indivisible substance. Colos. 1. For so saith Paul of Christ: which is the Image of the unvisible god, the first begotten of all creatures, for by him were all things made, that are in heaven or in earth, visible and invisible, whether they be thrones, or dominations, or principats, or potestats. All things were made by him and in him, & he is before all things, & all things do consist in him. Thou hearest that Paul doth place all creatures beneath or under Christ If therefore he is above all creatures, it followeth, that only god is ther. Christ proved god. For exempt out of the number of all creatures is nothing but only God. Wherefore he calleth him the image of the invisible god. For he can not be the image of god, except he be likewise almighty, likewise eternal, likewise, wise, just, good, etc. for otherwise, christ could be no such image, that should be like his father, if he were but lacking one of these things. Wherefore both doth consequently follow: first if the son of god be the image of the father, than must he needs be in all points in the same divine substance with the father. Furthermore there must needs be a difference of persons, for as much as the son is not the father, neither the father is the son. For that that begetteth can not be that, that is begotten, & yet there is one divine essence, or else the son could not be the image of the father. And here now must we r●ast. For we can speak no plainlier, we do only stut and stammer at it. The matter is to high for our capacity, and can not be pronounced of in this life. If the jews and Turks mock us, as though we divided heaven between three brethren, which rule altogether: so might we also do, if we would lay aside the scripture. But they do us wrong to say so by us. We make not three men, or three Angels, but one divine substance, and plain unity, in respect of all things, which are in earth. For the body and soul are not so like, as God is like himself: One divine substance and three persons. But if any man inquire further and ask us, how he is called on God? Here we answer after scripture and say: He is named god the father, God the son, and god the holy Ghost. For so scripture teacheth, that GOD eternally without beginning begot the son. Before all Creatures, before the constitution of the world, Colos. ●. Heb. 1. & before the foundations of the earth, which is also himself likewise eternal, almighty, and just, etc. Wherefore Paul also calleth him the image of the father. Therefore Paul saith: Let us not tempt Christ, 1. Cor. 10. Numer. 4. as some have tempted him, and perished by serpents. And we may see in this place, how Paul and Moses do agree, as though they spoke with one mouth. Moses saith that the Lord said: this people hath tempted me ten times. And in this place only is the name ●e●ragrammaton, which is only attribute and given to God, because the only true God hath so said. But Paul pronounceth precisely, who was this god: even Christ. Him, saith he, do we tempt even as certain of them tempted him. Let him scof out this matter that will: surely I can not. For Paul saith, that it was Christ, whom they tempted. But Moses saith, that it was the only true God. But at that time was not Christ borne, nor Marie his mother, no not so much as David was borne. And yet notwithstanding this Paul saith, that the jews, which were than in the desert and not yet come into the land of Canaan: tempted Christ, and admonished us to beware that we should not do likewise, lest we fall into like punishment. These words do prove certainly, Moses and paul confese christ to be god. that Christ is that man of whom Moses wrote, that he is the only, eternal, almighty God. Therefore Moses and Paul doth confess with one mouth, although the words be divers, that Christ is true and eternal God. Like testimonies are in the new testament & that very man, which can not be denied, but that a man may firmly prove by them, that Christ is God, and therefore that he is begotten of the father, and hath a certain difference from the father, thou mayst call it with what name thou wilt, we call it a person, although this name is not sufficient. But otherwise we can not name him. For we have no proper vocable, so that the father and the son are not one person, and yet are they one unseparable and indivisible substance and nature, that whatsoever is spoken of the father, may also be spoken of the son, except this that the father doth beget the son eternally, and not the son the father. So Paul also saith to the Ephesians at Miletum where he biddeth, Act. 20. farewell: Take heed to you and to the flock, in the which the holy Ghost hath put you, that ye feed the congregation of god, which he hath purchased by his blood. This is also a plain sentence, that CHRIST which by his blood purchased the congregation, is God. For this is of a certainty, that the church belongeth to none but to God. For she acknowledgeth no man for her God. Wherefore if Christ hath purchased it, and it be his, it must needs be, that he is God. But truly it is certain that he hath purchased it by his blood, wherefore it must needs follow, that Christ is true God, & eternally begotten of god the father, & borne into the world of the virgin Mary temporally and corporally. For so saith Paul here, unto the pastors: Take heed to yourselves, it is no small charge that ye have, to feed the congregation of god, that is to say a multitude, whom god hath purchased by his blood. And this it is to put teachers in remembrance of their hard function & duty. He speaketh of the popish bishops. For although we have not the ornaments and apparel of bishops, yet is our ministration better and more certain, than theirs. God grant that we may execute it better, than many of them do. There be many more like sentences in the Gospel of john, as touching the godhead of Christ, and yet that the father & the son are distinct persons. Which can not be overcome by the jesting of the jews & Turks. There is in the new testament great store of such testimonis, whereas the matter is plain & very certain. There be many also in the old, but more dark than these of the new. As john in his gospel alludeth very properly to Moses, john. 1. where as he calleth Christ for his eternal nativity, the word. For so doth Moses entreat the matter, that god before the making of all things, had the word with him, & that it was almighty, as he is, & that god by this word made all things. Here must it needs be that there is a divine substance, between god and the word. For both be coeternal, and yet for all that, he that speak the word, and the word itself that is spoken, be two distinct persons. So doth the Patriarch jacob put difference between persons. God saith he, that feedeth me from my youth unto this present day: Gen. ●8. the Angel that delivered me out of all evil, bless these children, and make them multiply upon the earth. Here he nameth Christ an Angel, not because he is an Angel by his nature and substance. For this were manifest Idolatry, if he made invocation to an Angel, and asked blessing of him. And by invocation, he showeth that this Angel is true God, and yet that his manner is not always as it is of the invisible God, but that he shall come into the earth, and take our flesh on him, and be offered for our sins. Whereof Christ in the new Testament useth a certain and sure kind of speech: the father that sent me. And again, as the father hath sent me. In the Prophets & in isaiah he saith: Esa. ●3. Christ called an Angel. the Lord hath sent me, that I might heal the contrite in heart. again, The angel of his face hath saved them. So Malachias calleth Christ the angel of the Testament. Malach. 3. So that by these two names God and an Angel two persons are represented, Why christ is called an Angel. yet the substance is one, and without difference. For he may be an Angel also and an eternal and true god. He is called an Angel for his office and administration, which he as the son, hath of the father. To the proof whereof do belong all the sentences, in the which the Prophets do make mention of the promised seed of the woman, that he shall bring blessing unto us, and that he shall begin to set up the eternal kingdom, Gen. 3. 15.22.2●.28 Deut. 18. 2. Reg. 7. Esa. 7.9.11. jere. 30.31. and make satisfaction for our sins, and give us everlasting life. For all these works are such as are agreeable to no creature. But only it is God, that can do such things. And whereas such works be attribute to Christ as to a man in the prophets: it followeth thereof, that Christ is eternal and almighty god, as Christ saith unto Philippe: joan. 14. If ye will not believe, that I am in the father, and the father in me, believe it for the works sake which I do. So saith Esaias. A child is borne to us, and a Son is given to us▪ All men perceive this plain, what it is that a child is borne, and a son given, that that must needs be spoken of a man, Dan. 9 Esa. 9 which hath both a natural life and body. What doth the Prophet speak furthermore of such a man? And there shallbe saith he no end, of the peace which he shall give: upon the throne of David and his kingdom shall he sit from this time for ever. And he doth expound this peace, that it shallbe with judgement and justice, this man shall forgive sin, and shall defend his people in all miseries, & succour them against all ill. And as the things before spoken doth declare that he is a true & natural man, where he is called a son and borne a child: So do these things prove his eternal kingdom, his justice, and his eternal defence of his, & that this man is also almighty and eternal God. For how else could he have eternal kingdom and justice? And to this do belong notable sentences, Christ is called jehova. Psal. 6●. Ie●e. 23. Osee. 3. that be every where in the Prophets, whereas they give evidently this name jehova to Christ, Osee saith. And after this shall the children of Israel return, and seek after the lord their god, and David their king, & shall tremble at the Lord and at his goodness. He hath by name made two distinct persons, god and the king David, that is, Christ, which was promised to David, to sit on his seat for ever, Christ very god from everlasting. and yet he joineth after that David and God together in one, whereas he saith that the children of Israel shall seek God and David. For seeing that David is to be sought as god is, that is, seeing he is to be honoured with like trust, with like glory; with like service & worship, either must this be manifest Idolatry, or else God and David that is to say Christ the son of David after the flesh is one god, as the Prophet a little after do properly join them in one, Psal. 110. Math. 22. when he saith: they shall tremble at the Lord and at his goodness. So Christ himself applieth the 110. Psalm, in the 22. of Matthew whereas he affirmeth this against the lindsays, that it is proved by this psalm, that Christ is not only the son of David, but also the son of God, that is, god eternal. These testimonies and such other are diligently to be considered and marked, that we may withstand the devil and all heresies. And as we have heard hitherto the testimonials of the son of god our saviour Christ: So will we consider & see the testimonies of the holy ghost, both that he is very God, & also a distinct person: Three persons and one god. that is, he is neither the father, neither the son, although he is in all points like the father & the son, so that our religion is plain and certain, for as much as we worship but one God almighty, and not three gods, as the jews and Turks do slander us. And yet because we will not despise the difference of people, we hold that god the father, god the son, and god the holy ghost, is but one God. And here again should we acknowledge our felicity before god & that with thanks giving, that in such hard articles, we have such notable, plain & excellent testimonies in the holy scriptures, The holy ghost is eternal and almighty god. whereby we may stablish our hearts, & lean thereto strongly against the devil & all the world. We have no need of man's record. But Christ himself doth testify, and teach very plainly, that the holy spirit is eternal & almighty god. Or else he would not have put forth his commandment as concerning baptism on such wise, Math. 28. the baptism should be done in the name of the father, of the son & of the holy ghost. But for as much as the commandment is such in express words, it must needs follow, that the holy ghost is the true & eternal god, of like power & might with the father & the son eternally without beginning. Or else Christ in this work, wherein consists remission of sin, & life everlasting, would not have set him equal with himself & the father. So Christ also saith: ●ohn. 14. And I will pray my father, & he shall send another comforter unto you, to bide with you for ever, even the spirit of truth, whom the world can not receive, because he seeth him not neither knoweth him. Mark diligently this sentence. For here shalt thou see a very good & plain difference of the three people: I saith he, will ask my father, An euident● probation of the trinity. here hast thou two persons, Christ the son which asketh, & the father which is asked to send an other comforter. If this comforter be to be sent from the father, it can not be that the father is the comforter And christ which asketh the father for this comforter, can not be the comforter himself. So that this is a proper distinction of the three persons, which can be scoffed out by no means, as the father & the son are two distinct persons so the holy ghost the third person is an other person by himself, then is the person of the father or of the son, & yet is there but one eternal god. But what is this third person, Christ doth declare. Weras he saith: when the comforter cometh whom I will send, the spirit of truth, the which proceedeth from the father, john 15. he shall testify of me. And Christ here doth not only speak of the office of the holy ghost, but also of the substance of the holy ghost, whereas he saith, that he proceedeth, which is as much to say as his proceeding is eternal without beginning. For the father from whom, the holy ghost proceedeth, is without beginning, wherefore the Prophet call him by a proper name, the spirit of the Lord, as ye heard on whitsunday, whereas Peter allegeth the saying of johel, which saith thus: And it shall come to pass in the latter days, saith the Lord, I will shed out of my spirit upon all flesh, and your sons and daughters shall prophecy. joel 2. Act. 2. Mark this word attentively, where God saith: I will shed out of my spirit. For there can be else nothing in god, that is not eternal, almighty, holy, wife good, and perpetual, as he is himself. This sentence and many such other as concerning the holy ghost, were the very same wherewith, the holy fathers did defend this article against the devil and the world, and hath maintained it unto our time, that we believe only in one god, and do confess furthermore, that this one god is god the father, god the son and god the holy ghost eternally. It is not, as the heretics say and triflingly imagine, that these three names do signify but one person, which hath diversly showed forth their selves at divers times. If they are troubled with this article because it seem absurd, to reason what is that to me? For if a man might reason in this matter, surely I could do that and not all of the worst, ye and perchance better than any jew or Turk can. But I count this thing as the great benefit of god, that I do not dispute of this article, whether it be true and agreeable to reason, but whereas I see that it is so plainly set forth in scripture and hath such a sure foundation, I believe god more, than my own reason, neither do I any thing care, how this should be true, that there is but one substance & three persons in one substance. For we go not about here to show whether the truth may be concluded by a form of reason, but whether this be certain by the word of god. If the word of god holdeth with thee, care for no more. It will not deceive thee. Where as the word than is certain and evident, as it is proved, and this article is maintained of the holy fathers with such constancy and power, stick thou also surely thereto, and dispute not much, how the father, the son and the holy ghost may be one god. Thou canst not know precisely, what is the cause of laughing in the face, neither what is the cause of the sight of the eyes, that they see a thing so far of. And also when thou sleepest, whereof it cometh, that as much as belongeth to the body, thou art dead, & yet a live? We can not know a very little thing of our own reason, & yet we presume to go up into heaven, & to search & comprehend god in his majesty with our reason. Why do we not first begin to search ourselves after that sort, & first learn to know where lieth the operation of our senses, when we sleep? There might we dispute without peril. But in this article there is great peril. And here we must stick surely & simplely to the word, which saith of Christ, Colos. 1. Heb. 1. that he is the image of the father, and his first begotten before all creatures, that is, he is no creature, but eternal god, as there are many testimonies in john. john. 4. All things are given to me from my father, he that seeth me, seeth my father. Dost thou not believe that I am in the father, and the father is in me? There is no place for cavillations in this thing. God hath spoken and said, that there is no difference between the father and the son, then in that the son is begotten of the father. But how this should be done, how this eternal generation should be, we can not know, only know we this, that (as the scripture saith,) he is the first begotten before all creatures, and the image of the invisible god in nature. So doth scripture also teach of the third person, even of the holy Ghost, which is called the spirit of God. And as it is taught before, he proceedeth from the father that is, Note well. he hath his substance of the father, so that there is no part of godhead wisdom, verity, power in the father: which is not also in the holy Ghost. But how this cometh to pass, I can not express: for it can not be by reason comprehended and it is above all angels and creatures. Wherefore we must think and believe no further of this, than is declared in scripture, but to the words thereof we may surely stick. But to know that perfectly is a thing not belonging to this life, but unto the life to come. Wherefore we must differre the understanding of these, and not dispute thereon, but believe plainly and simply, whatsoever the scripture affirmeth of this matter. This article is very well set forth in the articles of faith. And first of all this is evident and agreed upon amongst all men, that we are not the first inventors of this article. Neither are the holy fathers the authors thereof. But they collected it out of the writings of the Apostles and Prophets very shortly and compendiously, even as bees of many flowers gather honey. Here first we say: I believe in God the father. This is the first person in the godhead. God the father. And these are his proper works, in that he his omnipotent, and the creator, which made all things & preserveth all things unto this time: In this work is the father described. After that we say: And I believe furthermore in one person, which is also god. God the son For we must believe in none else but in only god. What is the name of this person? His only begotten son jesus Christ. So hath all christian men prayed & believed, now more than a thousand & v. hundred years. Yea rather from the first beginning of the world. Although this article hath not at all times so plainly been forth, but hath been taught at divers times after divers sorts. For from the time of Adam unto Abraham, the son of god was called the seed of the woman. After that was it named the seed of Abraham, of jacob of David, & so forth. And all this is but that only man jesus Christ: Yea the angels also are called the sons of god, & so are all godly men, & are so in deed, but neither is there Angel nor any other godly man which may be called the only begotten. Wherefore only this Christ is so begotten of the father, as the son, to whom he hath none like neither in the angel neither in creatures Wherefore it is evident thereby, that he is also God. This do we believe and confess, and our children also with all Christian men and women. After this confession followeth there a rehearsal of his works and office, The works and office of christ. what the son of God hath especially done: That he was conceived by the holy Ghost, borne of the virgin Marie, suffered under Pontius Pilate, was crucified, dead, and buried, and rose from the dead, and ascended into heaven, and sitteth at the right hand of god the father almighty, And here doth he return again to his godhead, that he may be known and believed of all men, that he is the Image of the father and like unto God. And this I say again that we invented not these words, but received them of the congregation as a man would by hand to hand. Thirdly we say: I believe in the holy ghost. Here we give like glory to the holy ghost, God the holy ghost. as we give to the father and to the son whereas we believe in him. So that this article is plainly comprehended in the common creed, The creed of the holy ghost and that so well, that it can not be better, so that it may well be called the creed of the Apostles. For it was scarcely a thing possible for any other beside the Apostles, to comprise it so simplely and certainly. Now what be the works of the holy Ghost, The works and office of the holy ghost it is plainly also described, that is, that he gathereth together the church out of all languages, and joineth them together in the unity of faith, & doth sanctify them, by the remission of sins, and doth enkindle in them the hope of remission of sins, as we say: I believe the remission of sins, The works of the Trinity. the resurrection of the flesh, & life everlasting. So here be comprised very properly in the crede the three persons in one divine substance, and yet nevertheless every person is set forth with the ornament of his own office and property. To the father is attribute and given the creation, To the son, redemption, to the holy ghost, the power of sanctification, and making holy. That is, that he doth distribute pacify and confirm, the remission of sins, and transpose us from death unto everlasting life. These are as a man would say certain marks and differences, that the persons may not be confusely put together, but distinctly discerned, Act. 2. that the father is the creator, & Christ becometh man, & the holy ghost cometh with tongues like fire, and pacifieth men's hearts. All these are the works of the only god. But according to the distinction of the offices and properties, we must make a distinction also of persons. For god the father was not made man, and the son did not show forth himself in fiery tongues. These are the proper works of the son and of the holy ghost. Wherefore this article was delivered unto us: we made it not. And this we know also by histories, that GOD hath defended this article with great plagues, and hath punished the heretics, that went about to overthrow it, with great punishment. Wherefore we must needs stick constantly unto it, and not forsake the word, neither must we reason or dispute any thing in this matter. For thus saith the history, Cherinthus the heryetike denied the godhead of christ. that john was constrained to write his Gospel, especially for the heretic Cherinthus sake, which did deny Christ his godhead, and blasphemed him. It chanced that john, and they that were with him entered into a bathing house, in the which when he saw Cherinthus a washing, Ecclesi. hist. lib. 4. cap. 14. by and by he and his disciples went out with haste, saying this withal: let us flee with all hast possible from this blasphemer. And they say, that not long after, the bathe fell on him, Examples of gods anger against such as denied the godhead of christ. and slew Cherinthus the enemy of truth. And the end of Arrius the heretic was not much better. He was the head and author of great disturbance and tumult in the church, which endured in the church more than four hundred years. In so much that not even now can the sparkles of this ungodliness be quenched and extinct out of the minds of the common sort. He did grant, that Christ was borne of God before all creatures, but yet that he was a creature, and nevertheless far better and worthier than all other be. And where as all faithful bishops in every place, did (as it was meet) resist this blasphemy, and many variances and dissensions did rise thereof: it pleased Constantinus the Emperor to quench this flame, which at Nicaea gathered together a council of many learned men and godly bishops, which condemned the error of Arrius. And when that not long after Constantinus was dead, and his son Constantine, which was favourable to Arrius, was made Emperor, they that were Arrians laboured with all their power to restore Arrius again from the excommunication: And when that Arrius on a certain day, was coming to the church to be received again into the congregation, in the way he was taken with a great griping in the bealye, And thereby was fain to go out of the way to a common place of easement, An ●nde worthy such an heretic. where as when he was set down, his bowels and guts gushed out into the draft, and so he gave up the ghost. Let all blasphemers therefore beware. This is the article of the Trinity, which is first approved by scripture, The article of the Trinity proved many ways. then by the disputations of the apostles and holy fathers, and at the last also by miracles defended against the devil and the world, & shall yet be defended and maintained by God's grace: That is, that we believe in one God, which is called the Father, the son, & the holy ghost. But that there might not be a certain confused thing, as concerning the three persons, or one person: Therefore their operations and properties are distincted, so that the Father is the maker, the Son the Redeemer, the holy Ghost, the sanctifier: so that the common sort of the christians may know a difference between the persons, and yet not distinct or divide the substance of the godhead. This thing is wont to be taught on this day, and the christian men are only they, that believe these things, which seem contrary to reason, as Paul saith: that it hath pleased God, 1. Cor. ●. to make safe, by the foolishness of preaching, them that believe. For reason can never make any form of argument, to prove that three are one, and one three, that God is man, The blindness of reason. that we when we are baptized, are by the blood of Christ washed from our sins, and that in the sacramental bread we eat the body of the Lord, and in the mystical wine, drink his blood spiritually, and so obtain Remission of our sins. 1. Cor. ●. All these articles are counted for fables and folly amongst the wise of this world. And therefore doth Paul name it the foolishness of preaching. But yet he that can believe it, shall get everlasting salvation. The which thing God the father grant us by the holy ghost, for his sons sake jesus Christ, our Lord and alone Saviour, to whom be honour and glory, worlds without end. Amen. another Sermon on Trinity Sunday. ¶ The Gospel. john. iii. THere was a man of the Pharyseis named Nicodemus, a ruler of the jews. The same came to jesus by night, and said unto him: Rabbi we know that thou art a teacher come from God, for no man could do such miracles as thou dost, except God were with him. jesus answered and said unto him verily verily, I say unto thee, except a man be borne from above, he can not see the kingdom of God Nichodemus said unto him: How can a man be borne when he is old? Can he enter into his mother's womb, and be borne again? jesus answered: verily, verily I say unto thee, except a man be borne of water, and of the spirit, he can not enter into the kingdom of god. That which is borne of the flesh is flesh, and that which is borne of the spirit, is spirit. Marvel not thou that I said to thee, ye must be borne from above. The wind bloweth where it lusteth, and thou hearest the sound thereof, but thou canst not tell whence it cometh, nor whither he goeth: So is every one that is borne of the spirit. Nicodemus answered and said unto him: How can these things be? jesus answered and said unto him: Art thou a master in Israel, and knowest not these things? verily verily I say unto thee, we speak that we know, and testify that we have seen, and ye receive not our witness. If I have told you earthly things and ye believe not: how shall ye believe if I tell you of heavenly things? And no man ascendethe up to heaven, but he that came down from heaven, even the son of man, which is in heaven. And as Moses lift up the serpent in the wilderness, even so must the son of man be lift up, that whosoever believeth in him perish not, but have everlasting life. another Sermon on Trinity Sunday. ¶ The Gospel. john. iii. THis is a special good gospel, in the which is declared what is the true and only way to everlasting life. The dignity and excellency of this gospel. It appeareth, that it was appointed to the feast of the Trinity, because it maketh so plain a distinction & difference between the persons in setting forth the high work of God, that god worketh among us men, when he justifieth & saveth us. For it is certainly pronounced as touching the father, that he loved the world, & gave unto it his only begotten son. These are two distinct persons, the father & the son, & each of them hath his proper work. The father loveth the world, and giveth his son. The son is become a gift, and as Christ saith here, john 3. the son giveth himself to be lift upon the Cross, as the serpent was exalted of Moses in the desert, N●mer. 2. that all that believe in him should not perish but have everlasting life. And to this work also cometh the third person, the holy Ghost, which by the water of baptism, doth enkindle faith in our heart, and so regenerate us unto the kingdom of heaven. Which doctrine is full of sweet comfort, & aught to fill us with a great trust in God, when we see that all the three persons, all the godhead tendeth to this end to preserve us against death and the devil, and that justice, everlasting life, and the kingdom of God, might be prepared and made ready for us. What cause should we have therefore to fear in the presence of God for our sin? God's good will toward man. How can we doubt of his good will toward us? For if he had been willing to condemn us for our sins, as we always fear, the father would never have given us his only begotten son: the father & the son would never have called us to baptism the laver of regeneration, under the governance of the holy ghost. And this only thing do I notify here, as concerning the testimonies of the Trinity. For as touching this article, and the doctrine that thereunto belongeth, we have spoken in our former sermon more plenteously. Now therefore will we entreae in order of this gospel, and all the parts thereof. Christ entereth into a long disputation with Nicodemus, the chief of the Phariseis among the jews, and that of a matter, that Nicodemus could not understand the doctrine thereof, because it seemed strange unto him, for lack of custom thereto, Nicodemus a lover of christ and because he was accustomed to an other kind of doctrine. Nicodemus being no evil man, declareth both by word and deed, how highly he esteemeth Christ, where as he setteth so much by him, whom his own companions hate so extremely: and cometh unto him (albeit by night) to testify this openly before Christ, that he acknowledgeth the power of God to be in him, and doth not condemn him against his conscience as did the other Phariseis and Scribes. Neither is it to be counted blame worthy in this man, that he doth acknowledge Christ for the man of God, and thinketh him worthy to be received of all men, for that that he is sent from god. What is the cause then that Christ doth seem to receive this man after an ungentle sort, which gave such an excellent praise as concerning Christ? verily, there was a very deadly error in this man, which ought not to be over passed of Christ: lest that he should seem to consent to Nicodeme in such a great matter, whereof yet he was most blameless. For as touching the knowledge of god he showed himself here, to be very perfect and certain, in this that he pronounceth, that he knoweth that Christ was sent from God to be a teacher, & in that he took the miracles which Christ did, for the very works of God. But Christ doth declare by his answer, wherein he reproveth Nicodemus opinion, as touching the kingdom of God, what this knowledge prevaileth. Nicodemus therefore thinketh this, that he knoweth what is the kingdom of God, because he knoweth God, and understandeth how all things are wrought and governed by him. It were true, that if he knew GOD well, he must needs know his kingdom. But because the first is false, CHRIST rebuketh him in the last: that is, that he knoweth not what is the kingdom of God, as he thinketh that he doth. Wherefore all the disputation standeth in this point, what is the kingdom of God, and who doth see it, and know it. Nicodemus never had other opinion before this time, but that the kingdom of God had his description in the law, that out of it might be understand the holiness and sanctity of God, & the which ought to be performed and fulfilled of all men, if they would live with God most holy in his kingdom. The opinion of nicodemus as touching the doctrine of salvation. He never thought, how the sin can not be taken away by the law, and that the law should be but a testimony to declare to us our sin, that it might be a beginning of a higher knowledge, as concerning God and his kingdom in us. For he that is ignorant of the kingdom of grace, is ignorant both of God, and also of his kingdom. Wherefore we must not have respect to the justice of our works, but unto the remission of sin, if thou wouldest know God truly and his kingdom And this kingdom of God doth consist in the revelation of the promises and of the son of God. john. 1. As john saith also: The only begotten son, which is in the bosom of the Father, hath declared unto us. Christ therefore setteth himself against this error, which belongeth not only to Nicodeme, but to all, which seek any other way to the kingdom of heaven, & to salvation, then by remission of sin, which is ordained in the son of God, with the renewing of the old man. For it is not sufficient to bring us to the kingdom of God to behold the law of God & his commandments, after the reasoning of Nicodeme, & to do the works thereof and to obey God thereby as much as lieth in our power. He thinketh that this is sufficient, and that god requireth no more of us. And doubtless the Papists and mounkes are not worthy with their trifles to be numbered with Nicodeme, The right 〈…〉 papists is not comparable with the righteousness of nicodemus and amongst such other justiciaries. For he with such other goeth about to get righteousness, according to God's law: where as the papists follow the dreams of man's traditions, even as it were an appointed form of worshipping, set forth by God: howbeit the law of God doth nothing differ from man's tradition, when it is applied to forgiving of sins before God, Luc. 18. as in deed it was applied of the pharisei. Luke. 18. where he glorieth of his own righteousness before god as though he were of the kingdom of God for his works sake which he did, according to the law. But Christ teacheth, that God requireth an other manner of thing to the seeing of this kingdom, then that thou shouldest think that thou mightest purchase it by the righteousness of the law: And so by this occasion he openeth unto him, Rom. ●●. a high mystery of the Gospel: that is, that God by the law hath concluded all under sin, that he might have mercy of all men, and that he might bring them to the kingdom of mercy, & that he hath no other kingdom for men. This new and strange saying of Christ, as touching the kingdom of God, troubled Nicodemus so greatly, that he could not tell whether to go. Why nicodemus came to christ. But there is no better way to make plain this matter then to compare them both together. Nicodemus came not to Christ to be instructed with the knowledge of the kingdom of God, but to show him, that he was not stubborn as his companions were, and that he was not out of the kingdom of God, and he looketh for no other thing of Christ, then to be allowed for his wisdom. He could not think, but that he should be in high reputation with Christ: but Christ setteth nothing by the friendship of Nicodeme, before he had instructed him with such a doctrine. that he might perceive the error not only of the foolish and ignorant Pharisees, but also of the wisest, as touching the justice of the law, and beginneth his disputation (wherewith he endeavoureth to confute Nicodeme, and all other, that had no true opinion of the kingdom of God, and to instruct them as concerning the true judgement of these things, by a holy oath, saying: verily, verily, I say unto thee: except thou be borne a new from above, thou canst not see the kingdom of God. This doth Christ call into question, which Nicodemus never thought to move. Wherefore by the sudden demanding and contrarying in an unknown matter, he is so abashed, that he could not tell what to answer, The ignoranc of nicodemus. but that he must needs declare his own ignorance, where as he knoweth nothing at all as concerning how a sinner must be regenerate and new born to the kingdom of God. And now consider here well the pith of Christ's saying, where he pronounceth, that no man can behold and see the kingdom of Christ, except he be borne a new. For this is plainly determined, that what soever is borne of flesh and blood by our parents, with all their powers, as far as man's power goeth, with all their reason, will, & doings, with their laws, studies, disciplines, exercises, endeavours, facts, & works can not escape damnation. And hereby doth it appear, how overthwart they be, which show utterly as though they taught of the kingdom of God, and of salvation, and yet as touching the new birth they speak nothing, The corrupt doctrine of the Pope concerning salvation. but as it is evident by the Pope, they enjoin them works to do, and traditions to follow, that thereby they may get salvation. But this is nothing agreeing with Christ's doctrine. which teach plainly: if thou be not born again, thou shalt not be saved. And this thing belongeth not only to Nicodemus, but it pertaineth to all men, which can do great virtues and acts, as are the examples of the Gentiles, concerning modesty and love toward parents or country, justice, and liberality. etc. For all are not adulterers, nor fornicators, thieves, and sluggish people: but there are notable works and virtues, and surely the discipline thereof is not to be despised, for as much as God hath great respect and regard thereunto in the ten commandments. But when they come to this especial matter to try, what is the way to the kingdom of God, and what way bringeth to salvation: the saying of Christ is plain, that all other things work death and damnation, that are without the new birth and regeneration. Only the new birth can challenge the inheritance of righteousness & salvation in the kingdom of God, as Paul showeth with evident words, Galat. ●. saying: In Christ jesus is neither circumcision nor uncircumcision, but only a new creature. The gathering and conclusion of reason is diligently to be marked in this, lest we be deceived. For it reasoneth on this wise: Reason. If stealing▪ murder and adultery doth displease God: than must it needs follow, that it is pleasing to God to abstain from such things. It is not to be denied but it pleaseth God, to avoid sin, according to the law, and thereby to do good works. And he doth promise and give rewards for such works and merits. But yet they can not see the kingdom of God, which do such works of the law, but only they that are regenerate and new borne. Luc. 18. God doth not hate the pharisee. Luke. 18. because he was no robber, adulterer, unrighteous as other were, and in that he fasteth, and payeth his tithes: but God would allow these things, if they were not done with a trust to obtain righteousness & salvation before god thereby Wherefore these things are diligently to be distincted in teaching. We must not disprove reason, will, works save not. & virtuous sayings, nor the law, neither precepts, manners, nor honest living for all these things are to be taken for the gifts of God. But when we entreat of this matter, how we must come to the kingdom of God: there doth none of these things prevail, neither reason, nor will, nor law, nor good works. But this thing only is of strength, to be borne again: & where this is lacking, there is no hope to come to the kingdom of God. An objection concerning good works. All our powers with the laws and precepts are of no efficacy and strength. But thou wilt say: If it be so, I had rather do no good work at all, then to take much pain, Note this order. if I obtain nothing therewith in the kingdom of God? But to think or say this, is an evident token of ungodliness. Wherefore do both. first see diligently to the law with all his works, then know thyself to be a sinner, and that thou canst not by thy works escape damnation: Then turn thyself to the doctrine of Christ, and hearken, what he preacheth of the kingdom of God, after that he hath declared, that the old man can not enter into the kingdom of God. Nicodemus perceiveth the straight judgement of Christ, that without the new Birth, there is no hope of the kingdom of GOD, and he is soon reformed and persuaded, that the carnal birth healpethe nothing thereto. And therefore he asketh how the new birth might be. And CHRIST And doth readily show a notable doctrine thereof, saying on this wise: verily, verily I say unto the. Except a man be borne again, he can not enter into the kingdom of God. Whatsoever is borne of the flesh, is flesh, what soever is born of the spirit, is spirit. This is the second sentence against the first birth showing that it is carnal & sinful, and that it can not be encouraged to obtain the kingdom of God: As though he should say: Thou demandest, whether thou shouldest otherwise be borne of thy mother's womb: although thou were borne a thousand times of thy mother's womb, yet thou shouldest not be borne to the kingdom of God. Theridamas is no need of father and mother to the kingdom of God: which are also themselves flesh, but there is need to have water and the spirit: but he that hath been so borne again, is a new man, and shall come to the kingdom of God. This doctrine had Nicodemus never learned in Moses: He had learned there what he should do or not do by the precepts. The law bringeth no man unto perfection. But as touching this new creature, he had learned nothing at all, not as much as by a dream. Wherefore he is so confounded that he grant that all this while he had learned nothing at all. But the words of this sentence are not so lightly to be passed over, the sentence is perfect, that good works must be done, and obedience is to be given to the law. But the seeing of the kingdom of God cometh not hereby. But if we will come to the seeing thereof, not good works but a new man is requisite thereto. And that is not done by the carnal man, water in this place of Baptism. but by water, and by the spirit. They are the very parents that are meet to bring forth this new child of God. Water is nothing else but baptism. Marc. 16. For so saith Christ in the last of Mark He that believeth, and is baptized, shall be saved. This strength of the water is not of his own nature. For water is water, that is to say, an element and creature, which can not change the heart, and wash away sin. But the water whereof Christ speaketh here, and which we call the water of Baptism, is not only water natural, but water in the word and promise of God. Two things are here joined together, the water, & the word, and are so joined together, that they can not be sundered. If thou sunder the water from the word, it is no baptism. If thou sunder the word from the water, neither than is it Baptism. The word and the element maketh a perfect sacrament. But when the word and water are joined together, this water is such with the which the holy ghost will come unto thee, and regenerate thee to the kingdom of God. Which is as much to say, as to forgive sins, and to bring salvation. This sentence therefore is not lightly to be regarded, and especially because of the anabaptists, which hold opinion, anabaptists▪ confuted. that the Baptism of infants is nothing worth, where as yet Christ in this place, applieth water to regeneration, & to the new birth, and joineth it as the cause thereof with the holy ghost. If children therefore have need of this new birth, and can not see the kingdom of God without it, and saying Baptism is ordained of Christ as the cause of all that must be new borne: It is not only an unmerciful thing, but also violence in the kingdom of god, and plain tyranny, to exclude them from Baptism and from the kingdom of God, for whom Christ died, and decreed, Rom. 6· that this benefit should be free to all them, that are new borne, that they might be baptized to die with him, and be borne again. Wherefore this new birth is also necessary for children, that they may see the kingdom of God. Titus. 3. And although the water doth nothing profit without the holy ghost, yet the holy ghost by the water of Regeneration must work in us, as Paul doth so join them both together: According to his mercy (saith he) he saved us by the water of regeneration, and renewing of the holy spirit, the which he shed upon us abundantly. This laver or washing can not be without regeneration and renewing of the holy spirit. Wherefore the error is detestable that in certain places divers preachers do baptize children without water. For it is not only requisite in baptism to have the word & spirit, Christ's ordinance may not be altered. but also to have water. For so did Christ ordain, & no man hath power to change his law & institution. The baptism of water is seen with the eyes, but the work of Regeneration and new birth, which is wrought by the holy ghost inwardly, is not seen. Therefore this outward ceremony of the water of baptism may not be omitted, because of the privy and invisible administration of the holy ghost. Christ saith furthermore unto Nicodemus: Marvel not that I said unto thee, thou must be borne again from above: the wind bloweth where he will, and thou hearest the sound thereof, but thou canst not tell from whence it cometh, and whether it goeth So is every man that is born of the Spirit. These words are very simple, as the ceremony is itself. For it is not esteemed with reason, when an infant, or an aged man is offered to make his confession on this wise, that followeth: Behold, the yoke of sin and of the devil is so great, that there is no help or remedy against it, but that he, whether he be child or man, be baptized, and washed with water, in the name of the father, of the son, and of the holy ghost. But here must we rather mark, what Christ saith, where he biddeth us rather to consider what is done by privy operation, then by the open ceremony & outward sign. For the work of the holy ghost is privy & hid from the eyes. Wherefore we must believe it as it is set forth in the word. Thou shalt never perceive it by the eyes. As it chanceth in the wind. The sound thereof is heard, but we can neither declare the rising nor the slacking thereof. So is it in the new birth. The outward ceremony cometh by the water unto the eyes, and the word is heard, that the work is done in the name of jesus unto the absolution and remission of sins. He that regardeth not the word and spirit, and the virtue thereof, and seeketh it not after that sort, as Christ hath appointed, shall be deceived. For nothing else is requisite to the getting of the new birth and spirit, but that thou must be baptized with water, and take diligent heed to the word. This is the new birth to the kingdom of God, and no other way is there. What will these sectaries say here which only crack of the spirit, The spritish● sectaries. and in the mean time lay aside baptism, the sacrament & word? Wherefore Christ here doth not teach, but he showeth by a plain demonstration, baptism, & the word. And doth admonish us, that if we will not be content to use the water and word, that we shall have nothing of the holy ghost, neither shall we ever attain to the new birth. Wherefore let us have diligent regard of our baptism and of the word, as of the chief part of our salvation. Where we know for a surety that if we keep that, we are new borne unto the kingdom of God. And this doctrine, how we must be new borne, that is, how we must come to the kingdom of God, is strange and not heard of in the world, and yet it is only true & unfallible, where as of the contrary part, all other doctrines deceive, seem they never so good by the judgement of the world, & of reason. The life of the Pharisees, the rules of monks, the devotion of the single shavelings, are very fantastical. And the works of virtue & of the ten commandments do not a little commend them that have them. Yet there is none of all these things that doth regenerate. It is only water and the spirit that doth work these things, which spirit will no otherwise be known of us or felt, but as the wind is known by the sound. He that heareth the sound, that is, believeth, Marc. 16. & is baptized, he is new borne, & shallbe saved. But Nicodemus is so deeply drowned up in his fantastical imaginations of the law and good works, that he can not comprehend this doctrine: as it doth also chance in those Papists, that are most witty. For it hindereth them always, when they think thus: should all this be nothing? should not this please God, that we fast, that we pray, that we give alms? Wherefore Christ handleth him with the more austerity, for that he will not believe & knowledge the true doctrine, & saith: Art thou a master in Israel, and knowest not these things? As though he should say: How then dost thou thy duty, as a master of Israel, seeing thou knowest not the way of true salvation? This doctrine of the new birth and regeneration, is the doctrine of the prophets, & necessary to salvation. Now art thou so ignorant, that thou dost not know that vice in our nature, which hath need to be abolished by regeneration? But for what purpose is this reproving of a master in Israel? verily that all preachers of religion and of true salvation may know, that all learning, which is without the doctrine of regeneration, is nought and false. Not because it is a fault to teach good works, and to adhort men thereto. For so doth the law of god, and doth well thereby. But herein are they to be blamed, that beside this doctrine they teach men nothing else, as though nothing else were requisite to everlasting life. For it is evident in this place, that although the law and good works be done, yet they profit nothing to the attainment of the kingdom of god, but that there must needs be the new birth of water & of the holy ghost. And it is the spirit, which by the water & word doth make other new men. The law and the works do change, neither the men, neither the works. Wherefore he that thinketh with himself how he might bring men to salvation, let him have respect to the new birth, as Christ hath here: & let him not begin it by good works, How salvation is to be taught. but let him lay the foundation by that thing, that can make a new heart, that is, let him lead men to baptism and to the spirit, ye and to the word, by the which the holy Ghost doth work in men's hearts. For as the wind nothing is known but the sound, so of the holy ghost nothing is perceived but the word. That must ye keep surely, and then look for the operation of the holy ghost. Now what manner of word this is, and how the holy Ghost doth make a sound, Christ here teacheth: No man goeth up into heaven, but he that came down from heaven, even the son of man which is in heaven. This beginning of the sermon is of that, whereof Christ saith: ye believe not me, if I speak earthly things to you, how will ye believe, if I speak heavenvly things unto you? For this sermon can not be invented by any man, but the only begotten son which is in the bosom of the father, hath declared it unto us. Of this sermon or saying there are two parts. The first is somewhat hard. john. 1. For of this it is certainly decreed: No man ascendeth into heaven but he that came down from thence, the meaning whereof is all one with the saying before: Except a man be new borne, he can not see the kingdom of God. That is, No man can be saved, No man by his own strength can be saved. or obtain remission of his sins & righteousness, neither by the law, neither by good works, reason, or free wil And he that hath no more than these things, although they be never so good, he is damned & can have no hope of salvation. It is a very evident & plain sentence, which if the jews & papists would believe, it would make them to forsake all the trust that they have in their own works and righteousness. For what man hath his birth from heaven? None no not the first that were, Adam and Eue. It is only the son of Mary, as Christ here saith. Therefore if none shall enter up to heaven, but he that came down from heaven: By our first birth we are all damned. it is plain, that all men, as they be borne of their parents, can not ascend into heaven. If they can not go up into heaven, what place is there, for them? For they can not continue in earth for death. If therebe no going up to heaven, than can no man escape damnation. This is the judgement of Christ as touching all the world, no man excepted, whether it be Adam, Eve, Abraham, Moses, or David, all they can not enter in to heaven. For he only ascendeth into heaven that came down from thence. What do we then prevail by good, works, merits, the law, or free will? All these things are of no strength, & they can not bring us to heaven. But thou wilt say: Are all condemned, & are all without salvation? This sentence is against all men, neither can it be otherwise for as much as it belongeth to all men, of whatsoever condition or state they be. There is but one way to heaven which we do not open & make, but the son of god doth it. And of this speaketh christ now immediately, saying: As Moses lifted up the serpent in the desert: so much the son of man be lift up that all that believe in him may not perish, but have everlasting life. This is the second part of this celestial & heavenvly sermon & of the very sound of the holy ghost, & now he mitigateth the sharpness of his first sermon by these words. For it is an horrible & fearful saying, that no man shall go up into heaven, & get salvation. But it is spoken to the intent that we should learn that our first birth is all sinful, & there can nothing be found in us, that may seem worthy of everlasting life, & that not only to put down our pride & careless living, but that we should turn, & humble ourselves before god, & ask grace And this is the beginning of the true gospel that according to my former saying, By faith in christ are we saved. even as no man ascendeth into heaven so that here thou mayst know that all that believe in Christ shall not perish but have everlasting life. This is a sweet voice & sound, by that which the holy ghost may be felt & perceived. And both these doctrines are necessary in the congregation The first, of sin & of our corrupt nature, The doctrine both of the law and of the gospel is necessary to be taugh & in the church of christ. that we might despair of our works & of all things, that we shall never go up into heaven for their sake. And when our hearts are terrified & abashed by such words, then must that comfortable word be put forth, that jesus Christ the son of god descended from heaven, came into the world, took our flesh & blood, & died for our sins that we might be free from sin, & get the inheritance of everlasting life. He that believeth this saying, & purposeth surely to stick thereto, is now saved, & shall not be forsaken of Christ neither in life neither in death, but shallbe taken up unto him into heaven. This sermon is a heavenly thing, which can not sufficiently be set forth & commended unto men, & especially to Nicodemes, that is, to them that think that the law must be observed unto justification, and that it is sufficient unto salvation. For these are they, which know not the first doctrine of sin, that although the law be just, Rom. 7. holy, and good, yet we are so corrupt and evil, that for our natural vice we can not obey the law, although to sight we do good works. Furthermore they much less know, that we must ascend into heaven by this man the son of Mary, which only came from heaven. And so it cometh of such ignorance, that they do not only think that they shallbe saved by their own righteousness before god, but also they persecute the righteousness, The doctrine of justification by faith alone impugned of the papists. which cometh of faith in jesus Christ, as we see by the examples of the papists, which can suffer nothing less in our doctrine, & strive against nothing so much, as that we teach, that we are justified only by faith and saved thereby, & not by good works. But compare our doctrine with the doctrine of Christ, and ye shall find no diversity. In the fourth book of Moses, there is such an history: Numer. 21. The people of Israel, when they were weary of such things as they had in the wilderness: They murmured against god & Moses, & despised Manna as a light meat. This sin & trespass did god punish after this sort: He sent amongst them ferry serpents, & by and by at their stinging followed a swelling & an inflammation in their bodies, so that they fell down on heaps & died. Then came they to Moses & said, we have trespassed, in that we have spoken against God, and they pray him that he will take away from us these serpents. And the lord spoke unto him: Make a brazen serpent, and put him up for a sign, he that is stung and looketh upon it, shall live. Christ figured be the brazen serpent. Christ here maketh mention of this history, & applieth it to himself, that he must be lift up also as the serpent was. And he that looketh upon him that is, he that believeth in him, shall not perish, but have everlasting life. First let us learn the cause of this dreadful judgement, which Christ hath pronounced twice before against all men: that is, that no man can go up to heaven, but the son of man, that came down from heaven. And again, except a man be borne again, When●● ou●e damnation cometh. he can not see the kingdom of god. Whereof came this great misery to man, that he is thrust out of heaven, & should for his own desert perish for ever? It came of no other thing than that the old serpent the devil did so bite & hurt the first man, Gen. 3. and so corrupted him & infected him by sin. That he is now in danger of everlasting death, & can not by himself get any remedy against it: as the type & figure in the jews doth show also: whosoever were stonge they died al. So is it with us also, Rom. 6. the reward of sin is death. And look where sin is, there must death needs follow. For as much then, as all men, Gen. 2. as soon as they are borne, be sinners, this judgement is given on them, that they must die: as god by name doth threaten Adam & Eve: whatsoever day ye eat of this tree, ye shall die the death. But here doth God show his mercy, in that he casteth not away men that are in this misery, and so infected & damned to death, but even as in the figure and type of the brazen serpent, he put forth a commandment, which serpent was in all points like other serpents, saving that he had no poison, & was a remedy against poison: so doth he procure that his son should be lift up on the cross that all that look on him should not perish, but escape the danger of death, & get everlasting life. Yea he himself on the cross had the form of a poisonful serpent, but yet hath no poison but the lykelines thereof. For although Christ had our flesh & blood, Heb. 4. 1. Pet. 2. yet that flesh and blood was without sin: yea and is of such strength that it delivereth us from poison and sin. This is the very voice and sound of the holy ghost, by the which he beginneth the new birth in our hearts, that faith may conceive, and that this serpent by true faith may be in our sight, and give salvation. But this sight of Christ is not regarded, because of foolish reason. As it is very like, that so it chanced them also with the jews, which would not be brought in belief that theridamas was so great virtue in sight of such a dead thing. They would more sooner believe that the poison might sooner be expelled by medicines. What doth it profit (saith reason) to save the life, if a man believe in Christ? The commandements of the law must be fulfilled also, and sin must be avoided, and than there is hope of salvation. By faith in christ cometh salvation. Therefore few men perceive this, that all the means to come to salvation doth depend hereof, that we believe in Christ. But some be made Monks, they fast, they pray, etc. And every man seeketh salvation and life by an other means, then by the sight and faith in Christ: But in this place mark this perfect sentence. The corruption an contagion, the which is engendered in thee by the devil, is greater, then that thou mayst be delivered from everlasting death by thy own power and might. Neiher mayst thou be delivered from this great evil by any other means, then by this sight, that thou behold Christ lifted up on the cross, how that he died for thee, and offered his own life for thee, Rom. 4. and by his death satisfied for thy sins, and so reconciled thee to God. If thou believest this, and be baptized, than no doubt art thou new borne by the holy ghost to the kingdom of god. For I ●●yd before that this new birth is of this sort, that there is nothing open beside the sound: that is to say, we must stick sure to the word and believe that most constantly. And this is the plain doctrine of this gospel, that first we are all sinners & damned to eternal death. Then that by this we are delivered from eternal death, when we behold the man jesus Christ on the cross, that he made satisfaction for us, and vanquished death▪ and brought us at one with god, and made us partakers of everlasting life. This is the doctrine that forgeth new men and new hearts, so that we may say in sin & death. Although I am deadly stung of the old serpent and can not dame it: yet this thing maketh me have sure hope of salvation, that in the man Christ jesus there is so great virtue, that if I look upon him being crucified, I get thereby sure deliverance from sin, death and the devil. Wherefore there is nothing that can fear me, be the bytting of the devil never so great, defileth he all things never so much with matter and black poison. Christ on his Cross doth comfort me with his righteousness. For his black wan wounds are there set for my health. And look where this comfort is in the heart against this continual poison, forthwith will there ensue an other manner of life, that even as we obtain salvation be Christ: A new life. So likewise we are ready to seek the saving of other men, by giving help, succour, council, comfort, defence, etc. And although a Christian man be hurt of other, yet he goeth not about to revenge, but more rather he hath pity. For he seeth the cause, that all those things come by the biting and poison of the devil, in all which things we could not but perish, if it were not for the remedy provided by Christ. Wherefore he leaveth nothing undone, but seeketh always possible, to bring men to this fellowship and company of salvation, that they may be delivered from this poison, as he was delivered. So that this doctrine is the spring and fountain, whereout floweth all virtues, comfort, joy, & tranquillity. The almighty god and our most merciful father, preserve us through jesus Christ his son in this doctrine, and grant us therein daily to increase, that this sight may never fall out of our sight, and that by true faith in Christ, we may be delivered from eternal death. Amen. Here endeth the first part of the Postille. ¶ The second part of this Appostell, beginning at the first sunday after Trinity sunday, upon the Gospel of Luke. xuj. THere was a certain rich man, which was clothed in purple, and fine white, and fared deliciously every day. And there was a certain beggar named Lazarus, which lay at his gate full of sores, desiring to be refreshed with the crumbs, which fell from the rich man's board, and no man gave unto him. The dogs came also and licked his sores. And it fortuned that the beggar died, and was carried by the Angels into Abraham's bosom. The rich man also died and was buried. And being in hell in torments, he lift up his eyes and saw abraham a far of, and Lazarus in his bosom, and he cried, and said: Father Abraham: have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame. But Abraham said. Son, remember that thou in thy life time receivedst thy pleasure, and contrariwise Lazarus received pain. But now he is comforted, and thou art punished. Beyond all this, between us and you there is a great space set, so that they which would go from hence to you can not: neither may come from thence to us. Then he said: I pray thee therefore father, send him to my father's house (for I have five brethren) for to warn them, lest they come also into this place of torment. Abraham said unto him. They have Moses and the Prophets, let them hear them. And he said: Nay father Abraham: but if one come unto them from the dead, they will repent. He said unto him: If they hear not Moses and the Prophets, neither will they believe, though one arose from death again. THE EXPOSITION. The history of the rich man THere is in this history a singular example, the like whereof is not found in all the scripture, as touching the judgement that after this life shall come. Neither is it necessary for us to dispute, whether it be an history or a parable. For seeing that Christ do●th name the persons, and describeth the life of them both, and also what is both their ends, that the rich is tormented in fire, and Lazarus is comforted: it seemeth requisite to believe, that it chanced so in deed. Yea, and this we may be bold also to say, after the council of Christ with a sure faith, that it shall likewise befall and chance, to all such as are like in conditions to this rich man, and to this Lazarus. As Christ declareth, whereas he putteth forth this example, to terrify and to fear the covetous Phariseis. There are put forth here generally two examples for the whole world. The one, of him that is rich in this world, and after that poor without end. The other, of him that is poor in this world and after that blessed and self for ever, that every man might follow that state, that he thinketh best. For poverty and other discommodities joined with godliness, are not to be refused, so that thou mayest thereby come to salvation. As contrary wise, prosperity putteth not a man in such safety, as though he need not fear ungodliness: but rather for riches and wealths sake, should a man suspect the more the peril of Idolatry, and of ungodliness, lest covetousness, which is the worshipping of Idols, Ephe. v. should creep on a man before he beware. But now let us entreat of the examples by themself. And first of all, What is putforthe to us in Lazarus example. the example of Lazarus teacheth us, that we judge not godliness without fruit for the painful life. For the kingdom of heaven, whereto godliness would us to have chief respect is with this condition, that it can not be in this life without persecution and affliction. For no christian man ought to think with himself, when he is vexed, that God therefore careth not for him, or that he forgetteth him. For this is the manner of God, that whom he loveth, them he chastineth, that they by this chastment, may less licenciouslie sin. Whereas if it were not for the punishment, they would live more careless, prover. iii. Hebre. xii. Apoca. iii. and have less regard to fly sin. Wherefore a godly man ought not to think, that affliction is an evil token. But let him rather gather thereby, that GOD loveth him, and careth for him, as saith the wise man. The son that the father loveth, he chastineth. Wherefore men are herein greatly deceived, which of this present fortune will judge of the will of God. In deed all these gifts are the blessing of GOD, household stuff, riches, health, perfit senses. etc. but all these things are not immortal. For at length we must depart from them, and they can not be had with us from hence. And this is the greatest peril joined thereto, when the rich of this world do not trust in the living GOD, i Timo. vi. but in frail riches, so that at length they depart void of all godliness, and have riches and other like gifts of GOD as for occasions to sin. And there can be no other way to avoid peril in this, then either that they judge themself, or else suffer GOD to judge them by divers tribulations, lest they become void of their duty doing in godliness, praying, faith, and study of his word. The spiritual and true blessing. But the true and perfect blessing of GOD, whereby gods goodness may and ought to be perceived, is not only of present things, but also of eternal riches, that GOD hath called a man to the Gospel, wherein we learn how GOD is merciful for his sons' sake, and pardoneth sins, and will save us for ever, and in the mean time whilst we be here, he will defend us of his goodness against the devil, and the tyranny of the world. He that doth consider this gift truly, although he be destitute of temporal things, although he be needy, sick, despised, or otherwise troubled. etc. yet shall all these things seem light unto him. For in comparison of eternal things, they are very small. If he lacketh money, yet is he sure of God's mercy. I● his body be sick, he knoweth, that he is called to everlasting life, and that it is promised to him both in word and Baptism. And so in all other temptations, whatsoever chanceth, inwardly thus doth he comfort himself: this will endure but for a time, the best is to come, which can be taken from me by no misfortune. For GOD is merciful to me for Christ's sake, which also is my father, and will put me in an everlasting inheritance. And this was the comfort of this miser Lazarus. There lacked no sense of pains in his body, whereas he mourned oft and wept. Yea his heart also had his prickings, by the which it was broken and discouraged, when he saw himself oppressed with many burdens of sickness, poverty, contempt, whereas the rich man, had store of all things. But here also braced out the most grievous torment of all, where as he was constrained to hear the testimony of God's law against him in his most calamity and making for the wealthy rich man. For these thoughts troubled him sore, when he thus reasoned in his heart: If thou hadst done then thou shouldest now have lived therein: this rich man hath lived therein, and therefore, he hath done them. The authority of GOD is in the voice of the law. How great this temptation is, The comfort of Lazarus. none know but they that hath proved it. But he had a sure comfort against this, when he said thus in his heart: I see that this is the will of GOD, after this means to mortify my sinful flesh, & seeing it is so, I know it shall not long continue, within a few years, this will come to an end, and all things shallbe in better case, when the lord shall take a way the manifold troubles of the just, and deliver them thereof. For the promise is sure that GOD is merciful unto me, and that for Christ his sons sake he doth pardon sins, and riddeth them from the curse, and take them to his mercy and grace, that put their trust in him. Wherefore although this present state be hard, yet will I patiently take it. If men care not for me, nor can find in their heart to give me their leavings, which they are not wont to deny to their dogs, yet this is my comfort, that GOD is merciful unto me, and suffereth me not to lack the eternal goods. In the mean time I will bide these hard and bitter things, until at due time a better case shall come. And it is like that Lazarus had such thoughts first, as a man may gather by his name. For Lazarus in Hebrew is Eleazar, The name of Lazarus, what it signifieth. & signifieth, God help, so that in no man he trusted, but in GOD only. Then is this also a token thereof, whereas the Evangelist saith, that Lazarus was carried by the Angels, into the bosom of Abraham. For this is nothing else, but that Lazarus embraced with a sure faith, the promise made unto Abraham, that is, that all should be blessed in his seed, and thereof he took heart of grace in this state, so that if he had been hold as accursed of all the world, yet he doubted not but he should obtain this blessing, through the blessed seed. And this manner of saith caused him at his death, to be carried up into the bosom of Abraham. And Christ would us to look diligently on this example. For christian men must look for no other, but to suffer need and trouble with Lazarus. He that is without comfort, can not have patience, and yet will despair at last. For the nature of flesh and reason can not be changed, except there be help in the word of GOD, and in the study thereof. For thus do men think alway, that in adversity GOD forgetteth us, and regardeth us not, for else would he help us and secure us. And there is not such wisdom in our minds, as to comfort our selves with the hope of that, that is to come. Wherefore there riseth murmuring against GOD, and judging of him, whereof at length ensueth the blasphemy of desperation. And so at the last we fall from GOD, hate him, and look for no salvation at his hand, joining to our present miseries, eternal pains also. The example of Lazarus is put forth, The history of Lazarus is diligently to be considered in the time of the cross. for the Godly to defend themselves thereby against this danger. He was after the description of Christ most wretched. But because he suffereth not the promise of Christ to be taken from his mind, but looketh steadfastly for everlasting life, & in the mean season obeyeth God's will in all points: he is gloriously recompensed for all this at his time, and in stead of a little pain, he obtaineth everlasting pleasure and comfort. This is the example of Lazarus, which christian men in all their cross and trouble aught to behold, that thereby they may be admonished, what is best for them to do. The other example is of the rich man, The rich man. which in this life lived in prosperity at his desire, but in the life to come, was in all misery and pains. And here must we consider the certainty of Christ's testimony. For he put forth this example specially, that careless and covetous hypocrites, might know of their miserable end in the life to come. Wherefore we ought to consider, the truth of this matter with our eyes, how the rich man is horribly tormented in flames, in such wise that it can not be written with pen, nor expressed with words. And that the chief and special cause of these torments and pains is: The cause of the rich man's damnation because he beholdeth the felicity of Lazarus, whom before he despised and disdained, neither can he have asmuch as a drop of water from him to cool his burning therewith. And furthermore, he is constrained to suffer this pain perpetually, without hope of remedy. But what is the cause, why that miser is cast into such pain without end? Not his riches, neither for that he apparelleth himself, and liveth by his goods. For these are the gifts of GOD, so that there be measure in using them, and be not wasted riotously. For if these things be used in the fear of GOD, and with thanks giving, GOD will not disallow it. But this is the cause, for that this rich man hath store of goods, clotheth himself and liveth riotously, & yet he hath no respect of the life to come, he hopeth for no longer life, when this life is come to an end, he careth not what becometh of him in the other life. All his care and study is, to give himself to pleasure and pastime in this life, as though he had need of nothing else. As Christ doth admonish in the Gospel of this, that our hearts be not overladen with surfeit and drunkenness, Luke. xxi. and with the cares of this world. This is one cause of his damnation. To have no respect to the poor man's need. For of this it followeth, that he regard not the word of GOD, neither is he any thing moved either at his promises, or at his threatenings, so that in this life he may not be defrauded of his lust and desires. The second cause is, that he saw Lazarus need before his face, but yet according to the Prophet, he openeth not his hand to the needy, but rather after the Evangelist, the dogs showed more humanity to this miser, than did the rich man. He thought not on this, that the great plenty was given to him to th'intent, that he should help the needy. But like an unsatiable greedy gut, isaiah. lviii. Luke. xvi. he loved great heaping of all things together, and yet is he nothing moved with other men's lack and need. These sins crieth for vengeance before God, that after a little pleasure of this life, he may have everlasting punishment. This example doth Christ setforth before us, that we might beware of his judgement, and of sin, that we might not give ourselves without care to surfeiting in this life, as though there were no other life to come, and that we should not forget the poor. For he that hath such plenty of goods, that he may help the poor, Math. xxv. james. two. and yet doth not, he shall in the last day suffer great pain and torment, at what time he shall see the poor whom he despised, before his face in great joy and felicity, to his own great sorrow, as the rich man did the lazar. Contrary wise, he that hath helped many, and done them good, shall take great pleasure thereof in the life to come. This is a more hard case, that the rich man in all his heat and burning, is denied a drop of cold water. Wherefore let us not forget the poor and needy, The poor must be regarded. but let us help and secure them, not only after the accustomable manner, as when we give a halfpenny to beggars, or such like, as every man is able after his degree. But an almose shall then be most acceptable, when every man after his power in his vocation, doth maintain the common fellowship, and whom he can: That is, that every man use and turn his craft and gains, and what so ever he occupieth, to such purpose, that no man be deceived, no man be defrauded, and that looketh not only to his own vantage, that he deceiveth no man by weight and measure. For it is not unknown, what crafts and guiles be amongst them that fell. A day were to little to express all the frauds that are used in certain occupations for gains. Wherefore when it is uprightly done, yea in the least contracts and bargains, that be, it is in a manner a very almose deed. And contrariwise, that that is done with fraud and deceit, is plain theft. And they shall be judged no otherwise then for thieves of GOD in his judgement, whereas all these covetous and rich shall behold Lazarus, whom they have deceived so many ways in their bargaininges, and hath spoiled them of their goods, and after the manner of this rich man, they shallbe punished with everlasting pain. After this sort may every man make his craft and occupation, to be an almose pleasing God, and not only temporal blessings shall thereof ensue, but as Christ saith, Luke. xvi. we shall get us friends in this life, whose testimony shall profit us in the life to come. But the world can not be brought unto this belief. He that hath a stock will nothing diminish thereof, but rather increase it. He that hath none, studieth all that he can to make himself an heap of substance, caring not how he come by it. Wherefore God can not but plague the world, until at the last, hell maketh an end of all. And yet can not the world be amended, neither by plagues, neither by threatenings. But is not this the greatest madness that is, to provide in perils, that we suffer not hunger when there is scarcity of victuals? But why then do we not take heed in that case, whereas if we offend, there shall ensue eternal pains? This judgement is so much the more grievous, because it can never be changed, being once done. For there remaineth no hope of remedy. Abraham and Lazarus, as thou hearest here, are not only unwilling to cool the heat with a little water, but also unable. What an overthwartness is this then, that we so little regard this great danger of ours, and seek not rather remedy for it? The great blindness of men. The light trifles of this life do sore vex us, while we see to our dignity, and to such as be ours, that we may make provision for them, with all the commodities of this life. And when men have gotten these things, now they labour no farther, as though they had gotten all. But when they have not that, they endeavour with all study and care to come thereby. But in the mean season they have no regard of this thing that is most necessary, until they fall suddenly into this snare, even into this judgement and damnation. And this is the cause, why Christ putteth forth the example of the rich man, to withdraw us from the care of things present, i Timo. vi. and to make us give more heed to everlasting life. For if this rich man had not given over his heart to worldly prosperity, but had rather trusted in the living God, he had never come to this place of torment and destruction. But now, contrary to the precept of God. He drowneth up himself with riches, and forgetteth his state to come. He applieth all things only to his desires and lusts, and will suffer no other thing to come into his mind. Contrary to this teacheth Christ, that we should watch, lest we suffer with the rich man everlasting death, as a recompense for this little joy. Luke. xxi. These two examples are such, as never ought to fall out of memory, that first of all in time of trouble we might have a sure trust and comfort: Then also that in the prosperity of this world, we fall not into danger of everlasting death. And to this also doth that belong▪ that Christ speaketh after, that the rich man perceiving his own cause to be passed remedy, yet careth for his brethren, and desireth that Lazarus might be sent to his father's house, lest that if they continue in their old conversation, they also should fall into like punishment. But Abraham denieth him that, and saith: They have Moses and the Prophets, let them hear them. But when the rich man proceeded, & alleged that there should ensue much profit by this message, if the dead should go preach to them that live: Abraham answered: If they hear not Moses, nor the Prophets, neither will they believe if any should come to them, from the dead. Now this rich man understandeth, that he that will escape this, hath need of repentance, and perceiveth▪ that that may chance to other, as it chanced to him, that although the word of GOD and the Preachers thereof, abide with men in the world, yet it doth not move them neither to repentance, neither to amendment of life. Wherefore he thinketh it best for his brethren, if one from the dead, that could tell of things invisible, should come unto them. Neither would this seem to us also other wise than the matter requireth, if such a Prophet should come amongst men. But Abraham can not be persuaded to allow this, and therefore he saith. The word of God must only be taken heed unto. He that will escape this pain, must have respect to nothing but to the Prophets, and that this is the only way to escape the danger of eternal damnation. But he that will hear neither Moses nor the Prophets, it were in vain if one should rise from the dead, or if an angel, or GOD himself should preach. For such would never be brought to believe. This is an high praise of the word of GOD, and of the ministery thereof, whereas men are necessarily bound to it, so that they ought not to think that there is any other mean, to avoid this pestilence and destruction. But what doth Moses and the Prophets teach? these two things specially. First, they show the promised seed of the woman, that should break the serpent's head, that is, should deprive and strip the devil of all his power, and make good the damage taken in paradise. Unto this seed, that he is the son of GOD, The doctrine of Moses & the Prophets. and bringeth divine power and righteousness to us in the earth, both Moses and the Prophets are wholly applied, and of this they teach, and command, that when this cometh, & the Gospel is preached, that men should hear, & give credit there to. Gene. iii. He that after this sort heareth Moses and the Prophets, first of all he will despair of his own works and power, and will trust only in this seed, that it only is the blessed seed, and that it doth restore to us that are accursed, the blessing. Gene. xxii. So then faith in Christ jesus is the only and true way, whereby we may be delivered from sin and death, and get salvation. Faith. This saviour with his comfort, was not regarded of the rich man. He took his wealth end felicity, to be a sure token of his own righteousness. Temporal prosperity is no sure token of God's favour. For as men are wont to gather by adversity that GOD is angry with them: so like wise when they are in prosperity, they take it for a token of God's favour, whereas yet temporal blessing is of no great weight. And commonly it chanceth that the ungodly are more fortunate than the Godly. But if thou canst hear him, that give thee good council, beware thou trust not in thy riches, but trust only in him, of whom Moses and the Prophets speak, or else thou shalt have none other end than had the rich man, which had Moses and the Prophets, and yet believed not. Good works The second thing that Moses and the Prophets teach is this: that forasmuch as all trust of righteousness and of salvation, consisteth in the promised seed, we show obedience to GOD, and do that he biddeth, and flee that he forbiddeth. For that is as much as to fear GOD, and to keep his commandments. But he that had rather obey his own lusts than God's law, he can not glory in this, that he is the son of GOD, and careth for GOD, but rather he can never be without this care, wherein he feareth, lest GOD should come suddenly, and judge him among the damned. So that these two things must needs be joined together, that is, faith & obedience toward God. Faith is required, to deliver us from our sins, Faith and obedience toward God is required of every christian. and to make us the children of God. Obedience or Charity and her works are also required, that we might show such obedience, as belongeth to children, and that we provoke not GOD to wrath by our sins, and that we have a good conscience, which they can not have, that continue still in open sin without repentance. And finally, fear GOD, and keep his commandments, and yet trust not in that righteousness before God. But only trust in jesus Christ: then shalt thou be out of all peril. For such faith only is able to prevail against sin and death. And for as much as GOD himself hath commanded obedience, he doth allow it, although it be unperfit. For that is not alone by itself, but is joined with faith, by the which we are pardoned of that, that is lacking in obedience. And so Moses and the Prophets are to be heard, that we may learn thereby faith in Christ, and true obedience. This did not the rich man: wherefore he is now punished with everlasting damnation, and so are all they, which hear Moses & the Prophets, and yet obey not their word. But they that hear and believe, that is, believe in Christ, and know that GOD is merciful unto us for his sake, and imputeth not our sins unto us▪ and that he will give us salvation, and after that fear GOD, and obey not the devil and the flesh, but look to GOD and his will: they are those that belong to Lazarus in the bosom of Abraham, and shall be saved with Lazarus for ever. The which thing GOD grant us for his sons sake jesus Christ, through the holy ghost. Amen. The two sunday after Trinity sunday. The Gospel. Luke. xiiii. A Certain man ordained a great supper, and bad many, and sent his servant at supper time, to say to them that were bidden: Come, for all things are now ready. And they all at ones, began to make excuse. The first said unto him: I have bought a Farm, and I must needs go and see it, I pray thee have me excused. And an other said: I have bought five yoke of ●xen, and I go to prove them, I pray thee have me excused. And an other said: I have married a wife, and therefore I can not come. And the servant returned, and brought his master word again thereof. Then was the good man of the house displeased, and said unto his servant: Go out quickly into the streets and quarters of the city, and bring in hither the poor, and feeble, and the halt and blind. And the servant said: Lord, it is done as thou hast commanded, and yet there is room. And the lord said unto the servant: Go out into the high ways and hedges, and compel them to come in, that my house may be filled. For I say unto you, that none of these men which were bidden, shall taste of my supper. THE EXPOSITION. THis Gospel or parable taketh occasion, of the miracle, Luke. xiiii. when Christ healed the man that was sick of the dropsy in the pharisees house. For the evangelist saith, that they watched to trap Christ. Wherefore Christ giveth sharp sentence against them, when he rebuketh them of their ambition and pride, in that they did strive who should sit in the chief room, until at last he beginneth to reprove his host, telling him that he should not call to his feast the rich and wealthy, that can recompense him, but the poor, which should recompense him in the life to come. And after these words one of the geastes stepped forth, willing to declare his devotion, and saith: Blessed is he that eateth bread in the kingdom of GOD: As though he greatly regarded GOD and his kingdom. But Christ perceiveth the hypocrisy, and putteth forth a plain description thereof, she wing what manner of devotion it was, that this man and such other have, and that they regard neither GOD, neither the kingdom of heaven. Thou, saith he, showest outwardly, that thou haste a great desire of that, that is to come. But if a man should say as it is: Thou art of that sort of geastes, which are bidden to a feast with great love and gentleness, but they for their business and goods can not come. That man is specially touched with this taunt, which stepped out of all that sort, to declare his devotion. As though he should say: Thou sayest, that he is happy that eateth bread in the kingdom of heaven, but if thou wouldst mark what thou sayest, thou shouldest perceive that thou art one of that sort, which will not come when they are called. This saying is grievous and heinous, if a man consider it well. Math. iii. For Christ was now in hand with the most wicked and hurtful generation of adders, which sat down with him at the table, not to learn, but to mark if they could take him by any means in a trip. And here is the beginning of the parable. That there was a certain man that made a great supper, and sent his servants to bid geastes, which excusing themselves, refused to come unto the supper. The first said, that he had bought a Farm, and that he must needs go see it. An other said, that he had bought five yoke of oxen. An other said, that he had married a wife, so that the master of that Supper was despised, and laughed to scorn. In so much that the master being greatly moved for their unworthy behaviour, provided that the lame, blind, & beggars. etc. should be brought and constrained too come to the Supper. And as concerning the other, he saith on this wise: They shall not taste of my supper. This gospel maketh very grievously against the jews and Gentiles. Now will we prosecute the parable in order. Who made this supper. The man that made this Supper, is GOD, which is a sumptuous and a rich feast maker, and hath after his riches and majesty prepared a Supper, which is called great, not so much for the respect of the maker thereof, which is GOD (albeit it might be worthily called a great Supper, for that cause only) but because the meat itself also is magnificent and great, that is, the gospel, This supper is the Gospel yea Christ himself, which is in the Gospel set before us to feed on, that he for our sins thorough his death hath made satisfaction, and hath delivered us from eternal death, from hell, from the wrath of God, and damnation. This doctrine as concerning Christ, is the great supper, to the which he calleth his geastes, that he may sanctify them by his Baptism, and comfort and confirm them by the Sacrament of his body and blood, so that nothing at all is lacking, that is requisite and necessary to the greatness, magnificence and plentifulness thereof, and for the gorgeous and gentle entertainment of the geastes: so that for this cause it may well be called great, even for the sumptuousness and the delicates, which are so dressed and provided, that no man can sufficiently express it with tongue, nor think it with heart. For the meat and drink thereof is eternal: after the which there followeth neither hunger nor thirst, but it so satisfieth them, and quencheth their thirst, that a continual joy ensueth. And this supper is not only enough for one man, Why it is called a great supper. but it is sufficient for all the world, if it were much bigger and larger. For the Gospel saith this: he that believeth in Christ, that for our sake he was made man, and borne of the virgin Marie, crucified for our sins, and ascended into heaven, and sitteth on the right hand of GOD the father. etc. he that believeth so, doth live for ever. Where as it is far other wise with man's meat. For when hounger is this day put away, yet to morrow, it will return again. But this meat is everlasting, and is never consumed. And by this doth he declare to the hypocrites that were present, that this supper was of an other sort, then that, that was set before them. And yet are they of such malice and wickedness, that although they prate much thereof: yet they proudly despise, GOD, and his bountifulness, everlasting life and salvation, and in the mean season set much more by other things. It followeth in the text. And he called many. These many that were called are the jews, and all the people of Israel, Who are the geastes. which from Abraham's time, were specially called by the Prophets. For the seed was promised to the patriarch Abraham, by the which this blessing should be gotten, and so this Supper was first showed unto him, as to the chief and father of this thing. After that the Prophets entreated more largely thereof, Gene. xxii. xxvi. and xxviii. and brought the people to this point, that in the will and diligence of GOD, nothing could be lacking, but that they were sufficiently called. Wherefore Paul in his Epistles always putteth the jews before. Roma. i. To the jews first, and to the Grecians saith he. And when it was time to come to the feast, that is, when that time was come, that Christ should be borne, die, and rise again from the dead: Who were the servants. the servants went forth, John the baptist, the Apostles, and said to the people of Israel that were bidden. Hitherto hath there been calling to the supper, but now is the supper set on the table. Your Messiah is borne and dead, and is risen again. Wherefore come in season, that ye may receive part of this gorgeous supper, that is, that ye may receive the blessing promised, and be delivered from the curse and damnation, and obtain health and salvation. This message was specially showed to the chief of the people, which had the spiritual and civil administration. But how did they take this message? And they began all to make their excuse. In this are the geastes that were present reproved, and specially, that masterlike fellow, which before Christ had craked of the kingdom of God, and the meat thereof: Blessed is he that eateth bread in the kingdom of God. Christ doth interpret to this man his saying: If thou, saith he, carest for this, how happy thou art, this will I say unto thee: the supper is now set on the table: John the baptist is come. I and my Apostles do call you to supper. But ye do not only refuse to come, but also imagine excuses, why ye come not, so that by this means your sin is double. Ye despise the Gospel, and can show no cause why ye should so do, fearing lest ye should lose your opinion of holiness, righteousness, and wisdom. And herein ye sin specially, and by frowardness pass all your other sins. It were to much not to give credence to God's word. But when contempt is joined thereto, yea and wickedness counted righteousness, that truly passeth all sins. And the Papists in this follow the example of the jews. The stubb●●nes of the jews and Papists against the Gospel. Yet do they still stubbornly defend their doings, as touching the one kind of the lords supper, & their vowed chastity, with all other abominations. Yea they condemn us also, punish us, and banish us, because we will not consent to their abominations, But let them have their own will. Peradventure they will make a rod for their own tail. This was also the excuse of the jews: we can not receive this doctrine, because it is against the priesthood and law, which GOD gave us by Moses. We must see to the preservation of our country. So the first layeth for his excuse his Farm, the second his Oxen, and both of them think their excuse lawful. The third is more proud for his new married wife, and therefore he despiseth the supper. These three things do contain the description of that kingdom of GOD, and of the bread, whereof that maisterlike fellow and hypocrite made mention. For Christ take the pain to tell him and all mankind, that they seem outwardly to have a great desire of the kingdom of God, and of this eternal bread: and yet they think far otherwise of godliness, than they show openly. For they know only this kingdom of GOD, which consisteth in corporal blessings. But when they are called to the supper of eternal blessings, they regard not, this kingdom of God and bread. Psal. xviii. The Psalm calleth them strange children, which think that godliness is only gains and vantage. All these things might be described by themselves, but because the parable belongeth to the jews, and to the hypocritical kind, we will now show the meaning of the Farm, the Oxen, and of the wife. first the jews lay for their excuse Moses law, and all the ceremonies. For when the Apostles did teach, that after that there should be no more need of the temple, nor of the law, The Farm what it signifieth. because the great high priest jesus Christ, was revealed now out of the tribe of juda: and that they should hope for salvation only by him and his Sacrifice: they could not brook this doctrine, but decreed rather to forego Christ, than the law. And hereof it chanceth, that yet they look for the coming of their Messiah, and trust that he will restore to them all again, that is, both the priesthood, and kingdom, The error of the jews. as it was in Davides' time, and that he will give them store and plenty of all things. That doth Christ here reprove by the buying of the Farm, when he saith: I will go see the Farm that I have bought, that is, we Priests do labour, and go to harvest, that is, we govern the people (as Christ call all teachers, workmen, Math. ix. that sow the Gospel) & we must care for our priesthood. Wherefore when the Apostles doctrine was contrary to theirs: they condemned it as false, and so this supper could not be allowed of them, and yet they thought in their own judgement, that they had a just excuse. So do the second also bring their excuse (which were in the civil governance) by the Oxen. Oxen, what they signifieth For oxen doth signify the governors of the people. Many calves have compassed me, and many oxen, hath besieged me saith David. Psalm. xxii To us (say they) is the kingdom and politic order committed, and we must not departed from it. And if we follow this doctrine, we shall put all things in a hazard. Wherefore these teachers must be rid out of the way. The third say: the Gospel is a doctrine, that forbiddeth covetousness, A wife, what it signifieth. and commandeth all men to cast their head, life, goods and money into peril for Christ's sake: wherefore we will not come: we will possess our house and family without all danger. To marry a wife, what it is. etc. For here to marry a wife doth not signify dishonesty, but to do all things, which belong to an householder, as when means is found to increase the goods, and when the family and the advancement thereof is procured, whether it be done with honesty or dishonesty. For the jews thought here upon that, if they fulfilled the righteousness of the law, they should have the blessing that Moses promised them, that is, the blessing of corporal things, of cattle, of gold, of wives, Psal. cxiiiii. of children. Wherefore they looked only for those things, that their store house might be full thereof, and flowing over out of this into that. And thereby they thought themself righteous, and for that cause to be blessed of God. Why the Papists are so loath to receive the Gospel. So do our Papists also excuse themselves. They say, that our doctrine is true, but yet for all that, they must not depart and serve from the holy church, least there should rise a sedition and schism. Yea they themselves also do fear, that if they should receive this doctrine, that their own church and power should decay and perish. Whereas nevertheless only the Gospel maketh the true church of GOD, and doth repress all unjust power and sedition. Furthermore, covetousness is the cause and impediment, that they receive not the Gospel, for because they see that the Gospel is defended with a very simple guard, that is, with poverty and persecution. But what will be the end of this? Such as was of the jews. Behold, and beware. They defended their law, priesthood, kingdom and riches, so long and so stubbornly, until at last they were all overthrown and lost all, so that now they live among strangers, as banished persons, and sure of nothing, and can not come to the fellowship of this supper. For the Lord purposeth now, to bid other geastes, and because he is despised of them, he despiseth them also, as it followeth. The good man of the house was displeased, and said to his servant: Go out quickly into the streets and lanes of the city etc. As though he should say: if ye set so much by your Farms, Oxen, wives, that ye care not for my supper, that is, if ye hold so fast the priesthood, the kingdom, and the richesse, that ye put a side me and my Gospel: this I tell you before, that ye shall lose all together. And I in the mean season, will provide me other geastes. Wherefore thou servant get thee out into the streets and lanes of the city, and bring hither the same, the poor, the maimed and weak. And so it chanceth to the jews. For when the princes, priests, and all the chief amongst the people, despised the Gospel for the causes above rehearsed, GOD received the humbe fishers, which is a poor and a despised sort. As Paul saith to the Corinthians. i Cor. i. Look brethren on your vocation, how GOD hath not chosen many wise men after the flesh, nor many mighty, nor many of high degree, but he hath chosen the foolish things of the world, to confound the wise. The weak hath GOD chosen to confound the strong. The obscure of the world hath GOD chosen and the abjects, and those that are of no reputation, to bring to nought those things, that are of reputation. etc. And according to this sentence, whatsoever thing in this people had the pre-eminence in holiness, wisdom, power, or riches, it is rejected, because they despised the Gospel. Contrary wise Christ received the simple, and obscure, as Peter, Andrew, Simon, and Bartholomewe. etc. which were Fishers and very poor men. Whom no man thought worthy to execute the smallest offices for the chief Princes and Priests. For they were the outcasts, and as isaiah saith, the drags of the most excellent wine. So that the excellentest of the people, the priests, the rich heads, the nobles, the glorious, were cast away for their unbelief, even as a tun of good wine, where remaineth only the dregs, whom Christ here doth call the poor, the weak and the blind. Those doth Christ here point to the kingdom of God, and not the Pharasei and his, which doth feign that they set greatly by the kingdom of GOD and the bread thereof. But Christ doth declare, what such hypocrites do mean: ye would, saith he, have Farms and Oxen. But as for this supper of the kingdom of GOD ye care not. Wherefore this supper belongeth only to the poor. As it is said, the poor receive the joyful tidings of the Gospel. Math. xi. For the rulers, the holy, and the wise despise this Supper, and be unworthy thereof. He could not have spoken more gevously against the jews, and specially against this man, that craked of the bread of the kingdom of heaven, and yet understood no more of this kingdom, then consisteth in Farms, Oxen, and other present things of this life, that their region might not be deprived of the priesthood and kingdom, whatsoever becometh of Christ and his Gospel. For thus thought he, that he had no need of Christ, to attain thereby the kingdom of God. But that GOD would say to him and to all the jews: Come ye jews, and high priests, ye holy men, ye princes, ye excellent citizens: for you is the bread and supper prepared. But (saith he) thus goeth the matter: ye are called, but ye do not regard. Ye excuse yourselves, and affirm that your excuses be lawful. Wherefore I reject and refuse you, and receive the vile multitude, as the lame, the weak, the blind, the halt, the poor. etc. And thus far this Gospel belongeth to the jews. For he speaketh of the lame and weak, that are in the streets and lanes of the city, and he calleth the people of the jews a city, Why the jews are resembled to a city. because that people was well ordered and ruled. For they had the law, ceremonies, rites, temple, priests, kings, and all things ordained of God, and written by Moses. Now he sendeth his servants in to the high ways, and commandeth them to bring geastes, wheresoever they may be had, yea the beggars that sit by the hedges. etc. And the Lord said unto his servant: Go out into the high ways, and unto the hedges, and constrain them to come in, that my house may be full. The calling of the Gentiles. These that lie at the hedges are we Gentiles, which dwell in no city, which have had no form of service, but have been idolaters, and knew neither ourselves, neither God. Wherefore all that we have, may well be called, an open field, where all things lie open to the devil at his own will. Go thither, saith he, and constrain them to come in. For this is always the frowardness of the world to resist the Gospel, and not to brook the doctrine thereof. Yet never the less, this feast maker would have his supper often to be used. For he bestoweth all this cost and charges, that he may not lack men to be merry, and make good cheer with him, although he should be feign to raise them out of stones. And this is the very cause, that GOD made the world so large and wide, Why God spareth the world. whereas yet now of late, he hath had sufficient cause for man's sin, to make both it and mankind more less and narrow. But he doth not so, because as yet he hath not geastes sufficient to furnish his supper. Wherefore, whereas his servants bringeth the Gospel to us also, this is a token to us that are baptized and believe, that we pertain also to this supper. For we are those jolly fellows lying by the hedges that is to say, blind, poor, lame, and Gentiles most desperate. Of compelling to come unto the supper. But how doth GOD constrain us, whereas there is nothing done of compulsion, in all his service allowed? After this sort he doth compel: he causeth the word to be preached unto us: he that believeth and is baptized, shall be saved, he that believeth not, shall be condemned. Whereby he setteth before us, both heaven and hell, death and life, wrath and mercy. Math. uxi. Ephe. two. Psalm. li. For first of all he declareth unto us our sin, and our great corruption of nature, that we may fear, when we hear that we are borne the children of wrath, in the kingdom of the devil. And this is in deed compulsion and constraining, when there is great fear for the wrath of GOD, and thereby we are driven to call for help. And when that is so brought to pass, by the preaching of the Gospel, that the hearts dread, then must we proceed in doctrine, Note well. that yet the sinners fall not to desperation for their sin, although they have never so just cause to despair. But let them rather follow this council of GOD, that because they are baptized, let them hear the Gospel, that preacheth of jesus Christ, that he died for us, and made satisfaction for our sins on the cross by his death. If thou believe this, thou needest not fear the wrath of GOD, and death everlasting, And so thou as a true jest, hast a room in this magnificent and glorious supper, and art thereby fed, made fat, and in good liking. And so to compel, Of the manner of compelling, which the Pope useth. is to make a man afraid for sin, and not to compel, as the Pope doth, with cursing, by book, bell, and candle. He doth not cause any true fear in the conscience. For he teacheth not truly what is sin. But he magnifieth his own trifles, and curseth him that will not keep his Ceremonies, and men's traditions. But the Gospel openeth sin, and the wrath of GOD from heaven, that all we, none excepted, do live in sin, and are ungodly. This thing doth GOD command to be showed unto us by the Gospel, Roma. i. when he saith to the Apostles. Go and preach repentance. But repentance can not be preached, but by the opening of the wrath of GOD, Luk. xxiiii. against all men, because they are full of unbelief, contempt of GOD, and other sins. This wrath ought to terrify them, and to make their conscience quake for fear, that they may compel themselves and say: O Lord what must I do, to avoid this misery (Than shall it be said to him, sit down in the supper and eat. For there are many tables full of meat, and yet void of geastes. Thou art christened, therefore believe in jesus Christ, that he hath satisfied for thee. Thou hast none other remedy against this destruction, then to be baptized and to believe. For than shall wrath be ended, and great plenty of grace, mercy, and remission of sin sent down from heaven unto thee, to thy great joy and singular comfort. What it is to compel. Wherefore, to compel is nothing else, then to preach repentance, and remission of sin: To show the wrath of GOD upon sinners, and mercy upon them that believe. The wrath and repentance, causeth a great thirst and desire of grace. And this is the true way to this supper. And now there is one church made, The believing jews and Gentiles are one church. both of the jews and Gentiles, and all are generally called poor, needy, lame, and weak. For after the fear of the conscience, they gladly embrace the Gospel, and desire mercy. But they that refuse to do this, be they never so prudent and wise, have this sentence given against them: They shall not taste of my Supper▪ that is, the wrath of GOD shall remain upon them, and they shall be damned for their unbelief. For GOD (as I said before) hath no respect, how rich, how wise, how holy they be. Wherefore be they never so careless, be they never so sure of themselves: yet shall they prove by experience, that this sentence is not vainly spoken, where Christ here concludeth: They shall not taste of my supper. But we that receive it, and fear for our sins, and do not despise the grace of GOD, which is offered unto us in the Gospel for Christ's sake, we shall obtain for wrath, grace, for sin, eternal righteousness, and for eternal death, eternal life. This sore judgement is now a days (as it appeareth) moste evident among the jews and Turks, which have no savering of the Gospel, yea, The jews, Turks and Papists abhor this supper. rather they so much abhor it, that they can not find in their hearts so much, as to see it, or hear it. It chanceth also likewise, with the Papistical high priests and bishops, which are so little filled with this Supper that they scarcely taste it, or smell it. But we, which by the peculiar grace of GOD, are set in the middle of the light of this Gospel, are filled, and well fed, and are become lusty and strong, and are glad to be at this supper. The Lord grant us to continue therein unto the end. Amen. Amen. Christ's intent therefore in this parable, is to exhort us, that we have the Gospel in high estimation, and that we join not ourselves to them, which have high stomachs, by reason of their prudence, wisdom, power, and holiness. For this sentence is given, as touching their casting away and damnation of them, that they shall not taste this supper. As they were cast away in the people of the jews, and only the unpure drags were reserved: so shall it chance to us also, if we set more by Farms, Oxen, and wives, that is, by our spiritual and civil dignities, and temporal possessions, than we do by the Gospel. He speaketh a grievous and a very terrible thing, with plain and simple words: They shall not taste of my Supper. As though he should say: my supper is not to be despised, for it is of an higher price than their farms be, despise they it now never so much, & although they set more by their Farms, Oxen, and wives, than they do by it. There shall come a time, when they must departed from all things, from Farm, from Ox, and from wives, so that they would feign then taste of my Supper. But then shall it be said unto them: Math. seven. I know ye not. Now I lack no geastes. Let your Farms, Oxen, and wives comfort you. grievous threatenings against the despisers of this supper. These shall give you a better Supper, for as much as ye despised my supper, and cared not for it. There was great provision and cost made in this supper, but allthings seemed vile unto you. If there be more good fare and delicates in yours, go to it a God's name: spare not, I will not let you, only this I say unto you, ye shall have no part of my Supper. These things shall be dreadful in that day, when GOD shall with plain words call his supper, life everlasting, and their Farms and Oxen, eternal fire, and shall not change his sentence any thing, but that they shall never taste of this supper, that is, they shallbe void of all hope of salvation. Wherefore these words are not lightly to be esteemed, which declare the everlasting wrath of the householder. For this is the property of great men, when they are earnestly moved, they speak not many words, but that that they speak, is ponderous and weighty. For they think more grievously inwardly, than they speak outwardly. And how much more do these brief words signify, the unspeakable wrath of GOD, which no man can pacify? Yet we esteem them as little, as though a gester or skoffer, whom we might worthily despise, had spoken them, or as though GOD had spoken these thing in sport. Neither do we hear or see, that, as the words be in the text, GOD is angry with us, and that they proceed of a great anger and wrath, and that he is neither fool nor child, but the Lord and GOD above all, before whom all things do tremble and quake, Psal. cxiiii. and as the scripture saith, the mountains with their foundations and the seas and floods, fly from the face of God. Only man is so stiff necked, that he can not fear, but rather despise GOD and mock him. But we preachers are excused. For we exhort you with all diligence, that ye regard and set more by this supper, than all riches and goods. Wherefore at that day, all the world shall bear us record and confess, that we are blameless. For we set forth this doctrine so earnestly and studiously, that our very adversaries do hear it, and condemn it for heresy. And we are not much discontent that they so do. For hereby do they confess that they have heard, read and seen, that we have done our message. But if we have not hold our peace, but have taught earnestly and diligently, yea and preached so much, that our adversaries say, we are to vehement: let this man be our judge, which commanded us so to do. And let him defend them, and condemn us. We do not refuse to be judged, which have the true GOD, the true Christ: and the true Church on our part. This matter shall be plain, when all hid things shall be made open. In the mean season let us pray to GOD, that he will preserve and keep us steadfast, in such doctrine and faith through the holy ghost. And doubtless we shall be welcome to this supper. The which thing our heavenly father grant us for jesus Christ's sake, through the holy ghost. Amen. The three sunday after Trinity sunday. The Gospel. Luke. xv. THen resorted unto him, all the Publicans and sinners for to hear him. And the Phariseis, and Scribes murmured, saying: He receiveth sinners, and eateth with them. But he put forth this parable unto them, saying: What man among you, having a hundred Sheep (if he lose one of them) doth not leave ninety and nine in the wilderness, and goeth after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders with joy. And assoon as he cometh home, he calleth together his lovers and neighbours, saying unto them: Rejoice with me, for I have found my Sheep which was lost. I say unto you, that likewise joy shall be in heaven, over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. Either what woman (having ten groats i● she lose one) doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her lovers and her neighbours together, saying: Rejoice with me, for I have found the groat which I lost. Likewise I say unto you, shall there be joy in the presence of the Angels of God, over one sinner that repenteth. THE EXPOSITION. OF all the Gospels that are read through the year, A Gospel of singular great comfort. this is the most comfortable: In the which Christ teacheth of his office, as of a Shepherd, how he maketh inquisition for sinners, and restoreth them, that they may not be plucte in pieces of the Wolffe, that is of the Devil. And this was the occasion of this sermon of Christ. When all kind of sinners and Publicans drew nigh unto Christ, to hear his word: the Scribes and Phariseis seeing that, laid it to Christ's charge as a crime, that he used the company of this kind of men, with whom GOD and they that are beloved of GOD, could have nothing to do: and that by this, he did declare, that he was far unlike God. Christ answereth, and allegeth a just cause of his doing, that is, that he doth nothing otherwise, than the common manner of men is, yea, and that in inferior matters, when their chief care at all times, is to recover that is lost or in danger, that hereby he might reprove the untolerable frowardness and arrogance of the Phariseis, whereas they give judgement so unshame-fastly of a matter that they understand not. And that the matter may be the better perceived: the question is this, whether there is any place for sinners in the kingdom of GOD? For if there be not, Christ's doing was worthily reproved, that whereas he professeth himself to be the son of GOD, yet he companieth with them that are not of the kingdom of God. The Phariseis & Scribes are deceived, in judging Christ's doing, because they knew not truly, what is the kingdom of GOD, and yet they thought themselves most perfect thereof. This is the cause of their false judgement. The judgement of the law concerning sinners. They knew Moses and the Prophets, by continual reading and study, but after this understanding, that the works of the law must be done, and that he that doth them, is now allowed as righteous before GOD, but he that doth them not, is banished as an outlaw from God. And after this understanding, they judge of Christ's doing in this place, because that GOD by his law, hath put a plain determination of his kingdom, out of the which sinners are excluded as adversaries, and that God's kingdom ought to be taken no otherwise, than GOD determine it himself, and that sinners are not to be admitted, nor received among such as are of God. And this is the very judgement of reason also. For as soon as there riseth any sense of sin, naturally there is had respect unto the wrath of God, The judgement of reason concerning sinners. which is always dread and looked for in sin. For they judge that he can have no hope in the merciful God, which stireth him to wroth with their sins. As Adam and Eve may be an example: Gene. iii. as soon as they had transgressed the precept, they could not abide their own conscience, they seek to be hid▪ and dare not come in sight. And young children also declare this to be true, when they are in any fault, they seek corners. For this is the nature of sin, to make the heart afraid, Sin, and the nature thereof. because it doth always fear wroth and punishment. Contrary wise when the conscience is pure and faultless, it trusteth well in itself, although other men's judgements be never so much against them. Like as all reason therefore in sin, doth naturally fly from God, and for her upright and honest behaviour, is wont to have confidence before God: So the Phariseis in in comparison of themselves, whom they thought just, exclude sinners. They did see, that they were direct against the law of God in their doings, and therefore they also pronounced plainly, that they ought to have no place in the kingdom of God. They suspect Christ also, that he doth not after God's will, because he had to do with such. But consider thou this with thyself, Before God and the law all men are sinners. to what case the matter will come, if sinners should be excluded from God and his kingdom, as the Phariseis think? For although they suppose, that there is a kind of men that liveth without sin, yet GOD and the law knoweth none such. For although every man committeth not adultery, slaughter and theft, yet before God no man is without sin, yea, and those sins are the more grievous, if they fall in a man that hath wisdom and strength to resist them. If then the Phariseis judgement be true, that GOD doth turn away from sinners, it maketh as much against themselves, as against other. For by the law, are not only reproved the sins of the Publicans and of sinners, but also their own & all others. Then will it follow, that no men have place in the kingdom of God. So that the Phariseis are proceeded so far by ignorance, that as they are sore against other, so give they a most grievous sentence against themselves. But all their oversight riseth here of, because they know not why God's law was given, neither what corruption of sin there is in all men. And as in other things, one error bringeth an other, so here also of the kingdom of God, do these hypocrites know nothing, which must needs be set up by God's grace and goodness. But Christ grounding his reason on true principles, openeth the mystery of the Gospel, unknown to natural wit, and to all that follow the righteousness of the law: that is, that God hateth not sinners, nor willeth their death, and that he declareth this his will in Christ: whom he sent into the world, to bring home again to their folds, sheep that stray from their flocks, and that all his intent hath only respect to the fulfilling of the Gospel, jere. 18.33. isaiah. lxi. Luke. iiii. that the lost and strays may chief be regarded, and that all the will of God might hereby be declared, and the Gospel opened to the poor. This is plainly an other kind of doctrine, than the doctrine of the law and Phariseis, which taketh not here seed and root in our nature, but is brought from heaven by the son of God: as saith Ihon. No man hath seen God at any time, Ihon. i. the only begotten son, which is in the bosom of the father, showeth him forth. For no man knoweth that will of God, that he is not angry with sinners nor damneth them for their sins, but receiveth them rather to his grace and saveth them: but all know the contrary. Wherefore the fear of the wroth of GOD is naturally joined with sin. But Christ teacheth us here by his Gospel, Luke. xv. that GOD is otherwise minded toward sinners, and that he is not angry, but merciful, and that the Angels in heaven rejoice, when sinners repent and amend. This doctrine must be the better marked, because it seemeth contrary to our reason, that we by it may confirm our conscience. For he that in such temptation, followeth reason and judgement, goeth headlong to the Devil, and there is no remedy against desperation. Wherefore this goeth the matter, we must agree surely with Christ, contrary to reason and all other things, that although we are sinners, Why God refuseth not sinners. yet that by Christ we must be revoked and called again, as sheep going a stray, unto the place of our salvation. As Christ setteth forth a plain parable in this place, to the declaration of his most excellent office. In divers other places doth the Gospel declare, why God casteth not away sinners, Ihon. iii. as in the third of John, that GOD is such, that hateth not the world, but loveth it, so that he giveth his only begotten son, for the recovering thereof, that the world may have confidence for these sacrifices sake, and may not despair for their sin. For although God might have helped us otherwise, yet he purposed to do it by his son, so that we should have no cause to doubt of his delivering and redemption. For this is most true, Note well. that God is more pacified by the death of his son, then offended by our sins. Furthermore, there is an other cause set forth by Christ, why God casteth not away sinners. For he showeth that sinners are a portion of God's substance, which fell from him, & yet God hath such respect to the matter, that he regardeth not the greatest things that he hath, until that that is lost be recovered. And all this way of recovering is set up by Christ, as he himself saith in this place. Wherefore it ought to seem no marvel, if he make a search for sinners, that stray from God's household, to bring them home again. For he is sent for this very cause to bring home sinners again, and if he should do otherwise, as the Phariseis appoint him, he could not execute God's commandment. The tender affection of Christ toward sinners But it is very comfortable to see the affection of Christ toward sinners, which is described in the type and figure of this careful and studious shepherd, whereas he followeth after the stray sheep, taking no care in the mean season of the rest, and when he findeth her, he beateth her not, but handleth her gently, as though she were blameless. He taketh her on his shoulders, and at his return he maketh joyful gratulations with his friends. All which declareth the great bounteousness and love of Christ toward man, which if it should be well commended and set forth, had need of a long sermone. The declaration of this love, resteth chief in him that is lost, weak, and in peril, as, men do testify in such things that they love. love. Love is uncertain, when there is any sure trust of advantage. But when there is danger, and yet there is more care for that that is in danger, then for all that is safe: this is natural and true love. Yet this may not be compared with the shadow of the great affection of Christ. He searcheth for them, Of the marvelous love of Christ toward penitent sinners. of whom he was grievously hurt, as sheep going a stray, and as though they were in peril without their own fault and when he findeth them, he put them on his shoulders. What thing may a man invent, that is more comfortable and sweet? Whereas he followeth after them that are fugitives, and by their own fault seek their own destruction, joining themselves with the devil, that is God's adversary, and stoutly defending his part, and holding with God's enemy the Devil, against God's kingdom. He pursueth not after them (I say) as after his hurtful enemies, but searcheth them out as miserable sheep that are in peril, & endeavoureth wholly himself to recover them, before the Wolf oppresseth them, that is, that they die not in their sins. For this shepherd doth always cry after the sheep going a stray: I will not the death of a sinner, Exe. xxxiii but rather that he repent and live. Despair not of thy matters, because of thy sin. Know that GOD is merciful in his son jesus Christ, whom he hath sent unto thee as a shepherd, to bestow his life for thee, and to lay thee on his shoulders, and to bring thee again to the fold of salvation. And these things ought to be considered fully and perfectly, that we may understand, how great love and care GOD hath for the salvation of man, that he can not abide to see him to be made a pray for the devil. He maketh suit for sinners, as for his own right. And lest he should be repelled for sin, as though he had no right, he appoint a shepherd, which hath right to recover sinners, as stray sheep. And when he seeth that they are not able to return again, he followeth after them, and bringeth them again upon the shoulders of his mercy. The law bringeth no man to salvation. By the law of Moses, whereon the Phariseis ground their determination of the kingdom of GOD, there could never be ordained such a recovering of the lost. For the law doth not only not entice unto it the strange sheep, but also it driveth her further of, with sharp and cruel words. For what can the law prevail with a sinner by this saying: If thou be clean and without all sin, thou mayest obtain a place in the kingdom of GOD, and not otherwise. He knoweth truly the word of GOD, Christ only saveth. but he can not tell what to do. He is commanded, to ascend into heaven, but he understandeth that there is no place for sinners in heaven. Wherefore except there cometh a shepherd from heaven, unto these straiing sheep, and beareth them on his shoulders again to the kingdom of GOD, there is no doctrine beside, that showeth the kingdom of GOD, neither that counseleth or prevaileth any thing with them, that should come thereto, only this doctrine, that commendeth and setteth forth this shepherd, showeth the ready way to it. For it doth not only declare that no man entereth into heaven, except he descended from thence, which is a denying of salvation unto sinners (for the law is always against sinners, saying: thou descendedst not: therefore thou shalt not ascend) but it showeth this also, that the son of man is come down from heaven, and become the shepherd of the lost sheep, that they may be borne into heaven upon his shoulders. They could never have come thither by their own power. As Christ in John saith, Ihon. iii. that the son of man should therefore be exalted, that all that believe in him should not perish, but have everlasting life. For this are sinners and strange Sheep recovered, when the Shepherd is exalted on the Cross, that he might bear them up into heaven on his shoulders, and make them partakers of the kingdom of heaven, from whence he descended, that sinners might thither ascend. Whereby appeareth what right GOD hath, to challenge sinners into his own family. The great error also of the Phariseis and Scribes, and of all such, as measure the kingdom of GOD by the righteousness of works, is declared. For GOD can not allow and commend them, that honour him only with their lips, but he requireth a true and a nigh heart, which can not be so, except it be recovered by this shepherd. This shepherd, isaiah. xxix. Math. xv. when he bringeth him again on his shoulders, maketh the heart full of hope, confirming it with the holy ghost, so that now he may call boldly on GOD in his kingdom, without distrust: he may earnestly embrace the hope of salvation, and not doubt to bestow this present life, with all that he hath, for the life everlasting. Wherefore he so joineth himself with his shepherd, that he is only disjoined from him in that, that he is not yet delivered from the body of sin. But yet while he liveth in this corporal life, he bestoweth himself wholly to that heavenly conversation. And in it now he bringeth forth such works of the spirit, as no hypocrite, no Pharisie, no Monk can bring. And yet always having in mind his first condition and state, and after his recovering, he trusteth only to the Shepherd and his shoulders before God. He is glad to show him obedience, yet taketh heed that he compare not this with Christ and his shoulders. This is the kingdom of God described by Christ wherein is place for sinners, and yet none can enter in thither but with true and earnest confession of their sins. And yet so, that they be partakers of the shepherd, and of his bringing again to the flock. If thou shouldest ask the Phariseis, Scribes, Papists & Monks of the kingdom of God: they would answer: beware of the company of sinners: do good works: fast: say the ordinary prayers: give almose, to make satisfaction for thy sins. etc. but that a man should put his only trust in the shoulders of this shepherd, they will confess that they doubt thereof. Yea, they will count it contrary to the kingdom of GOD, as the Phariseis do in this place. And hitherto hath Christ taken part against the Phariseis and Hypocrites, In heaven also is a place for sinners, if they repent and believe. to defend this sentence as most true, that sinners have place in the kingdom of GOD, and that Publicans and sinners are not to be excluded from god's kingdom, and from his saints. For the governance and order of all his kingdom, consisteth of mercy: and needs must we abide the loss of all ours, and cast them away as things of nought, that our gains in Christ may be complete & whole. Phil. iii. But there are divers sorts of sinners. For although Christ came to call all sinners to repentance, yet all do not repent. They hear the word with their ears, divers kinds of sinners but they change nothing of their old conditions and manners: they give themselves to their own sensuality and pleasure, and declare plainly by their life and doings that they have no regard of eternal life. But what cometh thereof? Nothing else, but that although they be on Christ's shoulders, yet they fall of again, & begin after that to stray with more peril than ever they did before, until at the length, they are without recovering, caught in the devils snare, so that they can never rid themselves out of covetousness, lechery, and of ungodly opinions. What sinners shall have place in the kingdom of God. These sinners belong not to the kingdom of God, but they only, that after they have heard the voice of the shepherd, do repent and mortify the works of the flesh. For they perceive by the course of all things, that they, that are in Christ jesus, and trust in the shoulders of this shepherd, must not walk after the flesh, Roma. viii. Gala. v. but must kill and slay their concupiscences and works of the flesh. Such sinners doth Christ bear again unto the flock. He followeth after the other also, but they fly to far of, and turneth away their ears from his words, neither can he done them any good. Impenitent sinners. For whilst they are so obstinate, they can not be delivered from their straying, so that at the length they shall be torn and plucte in pieces of the Wolves in wilderness. Wherefore the comfort of the Gospel for sinners▪ aught not lightly to be esteemed, because Christ their shepherd seeketh them, and taketh them up as stray sheep. Furthermore, his doctrine also is necessary, to know what is our duty to this shepherd, even to hear his voice, and to turn unto him, as the history of the Publicans and sinners may be an example unto us, in that they were converted at the word of Christ. What the word of god teacheth. This word teacheth nothing else, but that GOD is merciful unto sinners, to save them for Christ's sake, so that they do not harden their hearts, at the voice of their shepherd, and delight with longer wandering and straying, but that after they have heard the voice, they cast themselves on Christ's shoulders, which hath satisfied for their sins, and reconciled them to God the father. And we can not without great sin (seeing that GOD hath purchased our deliverance so dearly) despise and set nought by it, but we must with great and studious labour, worship and reverence his word, and show ourselves worthy of the company of saints. The word of God defendeth against desperation. Wherefore this word ought greatly and studiously to be regarded that we may be defended and strongly armed against the devil and our own heart, lest we be in such an opinion of GOD, that he hateth sinners. For such a sense and feeling is in all men's minds. But the help of God's word, is to be preferred against this, in that that he is the shepherd, and doth proclaim his word openly in the world, to the intent, that the stray sheep may hear it, and turn again unto him. Wherefore, if thou doest knowledge this, that thou art a stray sheep, which by sin art banished, far from the kingdom of GOD, and despair not, but have respect to the word of Christ, as touching the shepherd. For he is set forth for thy sake, and for all such as are like thee, that thou mayest begin to repent, that thou mayest have trust before GOD, through Christ, and walk worthy of God in his kingdom. Defer not thy conversion to God. Neither think, that thou haste a long respite, to take council of this matter, when the voice of the shepherd cometh unto thee, but turn thyself forthwith unto him, and embrace him. Which thing if thou do, thou art safe, and givest the Angels a great cause of joy, which after that will be very desirous of thy company, and will keep and defend thee against all peril. Where as contrariwise, the unpenitent turn the Angels to mourning, and therefore are feign to be without their help and defence. And in that that Christ is not content with one parable, but putteth there unto the second, We ought after the example of Christ to seek up the lost sinners. as concerning the woman that had lost a groat: he doth it to the intent that other should follow his example, and not utterly give up sinners, but hunt for them, and bring them to repentance. For the first parable belongeth only to Christ our saviour, The parable of the shepherd belongeth co christ. The parable of the woman pertaineth to the congregation of christ. which is only the true shepherd, that embraceth stray sheep with true salvation, where as he vestoweth his life for them, that they may be delivered from destruction, and defended against the devil. The second parable of the woman, pertaineth to the congregation, which is there in her ministration and office, that sinners might be called to repentance, and delivered from eternal death and damnation, and obtaineth everlasting salvation. She rejoiceth also even as doth the shepherd, when she findeth her groat: she lighteth a candle, even God's word, and sweepeth the house, that is, she teacheth of righteousness, and of comfort for God's mercies sake in Christ, before the judgement of God. And by this doctrine cometh the lost groat to light. The virtue of god's word And this is the true and glorious commendation of God's word, which only hath such virtue, that it taketh a way sin, and all the infection that came thereof, as death, damnation, the devil, and hell, so that we are no more sinners, and the enemies of GOD, but such, as of whom the Angels in heaven, and the saints in earth rejoice. Wherefore we should worthily magnify this word, and highly esteem the teachers thereof, to the end we might achieve and get this great benefit thereby, that is, be delivered from this wandering and devils danger, & so be saved for ever. The which thing the most bountiful and loving shepherd of our souls, Ihon. x. i. Peter. two. our Lord jesus Christ grant us, through the holy ghost. Amen. ¶ The four sunday after Trinity sunday. The Gospel. Luke. vi. BE ye merciful, as your father also is merciful. judge not, and ye shall not be judged. condemn not and ye shall not be condemned. forgive, & ye shall be forgiven. give, and it shallbe given unto you, good measure, and pressed down, and shaken together, and running over shall men give into your bosoms. For with the same measure that you meet withal, shall other men meet to you again. And he put forth a similitude unto them. Can the blind lead the blind? Do they not both fall into the ditch? The disciple is not above his master: every man shallbe perfect, even as his master is. Why seest thou a mote in thy brother's eye, but considerest not the beam that is in thine own eye? Either how canst thou say to thy brother? Brother, let me pull out the mote that is in thine eye, when thou seest not the beam that is in thine own eye. first thou hypocrite, cast out the beam out of thine own eye, then shalt thou see perfectly to pull out the mote that is in thy brother's eye. THE EXPOSITION. IN this Gospel Christ teacheth his disciples and us, A new life is required o● every true Christian. what we should do one to an other. For after we believe and are become christian men thereby, because we are sure that we are delivered from death, sin, and all evil through Christ: now is it necessary to live after a new sort, and that from henceforth, we show ourselves obedient unto him. This new life doth Christ comprise in one word, saying: Be ye merciful, as your father is merciful. And all know this, what is mercy, What mercy is. truly such an affection, which conceiveth a sorrow at the very heart, when a man seeth his neighbour troubled, either in body or soul, and is stirred by his will to help him. Christ requireth here such a mind of all men, not that there should be such mercy, as is between light and lend persons. For such mercy extendeth no farther, then amongst the fellows of that lewdness, & tarrieth no longer than they have power to do that lewdness. As experience declareth. A thief is not merciful to him that stealeth not, for if he were, he would rob no man. But he is merciful only to him, that stealeth with him, and this is the mercy of evil doers. Math. v. Roma. xii. But we that are christians must be merciful, even as our heavenly father is, not only to our friends, but to all men, yea to them that hate us, to them that offend us, and seemeth unworthy of our good will and benefit. This great displeasure and anger of ours, which we declare by bitter and hateful words, is to over come: as when we say, what shall I meddle with such a knave? I am sore hurt of him. His slandering tongue is not unknown to me. What? Should I help him? No truly. And he were full of maggots, I could not find in my heart to do him good. And this is the lesson that our nature teacheth us, as touching lend mercy, which only hath respect to our companions and riotfelowes, but as for other, it abhorreth us utterly to show any mercy. But Christ seeketh a remedy for this fault, when he requireth us, Math. v. to do good to our enemies, and to them that hurt us, Such mercy (saith he) is meet for a christian, as your father of heaven hath. For without this ye can not be his sons, nor my brethren, which have redeemed you, with my blood from sin and death. Doubtless, ye have offended your heavenvly father manifold ways, you have broken his commandments in all points. And God hath a just cause by your sin to say: The exceeding great mercy of god toward sinners. should I give my son for such unthrifts? yea, rather let than die as they have deserved. For they for swear themselves, they slander, they are given to covetousness and to adultery: they leave no kind of wickedness undone, let them go for me, and for their lewdness lewdly perish as they deserve. This may GOD (saith Christ) lay against you, but he doth not, yea, rather for all the injuries ye do unto him, he hath mercy upon you, and doth you good, giving you not only body and life, food, and family, wife and children, and for all them livelihood, but also his own son, and life everlasting. Such mercy also must we use. For what if one have hurt and offended thee, what is that in respect that thou hast offended GOD so often, and so grievously? Wherefore, if God's mercy be so great, that he giveth his son for his enemies, to deliver them from death and sin, by him, and also giveth all things beside, as life, body, soul, substance, yea, and that when he hath rather an occasion to take vengeance, to punish and to plague: Put this before thee, for an example, that thou mayest say thus: Although this man hath hurt me grievously, and may seem worthy of a misfortune at my hand, yet will I not revenge. For else my mercy should not be christian like, but like the Gentiles. If he hath done me wrong, perchance I have otherwise deserved it. Now when he hath need of my help, I will not requited evil for evil. For I see that he hath need of help, and that it is in my power to help him. For thus dealeth my heavenly father with me. etc. This is proved true in our Cornemongers. It is evidently seen, how full of wickedness and wrong, the husband men and the people of the country be. If they could sell the vilest thing they have, for the most highest price, they would not fear to do it. The towns men and citizens also, hath very corrupt manners, they scrape together substance by right or by wrong, they care not how: They live riotuously, they deceive and defraud as many as ever they can. This might well move other to stomach their doing, and to deny them help, when they are in adversity. But a christian hath a precept contrary to it, which is, that he should not remember any displeasure done unto him. What is this to me (saith he) if they be wicked & lewd: A goodly similitude. shall I give up therefore my purpose of well doing? Yea, I will do rather after the manner of a good tree, from the which if a man pluck, beat, or shake down fruit, it bringeth out the more the next year with out pain. So will I do. If I have done good for thee, and thou showest thyself unkind, and doest me a shrewd turn for it, yet will I not hereby be compelled to forsake well doing. If thou art a thorny bush, and canst do nothing but prick, yet I will not become like unto thee in life, but I will rather show myself a fruitful vine, God the father is set forth to us for an example. to bring forth sweet grapes. For so doth my heavenly father. He giveth to wicked people and unthrifts, household stuff, livelihood, clothing, goods, body and soul, peace, seasonable weather, and all things necessary. He giveth us the light of the Son, whereas we rather have deserved brimstone and fire from heaven, but yet we have it not. Math. v. For he will not be made a churl for our unkindness sake: but he saith: If you are disposed to be nought, yet will not I forsake my natural goodness: I will give both Son and water from heaven, to the good & evil. And this is the example, that Christ appointeth us to follow, that we also likewise may be merciful, and not provoked to malice, by other men's malice, after the manner of the world, that revengeth and pursueth his right. This may not christian men do. Yea, Math. v. Roma. xii. rather they ought to pray for their foes, that GOD will make of them profitable and fruitful plants, which are now wild, thorny, and barren bushes. And this is, be you merciful, as your father of heaven is merciful, which is also most bountiful, even to his very enemies. But we must put in a caveat in this place, and beware that we take not this doctrine of mercy so, although all kind of revenging, All revengement is not forbidden. were disannulled hereby. For there are divers persons, in one christian man. A christian, and the disciple of Christ doth not revenge. But after this, there be divers descriptions of offices, as of fathers in a family, of judges in a shire, of Magistrates in a city, of Earls in an earldom, of Kings in a Kingdom. All these offices can not be without revenging. And they that are in them, should offend, if they should not punish, The Magistrate beareth not the sword in vain. such things as are done against the common wealth. For by the commandment of God, in this must those things be performed, Roma. xiii. which are ordained of GOD, for the preservation of the commonalty, that the offenders be punished, foolish pity marreth the city. and breakers of order restrained. For if any man would exercise overthwart mercy, it would evidently appear, to what point it would come, when foolish mercy showed to a few, shall be turned to the utter undoing of many. First are they betrayed, to whom this untrue mercy is showed: then ensueth the breaking of discipline & rule, without the which the world can not consist in safeguard. Wherefore GOD requireth this of all governors, and overseers of order, that according to their office, they use strait punishment, and if they cease to do so, let them know they shall give account thereof to the high magistrate, which is God himself. Wherefore this commandment of Christ, consisteth in a certain respect to an other order, that is, that the sons of GOD, that is to say, Christians follow the example of the mercy of their father. But whereas GOD garnisheth us also with other persons, A good lesson for rulers. when he maketh us fathers, Lords, magistrates, judges, Princes, Emperors. etc. we must not think, that this law of mercy belongeth not unto us. But this is to be performed with all diligence, that we see to our office straightly. And yet that this, that must needs be done with severity and straightness, hath his governance of mercy, and that nothing be done to satisfy our own lust. To sight therefore is done now and then, a work of great cruelty and sharpness, where as in deed it may well be counted, an act of mercy and clemency. As when joseph accuseth his brethren to his Father, as his duty was, Gene. 37. concerning their lewd doings, although he was evil spoken of, as a blab among his brethren, yet hath he more regard to the truth and his own office, whereas he understandeth, that all that were of that household, yea and his brethren also be bound so to do, that they hide not the enormities of the family, nor conceal the faults of other. So after that neighbours, citizens. etc. Hath certain offices of severity, To punish evil doers, is a great work of mercy. for the behove of the common wealth, although they seem to sightfull of unmercifulness, yet in deed they are the very workers of mercy. The master and fathers are merciful, when they punish the disobedient and stubborn. The Magistrates are merciful, when the wicked are put to execution. And Princes, when they resist wrongful violence, with power of arms, and when they maintain the innocent against tyrants. Mercy is the chiefest intent, why all these things (that are cruel to sight) are done, lest all things should lie open for the Devil to make havoc. If all men can not be helped by sharp correction, yet must it be seen, that all men's safeguard and wealth, be not brought into hazard, by levity and mercy▪ Wherefore it was necessary, to set forth the other offices, next the precept of mercy, least under the pretence of untrue mercy, the devil should destroy all together, yea and that under the pretence of religion and godliness. And this is a great subtlety of the Devil, that against the most necessary offices of mercy, he inventeth the names of a blab, a traitor, a tyrant, a termegante, a spoiler. etc. But no man ought to be feared from his duty, and from true mercy for this, but let him do rather that, that is profitable for the safety of man in deed, then that that seemeth to sight. Wherefore youth must be diligently instructed, as touching those offices, that they may learn to do that is good in their first years, Youth ought to be brought up in the knowledge of God's mysteries. that afterward when they by ripeness of age, shall attain to more and weightier offices, that require severity: They may know how to use always true mercy, amongst the citizens, both in house keeping, and also in a common office. Neither let them be withdrawn at any time by guile and desimulation, from the true understanding of things. For they do much hurt in a commonalty, that either in congregations, cities or families, do suffer good order to decay, by untimely mercy. Thou must therefore take diligent heed, to what end this precept of mercy is given, that first of all thou regard the commandments of GOD, specially made unto thee, to show thee thy duty, and yet that all these aught to be mingled with mercy. Then remember, that thou take patiently all wrongs, and be not withdrawn thereby, from thy well doing. As thou haste an evident example of the Son, which is not grieved, that the very adulterers, and usurers, are guided by his light. But let them take heed, which now do so abuse the mercy of GOD in his gifts, Sin scapeth not unpunished for ever. and the patience of the christians. For they shall have no good and joyful end, that heapeth up from day to day, wrath upon wrath for themselves. For the more they escape now unpunished, the greater shall their punishment be hereafter, as the examples of stubborn children do declare, which when they refuse to be ruled by their parents, they fall into the hands of hangmen. For GOD suffereth not his patience, long to be mocked and dallied withal. But as I may return to my purpose: it appeareth by this precept, what is Christ's council▪ even that we should earnestly embrace godliness, and do such works among ourselves, as be true and unfeigned. Wherefore he commandeth us to be merciful, not as the Heathen be, which show mercy unto them, from whom they look for help, and so that one hand should wash an other: Mercy is to be showed not only to friends, but also to foes. But as the father in heaven, which sheddeth out all things plenteously, that are necessary for us, so that there is sufficient for all men to gather, not only for the good, whom he could dispatch in one day, but also for the evil. For GOD doth not suffer his goodness to whither away, because there be many evil and unkind. Yea, rather in this point, the evil are better provided for. This example, saith Christ, put I forth to you, that profess my name, not only to do good to your friends (for this virtue may be also in the Gentiles) but also to your enemies, as ye see that your heavenly father, grudged no man the light of the Son, no not asmuch as the thieves, robbers, adulterers, usurers, which are not worthy to look on this most beautiful creature, and to take any benefit of him. But yet they are not shut out, neither doth this good father, suffer his goodness to be withdrawn from his household, for the lewdness of the wicked. Do you, saith he, likewise. Suffer not patience to be taken from you. Be not less beneficial for other men's faults, as the world is wont, when it craketh: All things are full of ingratitude and churlishenes. A man can never do to little. But this is not true. It is no great thing to help your friends. Christ's exhortation to the christians For the Gentiles will no longer do good, then when they look for like, whereof if there be no hope, farewell good doing. Hereof it appeareth that this benignity, cometh not out of the fountain of Charity, but groweth in dry places, and will soon whither away, by a little blast of impatience. But you Christians must do good with more perfectness, yea, to your own enemies, looking for no like kindness and requiting. And thus must ye think in the mean season: what if they be unkind? Yea, GOD hath so great power, that he can punish the unkind, by divers instruments, by water, fire, and stones. etc. Wherefore seeing I am sure of this, that all these things shall be punished, The love of the christians differeth greatly from the love of the Gentiles. I am purposed to keep my accustomable liberality & mercy. And this is a very Christian mind and love, which is not in the Gentiles, which do good no longer, than when they meet with kind men, and them that will do the like. When these be lacking, Charity also continueth not. Contrariwise, the Charity of Christian men, doth good without ceasing, and although many benefits be cast away upon the unkind, yet ceaseth not their will of well doing. Now doth Christ proceed, and divideth mercy into divers parts. judge ye not, and ye shall not be judged: Condemn not, and ye shall not be condemned. Forgive, and it shall be forgiven you. Christ would have us godly in deed, that we should not crack of faith and the Gospel in words, as the most part doth, that boast them selves to be Gospelers, and prate much of Christ. But if the matter be well tried, they are but dissemblars. And a great part deceiveth themselves, and perish hereby with their hypocrisy. The heavenly father judgeth us not: neither ought we to judge other. This hypocrisy would Christ gladly restrain. Wherefore he putteth forth to us, no strange or unknown example of his father, done to our profit, that as we feel his goodness and humanity, so we should show ourselves beneficial, and not high minded toward other. For we are in danger of God's judgement, and damnation for our sins. What hath the heavenly father done? He would not judge and condemn thee, as he might, but he forgave thee thy sins, took from thee hell and damnation, and received thee to his mercy. This example is put for thee. Apply thyself thereto. Be thou likewise unto other: then art thou a true christian, which believest in Christ, neither condemnest thou thy neighbour, but forgivest him gladly thy hurt. But if thou wilt not do so, but rather do like the lewd servant. Math. xviii Math. xviii. thou declarest that thou canst receive no mercy before GOD, nor show to other in this life, that thou art a Christian man, but rather that GOD will exclude thee from his mercy, and appoint thee to judgement and damnation, and deprive thee of all his benefits, wherewith he hath endued thee, and require again all the debts that he remitted & forgave. Thou needest not doubt of this. For the commandment is this: judge ye not, and ye shall not be judged, but if ye will not cease judging, GOD shall judge you also. The common practice showeth how hard this inibition is. Assoon as we judge ourselves hurt, forth with we use this judgement: Why should I do good to the unkind? I have helped him often, and he doth not only like for like, but doth a shrewd turn for a good. I should offend, if I should help the unkind so often. But this is an unmerciful mercy, and painful helping. When they judge, because they obtain not the like. And then appeareth Gregorius saying true: True justice hath done compassion, but untrue is double iniquity. For when a man giveth me a crown, he is thought to go about to make me his bondman thereby. Wherefore, assoon as any thing is done or said, that pleaseth not, or if I be not obsequius, forth with he embraideth me: have not I done this for thee, and requitest me with such kindness? This is truly nothing else, but to serve and judge, as the Gentiles do, that there may be a recompensation. For this is no good way. If thou do good to an other, and he acknowledge it not, or doth evil for good, thou mayest admonish him not so to do, lest he offend God greatly. But yet hast thou no just cause to hate him, to judge, and condemn him. Give him up to his judge. For thou knowest not what GOD will do with him, whither he will amend him. If he be not amended, GOD hath officers sufficient to be revenged of him. And so such things chance daily, that there rise sudden tempests against the stubborn. Only beware, that thou judge him not: but think thus: GOD hath not so cruelly dealt with me. For if he had, I should have been killed long a gone in my sin, when I lived in filthy Idolatry and Hypocrisy. Likewise also beware that thou doest not condemn: for it is not thy duty. To chide, to tell one of his fault, to dehort, to declare to them that judge and condemn, it is lawful. But thou haste no more to do, then to be merciful: thou mayest not judge, thou mayest not condemn. And if thy neighbour be so obstinately set to do thee hurt, that he will not cease, yet thou oughtest to be willing to forgive, and not to hinder his profit, or go about to revenge, but rather to further & to help him. These things are hard to do, but remember that thou art a Christian, and that more perfection is required of thee, if thou earnestly embrace this name, even as the example of our heavenly father, plainly declareth before us. For if thou do good to thy neighbour, and he be unkind, and doth requited thee with evil, doubt not but that GOD will lay it to his charge. Resign and give over thou the vengeance unto him, and do thou thy duty. GOD doth revenge all these things at his tyme. Wherefore commit thou all other things to him, Deut. 32. Romo. xii. and execute this commandment, that thou revenge not, but be merciful. It followeth in our Gospel. Give and it shall be given unto you, good measure, filled up, and shaken together, yea, running over shall men give into your bosom. For with what measure ye meat unto other, with the same shall it be measured unto you again. Christ hath comprised these precepts very properly, and laboureth specially, to cause us to fulfil the true works of Charity. Wherefore as he hath commanded, that sinners should be mercifully and gently handled, as we are gently handled of him, that we judge and condemn them not, but commit that unto GOD, and pray for them to GOD: So he commandeth to do them good, by giving, helping, and counsailling. etc. and then not to doubt, but GOD will requite our liberality, be it never so great: That so the mind may abound with Charity alway, and never be overgrown with the thorns of unkindness, to cease thereby from well doing, as the Gentiles do, which can not abstain from judging and condemning. For assoon as they think themselves hurt, they forgive not, before they are humbly asked forgiveness. So they will not give any thing, but where as they look for gains and for benefit. Wherefore they can never escape the judgement of GOD, neither are they judged worthy of God's benefits, and of his mercy and grace. This fault must we eschew, and so do for our neighbours, as our heavenly father doth for us. He slacketh his strait judgement: he pardoneth us: he will not be cruel and condemn us, although we be unkind: He enjoineth us to do likewise also, or if we will not, he putteth before us a dreadful end, that we shall look so to be served of him, as we serve other. For with the same measure, saith he, shall other measure to you, as you have measured with. And we can not deny but GOD hath given us good measure. For if he would have given us after our deserts, he might have plagued us with wrath, plague, pestilence, and all evil, and put us to death, assoon as we were borne. I will not rehearse how manifold ways we have offended him, through all our life with sins. This might worthily be given to us as measure, even death and hell. But what doth GOD? He putteth away that that we have deserved, that is to say, wrath, indignation, judgement, death, hell. etc. and bringeth to us, heaven, grace, liberty, and a quiet mind, from the condemnation of the law, and of an evil conscience. He riddeth us from all penury & blame and giveth us all that is good. This is truly a large and plentiful measure, but whereas thou deniest other the same measure after that, think not, but like measure shallbe given to thee from GOD, as thou givest other. Thou were fortunate before, because he helped thee with the measure of grace. Now shalt thou have such measure, as thy unkind and crafty behaviour deserveth. This teaching is marvelous, whereby it appeareth, that GOD requireth more earnestly thy duty, towards thy neighbour, then towards himself. For as touching himself, he pardoneth sin, How God measureth to us before faith. and will not reckon, what soever we offend against him. Contrary, when we be unmerciful to our neighbour, GOD will neither be pleased with us, neither forgive us any thing. Wherefore, all this rate of measuring is to be appointed & done after faith, and not before. For before thou haste faith, GOD dealeth not with thee after thy desert, but was merciful unto thee, he opened thee the way to his word. He promised thee remission of sins. This is the first measure given to us, when we began to believe, after that this measure was received, he giveth commandment to measure to other likewise. And he that doth so, let him look to be done unto, as he doth unto other. If he be cruel, let him look for no mercy of GOD: if he judge, he shallbe judged and damned. Wherefore this measuring hath her beginning after faith, when GOD requireth so greatly thy duty towards thy neighbour, threatening that he will revoke all his grace, if we will not be merciful to our neighbour. Wherefore he that thinketh earnestly, how to serve GOD, let him do good to his neighbour, let him do as GOD doth, that is, let him not judge, let him not condemn, but forgive, and give gladly, let him show himself beneficial and liberal, when he may. Else shall it chance no otherwise, than it chanced to the servant. Math. xviii. He had mere mercy showed unto him, Math. xviii when the lord let him go scotfree, and forgave all his debt. But when he would not forgive his neighbour, an hundred pence, neither tarry the time until he were able to pay the whole, his free quitaunce that he had in the ten thousand talents that were forgiven, stood him in none effect, and he is delivered to the jailers', until he payeth the whole. And surely it is not possible, that we should always follow this rule. We forget mercy oftentimes, and whereas mercy was requisite, we are wrathful, where we should speak gently, we curse. Psalm. iiii. Ephe. iiii. Although it chanceth thus unto us by infirmity, that in this place we do contrary to Christ's commandment. Yet let us beware at least of the sin of the Phariseis, that we continue not therein without remorse of conscience, as they do, but that we might quickly amend, let us put before us this example, to do to other, as the father of heaven hath done to us: to show ourselves forgetful of wrongs, and not to slack or cease in well doing, by the iniquity of the world, or unkindness of men. And to the forgiveness of sins, Confession of the fault, is necessary unto the forgiveness of sins it is necessary that he confesseth his fault, that must be forgiven. For it is unpossible, that I should forgive the Pope and other enemies of God's word, their sins. The reason is. They know not themselves for sinners, in that they persecute our doctrine. If they would confess their folly, and profess repentance, I would not deny them remission of sins. For there must needs be sins, i Reg. xiii. if they should be forgiven. But he that denieth his sin, and defendeth it with his righteousness, as Saul did before Samuel, this man's sins, can not be forgiven. This doctrine is of a Christian man's life, which Christ putteth forth by the example of the father of heaven. This doctrine doth Christ earnestly setforth, by the similitude of a moat and a beam. As though he should say. I see that this is hard for you to do. For your own damage grieveth you, the grief thereof is not soon taken away. Assoon as ye see your adversary, and remember your wrong, anger waxeth raw again, and all things come to stomach as fresh, The similitude of the moat. as though they were now done, wherewith he hath hurted us, with a great desire also to revenge. Yield not over yourselves (saith Christ) to wroth and indignation. For although he hath diversly, hindered thy profit and defaced thy good name, yet all this is but a Son moat in thy eye, in comparison of that thou haste done to God. For that is as a beam in respect of those things, which thy neighbour hath done against us. Wherefore many things are requisite to him that will judge and condemn. In other matter thus it is: the teacher must be better learned, than the learner, or else shall he be able to teach him nothing. What kind of master canst thou be, which professest that thou wilt teach other, and art as ignorant and as faulty, as thy scholars be, whom thou takest on thee to teach? This ought not to be done and suffered among men, and how much less can it be suffered in my kingdom before GOD, where as all are to be blamed: Wherefore get thee the practice of this parable, when thou hearest, seest, or sufferest any thing, that is grievous unto thee, that thou mayest always say: Patience. This sin is little in comparison of mine, GOD hath many more to object against me, than I have against other. Wherefore I will gladly wink at them, so that GOD will wink at mine, & not rub me on the old sores. But the world can never be persuaded, but that it will rebuke the moat in his brother's eye, The moat we ever behold: the beam we regard not. and not consider the beam in his own. For where as thou hast one quarrel with thy neighbour, there hath GOD infinite causes against thee, seeing thou never keptest his precepts, but haste transgressed them manifold ways. This thou forgettest, and therefore in the mean season, thou fallest in hatred against thy neighbour for a little word. If thou canst have such a quick sight, in thy brother's little fault, why doest thou not ponder thy own beam also. Wherefore a christian man, must use an other way, when he seeth a moat in his brother's eye, let him first return unto himself, before he begin to judge, and there shall he find such a hugeous Beam, that he will have but little lust to judge his neighbour, so that he may have. GOD merciful to his sins. Wherefore first he goeth about, to take away this his own beam, and when he is in doing that, he findeth so much business, that he soon forgetteth his brother's moat, when he remembreth his own disobedience toward GOD and man, and other sins, from the which he can not be rid, by doing daily all that he can. First therefore, he condemneth his own overthwart reckoning, whereas he letteth scape his own Elephante, and is eager against his neighbours Gnat. Wherefore Christ's intent is, to put us in mind of the example of the father in heaven, which suffereth our great beams to lie hid, that we should patiently abide a moat in our brother's eye and not judge him therefore. Why God concealeth our sins. What man therefore would not be moved, to be merciful by this promiss, whereas GOD laying a side all judgement and damnation would gladly forgive us, if we would forgive one an other, and not judge, that after this we may obtain his grace and goodness proffered unto us, and so escape death and hell. Contrariwise, he that will not hereby be put in fear, to cease from judging and condemning, where as he findeth a moat in his brother's eye, GOD will raise up a beam in his own: I can not tell, what should be able to move him to any of both these parts, that is either to hope well, or to fear ill. Is not this a great stubborns, to reprove so greatly a little thing in our neighbour, that we should thereby hinder our own way, in escaping damnation by the unspeakable promise of GOD, and to stir up the everlasting judgement of GOD, by the foolish sauciness of our own judgement. He therefore, that had rather follow the example of the world, and of the flesh, then of the heavenly father, where about goeth he else, but to get Gods wroth, in steed of his mercy, and to have GOD grievous and sore against him, whereas he might have him merciful. This great peril ought to be thought upon, that we might order our life Godly, that all men, both friends and foes might perceive in us sure tokens, that we are christian men, and that we have such a mind, out of the which, as out of a fountain, floweth such charity, as will never fail and decay. The which thing, our father which is in heaven grant us through the holy Ghost, for our Lord jesus Christ's sake. Amen. ¶ The .v. sunday after Trinity sunday. The Gospel. Luke. v. IT came to pass, that when the people pressed upon him, to hear the word of God, he stood by the lake of Genazereth, and saw two Ships stand by the lake side, but the Fishermen were gone out of them, and were washing their Nets. And he entered into one of their Ships (which pertained to Simon) and prayed him, that he would thrust out a little from the land. And he sat down, and taught the people out of the Ship. When he had left speaking, he said unto Simon: launch out into the deep, and let slip your Nets to make a draft. And Simon answered, and said unto him: Master, we have laboured all night, and have taken nothing. Nevertheless, at thy commandment I will lose forth the Net. And when he had so done, they enclosed a great multitude of Fishes, but their Nets broke, and they beckoned to their fellows (which were in the other Ship) that they should come and help them. And they came and filled both Ships, that they sunk again. When Simon Peter saw this, he fell down at jesus knees saying: Lord go from me, for I am a sinful man. For he was astonished, and all that were with him at the draft of Fishes, which they had taken, and so was also james and John the sons of zebedee, which were partners with Simon. And jesus said unto Simon: fear not, from henceforth thou shalt catch men. And they brought the ships to land, and forsook all and followed him. THE EXPOSITION. LUke signifieth by this history, how Peter and the rest, came to their Apostleship. And the miracle of the Fish, and the holy ministery of the Gospel, is well applied to the Appostleshippe. For by the taking of so many fishes, Christ declareth the power of the Gospel in the world, whereas it shall draw up a great multitude of sinners, out of the kingdom of the devil, into God's kingdom. And at last Christ expoundeth it so himself, whereas he pronounceth that Peter, james, Andrew and John, should become fishers of men. But before that the Evangelist beginneth the history, he rehearseth that many followed Christ, to hear him preach. And that to the intent, that we having an eye to this example, may come to the word of GOD desirously. For he that heareth this word diligently, obtaineth two things thereby, which otherwise he could not come by. What fruit cometh of the word of God. The first is, that we know hereby what is God's will toward us, both in this life, and after this life, which without the word of GOD, we could not know at all. But we rather conceive the contrary in our mind, of the wrath of GOD toward us, and of his punishment. But the word teacheth us this, as we shall hear hereafter, that GOD although we be sinners, is not angry with us, but is merciful, that we might be delivered from sin, and get everlasting life. This is one thing, that we get by the word. The second is, that out of the word we learn to order, the trade of this external and civil life, for that, that it is allowed and sanctified by the word of God, to be a true worshipping of GOD, so that he hath no need to become a Monk or Friar, that will serve GOD, but he may wait on his own vocation, and do his own office diligently, whether it be in a Magistrates office, or in other kind of life. This is a true and pleasing service to GOD, and shall never be destitute and void of the blessing of God. This doctrine is necessary, to the true information of the conscience, that all men may know for a surety, that their vocation is set forth by God's word, so that all things which they do, or do not, may be confirmed by God's commandments certainly. Such a conscience may withstand the Devil in temptation, and think surely, Whatsoever is done in faith pleaseth God. that he hath done such things, and yet doth, as concerning the which, GOD hath given a sure precept. For all things otherwise are done with sin, and displease God. As Paul saith: whatsoever is not of faith, is sin. Now hath GOD given us his word plenteously, whereby we may try all our deeds, and sayings, and gather certain testimonies for them all, out of God's word. For he that believeth, Rom. xiiii. that is, he that embraceth God's grace with a true faith, which he hath bestowed on us, through Christ, what soever he doth, either appartaining to the commonalty, or to his household, or to the nature of man, it pleaseth GOD wholly. For the person from whom these things proceed, pleaseth GOD for his faith in Christ. And this should be sufficient before God, for every man to comfort himself with this word, that GOD hath put forth, and stick unto that faith, and serve God with all joy and mirth, for whatsoever is done in faith, be it never so little, pleaseth God, and are most excellent works. All our doings in God's word. But after that, this also is necessary for the common life, whereof cometh the congregation of God, that is, that every man may be certain, as touching his doings and degree. Wherefore of this also doth God put forth a sure word, and commandeth obedience toward parents. Wherefore whatsoever work, office, children, servants, be in the household, all that is sanctified by this word, so they that do these things in a family, may well boast of a sure commandment of God, and by this word are the officers and masters of households, blessed and sanctified. For they are the ministers of this common life, wherein God would have tranquillity and quiet, for the continuance of his congregation. And as touching their honour, God hath put forth laws, that they might according to their honour, behave themselves in their offices, and be sure of their doings by the law, that they are done according to God's word and commandment. And as their conscience may be established, which follow God's word in their doing: so he that hath not his word, can have no sure ground to stick unto, and is tossed hither and thither, with every little blast, like a movable Reed. Wherefore we ought highly to esteem God's word, that as the Prophet speaketh, but of the old age, of youth, that it should correct his way, in keeping Gods words: So all ages, all kinds, offices and functions, might have whereto they might, Psal. cxix. uprightly order their life. Only this trade of life, hath azure and quiet conscience. Neither the Turk, jew, nor Gentile, Monk, nor Papist, can obtain this so great a thing. This Science belongeth only to the good, that they may know for a surety, that both their inward judgement, and outward actions, proceed according to God's word. Wherefore they set on their matters, without wavering and fear, although they be perilous. For all things belonging to their vocation, are set forth by God's commandment, neither have they any thing, wherein they ought to fear ungodliness. This doctrine ought chief, to be taught unto all Christian men, that they might know how to set on all things, and to bring them to pass in God's word, and so shall they the sooner beware, all the time of their life, of superstitious and wicked persuasions. If Monks had followed this trade, they had never fallen to so great ungodliness, by the precepts of men's traditions. Neither do the Apostles, care for any thing more, then to propound the plain and simple word of God's commandment, as touching justification before God, and the residue of the life to be passed over with Godliness. They that follow the obedience of this word, can not be put beside salvation, although they either in warfare for their country, or doing some other dangerous charge of their vocation, chance to die. The reason is, they serve in their vocation, and obey God, and know for a surety, that they do all things, according to God's commandment. And so might this life be passed over of all men, Godly and virtuously, if they would only order it, after the ten commandments, and the faith in Christ. But the Devil withstandeth this, withal his might, lest the word of GOD should come in mind, at any of our doings. Neither when we rise nor when we go to bed, nor when we eat, have we any care or thought on God's word. And it is no marvel, if they before they are wares, are oppressed with the wicked world. But christian men must have more regard, of so great and necessary a thing, that they may be sure at all times, to be of God's Kingdom, so that they may have God's word for a testimony, which sanctifieth all things, in all their matters. The things that are done be not always great, nor glorious, and the most part are common, both to the Ethenike and Christians. A difference between the works of the Christians and Infideles. But in this there is great difference, only the Christians hath God's word for their leader, whereby all their works are sanctified before God. As for an example, when Paul saith: servants obey your bodily masters, in fear and trembling, through singleness of heart. And again: Children, obey your parents in the lord. This word and faith sanctifieth all their works, that they may be pleasant unto GOD, whereas amongst the unfaithful, they can not be acceptable, for lack of the word and faith. Ephe. vi. For there is nothing holy in the earth, besides God's name and faith. And all things that are sanctified, are sanctified only by the name and word of God. And surely by the word of the fift commandment, all man's life, Exod. xx. both in the government of a commonalty, and also of an household, is blessed, if so be faith lacketh not, but that thou dost every thing obediently, in the name of God. But let this be sufficient to admonish here, that we may understand, that this example of Christ, was put forth to the intent, that many of them that follow Christ, should be provoked and stirred, studiously and diligently to hear the word of GOD whereas it is setforth for them only, Psal. cxix. that they may not be confounded, when they look on all his commandments. But as for the other must needs abide confusion, because they have no light of god's word in their doings. Now therefore, as we intended at the beginning let us come to the history: whereof are two parts. The first is a doctrine, as touching this corporal life, that GOD also will provide for the necessities of the body, after that of the Spiritual life, that he will not leave us destitute of hope, for our sins sake, but be merciful unto us, and recover us from destruction. Both these doctrines are very necessary and profitable, and are worthy to be learned with all diligence of the godly. The comfort of the corporal life resteth herein, where as Christ commandeth Peter to cast his Nets, and Peter obeyeth, and taketh a great skull of fish. Here is a good steward, if a man could make him overseer of his business. For nothing could lack, where he is present. But the evangelist declareth sufficiently, that Christ will not do so to all men, but to them only, that all the night laboured in vain, and afterward heard God's word: that is, he will help the righteous and poor that felt need. For the Christians in this life, hath many troubles and temptations. But when they are tempted, and yet stick constantly to their vocation and to the word, Christ is ready to help them. And this is one comfort put forth for us in this place, that we may retain faith, and although we are now and then in poverty, and lack things necessary, yet that we despair not, nor unpatiently murmur, but to stand in good hope, that blessing shall not long cease. For it chanceth likewise with Peter & his fellows, to spend a whole night in vain, and to take nothing. afterward cometh Christ. And first he putteth for his word and maketh them Christians. Then he commandeth them to launch forth, and to cast their Nets for a draufte, Peter obeyeth, and hath his purpose. This should we do in our own matters also. GOD giveth us not by and by in the beginning all things plenteously. For if he should give it us, as soon as we were Christianed, and received into the catholic church, we would not think it came from him. Christ helpeth us after poverty cometh. Wherefore he sendeth us poverty for a time, that we should not be ignorant of trouble, and that one should almost be feign to despair, in that he lacking all things, can not tell what to do, or which ways to take, and also is in peril to be famished. In this case then that merciful Steward Christ, will be at hand and say: set thy heart at rest, I know all, lose forth thy net, cease not to labour, and look for a blessing. For although they be needy, yet must they not despair, and deny Christ, and murmur against God but trust that GOD at his time, will send things necessary, and that he will not suffer them to be overcome, in doing their labour and vocation. For Christ giveth not Peter fish on this wise, We must not cease from hope and labour. that they should leap into his boat, but he must launch forth his ship, prepare his Nets, and do all things as Fishers are wont to do. Although he became a Christian now first, he must commit the success thereof into God's hand. So must we also walk, as every man's vocation is. If thou labour for the maintenance of an household, or art an officer with authority: apply thy vocation diligently. For this is not against thy religion, and thou mayest by so doing, do that that is acceptable to God. i. Peter. v. As for all other charge and rare, cast it on GOD, as how he should nourish thee, and find thee things necessary. And despair not, because thou must strive with need and poverty. For there remaineth time enough, wherein thou canst not tell, what thing or blessing shall chance, as thou seest here. Remember this only that thou must keep constancy and continuance, lest thou be overthrown with impatience. He that can not be content to do this, but casteth away his nets assoon as he looseth his purpose, and forsaketh his vocation, and fall to an other kind of life, it is no marvel if this man hath no good and prosperous chance in all his life. This is the first doctrine, that we be not discouraged and vexed in poverty and necessity, if we feel not God's blessing by and by at our need. We must not require this of God, to fulfil our desire when we will. Bee thou not loath a while to take labour in vain, and to be patient. Thou must not refuse to lose a nights labour, so that thou mayest thereby hope that the heavenvly father, will help thee at his time with his blessing, according to the common saying: Dat deus omne bonum, sed non per cornua taurum. Labour and patience is requisite. God giveth all good things, yet he giveth not the Bull by the horns. Thou majesty look for God's blessing, so that thou forget not the first point, that is, to lend thy ship to Christ, as Peter did, that he sitting therein may teach, and that we hear the word diligently, and learn it exactly. For this is specially to be marked in Peter's example, Peter obeyeth the word. that he suffereth nothing to hinder him, but casteth from him, the frowardness of the unbelievers, and goeth wholly to God's word. And that it may be well understand, how greatly this is in Peter, he is not feared, by that that is God's common practice in all his works, and is used also of GOD in this draft, whereas he pointeth the matter first to be done, after a trifling sort. For this is commonly the way of Fishing, not to look for any great pray out of the water at midday. The night is more fit for this gain. And the Fishers are not wont to fish in the main, but nigh to the banks. Christ regardeth not this common trade of fishers, but commandeth Peter to launch forth to the depth, and whereas they had taken nothing in the night, in that place. Now he biddeth them at midday, to lose their Nets for a draft This seemeth an absurd and foolish thing to Peter, and he seeth that Christ knew not the art of Fishers well, but yet he answereth mannerly: Lord (saith he) we have laboured all this night, and have taken nothing. If we should follow the precepts of our occupation, we should have no great hope of a pray, yet will I prove at thy word. If that help not, all is but lost labour. If Peter would not have showed his reverence toward Christ, he might have spoken unto him more roughly because of his ignorance on this wise. Reason doth always correct God's word. How presumeth this man, that he taketh on him to teach a Fisher his craft, whereof he is ignorant? Why should he put his ower into an other man's boat▪ It is not one thing, to be a teacher, and a Fisher, Christ when he teacheth, aught to be heard. But when he teacheth to fish, who should hear him? Thus would we perchance answer Christ. For so are we always wont to do. We will be wiser than Christ. But Peter is wiser than so, he layeth aside all such thoughts, and thinketh thus: what soever my craft be, I will not despise this word. And so he embraceth it with all his heart, and he letteth pass, both his science, and his reason, and all such like. This is marvelous, as touching the faith of Peter, which could follow Christ's commandment, and lay a side all his own thoughts, and stick surely to the word. For this is evident by common experience, that men are well pleased, when their commandments are done, although there come little success thereby. Contrariwise, they are grieved, when the master commandeth, and the servant obeyeth not, but think his own ways better. In our own matters we can not abide such men, yet we show ourselves such always toward GOD, setting so much by our own reason, that we obey not God's word. But what untolerable arrogance is this, God requireth obedience to his word. when GOD is controlled in his word? Who can abide this in his servant, if he stand proudly against his masters commandment, and think his own reason better? Wherefore GOD judgeth, that he is specially worshipped, when we show ourselves such, toward him and his word, as this Peter did. And although we be otherwise enticed, yet let us bridle ourselves, that we may prefer the word of GOD, before all reason. He that holdeth the word after this sort, pleaseth GOD and all his Angels. And if the congregation could obtain this, it could not be so encumbered with sedition, there would be no sects, no heretics, but all congregations should perfectly agree, as touching doctrine and sound faith. Now they can not be persuaded hereto, and because every man trieth the opinions of religion, by the measure of reason, and man's wisdom: it cometh to pass that all things, are full of errors and discord. We must not despair if it succeed not. This is very true, that we can not be without temptation, when it chanceth to us, as it did to Peter. To labour all the night, and to take no profit thereby: we take it unpatiently, and go about to lay all aside, and departed. But we ought to overcome this temptation, and stick to our vocation steadfastly, and to cast all our care on the Lord. For I have known this often times by experience, when the obedient children in a family, hath had misfortune: and contrariwise, the disobedient and stubborn, good fortune. But at last the hard case of the good was more commended, and the wicked had an evil end. Wherefore if it chance likewise to thee, that all things go not well, be constant, and strengthen thyself, that thou be not overcome of temptation. For better is misfortune with obedience, then good fortune with wickedness. The reason is, that GOD at the last casteth away the disobedient, with their prosperity, be it never so great, and exalteth the humble and meek, to great renown. This example of Peter, The example of Peter. is studiously to be followed, in that he hath respect only to the word, and followeth that, and is nothing moved with these thoughts, which surely would greatly have troubled us, and doubtless they were in his mind also. For we are commanded aswell as Peter, to labour and to serve in our vocation. He that taketh hold to his vocation, and suffereth not himself to be withdrawn from his purpose, although it doth but slowly prosper, and the blessing is long in coming, yet must he not doubt of a prosperous end. For GOD can do no otherwise, but at length have respect to obedience, although he differreth it for a time, and proveth us, whether we regard his commandment or not. wherefore no man ought to be weary, if he hath laboured all the night without profit. For if Peter had gone about this draft in the night, he would have imputed it to his cunning and labour, neither would he have thought any thing else, requisite to such a success. But whereas he fisheth all night, and taketh nothing, and Christ first ministereth his word, bidding him there with to assay again: there hath Peter a sure trial, that this good success, came not by fishing and labour, but of God's word and blessing. And let this suffice you, as concerning the first doctrine, which is corporal, and pertaineth to the bodily livelihood, that Christ will be present, with all his that labour by his blessing, and not suffer them to perish for hunger. The second doctrine is spiritual. For thus doth it follow in the history, that Peter is astonished by the draft of fish, and cometh to the knowledge of Christ, that he is not only man. And whereas he acknowledgeth himself a sinner, and falleth down at Christ's feet, saying: depart from me Lord, for I am a sinner: It is a spiritual matter and few understand it. For it seemeth hereby, that Peter did it of a certain religion, and that he desired for a reverence, to depart from Christ. But the meaning of it is not so. The conscience is in this case. Mark well When GOD cometh with his grace, and promiseth remission of sin, and life everlasting, freely for Christ's sake: the grace is so large, that all things seem to great for us, neither dare we approach nigh thereto, for the greatness thereof. It is easy to believe that GOD is good and merciful: but that he embraceth us with his great mercy, our heart can not be made to believe that. All men think, if I were so pure and righteous, as Marie the virgin saint Peter, saint Paul: I would couple myself also to his grace, but I am a sinner: I am not worthy of grace, but rather of wroth. Then cometh the Devil, and he enlargeth sin so much in thy heart, that thou mayest see nothing but thy unworthiness, and thou canst not but wonder, and be amazed at the greatness, of that exceeding grace. This is a spiritual temptation, whereof the profane and rude (as we be almost all) have no perseverance nor understanding. For this is learned by experience only, and no otherwise. Wherefore the greatest sort liveth on such wise, that they think not much, either of their sin, or of the grace of God. But true Christian men do always tremble and fear, that that is to much that GOD doth, on his own behalf. Who am I (say they) O Lord GOD, that thou bringest me thus far, I am not worthy of so great mercy of God. And hereunto belongeth, that Christ comforteth Peter, to be without fear, for because he goeth not about now, to judge Peter's sins, but to deliver him from sin, and to set him in such an office, that he may bring other also to the same grace. So that all this comfort may be applied, if we should chance to have such thoughts, and be put in like fear: to encourage us to resist them, and not to give place unto them. Christ hath mercy on sinners. For Christ came not to drive sinners from him, but he came into the earth for their sakes. Wherefore he comforteth Peter against such thoughts, and biddeth him not to fear, as (he saith) also in an other place. Fear not little flock, Math. ix. Luke. xii. it is my father's will, to give you the kingdom. In that place Christ talketh also with such, that think: How canst thou come to heaven, and to eternal life? Canst thou obtain to the fellowship of Angels? If thou were holier, there were no cause why thou shouldest despair. But as thou art now, all thy hope is in vain. But Christ answereth otherwise, you fear (saith he) but do not so. For it hath pleased my father, to give you the kingdom, and that of his own free will. For whereas you are unworthy being sinners, God giveth to the unworthy of his mercy. this is his merciful will, to give it you of his grace and mercy: wherefore fear not, but receive it joyfully, and with a glad heart. For if GOD would not give us, until we were worthy, we should neither have meat nor drink. But he will not have respect to our worthiness & merits, but to our need, and to his own goodness & mercy. And this is the cause, that he giveth us not only things requisite to the body, but also everlasting life, with such temptation is Peter also here encumbered. He perceiveth the great goodness of Christ, and casteth in his mind, how unworthy he is thereof, and therefore he beginneth to despair, what place (saith he) is there for thee with us? Couple thyself with the righteous, I am a sinner. But Christ comforteth him, and showeth himself to be far unlike that, that Peter thought of him, commanding him to be of good cheer, and to take heart of grace, and that the matter as concerning the fish, is but little in comparison of that, that, he will make him a fisher of men. Now thou art a Fisher, but I will give thee an other office, to enter into other waters, and to take other Fish, that is, men, that heaven may have store of such fishes to be saved, as thy ship is now full of fish. I will find thee an other Net for that draft, that is, the Gospel. By this shalt thou take the elect, that they may be baptized, believe, and have everlasting life. And that not in one place, but that in all the world, thou mayest turn to the faith, in one place, a city, in an other the whole people. This is a spiritual comfort, which GOD putteth forth to his disciples, that he will not only satisfy their hunger, but govern their spiritual administration, and send them into all the world, to Kings and Princes with the Gospel. And although the devil withstandeth those Fishers, with all his might, yet the virtue of this Fishing, can not be restrained, but that the word breaketh thorough, and getteth many Christians, envieth the devil never so much. And the Gospel, Baptism, A Net for spiritual fish. and the lords Supper, are our instruments for this matter, whereby the way to everlasting life is opened unto us. It is a great thing, that we are appointed to everlasting life, and a thing hard to be believed. But consider on the contrary part, what a great thing it is to burn in hell fire, and that we might escape this punishment, GOD giveth unto us, his word and sacraments, which are Nets prepared for the draft of such fish. Wherefore Christ comforteth and saith, fear not, consider not whether ye he worthy. It is my father's will, that ye should not perish, as your sins have deserved. Wherefore cleave to me only: come to Baptism: use the lords supper: show yourselves obedient to my Gospel, and there shall be no peril. We have now entreated of these two doctrines, with the example, that God's word might be greatly studied. The first is, that although there be poverty and lost labour for a time, yet that GOD will help us at the length by his blessing. The second is, that he helpeth us against sin, that we may not be damned. And for this cause he giveth us his word, that we may be certified in ourselves, to be the sons of God. The which thing our heavenly father grant us, through jesus Christ his son, and our Lord. Amen. ¶ The uj sunday after Trinity sunday. The Gospel. Matth. v. Jesus said unto his disciples: expcepte your righteousness exceed the righteousness of the Scribes and Phariseis, ye can not enter into the kingdom of heaven. Ye have heard that it was said unto them of old time, thou shalt not kill, whosoever killeth, shall be in danger of judgement. But I say unto you: that whosoever is angry with his brother (unadvisedly) shall be in danger of judgement. And whosoever say unto his brother, Racha, shallbe in danger of a counsel. But whosoever saith, thou fool, shallbe in danger of hell fire. Therefore, if thou offerest thy gift at the altar, and there remember'st that thy brother hath aught against thee, leave there thine offering before the altar, and go thy way first, and be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, while thou art in the way with him, lest at any time the adversary, deliver thee to the judge, and the judge deliver thee to the minister, and then thou be cast into prison. verily I say unto thee, thou shalt not come out thence, till thou have paid the uttermost farthing. THE EXPOSITION. IN this Gospel we understand, that it is Christ's counsel and purpose here to teach his Christians, after they believe and are baptized, and hath obtained this glorious name of Christians, and besides that, diverse good things and spiritual gifts, to order their life soberly, righteously, and Godly, which proceed of a true, True godliness. and not of an hypocritical trade. For neither did he show unto us any feigned grace, which seemeth grace to sight, but even as our sins were not feigned, but very deadly and felenous, so was not his grace counterfeited, nor forged, but true and sincere in deed. Wherefore must we also endeavour ourselves, not to do feigned works toward our neighbours, but true and hearty, even as GOD wrought the work of our salvation in very deed. And for this cause, Christ taketh on him this Gospel, to expound the first precept, and putteth forth to us an example to beware, saying: Except your righteousness exceed the righteousness of the Phariseis and Scribes, ye can not enter into the kingdom of heaven. The sentence is short, he must have more righteousness than the Pharisie, that aspireth to the kingdom of God. What is then the righteousness of the Phariseis? This is not to be blamed, that they lived an honest and sober life, refraining themselves from sin. etc. For GOD requireth that of us: as is his commandment: Thou shalt not kill: Thou shalt not commit adultery: Thou shalt not bear false witness. And he that obeyeth thereto, doth well. But this was to be blamed in the Phariseis, that they thought themselves righteous for these works, and that they were faultless, in all that the Law requireth, as though they had wholly accomplished it. And lest we should have such an opinion, Christ warneth us in this place, that although we do the works of the law, and live blameless in the sight of men, yet that we should not be so arrogant, as to think ourselves just before GOD therefore, and in perfect obedience. For as Christ saith here: Although a man hath not killed with the hand, yet may he be a murderer, and a breaker of the law before God. The reason is. For GOD hath forbidden all anger in the heart, every wrathful word, and all angry signs in the face, by this commandment. The righteousness of the Phariseis. So that the Phariseis righteousness, signifieth outward righteousness, as not to kill, not to commit adultery, and to think that all righteousness and holiness consisteth therein, and that the Law hath nothing against us, but that we have fulfilled it, and have no need of God's mercy, although the heart inwardly be full of such sin and concupiscence. For this righteousness, saith Christ, there is no place in heaven, but rather in hell. For works fulfil not the law, but an heart is requisite thereto, which is pure, and void of ire, hatred, envy, lechery, & other concupiscences. He that can do so much, is sure of righteousness. As long as sin and concupiscence are not mortified in slaughter, but hath still their motions, although they proceed not to effect and work, yet beware thou think not thyself righteous, or to be in heaven. Ye have need of more righteousness, saith Christ. For ye can not enter into the kingdom of heaven, by the righteousness of the Phariseis and Scribes. What is this greater or more perfect justice? What is greatest righteousness. Truly this: when the work and heart are both righteous, and fulfil the word of GOD, so that not only the hand doth not kill, but the heart also is without ire, and desire of revenging, and that thou be not only no adulterer in work, but that thy heart also be pure, without the lust thereof. And likewise in all other precepts. For the Law requireth not only to do works, but that the heart also be pure, and agreeable in all points, to God's word and law. But thou wilt say, where may such an heart be found? verily neither I, neither thou have it in store. For we see how soon we fall into wroth, and how soon also sensuality riseth in our hearts, yea otherwise then we thought or willed. Yea, and where we purposed the contrary, and hate our selves therefore. What must be done then? We have not such perfect righteousness, and a clean heart, and yet we hear the sentence, The righteousness that is required. that the Phariseis righteousness, hath no place in heaven. Truly this must we do. We must not follow the Scribes and Phariseis, to think ourselves righteous for our works. But for all our righteousness, what soever we do, we must show such submission, and humbleness before GOD, that we may say: O Lord I am a sinner, be thou merciful unto me, and enter not into judgement with thy servant, as touching works, but deal with me according to thy mercy and grace, which thou haste promised and performed to us in Christ. This doctrine tendeth to this end specially, that spiritual pride may thereby be restrained, and we by that means come unto the knowledge of our filthy heart, and most corrupt nature, and so at the last be brought to the hope of God's grace, favour, and mercy. And this is the very righteousness, that obtaineth the inheritance of the kingdom of heaven, which hath her foundation of our works, although they ought to be good and Godly, but of the remission of sin, and of the grace of God. For although we prevail some what, by that we labour to offend no body by our lewdness, and study as much as we can, to accomplish Gods will: yet the greatest fault remaineth still, whereas the heart is unpure, and full of sensuality and wickedness. Psal. xxxii. Roma. iiii. But he that obtaineth remission of his sins, is righteous, not by his own power, but by grace, forasmuch as his sins, are forgiven him for his father's sake in Christ. Wherefore, Peter in the Acts of the Apostles saith, that our hearts are purified by faith. Acts. xv. But this purifying is not on such wise, as though no evil thoughts, or unclean concupiscence, should after that be felt in our hearts: for that should never come to pass, before this body of sin be laid in the ground, and a passage made unto everlasting life: then shall the heart be clean in deed, and pure of his own nature. But so long as this life endureth, Wherein the christian pureness consisteth. all the pureness is in faith, and in the word, that GOD for Christ's sake, will not impute our sins to us, nor punish us for them, but rather remit, pardon, and forgive them. And this nevertheless must follow thereof, that afterward by the help of the holy ghost we begin to lead a pure, holy, and Godly life, and show GOD due obedience. But, as I said before, this is an unperfect obedience. Therefore the whole righteousness before GOD, consisteth only in the remission of sins. And this is the true meaning of these words, Math. v. where Christ saith: Except your righteousness exceed the righteousness of the Scribes, and of the Phariseis, ye can not enter into the kingdom of heaven. These words are not to be understand, as though all that the Phariseis do, is nought by nature. For where as the Pharisie in the Gospel of Luke boasteth, that he is not unrightuous, Luke. xviii. no robber, no adulterer: again, that he fasteth twice in a week, and payeth tithes of all that he possesseth: to do these things is not evil, and we would wish, that all men were such, even unto their lives end: then should the Magistrates, judges, and parents, with such like, have less business. But herein is the fault, that for this outward righteousness sake, the Pharisie boasteth himself to be righteous before GOD, The error of the Phariseis. neither thought he, that he had need of God's mercy, and remission of sin, for the obtainment of true and perfect righteousness. Christ resisteth this lewd persuasion, that we should not trust in such righteousness before GOD, but make inquisition for better, if we determine to have any hope of the heavenly inheritance. And he putteth forth unto us the sixth commandment for an example, that by that we may learn, what is the righteousness of the Phariseis, and beware of it. An exposition of the sixth commandment The sixth commandment, as ye know, is this. Thou shalt not kill. Here the Phariseis persuaded themselves, that if they did but only abstain from gross murder, they needed not to care for any more, and that they had fulfilled this commandment: again, that nothing else was required of them in this behalf. But Christ requireth greater things. For the words of this commandment are not: Thy hands shall not kill: but, Thou shalt not kill. That is to say: Thy heart, thy mouth, thy tongue, and all the powers in thy senses, and what soever is in thy body beside, whereby murder is committed, thou shalt avoid, so that thou do not only eschew gross murder, but all other things in heart, in mind, in word, in gesture, in countenance. etc. which are as a man would say, the way and preparation unto murder. For this saying: Thou shalt not kill: What it is to kill. Christ doth not so nakedly expound it, that it should signify slaughter only, whereby men's bodies are slain, and deprived of their life, but what soever is done beside, whereby murder ensueth. As when thou hatest any man▪ and wilt in no condition help him, Luke. xvi. but art so affected toward him, as the rich glutton was toward poor Lazarus. Such through thy fault might perish, and so art thou by this precept guilty of murder, as Ambrose saith: If thou hast not fed: thou haste slain and committed murder. i. Ihon. iii. And S. John saith: he that hateth his brother, is a murderer. And ye know, that a murderer hath everlasting life dwelling in him. Therefore, he that purposeth to keep this commandment, must not only refrain his hands, but his heart also must be void of wrath, Four manner of ways, the sixth commandment is transgressed and broken so that he neither show churlish countenance, nor give cruel word against them, that have deserved an evil turn at his hand, yea, and that by all men's judgement. For Christ saith plainly, that this commandment is transgressed and broken, five manner of ways. first, with the heart, 1. Heart. when it is moved with anger & displeasure against thy neighbour. Secondly, 2. Gesture. when the heart betrayeth itself outwardly, and showeth by some external gesture that it is angry in deed, as when we pass by any man, and turn away our faces from them that salute us, and will not once give them an answer, no not so much as a loving look. For this word Racha pertaineth specially, Racha. to a disdainful and angry motion, as when the anger is judged by the eyes, by the countenance, or by some crooked word. Thirdly, when wrath proceedeth out of the heart, 3. Mouth. into the mouth, as when we rail upon any man, or obscure his good name, by our slanderous words. Fourthly, which is most gross and wicked, 4. Hand. when all these things come together, a wrathful heart, an angry motion, a lewd tongue, a fierce hand. etc. and when violence is done, slaughter is committed, or at the least, the will to do it is plainly declared. Math. v. And albeit that among these things, some be more grievous than other (for Christ himself declareth, that by the diversities of their punishments) yet all, as well the little sins, as the great, are against this commandment: and he that offendeth against the least, is a murderer before God. Now call thyself to a reckoning, and prove whither thou hast done this commandment so sincerely & perfectly in all thy life time, or yet canst do, as it is here required of thee. And thou shalt easily find, that neither haste thou done it, neither is it possible for thee, at any time to do it. What then must be done? For we know what punishment is appointed, for the transgressors of his word. Cursed, saith Moses, is every one, that abideth not in all things, Deut. 27. Gala. 3. that are written in the book of the law, What is to be done concerning the fulfilling of the sixth commandment. that he may do them. Do as Christ biddeth them in this place. Be no Scribe or Pharisie, that is, think not thyself righteous, because thou haste done no murder with thy hand. But look rather on thy heart, on thy mouth, and other motions: and when thou perceivest, that thou art environed, besieged, and compassed round about with ire and wrath: strait ways turn thyself to GOD, and say: Lord, I as a sinner have offended against thy sixth precept. I have given place to wrath. I have used angry tokens and words against my neighbour. Forgive me this great sin, and so instruct me, that I trespass no more against thee. And this is one thing that thou oughtest to do, which the Phariseis do not. Then must thou add this also, that thou temperate thyself, and by no means suffer wrath to rule in thee. And although thou canst not utterly expel, and put it out of thy heart, yet confess thou this thy sin, and ask forgiveness thereof, and ever after so stoutly fight against it, that the residue of thy ire, get not under her danger the other members, as the countenance, mouth, tongue, hands, eyes. etc. that by this means at the last, thou mayest repress thy wrath, and so subdue it, that thou mayest not only not be angry with thy neighbour, but also show unto him all gentleness, which thing thou shalt find again at thy neighbour's hand. By this means shalt thou by little & little, drive out all wrath out of thy heart, and make it vanish away as the smoke. This did not the Phariseis. The Pharisaical righteousness. They had wrath in their heart, malicious signs in their countenance railing words in their mouth: and yet took they all these things for no sin. For this is the property of this vice, to show outwardly, that it doth nothing without a just cause. Why, say they, shall I suffer this, being so unworthily provoked? Should I by my sufferance, give them an occasion to do worse? We may not give place to the wicked, that they may thereby wax the more licentious. And so are they that are wrathful by nature, more enkindled and set on fire, when they are persuaded, that their cause is just, until that by the devils help, the flame increaseth so much, that their wrath must needs be ended with violence. Therefore Christ admonisheth us, that we be not provoked unto evil, through the opinions of the Scribes and Phariseis. But this is required of Christian men, The christian righteousness that either they do good, or else confess their sin, and desire GOD to forgive them, and to create in them new hearts. And he that after this sort exerciseth himself in the precepts of GOD: is it not to be thought, that he shall have at all times sufficient cause, Confession of our sins to God is necessary. to confess his sins, to desire forgiveness of the same, to exercise his faith, and to apply himself to the study of the word, both night and day? For confession is necessary, either then wrath, or any other concupiscence hath oppressed us, so that we can not deny, or excuse it, but must needs confess to GOD, that we have sinned. Prayer. After this also, must we pray unto GOD, to forgive us, and to give us his grace from henceforth better to do. To this prayer must faith also be joined, Faith. that we by no means doubt, but that GOD will forgive us both our sin, and all other for Christ's sake. The Papists interpret not this law a right. This is the true practice of the Law: Neither must thou seek any other works or rites, to worship GOD, as the Pope and his complices do, which are wholly given to the righteousness of the Phariseis, as their saying touching this precept testifieth. It is necessary, say they, to put aside rancour, but not the signs of rancour: that is, when thou art hurt, beware thou be not angry therefore: as for not speaking unto them, and flying their company, it maketh no matter, it is no sin. Therefore they counted the commandments, to be but a vile doctrine, which profane persons should handle. For themselves they have found out works, and worshippings of GOD, of a more excellency, and greater price, as they think. But he that would keep well the ten commandments, as I have now declared of the sixth, should have enough and to much to do, so far is it of, that he needed to devise any other services, or worshippings of God. Christ maketh this doctrine a matter of great necessity, and willeth, if we will be christians, that we continually excercise ourselves in these and such his works. For as it is a sentence grave, weighty, and of great importance, when he saith first: Math. v. Except your righteousness exceed the righteousness of the Scribes and Phariseis, ye can not enter into the kingdom of heaven: so likewise doth he earnestly in the end conclude, and divideth them into parts. For where dissension and wrath is, there are two parts: One which hath hurted and done unjustly: the other, which was hurt, In dissension there are two parties. and suffered wrong. As concerning him, which is the cause of anger, and hath hurt other: Christ teacheth him a good lesson, What the party ought to do, that hath done hurt. and commandeth him diligently to take heed, that ye meddle not with GOD, nor with any thing that belongeth unto GOD, till he be agreed with his adversary. If, saith he, thou offerest thy gift at the altar, and dost there remember, that thy brother hath any thing against thee: leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. For if thou do not this, all thine Oblation shallbe in vain, neither shall it please GOD, what so ever thou offerest. In these words Christ tareth and reproveth the thoughts and fancies of the Phariseis, which imagined that they should so blear the eyes of God that he should not perceive and see, their envy and hatred in their heart against their neighbour, and so they should be counted righteous of all men. But Christ saith thus: Gene. iiii. Thou deceivest thyself. God first of all will behold the heart, how it is affected toward the neighbour. If he spy any envy or hatred to be in the heart, think not, that thy oblations, Levii. nineteen. Math. xxii. Mark. xii. Luke. xx. Roma. xiii. gifts, and Sacrifices can please God. For when GOD gave thee this commandment: thou shalt love thy neighbour as thyself: he requireth first of all of thee, obedience to this his commandment, which except thou dost show, he utterly rejecteth thee, and all that thou dost. For what a lewd manner were this, that thou shouldest offer an Ox unto GOD, and slay thy brother? This were to offer up an halfpenny, and to steal away infinite talents, Thus it becometh thee not to do. But if thou wilt worship GOD a right, first of all provide, that there be no hatred in thy heart against thy neighbour, otherwise thou canst by no means please GOD, what so ever thou doest. And hereof cometh it to pass, that many through displeasure, borne to their neighbour, abstain from the Sacrament, and by no means give themselves to prayer. For this petition maketh them afeard, when they say: Math. vi. Forgive us our trespasses, as we forgive them that trespass against us. They fear, that if they should not forgive, they should give sentence against themselves, and desire that GOD also may not forgive them. And it is true: Eccle. 28. neither ought they to think otherwise. For if thou wilt not forgive: neither will GOD forgive thee. Therefore consider well, in what a dangerous state thou standest, when thou receivest anger in thy heart, against thy neighbour, and wilt by no means put it away from thee. Neither shall this profit thee any thing at all, that thou prayest not, nor receivest the Sacrament: yea, thou art so much the worse, because thou wilt not pray thyself, that thou mayest come unto such and so Godly prayers. For as GOD findeth thee: so will he judge thee. Therefore this is the best counsel, even out of hand to be at one with GOD, Fellow this counsel. to be reconciled to thy neighbour, and to cast away all anger, wrath, and displeasure. For otherwise, thou hearest here, that thou mayest not meddle with GOD: again, that what so ever thou doest unto him, he regardeth it not. In consideration whereof Christ saith: Leave thy gift before the altar: for it shall profit thee nothing at all. Math. v. And this is the one part, which giveth thee cause of anger. This party is bound, not only to humble himself before GOD, and to confess that he hath done evil, Note well. but also he ought meekly to come unto his neighbour, and to desire him to forgive him his sin, even as he would be forgiven of GOD for Christ's sake. The other is the party that is hurt, What the party ought to do, that is hurt. which thinketh, that he hath a just cause to be angry. Christ also chargeth this party, that he be ready unto reconciliation, and by no means show himself hard, & untoward in this matter. For it is great jeopardy, saith Christ, that if thou differ thy good will, thy adversary will commit his cause to the judge, The judge is God. that is, to GOD in heaven, and say on this manner: Lord, I have done that I ought to do. Thou forgivest me, but men forgive not. I therefore commit the whole matter to thee. If this be done, what sentence shalt thou receive, thinkest thou? The Sergeant is the Angel. The prison is hell. verily even this: that forasmuch as thou wilt not forgive, he shall deliver thee to the Sergeant, and so thou shalt be cast into prison, out of the which thou shalt not go, till thou haste paid the uttermost farthing: Luke. vi. that is to say: Thou shalt never be forgiven, as Christ saith: Look with what measure ye meat, with the same shall it be met to you again. This therefore doth Christ require of both parts, that they will suffer themselves to be entreated, to give over all displeasure, and be concontent one to be reconciled to an other, and freely even from the very heart, one to forgive an other, so that ever after, there may be between them, hearty good will, and continual amity. Otherwise we have the sixth commandment against us, which accuseth us, and proveth us murderers before God, so that we shallbe sure, not to escape unpunished This doctrine and kind of life, must the Christians maintain among them, and diligently exercise themselves in the same. For otherwise we run into danger before GOD, Superiors may lawfully punish offenders. without end, and procure unto ourselves damnation, not only of body, but also of soul, as Christ threateneth. notwithstanding, where men are no private persons, but public officers, as judges, Sheriffs, Constable's. etc. there goeth the matter otherwise. Roma. xiii. i. Peter. two. For he that is a civil magistrate, or temporal ruler, hath a commandment to be angry, and to punish malefactors, for their injurious and wicked doings. Parents likewise have a peculiar commandment, concerning their children and family, that they should not wink at the lascivious and wanton behaviour of their children, or at the ungracious lewdness of their family, but reprove them, and according to their desert, punish them. GOD commandeth them thus to do. And if they do it not, they obey not GOD, neither do they satisfy their office, and the commandment of God. For this is not to be suffered, that a thief should say to the judge: Punish me not. For it is written in the sixth commandment: Thou shalt not kill. Thus may he say to private persons, that are not in office. But the Magistrate hath a commandment to use the sword, and to punish evil doers. Neither is this tolerable, that a maid servant, when through her negligence, she hath suffered things to go to wrack, and to be spoiled in the house, should say to her mistress: you may not be angry with me, being a Christian woman: For it is forbidden in the sixth commandment. Christ in deed forbiddeth, that any man should be angry with his neighbour, and saith: that who so ever so doth, is guilty of judgement. But there is an other power in this person, because of the commandment of GOD, that she may rejoice, yea, and punish the negligence, and untowardness of her family, Psalm. iiii. Ephe. iiii. according to their merits. And this anger is not against Christianity, as it is not against God's word, to be a Father, or a Master of an household. This were directly against the Christian profession, if they should not regard their vocation, but neglect domestical discipline, and suffer their family to live after their own lusts, without all good and Godly order. The kingdom of Christ, and of the world. We must therefore, diligently consider this discipline. In the kingdom of Christ, there is no place for anger, but for gentleness and love, that the very heart may be quiet, and without bitterness toward all men, and that neither the mouth, nor the hand offend, or hurt any man. But in the Kingdom of the world, in matters of policy, in things of household, neither hand nor mouth is to be restrained. We may lawfully use these instruments to revenge, according to every man's vocation, office, and authority. For here there is no place for lenity and mercy, but for vengeance. So that in this behalf would neglect vengeance, he should give an occasion to GOD the high judge, that he should punish the sins and offences of men, and then were the matter in worse case. For when GOD punisheth, he punisheth more grievously, than men doe· And this is the doctrine of the Gospel, for this present sunday. The Lord our GOD, help us by his holy spirit, and give us grace for his son jesus Christ's sake, that in this world we may live here a Godly, righteous, and sober life, Titus. two. every man, according to his vocation and office, and in the world to come, enjoy the fruition, presence, and sight of the most blessed and glorious Trinity, GOD the father, GOD the son, and GOD the holy Ghost, three distinct persons, and one true immortal and everlasting GOD: To whom be all power, glory, and honour, both now and ever. Amen. ¶ The vij sunday after Trinity sunday. The Gospel. Matth. viii. IN those days, when there was a very great company, and had nothing to eat, jesus called his disciples unto him, and said unto them: I have compassion on the people, because they have been now with me three days, and have nothing to eat, and if I send them away fasting to their own houses, they shall faint by the way, for divers of them came from far. And his disciples answered him, where should a man have bread here in the wilderness, to satisfy these? And he asked them: how many loaves have ye? They said, seven. And he commanded the people to sit down on the ground. And he took the seven loaves: and when he had given thanks, he broke, and gave to his disciples, to set before them. And they did set them before the people, and they had a few small fishes, and when he had blessed, he commanded them also, to be set before them, and they did eat and were sufficed. And they took up of the broken meat that was left, seven baskets full. And they that did eat, were above four thousand. And he sent them away. THE EXPOSITION. THis miracle did Christ twice. For on mid Lent sunday, is the like history set forth, when with five barley loaves and two fishes, he fed five thousand men, besides women and children, and yet there remained so many fragments, as filled twelve baskets full. But in this Gospel ye hear, how with seven loaves, and a few little fishes, he fed four thousand, and there were left so many fragments, Why this gospel is red in the church this time of the year. as filled seven baskets. It appeareth, that such as appointed this Gospel now to be red, had a consideration of the time, seeing that this miracle is set forth in the fruitful time of the year, that all men may learn and understand, that all these things, which we receive and take of the ground, come unto us by the blessing of God, and that God even at this present day, worketh with us this miracle, which at the time he wrought in the wilderness, saying, that with a few nourishmentes, or slender provision, he is able now also, through his blessing, to minister food to many, yea, to thousands, thousands of people, as he daily doth, so that although many times through tempests, the fruits of the earth have no good success, yet that we should know, that our chief help and comfort, consisteth in the blessing of God. For it is not the abundance of food, but the blessing of God, that feedeth. For such is the natural frowardness, of the unfaithful world, that when it seeth not present store of victual, The incredulity of the world. yea, & also, enough the same: strait ways it beginneth to despair, as though it should out of hand perish for hunger. They that have great plenty of victual, as of corn wine. etc. they will utter none of it, before they be able to make the most of it, and to sell it so dearly as is possible. These are very lewd persons, The covetousness of the wicked worldings reproved. and such as know nothing of God's blessing, neither do they believe it. Or else they would so behave themselves, that they might have Christ with them: and so should they never doubt, but that he through his blessing, both were able, and also would make of their little store, great abundance, and send plenty of all things. For this miracle teacheth us, What this miracle teacheth. that there is no cause, why we should doubt of the good will of Christ, but that he will provide abundantly, both for our soul and body: for our soul, his spirit, word, and faith: for our body, meat, drink, cloth, lodging. etc. so that although sometime, he suffereth such as believe in him, to be vexed and grieved with penury, scarceness, poverty, and contempt (for they are greatly hated of the world, neither doth the world think them worthy to be fed, Christ's blessing pertaineth to them, that regard his word. or to live on the earth) yet they should not doubt of this, but that Christ, even in the greatest time of penury, and then all things be most scarce and dear, will plentifully provide for them, all things necessary for this present life. notwithstanding Christ ministereth his blessing, according to the rule, which he prescribeth in the Gospel of Matthew: Seek ye first, saith he, Math. vi. the kingdom of GOD, and the righteousness thereof: and all these things shall be cast unto you. For the evangelist declareth, that the people tarried with Christ three days. What was the cause, of their so long abode with Christ, it is easy to conceive: verily to hear the word of GOD at his mouth. And this is the cause, that he afterward is so carefully moved, to make provision for them, and counteth it his office, to see that they lack nothing, least they should perish for hunger: that it should be a special doctrine to us, first of all, to have a singular regard to the word of GOD, and to practise the same, in our life and conversation: and afterward as touching things appertaining unto our living to cast all our care upon Christ. For he hath taken upon him, to make provision for us, so that he will by no means, suffer us to perish for hunger. Stones shall sooner be made bread, than they, which seek the kingdom of GOD, & the righteousness thereof, Psalm. 34. shall lack any good thing, as the psalmograph saith: O fear the Lord, ye that be his saints: for they that fear him, lack nothing. The Lions do lack and suffer hunger: but they which seek the Lord, shall want no manner of thing, that is good. Psalm. 37. Again: I have been young, and now am old: and yet saw I never the righteous forsaken, nor his seed begging their bread. The righteous is ever merciful, and dareth: and yet have his children Gods blessing and enough. Math. vi. So saith blessed Mark, in the sixth Chapter of his Gospel, that much people came flockyngly together, out of divers cities, towns, and villages, unto Christ: whom so soon as he beheld, he was inwardly moved with mercy toward them: For they were as sheep without a shepherd. And he began to teach them many things. The great misery is the lack of god's word, which is the food of the soul. And this is the first and chifeste misery, which Christ, as a good Doctor and teacher considereth, that the people were as scattered sheep, even as we also were under the kingdom of the Pope. One called upon Barbara: an other upon Catherine: the third upon George. Here was no Doctor nor teacher, to set forth the true doctrine of invocation. All things were overwhelmed with Idolatries, errors, superstitions. etc. It appeareth by saint Mark, that the people of the jews were in great misery and blindness, forasmuch as they were as sheep without a shepherd. There were Priests and Levites in office, to teach the people of the coming of Christ, and of his gracious and merciful kingdom. But what did they? They became of shepherds, ravening Wolves. The word of GOD they taught not, but they set forth to the people their own dreams, unto the great danger and peril of the miserable sheep, as it chanced also unto us in the Papacy. For under the Pope no man knew, that GOD would be merciful unto us for Christ's sake, and forgive us our sins, so that the doctrine of reconciliation by Christ, was utterly unknown. Although that their own works were necessarily required unto salvation: and that this was the only way unto eternal life. And this is the first and principal calamity and misery, that Christ noteth in the people, and therefore is moved with a fervent compassion toward them, and preacheth unto them a long sermon. As though he should say: What do the Priests? Priests given to private lucre, more than to consider their cure Here is a great multitude of people, and they would gladly learn the true religion of GOD, but there is no man to teach them. As for the Papists, they are occupied about their own profit, and about the sacrifices. Therefore Mark saith: They were as Sheep without a Shepherd. A sheep with out a Shepherd. It is an extreme misery, when a sheep is without a shepherd. The reason is. For a Sheep being but a weak and undefensed beast, is in jeopardy of the Wolf, or of some other noisome beast, when she is without her shepherd, dogs, and fold, so that he can not but be in danger. Even so it is with us. Look where the word of GOD is not taught, and where the doctrine of the Gospel is not preached: there hath the Wolffe, that is to say, the Devil full power over the people, Pro. xxix. as Solomon saith: when the preaching of God's word faileth, the people perish and go to havoc. For we have enough to do, to keep us free from Satan and his assaults, even then also when we most earnestly either hear, Where the word of God is not taught the people are soon seduced. read, or teach the Gospel, and give ourselves most fervently to prayer, yea, and when true teachers and shepherds of our souls are present. What is then to be thought of them, which lack all these things. Such may easily be persuaded, one to become a Monk, an other a Friar, the third a canon. etc. One to call upon this saint, an other upon that: one to trust unto his good work, an other unto that: and so to be brought into manifold errors and heresies, and at the last to become a pray to the Wolf. Psalm. 34. verily the eyes of our Lord jesus Christ, must need be shining and bright, Eccle. xv. Hebr. iiii. seeing they pierce into the very breasts of men, and are moved with so great and fervent affection toward them, because they so dangerously walk and stray abroad, as sheep without a shepherd. In consideration whereof, although Christ for his rest and quietness sake (as saint Mark saith) went into the desert, Mark. vi. yet he being as it were, waken and stirred up with the misery of these dispersed people, first of all hath consideration of the spiritual famine, and hunger that they have: Christ first regardeth the soul, and afterward the body. and therefore he falleth in hand to teach them. Even so it is in this our Gospel, where the Evangelist showeth, that the people continued with Christ three days. This did they without doubt, for the fervent study and hearty desire, that they had to hear the sermons of Christ. Oh, infinite treasure were to be given for these sermons, if they might be had. But the Evangelists mind, was only to describe and set forth, the work & miracle. And this is the first part, that Christ above all things, is careful for the souls, of these miserable and dispersed people. Math. ix. Luke. x. And therefore he praying unto his father, to send workmen into his Harvest: yea, he embraceth the silly simple souls, and teacheth them. The loving affection of Christ toward the people. Seeing that he showeth such an hearty affection toward his people, with what countenance, think ye, will he behold at the last day, those negligent shepherds, which regard not their office, and so are the occasion, that the people fall into errors. How will he look upon those Princes and Rulars, which compel their subjects unto Idolatry, and will not suffer that the true word, The punishment of them that have not brought their people unto the true knowledge of christ and sincere doctrine of GOD, should be taught unto them? What shall the Bishops say then, which boast and brag much of their titles, as honour, holiness, grace. etc. And crack of their office, to the uttermost, that GOD hath appointed them Bishops, and Overseers of men's souls, and yet they do nothing else, then even of set purpose, keep the people still in Idolatry, neither suffer they them once to aspire, or come forward unto the true knowledge of GOD, and unto the true worshipping of the same, but grievously punish and torment them, if they will not consent to their Idolatry, and walk in the traditions of men? Again, what shall Parents say, which labour not, to the uttermost of their power, to bring up their children and family, in the true doctrine of Christ, either by their private teaching at home, or else when it is publicly set soorthe, in the congregation of GOD▪ This then without doubt, shall be the saying of GOD: Ye Fathers of households, ye Kings and Princes, ye Bishops and Spiritual shepherds, so many souls were committed to you, to see that they should be brought up, in the true knowledge of my word, and that they should worship me, as I have commanded in my holy law. But this have ye not done. Ye have suffered them to live in all kind of wicked ignorance, to be defiled with all manner of Idolatry, to walk after the traditions of men, but not according to my word. Of whom should I require this, and be revenged, but of you, which were Parents and Governors, Princes and Rulers, Bishops and Ouersears? And yet have ye not done your diligence, that your Servants, Children, Why princes are set in authority. Subjects, and parishioners should be truly and Godly instructed and brought up. For Parents, Princes. etc. are not only set in authority for the body's sake, and for the necessity of this temporal life, but also that they should be helpers, and, as the Prophet saith, isaiah. xlix. and lx Nurses of the congregation of GOD, that families and subjects, may be brought unto the true knowledge of the word, fear GOD, become righteous and Godly in their conversation, and so at the last, obtain everlasting salvation. Therefore this is the highest work, The highest service that we can do to GOD, is to bring men to the knowledge of his word, and the most principal service, that we can do unto God in this world, even to bring all such as be committed to our charge, unto the true knowledge of God, and of his blessed Gospel. For who seeth not, how earnestly the Devil labour, partly by sects, and partly by tyrants, to stop the procedings of the Gospel, that no kind, no age may come unto the religion, & fear of GOD? As I may speak nothing, how laborious and painful a thing it is, to bring the people unto the true knowledge of God. Such service to God, and such almose to the people's souls, doth Christ here first of all, declare to them that come unto him, that is to say, he first feedeth their hungry souls with the word of God. And this is truly to sanctify the Sabbath day: I mean, to preach and hear the word of God, in so much that they, which do this, please God more, then if they should offer to him, Note well. great mountains of gold. We therefore must also follow this example. And verily if Princes, Parents, Governors of households. etc. would do this, they might deserve heaven, by this their office, that is to say, they should do unto God, most high and acceptable sacrifice, for asmuch as they, to the uttering of their poor labour, and do their true diligence, that the souls, which are committed unto them, may be brought unto the true knowledge of God, and of his son jesus Christ, and so be delivered from the kingdom of the Devil, and be made inheritors of everlasting glory. Christ feedeth the body also After this spiritual refection, I mean the preaching of God's word, followeth the second refection or almose, when Christ also taketh care for the body. For Christ came not into this world, to destroy either soul or body, Mat. ix. xv. Luke. nineteen. but to save both. Therefore the Carthusian or Monk of the Charterhouse went not the right way to work, when he thought his great abstinence, and long prayers, hindered the health of his body. The body is subject to labour, that it should not be idle: yet must that so be done, The body with to much labour, is not to be destroyed that the body lose not his health. For he that destroyeth his body, as the Monks many times enfebleth themselves, and weaken their strengths, by their loud singing, long fasting, and tedious praying, doth nothing else then murder himself. This must be avoided, as a most grievous sin, as jesus Sirach prescribeth: The fodder, the whip, and the burden belongeth unto the Ass: meat, correction, and work unto the servant But, saith he, do not to much unto him in any wise, and without discretion do nothing. For the body is mortal, and therefore it hath need of meat, that it may be in health. It is also to be put unto labour, that it wax not wanton, and imagine some evil. Moreover, it hath need of correction and discipline, that thereby it may be provoked, excited, and stirred up unto labour, that it wax not idle, and negligently do the things that are to be doen. And yet in all these things, there must be a measure or mean. For the body can not always labour. It must sometime have rest. And for this cause hath GOD appointed not only the day unto labour, but also the night unto sleep and rest. And the midday serveth us to eat. For GOD is no murderer, as the Devil is, which Devil laboureth to this end, that the Monk may utterly kill himself, with the immoderate exercises of fasting, watching, praying. etc. But GOD will none of this. He will have measure to be kept in all things. Measure is a merry mean, as they use to say. This is the second comfort, Petturie is not to be feared of a christian. that we should go the right way to work, and above all things seek after the word of GOD: which when we fall even into the desert and wilderness, and therefore are in danger of famine, yet let us not despair, nor be dismayed. For even here is the lord with us, which is moved with our necessity, and also is careful for us, yea, and that much better, than we be able to care for ourselves. For we with our care, Prove. x. Psalm. 127. can bring nothing unto good effect. But where Christ careth, there must needs be great plenty of all things, though there were nothing else in the world, then high penury, and most miserable lack, as we see here. The Apostles also take care. But what is their care? For sooth this: whence shall we get bread here in the wilderness, that we may feed this people? This their care is such, that no goodness cometh of it. But when Christ once taketh care of the people, and appointeth with himself, how he will feed them, although there be present only vii loves, and a few little fishes, yet through his blessing, they be made so great and plentiful, that they suffice four thousand men, yea, and there remain of their fragments, seven baskets full. Women and children are not numbered, whereof it is to be thought, that there was also a great number. Now tell me, if any man were certain and sure, that he should go as far, and do asmuch with one piece of gold, as a rich man should do with many thousands, would not he wish that his one piece of gold, cast a side all care, and be as merry and as frolic, as the rich man with all his thousands? And if the rich man should boast, & advance himself, because of his riches, would not the poor man mock him, and say? Thou hast no cause to be proud, for all thy riches. For although thou hast much, yea, & more than I, yet art thou in no better case than I am. For my one piece of gold is as much to me, as all thy heap of gold is to thee. Neither can thy so many thousands, any longer endure, than this my one piece of gold. Therefore I am in as good state with my little, as thou with all that thou hast. etc. But how come this to pass, when we be christians, or at the least, will so be counted, How christian men ought to behave themselves in every kind of fortune. that we do not in all points, so behave ourselves, that neither in wealth and plenty we wax proud, nor yet in penury and scarceness we faint, are dismayed, or despair? For if we earnestly and diligently, seek the word of GOD: there shall be no peril of scarceness. Christ will be careful for us, neither shall we want any good thing at all. For this is nothing to the purpose, whither we have much or little- This is altogether, that Christ may bless that we have. When he putteth his blessing, unto that little thou hast, then shalt thou not only, Christ's blessing enricheth. not lack any thing▪ but also for that blessings sake, thou shalt have more remaining, than thou hadst at the beginning. If we would truly and earnestly believe this doctrine, we should not only be without carefulness, but we should also repress covetousness, which maketh us almost, covetousness. as persons besides ourselves, or out of our wits. For such wickedness ruleth and reigneth, in the hearts of covetous people, that the more they have, the more the covite. Yea, the covetous man, doth as well lack that he hath, as that he hath not: and for the most part, covetousness doth so blind his eyes that he falleth into all kind of mischief, fearing neither GOD, nor man. But he that would consider this miracle a right, should be of an other mind: I mean, he would neither because of plenty be to bold, or trust to much, nor yet for his penury despair, or be utterly dismayed. For this he knoweth that he, which hath Christ, hath such a dispensatour and steward, as is able to make much of a little: And again contrariwise, that where Christ is absent with his blessing, all things out of hand must needs come to nought, be they never so great and plenteous. Peradventure these seven loaves, and a few fishes, were for Christ and his disciples. For seeing this was Christ's manner, oftentimes to go into desert & solitary places to pray, and to fight against Satan: it is to be thought, that the disciples prepared victual for their purpose. Therefore so soon as Christ taketh the bread into his hands, it is strait ways, increased, as it may be perceived, so that although he distributeth thereof, yet remaineth there in his hands, still more and more. This art and cunning Christ knoweth, and gladly exerciseth the same for their sake, which love and embrace his word: and yet not before that the lack, be perceived and felt. Math. vi. Psalm. 34. 35.37.55.104·145. i Timo. vi. i. Peter. v. Therefore he that desireth to have this blessing, let him not be grieved, though he suffer penury for a little tyme. Embrace thou the word constantly, and live according to thy vocation. (For this doth Christ require of thee) and as for all other care, cast it upon him, and he shall nourish thee. For no man hath ever, either heard or seen, that a Christian man hath perished, and died for hunger. They have been afflicted and cast into prison: but after they have received the fat, almost of the word of GOD, they have found other meat sufficient, neither have they lacked any good thing. Neither ought this to move a christian man, Against delicate fare. any thing at all, that he hath not such, and so great dainties. as the rich worldings have. For Christ did not over daintily feed his geastes. Bread and fish was their meat, water was their drink. He setteth not before them many dishes, and variety of precious and pleasant wines, as the manner is of rich men, and of men of power, that have plenty and superfluity of all worldly things. He willeth that mean meat and drink should be our fare, while we are in this world & that therewith we ought to be content. For what requirest thou more, then that thou mayest repress and slake hunger, and preserve thy health? Be therefore content herewith. If other fare more daintily, they have the more cause to thank God for it, and to take heed, that they do not abuse that their abundance, and large blessing of GOD, nor make it an occasion of wickedness. For experience teacheth, Sumptuous fare & health of body, seldom agree. that dainty fare can not agree with all men, and that good health and delicious food, have seldom concord between them, so that bread, salt, and water with prosperous welfare and good health, is more to be wished, than all the dainties of the world with sicknesses, diseases, and torments of the body. As we have examples by divers rich men, which rather follow their beastly pleasures, than their natural appetite of feeding. But they receive a reward, with their foolishness. Epicures. For where as if they would live soberly, temperately, and according to the desire of Nature, they should both have their health the better, and also be the more able in good and seemly order, to do such things, How great evils come of excess in eating and drinking. as belong unto their vocation and calling, and so please both GOD and man: Now oppressing nature, by their to much ingurgilation and excess, by their surfeiting and drunkenness, they do not only make themselves unapt unto the service of GOD, of their neighbour, and of themselves, but also they fill and infect their minds and bodies, Eccle. 27. with many sins and diseases, yea, and haste death unto themselves, before the natural time, as the wiseman saith: Excess of meats bringeth sickness, and gluttony cometh at the last to an unmeasurable hate. Thorough surfeit have many one perished: but he that dieteth himself temperately, prolongeth his life. Moreover, through this their to much delicate fare, and variety of dishes, the poor people are defrauded of their portion. For the more that the rich gluttons spend thus wastefully upon themselves, the less have they to bestow upon the poor, yea, they are moaned nothing at all with pity, and compassion toward the needy people, as we may see by that voluptuous Epicure, Luke. xvi. in the Gospel of Luke, which faring daintily every day himself, disdained to give unto poor and beggarly Lazarus, so much as of the crumbs that fell from his table, so far was it of, that he showed any obedience to this commandment of GOD: isaiah. lviii. Break thy bread to the hungry. As for the needy and wayfaring men, lead them into thy house. And when thou seest a naked man, cloth him, and despise not thine own flesh. But these cormorantlike Epicures, little regard this, and such like commandments of God. Therefore in making provision for their own bellies, they spare no cost: but unto the maintenance of the poor, all that ever they give, is not worth, God a mercy. We ought therefore, to have a special regard to this simple fare, which is here setforth, and greatly garnished, with the most comfortable blessing of GOD, and therewith to be content, seeing as the Philosopher saith, we live not to eat, but we eat to live. And nature is content with a little. When GOD gave to his people Manna in the wilderness, daily for their food, Exod. xvi. such as were thankful, and Godly minded, received it not only as a most goodly & noble meat, but they also thought it to be sufficient, for their corporal necessity, neither required they any other kind of meat, or variety of dishes. But the delicate belligoddes, Nun. xi. i Cor. x. it could by no means suffice, which desired rather to return into Egypt, and to sit there among the greasy flesh pots. But what the reward of them was, the holy scriptures do manifestly declare. The patriarch jacob departing from his country, when he prayed unto GOD, Gen. xxviii asked no more of him, but food and raiment. GOD gave to Helias the Prophet by his Angel, three Reg. nineteen a loaf of broiled bread and a vessel of water. At an other time he fed him by a Raven, twice a day with bread & flesh, three Re. xvii. and willed him to drink the water of the Brook Cherith. Here is no variety of dishes, three Re. xvii. nor delicate wines. Daniel, Ananias, misael, and Asarias', when they might have eaten and drunken, Daniel. i. of the same meat and wine, that king Nabuchodonozor did eat and drink, refused so to do: and choosed rather, in stead of that princely fare, to eat Pottage and to drink water, and yet were they better liking and fatter than they, which did eat of the kings meat, Dani. xiiii. The meat, which GOD sent to Daniel, being in prison at Babylon, by Abacut the Prophet, was it any other then Pottage and broken bread? GOD giveth not dainties, but necessaries to his people, which they shall never want that love him. i Timo. vi. Saint Paul saith: having nourishment and clothing (he saith not, having delicious fare, & sumptuous apparel) let us be content. Math. vi. Luke. xi. For nothing brought we into the world, neither shall we carry any thing out of it. Therefore our saviour Christ in that prayer, which he taught his Disciples to say, commandeth us to pray, not for dainties and variety of pleasant dishes, but for bread, that is to say, for necessary food, whereof presently we have need. Give us this day our daily bread. And that most wise and noble king Solomon, Prou. thirty. desired of GOD, only a necessary living. O Lord, saith he, give me neither poverty nor richesse: only grant me a necessary living: lest I be to full, I deny thee and say: Who is the Lord? And lest I being constrained through poverty, fall unto stealing, and take the name of my GOD in vain. This frugality therefore and simple fare, accompanied with the blessing of Christ, and practised of all good and Godly men, from the beginning in all age's, ought to move us for to eschew all kinds of voluptuous and dilicious fare, and to content ourselves, with thin and necessary diet, avoiding all excess and superfluity, not only as a sin displeasant unto GOD, but also as a pestilent noisome and hurtful to our health and life: always having before our eyes, Luke. xxi. this saying of our saviour Christ: Take heed that your hearts be not overcome with surfeiting and drunkenness. And as saint Paul saith: Roma. xiii. Make no provision for the flesh, to fulfil the lusts thereof. To end: This is not the meaning of this our Gospel, that we acknowledge and confess, jesus Christ our Lord, to be our nurse father, provider, and Steward, which giveth unto us all things abundantly to enjoy them: which notwithstanding hath the most special care, for the food of the soul, that we may get above all things, the knowledge of God's word, and of true Godliness, and so obtain everlasting life. Again, Math. vi. that so many as seek the kingdom of GOD, and the righteousness thereof, should not despair, concerning corporal sustenance, but in all their necessities, flee unto Christ's blessing, and faithfully believe, that Christ will no less feed them, and take care for them, than he did for the five thousand, of whom our Gospel maketh mention, although reason see not, how this thing may be brought to pass: so that here we are taught, that as we be made of two parts, that is to say, of soul and body: so likewise doth Christ make provision for them both: neither will he suffer such as trust in him, to want any good thing, either for the soul, or for the body, but give them all things liberally, as the psalmograph saith: O fear the lord, Psalm. 34. ye that be his Saints: for they that fear him, lack nothing. The Lions do lack and suffer hunger, but they, which seek the Lord, shall want no manner of thing that is good. That we may obtain these two blessings of GOD the father, through Christ according to his most sweet and comfortable promises, that is to say, food both for soul and body, necessary living, for the sustentation of this mortal life in this world, and everlasting glory in the world to come, both for soul and body: let us at all times diligently pray, for the assistance of Gods most holy spirit, that he may breathe into us, such heavenly and spiritual motions, that we may above all things, seek the Kingdom of GOD, and the righteousness thereof, depend wholly on his faithful providence, and alway be thankful to him for his benefits, where with daily he enricheth us, through his son Christ jesus: To whom both now and ever, be all glory and honour. Amen. The eight sunday after Trinity sunday. The Gospel. Matth. seven. BEware of false Prophets, which come to you in sheeps clothing, but inwardly they are ravening wolves, ye shall know them by their fruits. Do men gather Grapes of Thorns, or Figs of Thisties▪ Even so every good Tree, bringeth forth good fruits: But a corrupt Tree, bringeth forth evil fruits. A good tree can not bring forth bad fruits, neither can a bad tree bring forth good fruits. Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire: wherefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father, which is in heaven, he shall enter into the kingdom of heaven. THE EXPOSITION. THis our Gospel is part, of that long sermon, which our saviour Christ made in the mountain, described of the blessed Evangelist S. Matthew in the .v. vi. seven. chapters of his Gospel, and it is almost at the latter end of the aforesaid sermon. And the occasion of these his words, may right well seem to be this. The Lord Christ knew right well, that according to our English Proverb, where so ever GOD buildeth a Church, there the Devil will build a Chapel just by: That is to say, With the seed of god's word heresi alway groweth· where so ever the word of GOD is truly set forth, and sincerely preached: there the Devil ceaseth not through his tars of wicked heresies, and false doctrine to hinder and to let, yea, to obscure and deface that good work, Math. xiii. as we may see in the Gospel, that few or none may receive profit thereby, lest his kingdom should be diminished, and he spoiled of his pray. Therefore in this our Gospel, Christ admonisheth, warneth, and chargeth us to beware of false Prophets. As though he should say: I have set forth my word unto you, and diligently taught you, what ye ought to do: how ye should rightly and truly, understand the ten commandments, pray, fast, believe in GOD, give almose. etc. This now remaineth, that ye diligently take heed, that ye by no means, suffer yourselves to be plucked away, from this my doctrine, neither by the subtle suggestions, of most subtle Satan, nor by the crafty conveyance, and fleshly persuasions of Antichrist, & his adherentes. For I send you not forth among Angels, Math. x. but among Wolves, neither do I sow you among Wheat, but among tars. Therefore take heed diligently that ye be not deceived, nor alured from the way of truth, unto the rocks of errors and heresies. We ought diligently and above all things, to hold fast the word of God. wherefore Christ in this our Gospel, chargeth us above all things, that we hold fast the sincere and pure word of God, and suffer not our selves, so much as the breadth of our nail, to be plucked away from it, but whatsoever is contrary to that, to count it as evil as the Devil, and plain abomination, who so ever be the author thereof, Gala. two. joan. epi. two. King, or Kesar, Pope, or patriarch. For, as we heard before, wheresoever the word is sincerely preached, there are the Wolves at hand straight ways, with all their subtleties, deceipts and crafty imaginations, as we have experience hereof, and divers examples also, both in matters of the Church, in affairs of the Common weal, and in household business. The Wolffe thrusteth himself into all places, that he may pluck us from the word, and so occupy the place himself. In the Church we have the word of GOD: there laboureth the devil to the uttermost, to pluck it away from us. Sectaries come of the Devil. He stirreth up one sectary or other, to teach some new thing of Baptism, of the lords supper, yea, of Christ himself, which we never heard before. And then such and so great is our foolishenes, inconstancy, and lewdness, that out of hand we are desirous of news, so that immediately we cast away the word, and have a singular respect, unto the author of that new doctrine, when notwithstanding he doth nothing else, New faugled Gospelers. then go about to deceive and destroy us. And unto this end, that is to say, that we should not be seduced of such Wolves, doth our saviour Christ specially, direct this his admonition. As though he should say: ye shall not want Wolves, which shall come unto you with goodly visars, and holy shows, that ye shall think, ye never in your life, heard more Godly, or more excellent Preachers. And thus except ye take heed, ye shall be deceived, and fall into danger, before ye beware. But who shall be in the fault? Surely not I, which warn you to take heed, but ye yourselves, which hear the word and have it, and yet will you not keep it, nor hold it fast. etc. For if a christian man being circumspect, and having regard to himself, The catechism necessary to be known of all degrees, and to his own salvation, had no more but the catechism, that is to say, the ten Commandments, the Articles of the faith, the lords prayer, the words of Christ concerning Baptism, and the lords supper: even by these things only, might he defend himself against all heresies and errors. But seeing there is so great negligence of hearing the word, and so few that delight in the same, with their whole hearts: it is no marvel, though the Devil take place in them, and throw them headlong into all kind of wicked and ungodly doctrine. Against this so great danger, Christ would have us well enarmed, The word of God is a defence against the Devil and all his ministers. and strongly defensed, that we be not circumvented nor beguiled, yea, deceived and destroyed of those Wolves: which shallbe, if we cast a way this security and negligence, and fortress ourselves manly and valiantly, with the word of God. He setteth before us, the most certain deceipts of the Wolves, and how craftily they go about to beguile. We had need therefore diligently to take heed. And therefore saith Christ: he that will be in safeguard, and set free from the ravening teeth, of the most ravening Wolves, let him hold fast my word, which is the true light, whereby he may clearly, as in a most clear glass, behold, see, Ephe. vi. and perceive the sly subtleties of subtle Satan: which also is the armour to defend us, against the fiery darts of the devil, although he approach unto us never so craftily, even clad and garnished with the simple apparel, of a most simple sheep. For this is the greatest jeopardy of all. When the Devil cometh, he cometh not in his own habit, but he taketh unto him, some holy and religious garment, and pretendeth much devotion and godliness. After this sort came he unto Christ in the wilderness, Math. iiii. when he said unto him: Fall down and worship me, and I will give thee all these things. These words were not meet words for the Devil, but for the most high Majesty of God. This a lone is to be worshipped. This alone hath the right & power, of the kingdoms of the world, and giveth them unto whom it pleaseth him. Therefore Christ rebuketh him and saith: Hens Satan As though he should say: Thou camest unto me in the apparel of GOD, but I know thee. Thou art the Devil. Therefore the sheeps clothing ought to move no man. For so may we soon be deceived, receive and hear the Devil in steed of God. In like manner, when the Devil cometh unto us with his Sectaries, Schismatics, and Heretics, Sectaries, Schismatics, and Heretics. two. Cor. xi. he first of all putteth upon him, a goodly countenance and apparelleth himself like an Angel of light, that it may none otherwise appear, but that those impostores, iuglars, and deceivers are most holy. most religious, most fervent in God's cause, and most zealous in matters of true Godliness, and yet it is the Devil, as we have plentle of examples, in the Arrians, anabaptists, Davidians, Swenckfeldians. etc. To be short, Carnal security openeth a way to the Devil, for to enter into the hearts of men. where the Devil findeth idle and careless hearts, there creepeth he into them, as a Serpent, when men sleep on the grass, and feel nothing. We may not therefore neglect, cast away, and set nought by the the faithful admonition, and warning of Christ, lest through our negligence, we be deceived of these glistering Hypocrites, and be carried about with every wind of doctrine, but we ought rather, diligently to hear the word, have our meditation in that, and embrace it with high constancy, and by that expend weigh, discern and judge all doctrines, who soever be the authors of them. If we would thus do, the Devil should not have so great power to deceive us. In the regiments of common wealths, we may behold an example, Negligence of Princes bringeth destruction of the common wealth. and as it were a picture of Ecclesiastical matters. For when Princes are careless and idle, and do not their office, diligently and earnestly, as they ought: Then is as the land full of flatterers. For they believe generally all men: what so ever they hear, they think it strait ways to be true. Note well. And this is the cause, why all things go to havoc in their countries, and their subjects be most miserably polled and peeled, as I may speak nothing of their own incommodities and losses. For it is not undaungerous, to commit the handling of so weighty matters to all men, and the Princes themselves, nothing at all regard them. If they themselves were present, at the doing of such matters, knew the accounts of their officers, and would believe no more than they knew certainly to be true, it should go better with the common wealth, than it doth at this present. Negligence of householders bringeth destruction of households. And even so is it likewise, in families or households. When such as should be governors of houses, are idle and careless, and commit all things to them of their household: losses chance sooner than they looked for. In deed, this is true: we ought not to despair generally of all men's fidelity, and right up behaviour. For it oftentimes chanceth, that when a man perceiveth, that he is not trusted, he showeth himself the more negligent, in doing his duty. As love with love, so faith also is bought with faith, and trust with trust. notwithstanding, this matter is to be handled with measure and discretion, so that we shall not rashly, and without good advisement, commit all things to all men, neither at all times, nor in all places. And men are so to be trusted, that not withstanding they shall think, that the Father of the household hath also himself an eye to his things, and that he will easily perceive it, if any thing be done amiss of such as he trusteth, or hath in his house. For the negligence of masters, is many times the occasion, that servants are negligent, and give themselves to a more licentious and reckless life, when notwithstanding the household servants ought not to be careless, but studiously to obey the will and commandment of their masters, and not to suffer themselves by any means through the counsel of the wicked to be brought unto lewdness. Disobedient servants. For what good success of things can be there, where the masters command one thing, and the servants neglecting their masters commandment thorough the wicked advise of certain naughty persons do the contrary: yea, give their minds to idleness, to plays, to pastimes, to dicing, to carding, to drinking, to whoring. etc. And yet many in these their lewd doings will bear a fair face outwardly, as though nothing were amiss, but all things well, The disobedience of servants unto their masters cometh of the devil. yea as though they did their office, according to their bounden duty. But yet for all that, saying disobedience is showed to their masters, it must needs come of the devil, whatsoever they do in this behalf. And many times servants dwell with such masters, as by no means can abide such negligent, lewd, and light behaviour. But here cometh in the devil with his subtleties and crafty devices, which by some naughty pack, goeth about to persuade them, that such service is miserable bondage, and therefore they ought to cast away that captivity, and seek more liberty, which they shall easily and with greater profit find in some other more convenient place. Away therefore with the old masters, and seek after new. The unwise servants think this to be good council, and to come from a loving and friendly heart toward them, and therefore they both obey, and disobey. The devil they obey: God they disobey, Ephe. 6. Coloss. 3. Tit. 2. 1. Pet. 2. which hath commanded to obey their bodily masters in all things, yea and that with simpleness of heart. But the simple are soon deceived, specially when petition is pretended, and those things uttered, which delight the foolish fancy of men. But why make I many words? The wolf is ready at all times both in weighty and in slender matters. The devil can not abide gods ordinances. For all things that with true diligence and good mind ought to be done in the Church, in common wealths, or in households, the devil by no means can abide: but all offices that are ordained of GOD, he goeth about to hinder and let yea utterly to subvert and to destroy them, that that, which is ordained unto the conservation both of things present, and of things to come, may be evil spoken of, that no goodness may ensue thereof· We must therefore diligently take heed and mark, what the devil at all times goeth about, least with his fair face and pleasant countenance he deceiveth us, and bringeth us into error. For all such, as with whom we have to do, are not sincere in Religion, but many are hypocrites: They do pretend Religion and godliness, but they have not one point of true Religion in them. Wherefore, it is hard for to know the wolf thoroughly, except we be very diligent, circumspect, and discrete. But this thing is most dangerous and grienous in the Church. For schismatics, sectaries, Schismatics Sectaries, & Heretykes·s and heretics come in with such pretence, as though that earnestly and even from the very heart, they did regard the salvation of men's souls, and that they had a fervent zeal and greedy desire to set forth the word of GOD, and the truth thereof. when the simple silly sheep behold their shepishe garments, they suspect no evil, no deceit, no craft, no subtlety. They straight ways embrace them as true and godly teachers. For who would not greatly regard such and so noble professors of God's word and of the truth? But the Christians must know this, that the devil also is wont to brag and boast of the truth and word of God, no less than the very godly. Therefore they ought to be so instructed, that they might say on this manner: The truth and word of GOD I love full dearly. notwithstanding, I will regard no man's authority so much, All men's doctrine must be tryede by the word of god. but that I will confer this word, that he speaketh with my Catechism, and with the doctrine, which I have hitherto heard. He that is so circumspect, and is not moved with every new-fangled fancy, but hath respect unto the word, he is without all danger, neither can he be deceived. He that doth otherwise, it is not possible, but that he must fall into both errors and heresies, and be seduced from the truth of the word. Eve in paradise is an example for this matter. The devils oration unto her was most pleasant and full of sugared eloquence. Gen. 3. He painteth forth god to be so gentle and meek, that he knoweth not what anger meaneth. Why (saith he) hath not God given all this garden into your power, that ye should do withal what ye will, and enjoy the commodities thereof after your own lust and pleasure? How unfitting then were it, that he should deny you this one only tree, which can so greatly not hurt you, that by the benefit thereof, ye shall get wisdom comparable with the wisdom of God? Honylyke and meet to deceive are these words, which were able in deed easily to seduce Eve, that she might fall away, and forget the commandment, which God had given to her, and to her husband. And although she had not forgotten it, yet she began to doubt of it. And there came in her misery. first of all, when the devil assaulted her, she behaved herself wisely, and gave the devil a repulse by the virtue of the commandment, which GOD had given unto them. But when Satan went an other way to work, because he had no good success in the former enterprise, and brought the matter to this point, that if the commandment concerning the tree were true, GOD must needs be malicious and full of envy, which would not also grant them the like wisdom with him: then she out of hand casteth away the word, plucketh the apple, and eateth. By the eating of the which apple, she and all we were most miserably, Ephe. 2. Rom. 5. yea for our disobedience, most justly, cast into all kind of evils. Now for the like peril, because that we also should not be deceived on such sort, Christ warneth us, and saith: Beware of false Prophets. As though he should say: If ye be deceived hereafter, the fault shallbe yours, and not mine. For I have delivered unto you my word whole and pure. See that it be your fortress comfort, and light. Only provide, that ye let not this light go from your eyes, but hold fast the word. The word of god is a sufficient armour against the devil and antichrist. When any other word is brought unto you, that agreeth not with this my word, say: I am deaf. This my light is of an other sort. And verily God hath sufficiently provided for us against the devil and Antichrist with all their complices, in that he hath given us his word. And he is excused, neither can we put any fault in him. But we are not excused, when we hold not fast the word, but follow the word of the wolf, where as the very danger of the damnation both of our body and soul ought to admonish us, that we should not hear such voices. Gen. 3. Rom. 5. For it is the voice of such an enemy, as only seeketh our destruction, as he declared in paradise, concerning our first parents Adam and Eve, when he threw them headlong with all their posterity into sin, death, and wrath of God: out of the which misery our most merciful God and heavenly Father hath delivered us by his son, that we might be enfranchised from sin and death. But now the second time our enemy layeth wait again for us, if he by any mean can pluck us from this grace, and throw us again into our old misery. Therefore we must diligently watch, and with all main hold fast the word of God. For otherwise can we by no means be free from danger. And thus much have we spoken concerning this one sentence of the Gospel, wherein Christ commandeth us to beware of false Prophets, and straighly chargeth us, that we hold fast the word, and by no means suffer ourselves to be drawn from that, but whatsoever is contrary to the word, to flee from it as from the devil and the pestilence. And that shall suffice. For as it is tofore said: He that followeth this light, and suffereth it not depart from his eyes, he may be sure to be saved. But Christ to show how careful he is for us and for our salvation, is not content with this general commandment, but he also prescribeth to his christians two rules, which they ought to follow, that they may the more easily eschew this peril. The first rule The first is, that they be not deceived with the sheeps clothing, and judge according unto that. For as wolves when they oppressed with hunger, practise the barkynges of dogs, The nature of wolves. if by that means they may deceive either man or beast: so likewise do the false prophets: sheeps clothing is not to be regarded they bear a godly face outwardly, and pretend as they were the true prophets and preachers of God, but no man ought to rest on that alone, lest he be deceived. This one rule is diligently to be considered. For it is a matter of great weight. The clothing or garment signifieth this, that no false Prophet cometh, sheeps clothing what it signifieth. which plainly and openly declareth his sub●iltie & false doctrine, but they highly commend and set forth their good will toward the flock of CHRIST, Flattiringe words. and that of a very zeal toward the kingdom of GOD, they are moved and enforced to preach: Again, that they can by no means suffer so great an injury to be done to the poor people, in keeping them so long time in blindness, and in concealing the truth of God's word from them etc. The wily sleights of such words, the simple people perceiveth not. Therefore they think by and by, that the matter is even so, as they say and pretend. They think that these seductours and deceivers, bear an hearty good affection toward them, so that they commit themselves to their tuition, being ready to believe as they will have them, and to receive what so ever doctrine they teach. And by this means are the miserable poor ignorant people most miserably deceived. But a christian man must beware, as it hath tofore been said. For the devil showeth not himself in his own likeness, terrible, black, foul, 2. Cor. ●1. evil favoured etc. but he pretendeth a certain godly majesty, and changeth himself into an angel of light. Wolves likewise come not as wolves, but they put about them sheeps clothing, that they which know them not, would think them in deed to be simple, innocent, & harmless sheep. Office, vocation title, etc. Moreover, sheeps clothing signifieth an office or vocation, and glorious titles: as we also have proved by experience, that the Pope and bishops herein have done much harm, and yet do, in that they brag and boast of their office, and therefore would, that their traditions should be of great authority. For although their life be such, that by it they can deceive no man, yet this hath a great show and a goodly outward face, Math. 23. that they have the ministry of the church committed unto them: As Christ also reporteth of the scribes and Pharisees, that they sit in the chair of Moses. And we can not make them to leave this boasting. We must needs grant, that they have that ministry or office, & that it is of his own nature true in them, if they would use it well & truly. But forasmuch as the Pope & the bishops crack of their office & therefore require to be herd, as such as can not err: a Christian man must take good heed to himself, and say: I knowledge the office. It is a very sheeps clothing, But Christ commandeth me not to be content with that, Mark well when the sheeps clothing cometh forth, but that I also search, bolt out, and see, whether under that garment there lurketh and lieth hid, a ravening wolf, or not. In like manner this is also a sheeps clothing, when false Prophets show outwardly a great holiness of life: Holiness of life. anabaptists As we have the Anabaptists for an example. They use no vain, wicked, or worldly talk: They swear not: They use all simplicity both in their diet and apparel: they speak much of God's word: they pray continually: they suffer persecution patiently: they renenge not what soever is done to them: they suffer no man to lack that is of their profession, but have all things common among them, as it was in the time of the Apostles. etc. These things of their own nature are not evil, and it were to be wished, that all men were such in these things, Act. 2.4. according to the christian profession. But that their doctrine should be judged true because of these things: That is contrary to Christ's counsel. For under a sheeps clothing, a wolf may hide himself. The errores and, heresies of anabaptists. As when they after the manner of monks put their trust in works: when they make God a liar, in that they be baptized twice and cast away their first and true baptism, as unprofitable, wicked, and nought: when they teach corruptly of the lords Supper, as though there were in it nothing else, but bare bread and bare wine: Again, that the receiving thereof is an exercise for the young lynge and for the unperfect folk of the christian Congregation, and not for such as are perfect and ancient in Christ: when they burden Christian men with things not necessary: when they disturb whole households, and make the husband to forsake the wife, & the wife her husband, to join themselves to their wicked and damnable religion: when they take away the propriety and owneshyp of worldly goods and possessions, and would have all things common: when they contemn and condemn the politic and civil power as profane and ungodly, and profess themselves in deed enemies to the congregation of God, to the civil power, and to the government of families or households, This fair face also was set upon the rules of monks and nuns, so that by them also the whole world was in a manner deceived. But this juggling is now uttered by the word of God, so that now the wolf, which lurked under the sheeps clothing is come to light, and known of all men. Moreover, great gifts likewise are sheeps clothing, whereof Christ speaketh in the Gospel, Great gifts. that some shall come in his name, and prophecy or tell things to come some shall cast out devils, and work great miracles. In these things also, there ought to be no prejudice to the Christians, as though they ought not therefore to make inquisition of the truth of the doctrine. The word must be considered without any respect had to the prerogative of any person: and the wolf is always to be feared and suspected under the sheeps clothing. And this is the first rule, which Christ prescribeth to his christians, that they diligently take heed & beware of sheeps clothing. For although their speech be fair and courteous, their office true: their outward life faultless: besides a great number of excellent virtues: yet we ought to mistrust, lest under them craft, falsehood, and deceit, should lie lurking, forasmuch as under fair and sugared speech, there may lie hid most deadly poison: under a true office, a corrupt using thereof: under a religious life, fraud, guile and deceit: under great gifts, great wickedness. Therefore so soon as thou seest the sheeps clothing, think, that thou must take good heed and beware. For Christ himself giveth warning, that wolves have such clothing to hide themselves in. Wherefore thou must diligently search them, that their crafts and subtleties may be known. But how shall that be done? verily that will the second rule teach, The second rule. which is: Thou shalt let pass the outward face and fair show, whereof we have hitherto spoken, and thou shalt consider the fruits. The fruits are to be considered. By their fruits (saith he) shall ye know them. And he putteth forth a similitude. None of you (saith he) is so mad, that he would gather grapes of thorns or figs of thistles. For such fruits grow in other trees In orchards also men judge by the fruits of apple trees, of the good tree: but where nothing is, they judge the contrary. This trade doth Christ also put forth to us for to judge of false teachers, that we be not deceived at the first blush, although the wolf cometh clad with never so goodly and godly sheeps clothing. But first of all, what is the fruit of a true prophet & teacher, The fruit of a true preacher or prophet. whereby he must be known to be no wolf, but a true sheep? Truly not the outward life, nor the office, nor the titles, nor yet the noble gifts. For Christ doth testify this, and experience teacheth the same, that men by these are oftentimes deceived. The true fruit is, as Christ showeth in the end, to do the will of the Father, which is in heaven. And here it is to be noted, that Christ speaketh not generally of all Cristians but only of Prophets or teachers. This is true, that all men ought to do the will of the heavenly Father, & thereby do they also get salvation. The Father's will is, not only that we should do the ten commandements, and by that means declare our obedience to God: What the will of god is (For seeing we can not do this perfectly in this life. it is impossible for us to affirm, that we have done the will of God, or that we have any power of our selves to obtain salvation & the kingdom of God by our works:) but also and moste specially this is properly the will of God, as Christ saith in the gospel of S. john, that every one that seeth the son, & believeth in him, john. 6. should have everlasting life. And I will raise him up, saith Cnriste, at the last day. This is the only way which all teachers and scholars must walk, if they, will come unto everlasting salvation. Christ speaketh here specially of teachers or prophets whose proper and true fruit is, The fruit of true prophets and teachers. to set forth & to teach this will diligently, that God is gentle and merciful, and willeth not the death of a sinner, but that he repent and live: and that God himself declared that mercy, when he sent his only begotten son into this world to become man. He therefore that receiveth him, and believeth in him, that is, he that hath this hope and trust in him, that God is merciful unto him for his son Christ's sake, and forgiveth him his sins, and will give him everlasting life. etc. He that setteth forth this doctrine sincerely and purely, & bringeth men unto Christ, as the only & alone mediator between God & us: this man as a true teacher doth the will of God. And this is the true fruit, whereby no man can be deceived. For if it were possible that the devil himself should so teach, this doctrine could not be false, but that he, which doth believe it, should surely obtain that, which it promiseth. After this fruit, which is true, proper, and most certain, and can by no means deceive: other also follow, Godly life of the teachers. that is to say. that the life be agreeable, and not contrary to that doctrine. But this second fruit is then to be counted true, when the first, that is to say, the doctrine of Christ is present. For it is possible, that the doctrine may be faultless, Not the life but the doctrine of the preacher is chiefly to be considered. when notwithstanding the life is evil & sclandrous. Therefore we must not look specially to the life, but to the doctrine. For by that means shall we most certainly know, whether it be a wolf or a sheep, that cometh to us in sheeps clothing. He therefore that will try the Pope with his church, let him take his beginning of the first fruit, that is to say, of doctrine. For there shall he find, that the Pope's doctrine of Remission of sins, How the pope and his church are to be tried. and of salvation is not only directed unto Christ, but unto all manner of works, unto the vows of Monks, unto the singing of Masses, unto pardons and merits of saints. The doctrine and life of the pope and his church. These are pricking and hurtful thorns, which come not forth in a fig tree, or in a vine. Secondarily, let their life also be considered. Here shall it be found, that the Pope and all his, cast aside all due obedience to God and their princes. Again, the Pope and all his complices do most extremely hate the word of God, and the true professors of the same: they persecute them most spitefully, they punish them most cruelly, where soever they can lay hand on them they live most filthyly and abominably: they labour not, but unfruitfully waste and spend away like belly gods and Epicures, the goods of the church. To be short, there is nothing in their life worthy to be commended. Look therefore where these two things are, that is to say, where the life and doctrine be both nought: think surely that there are thorns & thistles: and that if thou seek there for grapes and figs, thou shalt not only not find them, but thou shalt also depart with loss. For this aught to offend no man, that the vine is so ill favoured wood, and the fig tree so weak: And contrariwise, that all, which belongeth to thorns, is more beautiful and syghtly, yea sweet roses come of them. For not the fair sight and pleasant look is to be considered, but the very matter, and the fruit and commodity that cometh thereof. Apply all things to this point, and to none other. Now what shall be the punishment of such false Prophets? The reward of false prophets. Christ showeth by the similitude of a rotten tree, even to be cut down, and cast into the fire. This shall be the end of such teachers, and also of their scholars, when they regard not true doctrine nor yet the fruits thereof. Therefore let us highly esteem the word of GOD, diligently hear and mark it, and endeavour ourselves to the uttermost of our power, to bring forth good fruits, and all false doctrine and wicked life eschew and avoid, as the devil and the pestilence. The Lord jesus CHRIST, thorough the holy Ghost, give us all grace so to do, and so to continue unto the end. AMEN. The ninth Sunday after Trinity. ¶ The Gospel. Luke. xvi. Jesus said to his Disciples. There was a certain rich man, which had a Steward, and the same was accused unto him, that he had wasted his goods. And he called him, and said unto him: How is it that I hear this of thee? give accounts of thy stewardshyppe, for thou mayst be no longer Steward. The Steward said within himself: What shall I do? For my master taketh away from me the stewardship. I can not dig, and to beg I am ashamed. I wot what to do, that when I am put out of the stewardship, they may receive me into there houses. So when he had called all his masters debtors together, he said unto the first: how much owest thou unto my master? And he said, an hundred tons of oil. And he said unto him, take thy bill, and sit down quickly, and writ fifty. Then said he to another: how much owest thou? And he said an hundredth quarters of wheat. He said unto him, take thy bill, and write fourscore. And the Lord commended the unjust Steward, because he had done wisely. For the children of this world, are in their nation wiser than the children of light. And I say unto you: Make you friends of the unrighteous mammon, that when ye shall have need, they may receive you into everlasting habitations. THE EXPOSITION. THis gospel is a sermon of good works, & maketh specially against covetousness, that men should not abuse their riches and goods, but help the needy & poor with them, as Christ at the end with express and plain words saith: Make ye friends of wicked Mammon, that is to say, help the poor, and such as be in necessity with your richesse. For this word Mammon signifieth richesse in english. Mammon what it signifieth. This doctrine doth Christ set forth by parable, as his manner was, that the people might the better bear it away: & he warneth us to follow the example of the unrighteous steward. This steward perceived aforehand, that if he must needs give up his stewardship, he should have need of other men's help. Therefore in time of wealth he provideth for himself. To one he forgiveth the half of his debts, & to an other the fourth part, that when he shall have need, he may find kindness and liberality again at their hand. Christ's meaning is not, that we should study to be unrighteous, & deceive one an other, & so give alms: but he meaneth that we should follow his foresight or providence, his circumspection, prudence, and wisdom, and so bestow our riches, that the fruit thereof may redound to us in an other life, and that we make us friends of our wicked Mammon, as the steward made him friends of wicked Mammon. And here is it first of all to be learned, why Christ calleth it the Mammon of unrighteousness. Why it is called unrighteous Mammon For goods wrongfully gotten must be restored and paid home again, neither ought they to be converted and turned into the use of almose, Esa. 61. as the prophet isaiah saith: I am the Lord that loveth judgement, and hateth robbery to do sacrifice therewith. Which is as much to say: If any man will do sacrifice, or give alms, or do any worship to God with money: let him do it of his own, or else leave it undone. For we ought to do no such things of other men's goods, but to restore them home again to the true owners. How doth this then agree with that which Christ saith here, that we should make us friends of the Mammon of unrighteousness, and help the poor? Christ calleth it not unrighteous or wicked Mammon, because it is unrighteously or wickedly gotten. Goods wrongfully gotten are to be restored. (For as I said before, things unrighteously gotten must be restored) but because no man useth Mammon well, the Godly excepted, which live in the fear of God, and according to the ten commandments. All other use their goods unto riotous living and delicious fare, without any regard had to the poor, which ought to be succoured by their richesse. For this cause is this filthy name given to Mammon, that it should be called unrighteous or wicked. How greatly this abuse of richesse displeaseth God, Ezech. 6. it may easily be gathered of the Prophet Ezechiels' saying: Behold (saith he) this was the iniquity of Sodoma thy sister: pride, plentifulness of bread, abundance, idleness of her, and her sisters, and because they reached not forth their hand to the needy and poor: Again, because they were high minded, and wrought abominations before me, saith the Lord. Here are joined together, idleness and abundance, because they do not know how to live dissolutely enough in all kind of excess and wantonness, and yet notwithstanding they have no regard to the poor, This corrupt order is commonly practised in the world: and therefore it is called the Mammon of iniquity, hurtful money, and robbery, yea although that it be got never so justly: Note well. not because it is so of his own nature (for what hurt can there be in money, and in other things, the which be appointed for the necessary use of man?) but thorough the fault of such as do not well and rightly use it. Therefore the doctrine of this gospel tendeth specially to this point, that covetousness may be repressed, and the true use of worldly goods received, and that friends may be made by that which god giveth us, that when we die, and have nothing left, but leave all things behind us, we may find friends to receive us into the everlasting tabernacles, for whatsoever benefit we bestow here on the poor, the same in the last day shall not only bear record for us, that we have showed Christian charity, but it shall be also abundantly recompensed: Then shall the poor come forth with diverse witnesses. One shall say that he was helped with a coat: an other with money: an other with bread: an other with house room and harborough: yea as it is written in the Gospel, Christ himself shall come forth and declare before his heavenly Father, the glorious Angels, and all the blessed Saints, what good we ourselves have done, and how we have declared our faith to be true and unfeigned by doing those good works. We shall have help of our friends, and they shall promote us to the kingdom of God, when we fail here, and leave all that ever we have behind us. He that would believe this doctrine, Christian men ought not to spend their goods unprofitable. would surely distribute his money and richesse liberally to the poor that can not get their own living: And so should they make of the Mammon of unrighteousness, the Mammon of righteousness. For he would avoid the abuse, & follow the true use. For this is not agreeable with Christian manners for a man to abuse his goods & richesses prodigally, wastefully & riotously in excess of apparel, in gorgeous buildings, in delicate, far, in foolish pastimes, in wicked plays and sports, etc. As the manner of men is now a days both in Cities, Towns & villages. For this is their saying: Are not my goods mine own? May I not spend them as I lust? my provision is for myself. If thou hast need of ought, get it where thou may. I have none that I can spare. All that ever I have, is little enough for me and mine. Riches ought to be bestowed upon the poor. This is the Mammon of unrighteousness, because it serveth in this case to wickedness: & yet might the use thereof be both good and godly, yea and right acceptable to God, if it were bestowed on our poor neighbour. But consider this with thyself: if they have the Mammon of unrighteousness, that will forego nothing thereof to the use of the poor and needy: How much more may their goods be called the Mammon of unrighteousness, which get all that ever they have with theft, Coue●osnes ruleth generally. deceit, craft subtlety, extortion, etc. As almost all crafts men merchants, brokers, usurers and such like daily do both in buying & selling, in chopping and changing, in bargains making. The rich oppress the poor, & the hirelings thorough their unfaithfulness pay them home again. These shall not only come without friends, Behold ye oppressors of the poor. but they shallbe accompanied also with many enemies, which shall accuse them before the judgement seat of God. Such as in this world were unjustly oppressed, and durst not so much as one's hiss against those rich & unmerciful worldlings, but crouched unto them, saluted them with honourable names, and put of their caps unto them, shall at the great day of judgement boldly say to the high judge Christ? Lord we were in great penury, & this man had exceeding great plenty of all things: howbeit of his so large abundance he succoured us nothing at all: & if we bought any thing of him, we gave him much more, than it was worth. And by his evil example other did the like. Some did hire out their houses at the greater price. Some uttered their victuals the dearer: Some sold their merchandise and wares at such excessive prices, that we could not by them for our necessary uses, so that many of us fell into extreme necessity, some most miserably died for lack of sustenance. These shall be in the day the complaints not only of men, but also of Christ against covetous men, and they shall accuse them of their wicked Mammon. Math. 25. But how shall the matter go then? What sentence shall then be pronounced to those unmerciful people? verily even this-Get ye hence ye cursed into everlasting fire, which is prepared for the devil and for his angels. I have been hungry, and ye gave me no meat. I have been thirsty, and ye gave me no drink, jac. 2. etc. The judgement, saith saint james, shall be without mercy to him, that hath showed no mercy. For if they shall not escape unpunished, that will give nothing to other, what shall be done to them, think ye, that have done hurt and wrong to other, regarding nothing but their own gain, commodity and profit, howsoever they come be it, and yet persuade themselves that they do no wrong? This sermon therefore is against covetousness, teaching that a Christian man ought not to be so ready to take, as to give. Act. 20. For he is bound willingly and liberally to help the poor, so much as is he able. And this service is done to God, which also will abundantly reward it: Whereas they that serve the devil, and do nothing but increase their own, which also give either nothing or very little to any man, shall have their due reward of the devil. All the Saints, specially in that day, shall testify against them and say: These men did nothing all their life time, but scrape together all that they could, and enlarge their possessions either by hook or by crook, by right or by wrong, they cared not how we had great need of their help, but nothing would they give us, no scarcely would they afford us a good word, much less would they secure us with their money. Such a Prosopopaeian or personal action doth Christ imagine in this place, where he describeth the matter as it were in doing, how the poor Saints shall be about the Lord Christ, and put forth their cause against the unrighteous and niggardly rich men. But the rich men that have used their goods well, and have friendly given to other, shall be in great honour, and shall find many friends, and specially Christ, which shall declare, set forth, celebrate, praise, and magnify their benefits and good deeds. All these things doth Christ set forth here to this end, Good works are witnesses of our faith. that we should earnestly and studiously embrace godliness, declare our faith by good works, and thereby have witnesses of our faith before God at the last day, that we were not given to the vice of covetousness, which is most shameful, most filthy, and must abominable, and nothing else but idle service, Ephe. 5. whose nature and property is only to get, to scratte together, hourde up, nothing regarding, Covetousness what becometh of other men, sink they, swim they, as Cain said to God: Am I the keeper of my brother? Gen. 4. Synck my brother, swim my brother: What have I to do with my brother? Every man for himself, and god for us all, etc. It is said moreover of christ in the parable, that the master of the household did praise the unrighteous Steward. This is not so to be taken, How the master praised the unrighteous st●eward as though he allowed unrighteousness, but he only praiseth the providence and wisdom of the Steward, & commandeth us to follow it in a good cause, that we should use like care and diligence in that, as this Steward used in an evil cause to his own commodity, although to the damage and loss of his master. Even as if I should praise an harlot for setting forth of herself even to the uttermost for her own, gain, A similitude. lucre, and advantage. In that behalf there is no fault in the gold, nor in other things, because the woman doth abuse them: yet this example tendeth to this end, that I may admonish thee, that seeing this woman for a little advantage taketh so great pain in decking and trymminge up of herself to please her lovers: thou much more oughtest to set a work all the limbs of thy body for the attainment of everlasting life, and that thou mayst please Christ thy lover. This is not so understanded, as though filthiness and dishonesty seemed worthy to be followed, but this care and diligence is set forth for an example, to induce thee unto a better thing. But how goeth the world? Christ pronounceth an horrible sentence, & saith: The children of this world are more prudent, more forecasting, more circumspect, more wise in their generation, than the children of light. The matter is plain. For when there is any hope of game and advantage, how doth the children this world carcke and care, swink and sweat, moil and turmoil? They spare no labour, no diligence, no pain, no travail: with how great combraunces, perils and dangers are robbers & thieves afflicted and vexed? Their care and pensiveness ceaseth neither night nor day. Pursepickers, stealers, whoremongers, adulterers, etc. Have their pains & labours, and sweat not a little to gratify & pleasure the devil, and to satisfy their wicked lusts. But contrariwise Christian men lie as it were oppressed with a dead sleep, The sluggishness of christians. secure, careless, without any thought, when they should do the works of charity and serve god. They think all things to much, when they either do or suffer any thing for God's cause, or for the commodity of their neighbour. And whereas the world bestoweth so great pain in purchasing, hell, and in pleasing the devil, there must the Christians be urged and drawn, as it were a bear to a stake, to do their duty although, god knoweth, they do it both slenderly and slowly. It is therefore a most goodly and trim example, that Christ setteth forth here unto us. If we have any consideration of our duty, we need not fetch examples a far of, or borrow them out of these books and those monuments: only let every man consider his own family or household, and diligently mark, how diligent and painful his children or servants are to do a mischief, and to work that which is acceptable and pleasant to the devil. All these may be an example unto us, that we should with like diligence and care embrace the word of God and the things that belong unto everlasting life. For seeing they be careful in evil & wicked things: ought we not much more to be careful & painful about good and godly things? Let us not think this by any means to be suffered, that the wicked limbs of the devil should make such haste to hell: and we that will be counted Christians to stand still like dastards, & to go about nothing, that may further us unto the kingdom of heaven and unto everlasting life. But the world doth here help us notably well with an wholesome example concerning the business, An example of acovetous man. whereof Christ speaketh in this place. For, set before thee some man that is given to covetousness: Thou shalt see, that he can take no rest neither night nor day. The desire and care of money doth so toss him, as it were the sea, when it is most unquiet. He inventeth such subtle ways to get goods, as those that be witty men can none otherwise then greatly marueille at his doings. To be short, he will not let scape so much as a farthing, if there be any hope to come by it. For his dry jaws are as greedy & as wide gaping for the little as for the great. All is fish that cometh to the net. This covetous miser, this miserable Mammonisie, this wicked worldling, aught to move us all by his example, Note well. that as he hath an unsatiable desire unto the getting of money: so we likewise should have as greedy a mind, as fervent a desire, as well willing an heart to obtain and get everlasting life. But where are these Christians, that study thus to do their duty? That are as much delighted to help their neighbour's need with a little money every man according to his ability, as this covetous man is delighted to see his stock of money increased either by usury or by any other unlawful mean. When notwithstanding all that the covetous man getteth (as I may speak nothing of the shame & dishonesty) is but transitory and soon passeth away and cometh to nought. But look what things we get be Christian liberality, & by doing good to the poor members of Christ, they bring with them everlasting fruits and commodities. For thus saith Solomon: He that pitieth the poor, Pro. 19 dareth to the Lord: and look what he layeth out, it shall be paid him again. Here a man needeth not to fear the loss of his stock or gains thereby, for he is promised, that he shall lose nothing, but whatsoever he bestoweth upon the poor, it shallbe abundantly recompensed him. But this will take no place among us, neither do we believe it. For by the devil are the senses and judgements of the unfaithful hindered and letted, that they can not perceive this, nor have any mind to this gain and advantage, which far surmounteth and passeth all worldly lucre and profit. Wherefore we are worthily punished for our madness, seeing that we set more by things present although frail & transitory, then by the things that are heavenly and everlasting, so that we do not only sin by covetousness, but we also make our Mammon the author of our destruction and damnation both of body and soul. Therefore Christ concludeth very truly, when he saith, that the children of this world are wiser in their generation, than the Sons of God. For the devil receiveth an hundred times more of his children, than God doth of his. Yet must we not cease from teaching and admonishing men, be they never so sluggish and mad, Preachers must do their duties in preaching wh●ther the people amend or not. but we must be always spurring and pricking them forward unto the study of good works, if that by our importune labour they may be brought unto some goodness, even as other by the subtle suggestions of the devil & the wicked councils of naughty packs are moved and brought unto all kind of lewdness, for although our matters proceed but slowly in this enterprise, yet this is the stay we leave unto, that we are the children of light. If we do but only keep this name diligently, Mark well. and not go from the knowledge of this light, although all things be not the perfectest, nor done with the greatest providence and forecast, as the matters of the children of this life are, yet are we not excluded from the possession and glory of this light, if we have but only begin to take in hand the works of godliness, that we may be numbered among them that are called the children of light. For this is certain and sure, that in the provision of things, we shall never be of like diligence with the children of this world, so long as we live. Therefore this ought not to discourage us, though our old man go slenderly forward unto godliness, whereas the children of this world run speedily without any stay unto hell: We ought daily to increase in the way of godliness more and more. neither let us suffer ourselves by any obstacles or lets to be drawn out of the way, but rather let us go forward daily somewhat in modesty, lenity, softness, gentleness, mercy, compassion, & in such other works of godliness. For if thou haste but ones begun, there is a good hope: half the matter is done, when it is ones well begun. And although thou procedest but slowly, yet give not over, neither go thou out of the way, but still follow on after the example of S. Paul, Phil. 3. if by any means thou mayst comprehend that wherein thou art comprehended of Christ jesu. For that bringeth forth the children of light, in that we are comprehended of Christ jesus, Phil. 2. & reconciled to God the Father thorough him, as he calleth also in the chapter that goeth before, Christians great lights in the world. But as concerning these lights, thus he putteth forth his example: This one thing, saith he, I do: I forget those things which are behind, and endeavour myself unto those things which are before, and according to the mark appointed, I press to the reward of the high calling of God thorough Christ jesu. This is therefore our comfort, that he will not condemn us, that are made the children of light by the grace of god in Christ, Rom. 8. with the children of this world which run headlong unto hell, although we be yet weak, for asmuch as we always strive, and to th'uttermost of our power labour to obtain the reward of the high calling of God. For although he might well and worthily reprove us, because we being the children of light, run so slowly in our course: Yet he by his grace in forgiving us our sins doth supply that, which lacketh in us: which his grace as the wide heaven, is extended over all our life, so that it lieth hid with all her imperfection and poor state under his heaven of God's mercy and grace continually. If we stick fast to this purpose, we shall at the lest find some friends there, We ought liberally to give unto the poor. but specially the highest friend of all, which is able to give heaven and everlasting salvation, even our Lord jesus Christ. And this is the doctrine, which is to be learned out of this our gospel, even that we use justly and truly the Mammon of iniquity, or the wicked Mammon, that is to say, our goods and worldly possessions, and make us friends of them, namely, that we transpose them unto the benefits of other, & unto the helping of such as be in necessity, as this steward maketh him friends of an other man's goods. But here some doubt and demand, how this doctrine agreeth with the doctrine of justification by faith alone. The papists busy themselves in this place beyond all reason, and expound it on such sort, Papists abuse the scriptures of god. as though everlasting life were gotten by works, and that only faith can not do it, saying Christ saith: make ye friends of wicked Mammon, that when ye shall depart, they may receive you into everlasting tabernacles. Although the Papists are not worthy to be answered as touching this question or any other (for they do not, nor will not accept it whatsoever be answered, but they go still forward to exercise their tyranny against the truth of god's word and the faithful professors of the same) yet for their sakes, in whom there is some good hope of amendment, I will answer somewhat to this doubt or question: first of all the Papists themselves must needs grant, that these friends, of whom CHRIST speaketh here, are men, Note this reason. which are conversant among us. For otherwise could we give them nothing. But how shall they give us heaven, that as yet are not in it themselves? And yet this is true, that they give heaven. For they are the words of Christ, which can not be changed, nor called into question. make ye friends of wicked Mammon, saith he, that when ye fail, they may receive you into the everlasting tabernacles. But how this cometh to pass, Christ teacheth in the gospel of s. Matthew where he saith, Math. 25. that he himself at the last day will come forth & testify, that whatsoever we have done in our life time to his poor members, we did it unto him, and that he will abundantly recompense it with the reward of everlasting life, not that ye have deserved the same by our works, but for his promise sake: as he saith: Come ye blessed of my father, possess the kingdom, which was prepared for you from the beginning of the world. But here is a difference to be made in this question. For the right and true friend, which is both able & also will give us heaven, is Christ This is without all peradventure. As for the poor beggars, whom we have helped with our goods in this world, they shall not do it. But here riseth an other question, whether we by our almose and other good works are able to deserve heaven and everlasting life? This question is soon answered. Paul saith: whatsoever is not of faith, Whither by our good works we deserve heaven. Rom. 4. is sin. It followeth therefore that God doth not allow thee almose of the unfaithful: again, that he will not give heaven and everlasting life for that. But they that believe in Christ, and afterward declare their faith by their works: their works please God for their faith's sake: and he will also reward such works in the life to come. But yet for all that this doth not hereof follow, that everlasting life is given us for our works sake. For that is annexed only unto faith, as in the gospel he doth oftentimes testify: He that believeth in me, saith he, shall never see death. I am the way, the truth and the life. john. 11. john. 14. God delivered his son, that all that believe in him, should not perish, but have everlasting life. This is a true certain and sure solution. For Paul's sentence is, john 3. Rom. 14. as we heard before: Whatsoever is not of faith, is sin. Therefore if any almose shall please god, there must needs be first of all faith in Christ. Faith. That faith hath everlasting life following it: It obtaineth remission of sins, and causeth, that God alloweth our works, although they be imperfect and not altogether pure: again, that God of his liberality and munificence will reward them in the life to come, as we heard before out of the gospel of S. matthew. And Paul saith, Rom. 8.12. Cor. 12. 2. Timoth. 2. Heb. 12. that the passions or sufferings of the Saints shall be rewarded in the life to come. Therefore when Christ saith: make you friends of wicked Mammon, that when ye depart or fail, they may receive you into everlasting tabernacles: the sense and meaning of these words can be none other but this If we be the Disciples of Christ, and do good works, that god will reward those good works in the life to come. But what saith Paul? good works can not be done but of faith. And Christ saith, Rom. 4. that we obtain remission of sins and everlasting life by faith. Thou must confer these sentences with this present text. But how can these be made to agree? verily none otherwise, Scriptures ought to be conferred. then that thorough faith in Christ we have remission of sins and everlasting life: and that god for this faiths sake doth approve and allow our Almoses and other good works, and of his own liberality for his promise sake, An answer to the quistion of the justification of good works. which we do firmly believe and stick unto, will abundantly & liberally reward in the world to come: So that although it be laborious and painful unto us when we do obey god and work well, yet this hope comforteth us, and maketh us cheerful, and encourageth us to go forward in doing good works, forasmuch as we are most certainly assured, that they shall not be unrewarded at gods hand in the life after this. This is the proper true & native sense, or meaning of this sentence, and a good and substantial answer unto the question of good works. God the father of our Lord jesus Christ help us and by his holy spirit stir up our hearts, that this exhortation unto good works, & the liberal promise joined to the same being done in faith, may take good effect in us, and so work in our minds, that in this world we may plentifully sow the seed of good works and in the world to come reap the fruits of everlasting life, Galat. 16. thorough jesus Christ our Lord and alone Saviour: to whom with the father and the holy ghost be all honour and glory both now and ever. Amen. The tenth Sunday after Trinity sunday ¶ The Gospel. Luke nineteen. AND when he was come near to jerusalem, he beheld the City, and wept on it, saying: If thou hadst known those things which belong unto thy peace, even in this thy day, thou wouldst take heed: But now are they hid from thine eyes. For the days shall come unto thee, that thy enemies shall cast a bank about thee, and compass the round and keep the in on every side, and make the even with the ground, and thy children which are in thee. And they shall not leave in the one stone upon another, because thou knowest not the time of thy visitation. And he went into the Temple, and began to cast out them that sold therein, and them that bought, saying unto them: It is written, my house is the house of prayer, but ye have made it a den of thieves. And he taught daily in the Temple. THE EXPOSITION. THis Gospel ought diligently to be remembered, weighed & considered of all Christians, that they also hereby may learn to fear God. For of all the histories that be contained in the gospel of Luke, it is most terrible, fearful, & horrible, & it ought worthily so to move us, that we might never forget it. For in this our gospel is mention made, how great anger & vengeance god showed against the City of jerusalem, & the inhabitants of the same for their incredulity and disobedience. And it is a most certain & sure doctrine unto us, An example of god's wrath against the despisers of his word. that all such as are obstinate, secure and careless in their sins, despising the judgement of god, shall even find at the hand of god the very same anger & vengeance, so that they shall never escape it. For if the most noble, goodly & beautiful city were not spared, because having the word of god, it repented not: let all men think this for a most certainty, that except they repent in time & amend, they likewise shall never escape the dreadful displeasure & hot vengeance of god. Christ himself is marvelously troubled concerning the heavy destruction of so great & so noble a City, & wisheth, that it would call itself to remembrance, and well consider aforehand the wrath that is to come, and address itself unto amendment, mourn, weep, and lament, & desire god to be merciful unto it, & to forgive it, & turn away those plagues, that it worthily hath deserved. And although Christ speaketh here only of jerusalem, yet he willeth that his commination & commonition, that is to say, that his threatening & warning should be understanded to pertain unto so many, as have the word of god, and yet hear it without fruit, yea despise it: that they should not be careless, nor think with themselves, that god will forgive them this fault This punishment shall as surely chance to all such, as god liveth. Therefore let us repent in time, & cease from all sins, The despising of god's word is a most horrible sin. but specially from that sin, that despiseth the word of god or the time of visitation, and that hear the sermons, and yet truly turn they not unto godliness, but goeth forth in all kind of wickedness, whatsoever is preached and taught to the contrary. For the pain is not therefore taken away, because it is differred for a time. For here is set before us a terrible example of the most fierce and horrible judgement of god against a City that he most dearly loved and was counted the holiest City in the world, and against a people, which God had chosen as peculiar to himself before all other nations under heaven. This City was the house and dwelling place of god, and the people thereof were his own family & household. jerusalem. For next unto heaven jerusalem was the holiest place, where god and his Angels dwelt, where all the service of god was appointed to be done, where almost all the patriarchs lived, and were buried: where also Christ the Son of God was, & walked in the flesh, died, and was buried, rose again, and sent the holy ghost: so that this City in holiness passed all Cities in the world, neither was the like ever found on the earth, neither shallbe unto the worlds end. And yet for all that, all these things nothing at all regarded, seeing it received not the word of god, nor obeyed the same: god did so severely punish that offence for the honour of his word, that he would rather have that City, one's tenderly loved, extirped and plucked up by the roots, than he would suffer his word so to to be dishonoured, and the glory thereof defaced. If God dealt thus with his best beloved city: Let us repent betimes. is it to be thought, that he will spare other cities, kingdoms, and nations, where he hath not dwelled, and where the people thereof are not so nigh unto him, as the citizens of this kingdom were? Therefore this example ought to be a monument of God's anger, that we despise not the word of God. Let us not use this talk, as we were wont to do: Peace, peace: There is no jeopardy, All things are well. The anger of God will never be so great against us. Tush, he will never punish us, as he did the city of jerusalem, and the inhabitants thereof. But brethren, let us not deceive ourselves. For if he suffered this holy city, wherein he had so great delight here on the earth, to be so destroyed & utterly subverted, that one stone was not left upon an other, because of their wickedness, which heard his word, Rom. 11. and yet did not repent nor amend: verily we ought not to think, that he will spare us, if we offend, as the inhabitants of that city did. Like sin, like punishment. For this city was so destroyed, that theridamas remained not somuch as a print or token of an house. And God did than chief thus plague the city, At what time jerusalem was destroyed, and with how great a multitude. when the people by great multitudes came thither unto the feast of the passover. For as histories report, there were than in the city iii hundred thousand strangers besides the inhabitants thereof. For this was God's determination to make a general plague in this most frequent and populous company, that all being gathered together, as into the very place of punishment, the Romans should punish them all alike. For thus writeth josephus, that in the whole time of the siege and occupying of the City, there were slain ten hundred thousand people, and consumed with death: Again, That there were led away captive, seven and ninety thousand. They were so despised and counted things of nought, that thirty of them were sold for one penny. And so were they recompensed at Christ's hand, whom they bought of judas the traitor for thirty pence. And this is that most noble and excellent people, whom God with marvelous great signs and wonders delivered out of Egypt, and brought into the land of Chanaan, yea he was as a father unto them, revealed unto them his word, and handled them most lovingly and gently. And yet for all this, when they despised his word, and would not hear him: he made havoc of them. And this is the cause, why Christ even with weeping tears, saith: If thou didst know those things which belong unto thy peace: even in this thy day, thou wouldest take heed. But now are they hid from thy eyes. Thou goest forth careless, as though there were no danger. But the matter will not always stand in this case. It will break out: and the time is even at hand, Why god differrethe his plagues. although it is yet hid, and thou seest it not. But why, will some man say, doth GOD defer the punishment? Why doth he not show his anger straight ways, and fall to plaguing of them without delay? verily GOD deferreth his plagues ta this end, even to declare and show his longanimity or patient suffering, and to see whether we will amend or not, Rom. 2. or as the holy Apostle sayeth: despisest thou the richesse of God's goodness and patience, and long suffering, not knowing that the kindness of GOD leadeth thee to repentance? Likewise saith saint Peter: 2. Pet. 3. The Lord is patient to us ward, for as much as he would have no man lost, but will receive all men to repentance. For if God should straight ways punish us for our sins, Note well. we should live a very little while. Therefore God deferreth his plagues, and giveth us time and space to repent and amend our lives. And this is a work, which greatly setteth forth the goodness of GOD, and highly commendethe his exceeding great mercy toward us. But the devil being an angry spirit doth not this: for if he could kill any man with a fyllyp, he would do it. But God is merciful, and therefore doth he defer his punishment: but yet will he not forgive except repentance come. But wicked men greatly abuse this lenity, and long suffering of God, and by that means become careless, so that they do not only not amend, but they also become daily worse and worse: as we have the adulterers, usurers, thieves, and such like for an example: which, because they are not out of hand punished, live without fear, and persuade themselves, that they shall long so continue. But if that thou be wise, be ware, and eschew the danger betimes. For thou hearest here, that GOD useth to defer the punishment, and to conceal and wink at the fault for a tyme. But yet the pain is not auferred, because that it is deferred: neither is the punishment taken away, because there is made a delay thereof. Therefore return to the right way betimes, repent and amend. This is that, which Christ saith here: But it is now hid from thine eyes. As though he should say: Because the pain is hid, let not that deceive thee. Thou shalt kill me, as thou haste killed the Prophets before me. Now I dissemble the matter: I suffer and bear all things. And this is the cause, that thou thinkest it shall always go thus with thee. And therefore no man earnestly goeth about to repent and amend. But know thou this: thou haste not escaped the punishment. If thou couldst only believe, thou wouldst then devise how to escape this pain. But forasmuch as thou dost not believe, thou art secure and careless, and neglectest the time of thy visitation wherein thou art moved to repent, It is a most grievous sin to, despise the word of god wherein also thou mightest be restored unto the favour of God, and so art thou nothing at all moved with this peril that lieth hid. This is the sin why the wrath and vengeance of God shall fall upon thee, and utterly destroy thee. Mark how diligently therefore in this place, what sin God recounteth the greatest. For here Christ gathereth all sins into one, that is to say, that the sons of perdition regard not the word of God: they let go all sermons and admonitions as though they were deaf: and in the mean season they think: that their matters will not fall out so evil, so that they go forth without all repentance to sin. For jerusalem was a city full of blood, Repent O England and amend, even as England also in times passed, yea, and that of late years, have been full of blood, for the manifold persecution of the word Besides this sin, there were many other in jerusalem, as fornication, adultery, usury, covetousness, theft, spoiling of the poor, oppression of widows & fatherless, gluttony, drunkenness. etc. Now (saith Christ: My mind was to reprove these things with the word, that ye might amend and eschew the wrath of God. And for this cause I sent before unto you my prophets, john the Baptist, and mine apostles. Yea I myself taught among you, wrought miracles, and left nothing undone, that was requisite & necessary for your amendment and salvation. All your sins should easily be forgiven: jerusalem should remain, if ye would only know the time of your visitation. I come not unto you, with sword or armour, but meek, gentle, and like a Saviour. I teach and cry: Repent, repent: Amend, jere. 9 amend. Hear and be obedient unto God, before his anger wax hot, and there be no man that can quench it. Thus I visit you, but I profit nothing. ye heap sin upon sin, yea and that extremely, because ye have no regard to the time of your visitation, neither can ye abide it. Therefore for as much as ye refuse all good counsel, all good help shall forsake you. For who will be the surgeon of that wounded man, which would go about to destroy the body of that surgeon, which seeketh his health? After this sort are ye jews. God procureth, that remission of sins should be declared to you by me, and that he will be a merciful God unto you: Again, that he pardoneth and forgiveth you all things so clearly, as though ye had never offended: only this is his desire, that now at the last ye should cease from sin, and receive his word. But ye blaspheme me: ye say, I have a devil: ye condemn my doctrine as heresy, joan. 8. and are fully determined to put me to death, yea, the most vile ignominious and spiteful death of the cross. This is to much a beastliness, where God doth determine not only to forgive you your sins, but also to give you great abundance of both heavenly and worldly benefits, to turn your backs, and most churlishly to refuse, yea to blaspheme his grace, and to set naught by his mercy. But forasmuch as the matter is come to that point, there now remaineth nothing, that may appease the wrath of God: the pain plague, and punishment must needs proceed, suffer it ye must. Psal. 109. They that refuse peace, must needs have war. ye would not have the blessing of God: his curse therefore must needs fall upon you. For where men can not abide remission of sins and the favour of God: there is no more hope of salvation. And this is the principal cause, why the anger of god is so fierce and great. For as the jews could not abide either to see, or to hear the word of GOD: so likewise God afterward utterly refused their crienges, prayers, sacrifices, and all other things, neither could his anger be pacified, till this city was utterly destroyed & pulckt up by the roots, so that neither man, neither beast, nor yet any the lest part of the city remained, whereby the place or situation of the city might be discerned. For the soldiers laboured to the uttermost of their power, that nothing at all might remain, neither of the city, nor yet of the things appertaining unto the City. And this is that most horrible and terrible example, which the Evangelist setteth forth in this Gospel of this present sunday, to admonish and warn us, that we despise not the word of God, nor let pass the time of our visitation. But this is most of all worthy to be considered, that Christ saith here: But now this thing is hid from thine eyes. For so for the most part it cometh to pass, that men do never remember the plague and punishment that is at hand, but because God for his long suffering sake deferreth the pain, & looketh for amendment, the world thinketh, that he will wink at the matter, and regardeth not their sins. But Christ saith: Although ye do not think of the pain, because ye see it not: yet know ye, that it shall most certainly come. God hath prepared so many plagues, pains, punishments, snares, fetters, manacles, locks, bolts, stocks, chains. etc. for the wicked, that ye can by no means escape. For first of all, he hath appointed parents, and governors of households, Parents and householders. and to them hath he committed the care and charge of unruly youth and of families. He that will not be governed and ruled by this power. he must be delivered to the magistrate to correct and punish him. After these the devil remaineth, which if thou canst not yet be tamed, hath so much power through the sufferance of God, that he will punish thee with pestilence, famine, drowning, burning. etc. so that no man ought to think, that he can prevail against god, or that he shall escape unpunished. If thou regardest not thine office, nor wilt not hear & obey the word of God: thou shalt have the hangman, and the devil to be thy masters and governors, which shall discipline thee to the uttermost, & bring thee so low, that thou shalt never be able to rise again, or ones to lift up thy head. Therefore receive ye this doctrine in time, that ye may discern and judge between the hid and the open pain. For the pain of sin is ever certain, and yet it is hid: and in that it is hid, it doth deceive men, as Solomon also sayeth. The plague is certain and yet hid from the wicked. It is not good nor profitable, that men be not punished out of hand, & that god doth so long wink at matters. For by this means all kind of mischief increaseth in the wicked, so that they wax daily worse and worse. The thief, which hath this day good luck in his theft, The delay of punishment hur●eth greatly in common wealths. goeth forward in the same to morrow, neither thinketh he then to have worse chance than he had tofore, which notwithstanding at the last bringeth him to the gallows. Which thing if he had before considered, and so given over his stealing in time, he might have escaped that vile and shameful death. So likewise goeth it with whoremongers, adulterers, usurers, and all other sinners: the better success they have at the beginning in doing their wickedness, the bolder they are, and the more desirous to proceed in their evil deed. For they consider not this sentence: Although the pain be hid for a time and differred, A sentence ●or●hy to be remembered. yet it is certain, and will surely at the last come, according to our english proverb: So long goeth the pot to the water, till at the last it cometh home broken. Therefore take heed diligently, and ever remember this saying: though the pain be hid for a time and deferred: yet it is certain, and will surely at the last come, as the Heathen by experience taught & said: When God cometh to punish, he goeth in shoes of wool, that he may be upon the wicked with his plagues before they be aware. Learn thou this, and cease to be careless. And although God cometh not straight ways with his thunderbolt▪ utterly to destroy thee for thy wickedness and sin, yet beware, and aforesee the mischief that is to come: stand in fear of God's vengeance, and repent betimes. For he is guarded and waited on with so many ministers and angels: he hath in his power so many plagues, wars, famine, pestilence, etc. that thou canst never escape unpunished. He able to send down fire from heaven, and with the flames thereof, utterly to consume thee unto ashes. He is able with the tempestuous showers of rain, or otherwise with water, to suffocate and smother thee up. He is able with poison, with untimely and unsavoury fruits to kill thee. To be short, there is no number of the plagues and punishments, which God hath in store for sinners and wicked persons. This therefore is the cause, that Christ so ●carefully monisheth, weary, and saith: Consider now thy peril, O Jerusalem. thinkest thou that the plague and punishment will not come upon thee, because it is hid and deferred for a time? Thou art greatly deceived. For the pain is not hid to this end, that thou shouldest escape free and unplagued, but that thou mayst be the more certain and sure, that it will come upon thee, for as much as thou considerest not the time of thy visitation. If therefore thou wilt not abuse this delay and long suffering of God: make once an end of sinning, and embrace the word, and so shalt thou provide well for thyself. If thou wilt not, thou shalt surely perish, and come to nought. On this manner doth Peter also preach, saying: Suppose, 2. Pet. 3. that the long suffering of the Lord is salvation. That is to say: Think it to be your salvation, and that it is done for your sake, that ye should not be damned. For if God should always punish according to our desert and sin, none of us all should live long in this world. notwithstanding, God doth not so, but he is long suffering, patiently abideth our conversion, and deferreth the punishment. understand this so, saith Peter, as a thing done for your salvation, that ye may thus say: O Lord, I have sinned divers ways and often, and yet the punishment thereof hath not followed, God's plagues differred are the more grievous. but is deferred. notwithstanding, what doth this signify? verily none other thing then that although the pain be hid, yet at the last it will surely come, yea and that so much the more grievous, because it is differred. Therefore be merciful to me, O Lord: forgive me my sins, and give me grace so to repent and amend, that I offend no more. Here Peter teacheth, that we should use the patience and long suffering of God, unto our comfort and salvation. For God desireth not the destruction of men, neither delighteth he in the death of sinners. It is therefore for our salvation, when God hideth the pain, and deferreth the punishment. But when this way can do no good with sinners, but in the day of wrath, they heap up more wrath by going forth to sin: then can not God any longer defer his plagues but seeing no hope of amendment, he rendereth to the wicked, according to their wickedness, as daily experience teacheth. When thieves will not cease from their stealing, they at the last come to the gallows, and are hanged. The whoremongers and adulterers also going forward in their uncleanness at the last are taken, brought to shame, & punished. Thus did Christ plainly declare to Jerusalem, that although God did as yet hide the pain, and defer the punishment, yet that he would at the last come, and most miserably plague those stiff-necked and disobedient people. Therefore let every man fear God. Let all think this, little, great old, and young, that if they sin, and will not cease, and repent, that punishment will at the last come. For to this end is the example of Jerusalem, Plinius lib. 5. cap. 14. that most holy and beautiful City set forth unto us, of the which city, the very Ethnic histories also report that it was the goodliest city of all the east parts. But it is now destroyed, & utterly brought to nought. The cause of the subversion & utter ruin thereof was, because it made no end of sinning, neither would it receive the word of God, but rather hate and persecute it. Such example doth Christ set forth to us in this Gospel, that we may repent and amend, or else that we should know, if we will not repent, we shall surely be plagued, although the pain for a time be hid, and that when the time of punishment cometh, all prayers & supplications unto God shallbe frustrate & vain: as God himself saith by the mouth of Solomon I have called, & ye refused it. I have stretched out my hand, and no man regarded it: but all my counsels have ye despised, & set my correction at naught. Pro. 10. Therefore shall I also laugh in your destruction, and mock you, when that thing that ye fear, cometh upon you: even when the thing that ye be afraid of, falleth in suddenly like a storm, and your misery like a tempest: yea when trouble & heaviness cometh upon you. Then shall they call upon me, but I will not hear. They shall seek me early, but they shall not find me: and that because they hated knowledge, and received not the fear of the Lord, but abhorred my counsel, and despised all my correction. Therefore shall they eat the fruits of their own way, and be filled with their own inventions. For the turning away of the unwise shall slay them, & the prosperity of fools shallbe their own destruction. Even thus did God handle the jews. The time of the siege was not long, even from Easter until September, and all that time there was sacrificing, praying, and singing to the uttermost, but all in vain. For God had shut up his ears. The reason is this. For he had hid and deferred the punishment, that they might hear his word, repent, amend and know the time of their visitation. But all these things did no good with that indurate, hard hearted, and stiffnecked people. Therefore where he published the punishment, he hid himself, that he could be found in no place, as Oseas the Prophet thretnethe also the kingdom of Israel: Osee. 5. They shall come with their sheep and bullocks to seek the Lord, but they shall not find him for he is gone from them. This example therefore ought not to be neglected or to be set at nought, but for asmuch as God hath such places in store, and will at this time bring them to light, let us fear him. And forasmuch as he doth not take vengeance of our sins out of hand, but giveth us days of respite, that we may repent and amend: let us love him as a most merciful Father, and say: O Lord, I know that thou wilt not suffer sin to escape unpunished: notwithstanding, O Lord, endue me with thy grace and holy Spirit, that I may amend and escape the punishment and pain of thy most fierce anger. He that thus repenteth, easily obtaineth mercy and forgiveness. And without doubt Jerusalem had continued unto this day, if the jews would have known the time of their visitation, and meekly have said unto God: O Lord, we have offended, we have done wickedly, our sins are most heinous: for we have slain thy servants, the Prophets. notwithstanding, thou hast now given us thy Gospel to be our help and comfort, for the which we most humbly thank thee. O be thou merciful unto us, and give us grace to repent, and to amend that is amiss, that we may become new creatures, and serve thee in holiness and righteousness all the days of our life. If the jews had done this, the Romans although never so strong and mighty, had never been able to do any thing against them, yea they had never moved war against them. But saying they remained and continued in their sin obstinately without any repentance, and said: Tush, there is no jeopardy. What? should God cast away this city, where his dwelling place is? wherein also alone his honour & worship is maintained, It will never come to pass. Because of this vain boasting and unrepentance God so plagued that their city, that there was not one stone left upon an other, so that it is now utterly destroyed and brought to nought, and made an example for all them that obstinately sin, and will not amend, that the like pains and plagues shall also chance to them: but to other, that receive the word of God, and repent, it is a comfort and doctrine, that they may learn when God hideth the pain, it is for their peace, and that God will forgive them their sins, if they only cease now from their wickedness, and return unto God. For it is no marvel though we sin. Sin. But to defend our sins, and obstinately to persevere and continue in them: This by no means can GOD abide: he will rather make havoc of all together, namely, when he cometh on his gracious visitation, and would gladly call us unto repentance. This City therefore was unhappy, Security destroyeth the city. neither did any thing destroy that, but the glorious and noble title, in that it was called the city of GOD, the house and dwelling place of God. This made the jews careless, so that they thought on this manner: Should this city come to nought? It will never come to pass God can not cast it away. Therefore, though all the kingdoms of the world came against it, they should never prevail. God will not suffer his city & dwelling place to be destroyed. This title made them so bold, that for the redress of their sinful life, they regarded not the visitation by the word. And by this means was God compelled, that forasmuch as they refused to be visited unto peace, they should be visited unto death and destruction. We English men also are at this present day of special grace and mere mercy visited of God by his word: but we in every condition show ourselves unworthy of this singular goodness of God. Some impugn the manifest truth of god's word both by words and writings. Remember this O England and beware betyms Some abuse God's word unto the maintenance of their covetousness, pride, uncleanness, excess, and other most grievous sins. It is therefore to be feared, that except we speedily repent, some great plague will suddenly fall upon us,, whether it be by pestilence or by hunger, by civil war, or by the invasion of foreign enemies. Therefore let us not forget this example, that jerusalem was so miserably destroyed, because it received not the word of God, but despised it, that we may lern gladly to hear the word of God: and though we sin yet that we should repent and amend And this is the first part of the Gospel. After this, the evangelist maketh mention, that Christ went into the Temple, and did cast out all buyers and sellers, and said: My house is the house of prayer: The second part of the gospellr but ye have made it a den of thieves. This did Christ with a marvelous great power. and it is to be reckoned with his other miracles which we are not able to follow. For except it had been so, without doubt so many mighty merchants or occupiers had easily been able to withstand Christ, that they should not give place unto him alone, which without any weapon, only with a whip, as the Evangelist saith, took this weighty matter in hand. In that they gave place, and made no resistance, it showeth evidently, that Christ spoke such words unto the jews, as he did to the jews in the garden when they fell backward unto the ground. But this act of Christ we Christians shall not follow. Therefore let no man use the story to this end, as though the ecclesiastical ministers, had any corporal or temporal jurisdiction, as Christ exerciseth here such power. For if Christ had not far excelled the power of man, he alone against so many could not have done much. But we may not have so great respect unto the work, as unto the cause. This expresseth Christ in these words, when he saith: My house is the house of prayer, but ye have made it a den of thieves. what cause had Christ, that he should speak such a fierce and hard sentence to the jews? For without doubt they did not rob nor steal in the temple. But this was the matter. The money changers had here their money, & did exercise buying and selling of sheep, oxen, doves. etc. for the sacrifices. For every jew could not bring with him from home, that he would sacrifice. The priests devised things for their own advantage, as the papists did in time of blindness, that there should always be at hand, plenty of cattle, and peradventure money also for to offer. For the temple also had her money as histories show. This seemeth a thing more worthy of praise then of dispraise. For seeing that God appointed and commanded this service. who durst be bold to condemn this, The priests sought not the glory of god but their own gains forasmuch as all these things made to advance and set forth this service and worshipping of God, that it might be most glorious and goodly? But there was an other matter. The priests in deed made this pretence, that they did all things to set forth the service of God: but they would not so greatly have regarded that, if they had not had so great profit by it. Therefore what so ever they did, they did it not for God's cause, but for their own lucre and gain This covetousness moved them, that in all their doctrine, they commended nothing but sacrifices, as our monks and Priests commend their sacrifice of the Mass, Mass that by it sins are put away, and the grace of God obtained. This made the people to swarm in going to Mass, as though they had been flocks of sheep. But in the mean season while they sought their own private commodity, and in their doctrine extolled their Missal sacrifice, they utterly omitted, and left untaught the true service and acceptable worshipping of God, which is to fear God, to believe in God, and to keep his word: and by this means they encouraged men to go forth in their wicked life, with great security, and without any remorse of conscience. Even so played the jewish priests. They taught the people, Note. that if they did kill and sacrifice much, all things should go well with them, as we may gather of the Prophets, which was the cause, that they spoke so much against sacrifices. And this is a very great sin in deed, when such a robbery is committed, that not the bodies, but the souls are slain for ever: which is when men are taught to put their confidence and trust in their own works, & not in the grace and mercy of god. Thus could Christ by no means abide, neither ought we to suffer it, but by the word of god to resist it unto the uttermost of our power. For without this, there is no way unto salvation. Men must be brought from their own works and merits unto the sacrifice and merit of Christ, & unto the mercy of god, & afterward they must be exhorted unto a godly life, that they follow not their own imaginations, but the word of god, and frame themselves in all points according unto that. He that doth this, useth the temple & the ministery aright: he that doth otherwise, abuseth them, & is a thief & murderer of souls, as Oseas the Prophet also calleth the priests in the kingdom of Israel. As thieves armed, saith he, Osee. 6. wait for him that passeth by the way: such is the council of the priests, which with one agreed council, murder cruelly such as keep the way: yea they dare do all unspeakable mischief. By these his words the Prophet describeth the great slaughter, that they made among the people with their false doctrine. For whereas their duty was to commend & set forth to the people the sacrifice of Christ, they commended the sacrifices of beasts. The false doctrine of the jewish priests. For that was for their advantage: that made their kitchen to smoke. For they had always a portion of those sacrifices. But by this means men were not only polled and pilled of their money, but they were also in danger of their soul's salvation. Christ by no means could abide this, and therefore he made havoc in the Temple. He did cast out such as bought & sold in the temple. He threw down & toppled over the tables of the money changers etc. He would rather do any thing then suffer, that such theft & murder should be maintained, yea and that under the pretence of god's service. But as Christ did this at the time by miracle, so is the same example exercised diligently by the judgement of god against Schismatics. The ungodly Bishops, priests, & monks, which for covetousness of worldly things defend the wicked sacrifice of the Mass & the other idolatry, shall shortly feel this zeal and hot indignation of god, when they shallbe worthily cast out of the temple & be had in contempt of all men. And this much have we spoken of our gospel. God the father of mercies for Christ's sake mought vouchsafe to raise up his holy spirit in our hearts unto his fear, faith, and love, and mercifully keep us in his word, and defend us against all evil both bodily and ghostly to the glory of his blessed name. Amen. The xi Sunday after Trinity sunday. ¶ The Gospel. Luke. xviii. christ told this Parable unto certain which trusted in themselves that they were perfect, and despised other. Two men went up into the Temple to pray, the one a pharisee, and the other a Publican. The Pharisey stood & prayed thus with himself: God I thank thee, that I am not as other men are, extortioners, unjust, adulterers or as this Publican. I fast twice in the week, I give tithe of all that I possess. And the Publican standing a far of, would not lift up his eyes to heaven but smote on his breast saying: God be merciful to me a sinner. I tell you, this man departed home to his house, justified more than the other For every man that exalteth himself, shallbe brought low And he that humbleth himself shallbe exalted. THE EXPOSITION. CHrist in this gospel teacheth us to be humble, and lowly, Humility. as it becometh true Christians. For by this virtue only & by none other, is the grace and favour of God obtained, as it is described & set forth to us in these two men, that is to say, in the pharisee and in the Publican. The pharisees were among the jews, even as the monks and nuns were among us in the time of Papistry. Pharisees. For they ware apparel contrary to the common fashion, they had certain days appointed for fasting and praying, and they pretended such an holiness in their life and conversation, that all other men in comparison of them were counted very sinners. And thereof had they their name. For a pharisee in the Hebreve tongue is as much to say in English, as a man that is exempted and divided from the number of other people, & such one as by no means can abide to be counted like other. The Publicans were, as the officers are with us, that gather tribute, Publicans. tolle, custom, etc. of the people. They hired the offices for a certain sum of money, and afterward by polling and pilling, and such other crafty and injurious ways, they made the most of them that they could devise unto the great grievance of other. And therefore they were reported of all men to be covetous persons, sinners, and naughty packs, for asmuch as such as were in those offices polled and pilled all that they could get, and wrongfully vexed the people, by taking of them more than was their duty to have. Therefore it was not very like, that there was any of them righteous, as it was also judged, that among the pharisees there was none evil. But Christ judgeth here far otherwise, pronouncing the Publican righteous and the pharisee a sinner, Christ's judgement of the phariseye and of the publican. yea and that a grievous sinner. For Luke prosecuteth the description marvelous odiously & doth so bitterly report the matter, that a man would marvel at it. For thus beginneth he this parable: There were certain men, which trusted in themselves, that they were righteous, and despised other. These are two most fowl and filthy vices, and Luke describeth the pharisees to be such, in that they were not content with this one sin, that they trusted in themselves, which is a sin heinous enough, but also they despised other Now consider thou this with thyself, what fasting & praying can profit such a monster, whom the devil hath puffed up ●●th such pride both spiritually & corporally, that he doth not only glory in himself and in his own works & merits, but he also despiseth other. As though he should say: If I should not testify of mine own righteousness, I should in vain look for the equity and sincerity of god in my cause. So great and often are my fasts, my almose deeds, my prayers, etc. That the residue of the jews are not able to compare with me. I pay faithfully & truly all my tithes. As for other if they could defraud and deceive the priests of their duties, they would do it? such is the unrighteousness of other, but in me there is no such thing. two grievous sins in the phariseye. In this holy man (and god will) we find, as I said, two most heinous vices: an incomparable pride or haultines of mind, and the contempt or despising of other, yea and that such and so great, that he counteth all other to be extortioners, unrighteous persons, adulterers, etc. But the poor Publican he specially and namely pointeth & setteth forth, saying: As for the Publican that standeth hereby he deceiveth all men, polleth and pilleth all men, catcheth and snatcheth, taketh and raketh all that he can come by, so that all is fish that cometh to net. I am after no such sort, god be thanckede my righteousness, my holiness, is most absolute, consummate, and perfect in comparison of his. This is a most vile and spiteful vice yea by the judgement of all men (for we use comenlye to say: To despised there is a great sin. Be what thou wilt be, only despise not other. For comparisons are odious.) how much more than is this an abominable sin before god? There is no sin, that god more detestethe and abhorreth then pride and haultynes of mind so that this gospel may most chiefly seem to be appointed to this end, that Christ should as in a figure or shadow describe and set forth unto us the true righteousness and how that may be discerned and known from the counterfeit false, Pharisaical, and hypocritical righteousness. As though he should say: Peradventure thou mayst chance on a man, which outwardly representethe the holiness of Angels fasteth, prayeth, giveth almose, is no fornicator, committeth none adultery, hurteth no man, heareth sermons diligently, cometh oftentimes unto the lords table, etc. How canst thou otherwise, then think such one to be a good & righteous man? But for all that this I say unto thee. If thou desirest to know him thoroughly, thou must not look upon the outward visare only, which an hypocrite also may have: but thou must consider this, what it is to be righteous before God. For as concerning this outward appearance, even this pharisee is so righteous, that it is to be wished, there were many such in the world. But this is not sufficient: And therefore diligently take heed, that thou dost not trust unto such righteousness before God. For here thou learnest, Pride abhorred of god. how heinous a sin and abhorred of God pride is, namely when it lurcketh and lieth hid under so glorious and beautiful righteousness. This pride was the cause, job. 4. Esa. 14. 2. Pet. 2. Gene. 3. that the devil was tumbled headlong out of heaven, down into hell fire. Pride also brought destruction in Paradise to our first parents. How could then such a pharisee and proud hypocrite be numbered among the people of God? We must fast, we must pray, we must pay our tenths, we must keep ourselves faithful and true to our wifes, we may be no extortioners, we may hurt no man, we must do all things truly, & according to the word of god: notwithstanding all these things are so contaminated polluted, vain glory or pride corruptethe all good works & defiled thorough Pharisaical pride, that now nothing is more vile before god, nothing more abominable. For seeing that in worldly matters it is counted very grievous for a man to become as a slave to other thorough benefits that he hath received, according to this common proverb. There is nothing more dearly bought, then that which is given: how can god allow that righteousness, which advanceth, boasteth, & setteth forth itself against him? In such case holiness is made double wickedness. So doth this hypocrite here with god. O God, saith he, dost thou not see, what a good & righteous man thou hast of me? The world is full of extortioners, bribers, thieves unrighteous people, Epicures, whoremongers, adulterers, etc. But I am good, holy, virtuous, righteous, & a very mirror of goodness, holiness, virtue, & righteousness. I fast, I pray, I give almose, I do whatsoever thy law requireth. O Lord, how greatly art thou indebted unto me: And what great reward is there laid up for me in heaven? Consider these things, O God, remember that I am not like other men. O intolerable pride. If this proud hypocrite with such pride should do all that ever the law of God requireth to be done even to the utter most, yea though he should give himself to be burnt for the glory of God, yet could not all this please God, but should be before him the most grievous sin and plain abomination. For God abhorreth all pride, as saint Peter saith: 1. Pet. 5. Be lowly and humble in your hearts. For god resisteth the proud, and giveth grace to the humble. Likewise saith Saint james humble yourselves in the sight of the Lord, jac. 4. and he shall lift you up. As our Saviour CHRIST saith: Every one that exalteth himself, Luke. 18. shall be brought low. And who soever humbleth himself, shallbe exalted. Therefore saith Christ here: If ye will be counted righteous, embrace the true righteousness, even that, which is agreeable to the word of god, and above all things take heed of pride. Let no pride be joined with your righteousness or holiness. For although the Saints and holy men diverse ways offend, so that many times they fall most grievously (as we read of Noah, Lot, David, Peter, Magdalen, etc. Yet God doth not so heavily take that, as he doth, when they live most holily, and are proud of it, brag and boast of it, yea and both contemn and condemn other in comparison of themselves. What the christian humility is. Christ therefore concludeth the gospel on this manner: He that exalteth himself, shall be made low: and he that humbleth himself, shall be made high: that every man may learn humility, and despise no man. For this is the Christian humility, for a man to esteem other more than himself, as the Apostle saith: Let no man stand high in his own conceit, Rom. 12. more than becometh him to esteem of himself, but so judge of himself that he be modest and sober. Again: In giving honour go one before an other: Item. Be not high minded, but make yourselves equal to them of the lower sort. Be not wise in your own opinions. For he that magnifieth himself, & lifteth up his bristles because of his learning, beauty, richesse, holiness, righteousness, etc. Is like to this pharisee. He beholdeth his fastings, and considereth the true paying of his tenths, and by this means he standeth greatly in his own conceit. This doth Christ forbid. The publican an example of true humility In the poor Publican we see no such thing. All things are humble and lowly. He boasteth of nothing. Only he lamenteth and bewaileth his former wicked life, and with all humbleness of heart beseecheth GOD to be merciful unto him, & to forgive him his sins. Learn ye this also, saith christ, that ye may say. I can glory of nothing. For although I would glory of knowledge, richesse, power, 1. Cor. 4. wisdom, righteousness holiness, etc. Yet god may answer and say: what hast thou, that thou hast not received? If therefore these be my gifts, why dost thou brag and boast of them? Why dost thou rejoice in those things? The right of rejoicing is mine, which give thee these gifts: and not thine, which only receivest them. It were thy duty rather to know, that all these gifts may be taken from thee in a moment, if thou be proud, brag, and boast of them. So mightest thou well rejoice and triumph against the devil, and say: why should I not confess, that I have the word of god, and that I have been always ready and at hand to help the wretched sinners, and such as were in danger of desperation, by comforting, teaching, and monishing them? Why should I also deny, that of my goods I have given large and liberal alms to the poor and to such as were in necessity? These things, O devil, thou canst not reprehend or disallow. Thus may a Christian man justly and without any offence against God, rejoice and triumph against the devil, for they are not his gifts, which we use. But against god, of whom we have all things, and from whom every good gift and every perfect gift cometh down, may we by no means rejoice, but toward him use all humility and lowliness both of heart and body, meekly and with all reverence confessing, that they be the gifts of god, and that therefore we ought not to boast of them, nor to seek our own praise and glory in the exercise of them. But always to magnify the liberality of so liberal a giver. Moreover our neighbour also is not to be despised, but we ought rather to think on this manner: for asmuch as all these gifts that I have, are properly gods, and all things proceed and come from him, although I have more gifts than my neighbour hath, yet god with one word is able suddenly to make such a change, and so to invert all things, that my neighbour for one virtue shallbe more commended of God, Luke. 12. than I for all that ever I have, as we read in the gospel of the poor widow which did cast into the treasury only two mites, where as the rich men did put in great sums of money: and therefore was she praised of Christ this on this manner: Of a truth I say unto you, that this poor widow hath put in more than they all. Why should I then glory and rejoice? verily I ought rather to fear for these so many gifts, where with GOD endowed me, lest I should abuse them unto the dishonour of god, the hindrance of my neighbour, and the damnation of my soul. We ought always thus to think, that God giveth gifts to his creatures according to his good pleasure to one he giveth much, to an other little. And it is possible, that he which hath but little, may have God more merciful unto him, than he that hath much. The reason is this: He that hath much, shall render an account of much. He that hath but little, his account shallbe the slenderer. But this mad and doting proud pharisee doth the contrary. He is not ashamed to say: I am not as other men: no, nor yet like this Publican. I give tithes: he only polleth & pilleth. I deceive noman: he spoileth as many as he can. To be short: The opinion of the pharisee is of himself, that he passeth all men, and that he is faulty in nothing. Contrariwise, that the Publican of all naughts is the worst. And that there is not one good quality in him. But this hypocrite should rather have said on this manner: I pay my tithes faithfully & truly: I fast, & do what I can. But for all that I dare not trust to any of these my works. For whatsoever I have, it is thy gift, O Lord: & it is possible, that this Publican doth please thee, more than I. So would he have set the Publican before him, or at the least just by him, & would have said. The matter standeth not in this point, whether a man hath received much or little, but to whom god is most merciful. Why then should I be proud, or despise other, seeing that all things consist in the mercy of god, & not in this, what gifts every man hath received? But this doth not the arrogant & proud phariseye, but he glorieth and rejoiceth of his own righteousness when he standeth and prayeth before God. The will of Christ therefore is, that we should not be proud of our righteousness, as no man also ought to despair, though he be circumvented and deceived of the devil, and so fall into sin. For we all have one God, which stretcheth forth, as a garment, his mercy upon us, even upon the righteous and sinners, All our glory ought to be in god alone. upon the learned and unlearned, upon the rich & the poor, For he is the god of all. Therefore all our glory ought to be taken away from all things that we do, and only to be reposed in the mercy of God, that by this means we all may humble ourselves before the majesty of God, and not have respect to this, whether we have received much or little. For god may be more merciful to him that hath but little, then to him that hath much. In the world it is necessary, that there be differences of persons, of offices, and of gifts. But there is no such difference of us before god. For seeing that he accepteth us only of favour, there can no man glory, boast and advance himself before God. We all without exception must needs humble ourselves, that we may know, that although there be difference among us in this world, yet before God we are all one, neither is one better than an other. He will none otherwise look upon him that hath much, then upon him that hath little, that by this means we all may learn to embrace his grace and mercy. For all are gods, righteous, sinners, rich, poor, strong, weak etc. And whatsoever they have: all come of God. They have nothing of themselves but sin. Sin can be to no man cause of pride, but rather of humility and fear. Whatsoever goodness remaineth, that is altogether of god's gift, so that he hath a cause to glory of his gifts, and not thou. Thy part and duty is only, to use the gifts of god reverently & with thanks giving. For god by no means can abide pride and boasting. Again, this also is his will when thou feelest the fierceness of thy sin, that thou dost not therefore despair, but rather trust to his mercy and say: If I have not much, yet have I god, yea and him a merciful god. Therefore I will take this in good part: I will look to my vocation and calling, even with as much diligence, labour and power, as god hath given me. I will despise no man. I will not be proud of any thing that I have. And such as have more than I. I will never envy them, nor disdain them. For this is enough for me, that we all have one common God, and that god therefore will not be unequal, because we in this world are unequal. Unto this hath Christ respect, when he concludeth this parable and saith: He that exalteth himself shall be made low: But he that humbleth himself, shallbe exalted. As though he should say: when I have gotten such saints or holy persons, that refer all things to me, how much more they humble and abase themselves, so much the more will I give them. But they that have, and therefore are proud and puffed up, I will take it from them by little and little, till at the last in my anger I cast them down headlong into everlasting damnation. If the pharisee had not been proud, but had humbly rehearsed his gifts unto God, and said: O Lord, thou hast given me much, in that thou haste given me strength to resist this and that sin. This is thy gift: I am glad thereof, but yet am I not proud therefore. For thou mayst take it again away from me, when thy good pleasure shallbe: If the pharisee, I say, had done this, god would have increased his gifts daily more & more toward him. But for asmuch as the gifts that he hath, he abuseth them unto his own pride and glory, & therefore judgeth and condemneth other that have not the like gifts, he is so rejected of god, that there remaineth nothing in him worthy of praise and commendation. For this is the judgement of Christ. The Publican went home more righteous than the pharisee: that is to say: The pharisee is unrighteous, damned, and given over already to the devil and hell fire, what profit hath he now by his boasting & glorying? But the Publican, which saith: O God be merciful to me a sinner, is made a Saint in the congregation, and according to his desire, he hath god merciful unto him. Christ will have this to be the doctrine of us all, that we may know what we are, and what we have. If thou be endued with riches, How gods gifts are to be used. with strength and health of body, with house, land & worldly goods, or with any other gift appertaining unto the body or to the soul, use it with thanks to the giver. Envy no man, and god shall increase his gifts in thee. Only avoid pride, and despise no man, though his gifts be not so excellent as thin be. But remember and think, when thou seest any man not to have that thou haste, that he notwithstanding may have god as merciful to him, as thou hast. Therefore despise him not neither disdain thou to have him nigh unto thee: & so shall god be glorified in you both. Moreover hypocrites dishonour God greatly, although they do it not with the mouth & openly. For he that would judge only according to the words of the phariseye, he must needs say, that that was not evil spoken, that the phariseye saith here: I thanck thee, O god. Such words that true saints use in their prayers, but with an other sense, or meaning. For when they give thanks to god for any thing: they confess by this, that they have received that gift & benefit of god. But the pharisee thinketh not so, or else he would have said thus. That I am not an adulterer, an extortioner, an unrighteous person, etc. I can ascribe it to none other, O lord but to thee alone. As concerning myself, if thy grace did not assist me, my life should be no better than other men's. For we be all like neither can one justly rejoice against an other. But this pharisee is not of this mind, & clean contrary he saith: I thank thee, that I am not, as other men are. And so he challengeth to himself the whole power, as though he were the author of his righteousness, & not god. For if he had not so thought, he would have added these words? But this is thy gift, o lord, and cometh not of myself. But this saith he not, but by his words he declareth evidently, that he of himself is so copious and abundant in good works, that he is able also to give unto God. Therefore he giveth thanks not to god in deed, although he nameth him but to himself, to his own reason, free-will and strengths, that he hath done so much. This is true: whosoever hath any thing given him of god? He must acknowledge it, & give god thanks for it. For what an absurdititie were this, if thou shouldest deny thyself to be wiser or better learned then an ass or any other brute beast? In like manner he that hath goods & riches given him of god, ought not so to play the dolt, that he should say: he is a beggar and hath nothing, where as he ought even with most hearty thanks to confess the gifts & benefits of god, & with the same to help such as be in necessity. Again, he that hath done his duty well, and served diligently in his office & calling hath helped his neighbour both with his substance & council, given alms to the poor, etc. ought not to say: I have done no good. This lewd and foolish humility is not to be used. For the gifts of god are to be acknowledged, celebrated and magnified: & yet true humility is to be showed, & we must say: These things are thine, O lord, & not mine. Thou gavest them me: or else I should have had no more than other have. Therefore for these thy gifts I render unto the most humble & hearty thanks. This is the true way of humility. The good gifts of god are not to be counted as things of nothing, or to be extenuated or abased as matters of small reputation, but they are to be acknowledged & to be set forth to the uttermost: yet may not we be proud of them, nor despise other, but as I have oftentimes said, we must speak on this manner & say: O lord, they are thy gifts. Thou gavest them unto me. That an other hath not the same, it hurteth or hindereth him nothing at all. For he hath thee as merciful god unto him, as I have: oh, why then should I despise him? Such humility doth christ require in this gospel, & that above all things we should eschew pride (disdainfulness, arrogancy, & haughtiness of mind For this is ones decreed: He that exalteth himself, shallbe brought low, god did not forgive his own peculiar people, but suffered them to be destroyed for their pride's sake, Many other great kingdoms also have fallen and come to ruin for the same fault. Lucifer because of his pride was cast down from the high heavens unto the deep dungeon of hell fire. Adam and Eve for the same vice were cast out of Paradise. Therefore consider diligently, that it is thy part thus to say: O Lord, whatsoever I have, it is thine. Thou mayst take it again from me at whatsoever time it pleaseth thee. By this means shalt thou eschew pride, cease to despise other, and lean to a sure anchor. For who will trust unto that, which is uncertain? He that despiseth this order, and like a mad man goeth forth to brag and boast himself as though whatsoever he hath, were his own, and came not from GOD: he heareth here his judgement, which is, that God will take from him all such gifts as he hath and give him his portion in that lake that burneth with fire and brimstone, from the which the Lord defend us all. GOD for his mercy's sake give us grace to acknowledge his gifts. And with all humility to thank and praise him for them, and so in this world to walk worthy his kindness, that in the world to come we may enjoy life everlasting thorough him, which is the true life, even Christ jesus our Lord: to whom with God the father and the holy ghost be all honour, glory, and praise both now and ever. Amen. The xii Sunday after Trinity sunday. ¶ The Gospel. Marc. seven. Jesus departed from the coasts of tire and Sydon, and came unto the Sea of Galilee, througe the mids of the coasts of the ten Cities. And they brought unto him one that was deaf, and had an impediment in his speech, and they prayed him to put his hand upon him. And when he had taken him aside from the people, he put his fingers into his ears, and did spit, and touched his tongue, and looked up to heaven, and sighed, and said unto him Ephata, that is to say, be opened. And straightway his cares were opened, and the string of his tongue was loused, and he spoke plain. And he commanded them that they should tell no man. But the more he forbade them, so much the more a great deal they published, saying: He hath done all things well, he hath made both the deaf to hear, and the dumb to speak THE EXPOSITION. THis Gospel is very easy and nothing hard, forasmuch as it only containeth the miracle, which Christ wrought in the dumb and deaf man. Christ alone is the saviour For as concerning this & such like miracles, ye hear oftentimes in the year, that Christ by this means hath declared, that he is the Saviour, which helpeth and defendeth us against the violence of the devil. Therefore we ought to give thanks unto God, which hath given unto us such a saviour, as of his own mere grace and tender mercy, is always at hand and ready to assist us against all such pernicious and hurtful things, as Satan imagineth and deviseth against us. For as touching that this miser and wretched creature is in such a miserable & wretched state, that he can not use naturally neither his tongue nor his ears: The devil is the author of all evil. all these are the plagues and strokes of Satan, where as by the judgement of men, they are thought to be natural vices. For men know not the devil, that he is the author of so many calamities and miseries. He maketh men lunatic and mad. He tormenteth not only their bodies, but also their souls, that being utterly dismayed, they may think that there is no comfort to be looked for, and so fall into desperation, and so in fine, unto damnation. verily these are nothing else then the strokes and plagues of the devil, which is the author of all sorrows and miseries, and hurteth as many and as oft as he can. We are therefore most indebtedly bound to God, and we ought at all times to give him humble and hearty thanks, An whole and healthful body is the gift of god. that he having pity on us, hath sent his son CHRIST jesus, our Lord into this world, to help not only this wretched creature, but us also, and mercifully to keep and defend us, that we be not afflicted with the like evils and diseases, through the violence and tyranny of the devil. For this must we all think, that eyes, ears, hands, feet. etc. being whole and sound, are not so by chance, and naturally, as Reason judgeth: but these all are the gifts of God. notwithstanding, when men believe not this, and think them to be but vile and base things, because they are common, and given to all living creatures: Why god fulfrethe the devil to hurt us. GOD, even of necessity, is compelled many times to give the devil liberty, to take away from certain men, the use of their ears, eyes, hands, and feet. etc. yea, and sometime also to kill their bodies, that men may learn, that that is done of the devil, thorough the permission and sufferance of God, and by that means they may be the more earnestly moved to give God thanks, that he of his great mercy defendeth and preserveth us against the fiery darts of that evil, Ephe. 6. even the devil. So is this likewise the work of the devil, when he blindeth the hearts of men thorough false doctrines, that they can not see, nor receive the truth. 2. Cor. 4. This cometh not of GOD, which is good, 1. timoth. 2. & the author of all goodness: which wisheth no man to perish, but all men to come unto the knowledge of the truth: but it cometh of the devil, which is evil, and the author of all evil: which wisheth also all men to perish, and never to come unto the knowledge of the truth. Therefore where God giveth him liberty, he doth as much mischief as he can devise. And this is even as when a tree bringeth forth good fruit and afterward worms come and destroy it. Note well. The fault hereof is not in God, which made the tree good. Neither is the fault in the tree or fruit, but in the worms, which hurt the things that are good. So is it with us men. Therefore we must learn, that what so ever adversity or mischance doth happen unto us, all that cometh of the plagues and strokes of the devil, namely, when we be Christianes', and seek the glory of the Lord our God. For the devil is a greater enemy unto the Christians, than he is tooth infidels. It is undoubtedly horrible, and maketh every part of a man to shake for to consider, God helpeth us against the devil by his son. that this enemy the devil hath so much power to harm and to hurt. But on the contrary part this Gospel comforteth us. For here we see, as S. john saith, that the Son of God hath appeared to this end, 1. john. 3. that he should destroy the works of the devil. For seeing that the devil presumed to go into paradise, to destroy the works of God there, and to make of righteous and holy persons (I speak of Adam and Eve) disobedient and wicked people: It seemed good again to God, for to be revenged of this his enemy. Gen. 3. He therefore recovereth and maketh whole again, whatsoever was destroyed of the devil. He destroyeth again the devils works that is to say, sin, death, and hell, and as we see in this our Gospel, he delivereth the tongue out of the bonds; wherewith the devil had bound and tied it: and openeth the ears, which the devil had stopped. Christ came to do this work, and he doth it still continually among his Christians, as we shall hereafter hear. And thus much of the miracle & work of Christ, whereby he hath declared here himself, that he is the helper of all such as are in misery, and that he will heal all evils and afflictions, which the devil heapeth upon us, yea and utterly put him away from us. Moreover Christ by this would also show unto us that these two things most specially appertain unto a Christian, Christian men must have their ears opened and their tongues losened. that is to say, that the ears be opened, and the tongue be losened, and that he exerciseth this work diligently in his congregation or church against the devil. For as concerning the corporal benefit, as the ears and the tongue with the use of them. he giveth that also to the Heathen. But the spiritual benefit is only among the Christians, when he openeth their eyes, and loseneth their tongue. For this is certain and sure, Rom. 1.10. jacob. 1. that all salvation cometh to us only by the word of God. Otherwise, what could we know of Christ and his sacrifice, of the holy ghost, of the will of God. etc. Wherefore this also, Gladly to hear the word of god is the gift of god. even in these our days is an exceeding great miracle, and a most high benefit, when God giveth to any man such an ear, as gladly heareth his word, and such a tongue, as doth not blaspheme, but bless and glorify God. Our adversaries the Papists are much more miserable, and in aworse case than this dumb man was, The papists are both deaff and dumb. For their ears are stopped. And although they hear the word of God, yet can they not hear it. I mean unto their profit and edifying. But they hear it, as the jews did, when Christ most excellently preached of the forgiveness of sins, and of everlasting life: they understood nothing: they delighted not in the sermons of Christ, but contrariwise they were utterly mad, and blasphemed Christ and his doctrine. Such are all they, that will not hear the word of God. They are deaf and dumb, and in a far worse case, than this miserable man was, of whom our gospel maketh mention. For they can do nothing else with their tongue, then blaspheme, and most spitefully rail upon the word of God, that most excellent and precious iewelle. But they that gladly hear the word of God, and unto whom Christ saith, as he said to this dumb man Ephata, that is to say, God openeth our ears by his word. Be opened, and have the benefit of hearing: are those, to whom help is given in deed against the devil. For God hath opened unto us none other way unto heaven, than his word and his holy Gospel. He that gladly heareth that, diligently keepeth that, and hath his chief delight in that, is safe and without all danger. This is one miracle, which is even at this day in the church among men, that our ears, which the devil thorough sin had stopped, are made open by the word, that we may hear the word of GOD, which is the doctrine of our salvation. An other is, that he toucheth the tongue, and maketh it to speak, Rom. 10. as Paul saith: With the heart it is believed unto righteousness, and with the mouth confession is made unto salvation. For when we believe in Christ, we obtain thereby remission of our sins. But after this, We must both believe and confess the word. it is necessary also to confess and to open by speech that, which is felt and believed in the heart. And this maketh a christenman. All other works can not do it. It is possible, that a Monk may fast, watch, and weary his body more then a Christian: but by that he is not made a Christian man. For in this one thing he faileth, that he is yet deaf and dumb: He will not hear the word, and much less confess it. But a christian man heareth and believeth, and afterward confesseth. These two things make a christian man. Thus CHRIST, exercysethe his work daily in the Congregation spiritually and by the word, which he wrought then corporally, that he might testify, how he giveth help against the universal mischief of the devil, but specially against the spiritual wickedness of Satan the devil, that we might steadfastly believe, and put our whole trust in him. Now must we consider this also, what Christ meaneth by this ceremony, Why Christ used so many circumstances in restoring this man to his health. that he useth about this deaf and dumb person. The people brought this wretched man unto Christ, and desired him to lay his hands upon him. Christ taketh him aside from the people, putteth his fingers in his ears: he spiteth, and toucheth his tongue: he looketh up to heaven, he mourneth and sayeth: Ephata. All this must signify some special matter, seeing that Christ useth such circumstances in doing this miracle, passing all other that he wrought. Now therefore, for as much as we have declared what it is to be dumb and deaf: let us consider also, what marvelous ceremony this is, and why CHRIST, would specially use it in this miracle where as nevertheless, he might have done it with one word. For this is most evident and plain, that when so ever Christ spoke the word, straight ways the word took effect. verily Christ by this so exquisite a ceremony hath respect to a spiritual miracle. For by this he will show, what an hard matter it is, to restore the deaf to their hearing, and unto the dumb their speech. He raiseth up Lazarus with one word. john. 11. Math. 9 To the man that was sick of the palsy he said: Rise and walk: and he immediately was made whole. But with this man, which was deaf and dumb, it pleased him not to use such speed: But he doth use a singular kind of proceeding and order in working of this miracle. He putteth his fingers into the deaf man's ears. He toucheth his tongue with spittle. He looketh up into heaven. He mournethe, and then at the last he saith Ephata: that is, Be thou opened: that by this he might signify unto us, that if we will escape the bonds of the devil, and have a ready tongue to speak, & open ears to hear, it must be done by the external & outward word, and by the ministery of the same: again, by the outward signs or sacraments, that he hath appointed to be used in his church. For the word is first to be heard, and then Baptism and the lords supper must be joined thereto: Note this well. unto the which things the holy ghost cometh, and delivereth the ears and tongue from their bonds, that they may learn to avoid all sectaries, which despise the outward word and sacraments, and look till God talketh with them inwardly. But Christ saith: This is my finger, even the outward word. This ought to sound in men's ears. This is my spittle, wherewith their tongue must be touched, and made moist. Then shall my work very well and prosperously proceed, as ye may see. For where the outward word is sincerely taught, there are christians: but where it is not taught, there are none. Therefore, let every man provide, that they follow these steps. Let him gladly hear the word of God. For God will not shine, nor give the glorious light of his Gospel into thy heart, except thou first hear his word. If thou be desirous to see and to know him, it must be done only by the word and sacraments. For without this, the holy Ghost will not proceed to his working, as God himself, even from the very heavens protested unto us, when he said: This is my dearly beloved son, in whom I greatly delight: Math. 17. Hear him. Christ also gave this commandment to his disciples; Go into all the world: teach and baptize all nations. Again: Mat. 28. Marc. 16. Luc. 10· he that heareth you, heareth me. Here doth Christ with open mouth command, that his Gospel should be preached to men, & that they should be baptized. And by this his commandment he showeth, that this is the true way unto salvation, and none other. He that heareth you (saith he) heareth me. Therefore if thou wilt hear the word of God, hear thy father and thy mother, thy preacher, and pastor, and finally thy Prince and magistrate. etc. what they say. when thou hearest them, thou hearest God, except that in executing their office, they command any thing that is contrary to the word of God. Then are they not to be heard. For we must obey God more than men. Act. 4.5. We must first hear the word of God in the congregation, and afterward men. But this one case excepted, what soever thy pastor or curate, thy parents or magistrates say to thee, that saith God unto thee, & that must thou remember to receive and to obey. For what is he among us all, that would not take a long journey to go unto such a church, where he might hear God preach? For all men would be glad to hear and to know that voice. But Christ saith: I will bring that to pass nearer home, so that thou shalt not need to travail so far. Hear thy Pastor and thy parents: and so haste thou heard me. For these are my disciples, when thou hearest them, I will sound in thy heart Ephata, Be thou opened, as I did to this deaf person, that thy ears may be opened, & thy tongue set at liberty, and that thou from henceforth may be no more deaf in thy hearing, nor dumb in thy speaking, as thou were afore. But how goeth the world? The children and household, although they hear their parents and masters, Disobedient children and servants. yet would they not do the least thing that is commanded them, except they were compelled, such stubborness and disobedience reigneth now a days in the hearts of them that ought to be most humble, and most obedient. And as in families, so likewise in common wealths, men are very negligent and slow to obey the officers. What soever they ordain in a realm or city, Disobedient subjects. ye shall find very few among so great multitudes, that will truly and sincerely execute the commandment of the magistrates. The subjects show more disobedience toward the high powers in this time of this their so great knowledge, than they did in the time of darkness, ignorancy and blindness: such is the wickedness and ingratitude of this our most wicked and ingrate world. And it is apparent also, how few there are, which with true zeal and fervent desire hear the sermons: which is evidently known not only by their fruits, but also by this most specially, that the men of towns and villages, yea and of cities also, do most unworthily handle their ministers and pastors, not only by railing unreverently of them, The unreverent handling of the spiritual ministers in these our days. but also by taking away unjustly from them such tithes and duties, as by public order are appointed unto them. Therefore, a worthy pain followeth, even this, that when the word of God pronounced by parents, ministers of the church, and by magistrates is neglected & nothing set by, the devil by little and little should stop their ears more and more, and tie their tongues straighter than it was afore, and so set them in such case, that they can not abide either to hear or to speak the word of God. But on the other part, it maketh their ears wide open to hear the doting dreams of the sectaries, The wicked world heareth gladlier Robin Hood then the word of god. and their false and devilish doctrine: again, to hear bawdy ballads, filthy fables, trifling talk, whorish words, and such like, as corrupt both body and soul. It loseneth and setteth at liberty also their tongue to blaspheme God, to slander their neighbour, to lie, to backbite, to rail, to scoff, to jest. etc. that it may be an offence to all good and godly men. And this is a reward worthy such ingratitude, unthankfulness, ungentylnesse, yea plain churlyshenesse: and it worthily chanceth unto them on such sort, because they wish it to be none otherwise. But what shall be the end? verily that all things shall go to havoc: the word of God shall be taken away from us, saying we have no delight therein, As it is written: He would none of the blessing, Psal. 109. therefore shall it be far from him: And as our Saviour Christ sayeth: This is condemnation, that light is come into the world, john. 3. and men have loved darkness more then light. For their works were evil. And in the place of the word shall the wicked decrees of antichrist be thrust into the church. O England take heed be times and say not but thou art warned. Our country shall be oppressed with divers kinds of plagues, as pestilence, famine, tempests. etc. Our common wealth shall be turned into common wo. Miseries, yea and those most grievous and intolerable, shall overflow this our country, Insurrections, commotions, Rebellions, Conspiracies, tumults, civil war, murdering one of an other. etc. And after all these things (except we repent, turn unto God with all our hearts, gladly hear the word, & with our tongue magnify the same, to the uttermost, yea & frame and fashion our life and conversation according to the doctrine thereof.) shall this our realm be a spoil to foreign nations? This hath our ingratitude worthily deserved, which being provoked so often with so many benefits at the hand of God, will notwithstanding not only not repent, but also where as we ought to proceed from faith to faith, and from virtue to virtue, we go from vice to vice, from sin to sin, and so we cease not daily more and more, to heap the hot wrath and most horrible vengeance of God upon us, to the destruction of our country, & unto the damnation of ourselves both body and soul. And this is the cause, why Christ looketh up to heaven, mourneth, and as one greatly troubled, saith, Ephata, Be opened. For this greatly grieveth our saviour Christ, Why christ looketh up to heaven and mournethe. that where as the good pleasure and merciful will of GOD, is to deliver us from the bands of Satan through the word: we as people without all reason, refuse our own Salvation, and thorough our contumacy and stubborness haste unto ourselves everlasting damnation, and provoke the wrath and vengeance of God to fall upon us. Therefore let us consider well this miracle, and follow the example of these good men, God is to be praised for his gifts. which glorify, commend, praise, and magnify CHRIST, affirming and openly confessing, that he hath done well, in that he of his great mercy and infinite goodness, hath made the deaf for to hear, and the dumb to speak. And this doth our saviour Christ, by his finger and spittle, even at this hour, yea continually in the world, that the ears of the deefe may be opened, and the tongues of the dumb losened by the outward word, which we hear in the Church, of our Pastors and ministers, The word of god is Christ's finger and spittle. and at home of our parents. For by this word the holy Ghost worketh mightily in us, and by none other thing. Mark that well, and so much the more studiously and diligently embrace thou the word For this is the next and most certain way, that our ears may be opened, our tongues losened, and we ourselves at the last, obtain everlasting salvation. Which thing our Lord and Saviour Christ jesus grant us for his mercy's sake: To whom with God the Father, and the holy Ghost be all honour, glory, praise, and dominion worlds without end. Amen. The xiii Sunday after Trinity. ¶ The Gospel. Luke. x. Happy are the eyes which see the things that ye see. For I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them. And behold a certain lawyer stood up, and tempted him, saying: Master, what shall I do to inherit eternal life? He said unto him, what is written in the law? how readest thou? And he answered, and said: Love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength and with all thy mind, and thy neighbour as thyself. And he said unto him: Thou hast answered right. This do, and thou shalt live. But he willing to justify himself said unto jesus: And who is my neighbour? jesus answered and said: A certain man descended from jerusalem to Hierico, and fell among thieves, which rob him of his raiment, and wounded him, and departed, leaving him half dead. And it chanced, that there came down a certain priest that same way, and when he saw him, he passed by. And likewise a Levite, when he went nigh to the place, came and looked on him, and passed by. But a certain Samaritane, as he journeyed, came unto him, and when he saw him, he had compassion on him, and went to, and bound up his wounds, and powered in oil and wine, and set him on his own beast, and brought him to a common Inn, and made provision for him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him: Take cure of him, and what soever thou spendest more, when I come again, I will recompense thee. Which now of these three thinkest thou, was neighbour unto him that fell among the thieves? And he said unto him: He that showed mercy on him. Then said jesus to him: Go and do thou likewise. THE EXPOSITION. This gospel is long. Therefore we will select and choose out of it one or two parts thereof, which we may remember, and feel the fruit and sweetness thereof. The first part is, that Christ greatly extolleth and avanceth his word and Gospel, The first part of the gospel. and turning himself unto his Disciples, he said unto them: Blessed are the eyes, which see the things that ye do se. For I say unto you, many Prophets and kings would have seen the things which ye do see, and they have not seen them, and have heard the things which you hear, and they have not heard them. By this Christ's mind is to confirm and strengthen us against the misery, which we see in the world, The world despiseth the gospel of christ. for asmuch as nothing is more vile and more despised in this wicked world, than the Gospel. For the world can abide and hear all other doctrines, lies, and heresies: but as for the Gospel, it will neither see it, nor hear it: yea, the world blasphemeth it, and persecuteth it most cruelly, and vexeth them with all kind of torments that profess it, as there hath been great store of examples before certain years (the more pity) in this realm of England, and yet is in divers places of the world. This seeth Christ, and therefore he comforteth his disciples, and saith: The world blasphemeth the Gospel, but he that is so wise as to hear it, hath blessed and happy ears, and is most indebtedly bounden to give god thanks therefore, that he is made partaker thereof, and so he may worthily magnify that, which the world doth so contemptuously handle, and so spitefully entreat. For this is most certain, that ye are happier and more blessed than David, and other kings, For this was all their desire, that they might live in that time, when they might see me with their bodily eyes, behold my miracles, and hear my Sermons. But that their desire could they not obtain. For the full time, that GOD had appointed from everlasting, was not yet come. In spirit, and with the eyes of their Faith they saw me, my coming into the flesh, my birth, my passion, my death, my Resurrection, my Ascension. etc. and greatly rejoiced. Note well. But unto you, it is given to see me in the flesh, to behold my miracles, and also to hear my Sermons. Therefore see, that ye be thankful to God, that such felicity is chanced unto you, that ye may both hear and see me. For our state is so miserable▪ and specially when we are without the Gospel, They are most miserable which have not the knowledge of the gospel. that by little and little errors creep in, yea error upon error is heaped, so that there is almost no end of errors and heresies, in so much that very hardly many times we can defend ourselves against them, as alas (for sorrow) we had experience hereof to much in the time of the Papacy. For at the last the matter came to this point, that the devil was taken for a preacher, and credit was given unto him, whatsoever he feigned by his busy wicked spirits and most vain and lying preachers, as touching Mass, pilgrimages, purgatory, pardons, and such like trumpery. And even so is at in all places, where soever the word is not. Errors and lies are there received and believed: And then is this the opinion also, that that is the way unto salvation, where as in deed it leadeth straight unto hell, and to the devil. But on the contrary part, if the Gospel be present, so great madness reigneth in the world, that very few receive it. Therefore I may well and truly say, that the state of us men is most miserable and hard. If God denieth us his word, we can not be without the destruction of our souls. If he give it us, all the world refuseth it: so that it were best for men, that God would haste his coming unto the judgement, and shortly make an end of this wicked, wretched, sinful world. For this unthankefulle world is never the better, whether God sendeth unto it punishments or benefits, so truly is it said of S. john: 1. john. 5. All the world is set upon wickedness. And this is the first thing whereof Christ complaineth here: which is, that he offereth and giveth to the world his word, and with that remission of sins: and yet is the word despised and set nought by. Therefore he turneth himself to his Disciples, and saith: ye are blessed, which have the word of God, and hear it, and that ye died not before it was revealed & brought to light. I say unto you, that most mighty and puissant Kings, and most worthy Prophets also would gladly have lived in this time, and have both seen and heard these things. And yet (such is the wickedness of the world) whereas it may have now plenty and abundance of so noble things: it regardeth them not. Let not this wickedness of the world trouble you, but so behave yourselves, that ye be not void of so great grace, but that ye may take fruit thereof. Christ in this place (as it manifestly appeareth) intendeth to commend and set forth his word, to make men desirous of it, and not to contemn and despise it, as the manner of the world is, and as we see in all degrees both high and low. They that can not persecute the Gospel, despise it. The lessest part of the world receiveth it with thanks giving, and so amend their lives. But they that thus do, are only blessed and happy. For they have blessed ears and eyes, which is the great and merciful gift of God. And this is the first part of our Gospel. In the other part CHRIST putteth forth the fruit of the Gospel (that is) good works, which ought to ensue when God's word is preached. This doth he describe with a plain example, of a certain man which as he descended from jerusalem. Chanced upon robbers, of the which after that he was beaten and rob he was left half dead. And it chanced that a Priest went that way, which saying him, passed by and was nothing moved to help him. Likewise the Levite that came after the Priest, had no regard unto him. At last came the Samaritan, which had no holy name, but was a gentile, neither was he any kin at all to that wretched man that was a jewe. For he came not of the same stock as the Priest and Levite did, but was a stranger. He seeth this miser and is grieved with his misfortune, he goeth down of his beast, he poureth oil and wine into his wounds, he bindeth them up, and putteth him on his beast: He walketh on foot himself, and carrieth the wounded man into an Inn. And whereas he could not tarry long there for his business, he committeth him to his host, and giveth money to oversee him until he returneth. What manner of men the gospel maketh. This is the second picture, in the which Christ peinteth the fruits of the word and Christian charity, (that is) that the word doth make such men, as this Samaritan is, that is, gentle, merciful, which despise not other men in their calamity, but when they see them, bestow their goods on them, & help them with all that they can. I speak here of the poor and needy, which are not lewd, as the most part of beggars be, that of purpose seeketh gains after this sort, and will not take money to serve, either to help the sick, or to do any other thing, that they can do: to such must nothing be given. But whereas be needy persons in deed, there doth a Christian mind behave himself after the example of this Samaritan, and thinketh: this poor man is my neighbour, he is a man made of body & soul, as I am, yea he hath the same God as I have: Wherefore he is more nigh unto me in kin, than a brute beast, or than the devil. Wherefore I do not well, if I forsake him. He embraceth him as his brother & least he should perish without help, he taketh compassion of him, as a father. And these are the true saints. But other stony hearted saints hath no natural pity toward the wretched, but are men of exceeding great chorlishenes. For this they think, that God is therewith delighted if he serve them, and therefore they think that they are not bound to help other, as this priest doth. He was an holy one for his office & kin, but what doth Christ pronounce of him? even that when he saw that miserable man, he passed by. The opinion of holiness puffethe men up with pride and maketh the unmerciful. Truly these are mischievous holy ones, that seeth their neighbours in peril, and may help them, and yet will not. Whereunto then is it like that they trust and maintain their pride? Truly to no other thing than their own holiness, whereas they think, when they have said Mass, done sacrifice, song, and such like, that they have done enough, and that they need not to do an inch more than their prescript. Such are stony saints, yea rather devilish Saints, which seem to count GOD for their debtor, and that they own nothing to any man. Against this monstruous kind of saints maketh this parable. For CHRIST in this place is moved by the example of a proud hypocrite, which steppeth forth, to declare how great his Godliness is, and thinketh this surely with himself, that if CHRIST knew of his righteousness, he would not speak a word of such matters in his presence. Which thing he meaneth, when he saith: Master what shall I do, to obtain everlasting life? Christ will not answer him, and he saith, Ask thyself, what is written in the law? How dost thou read? The lawyer hath forth with to answer, and saith: thou shalt love GOD with all thy heart, etc. And thy neighbour as thyself. For he counteth, both these things an easy matter to do. Christ saith, do this and thou shalt live. By this is the lawyer confounded. For he is not so bold as to say, he had done it. Wherefore he cometh forth with an other question & saith: Who is my neighbour? As though he should say: I know no man, to whom I own any succour: But rather I know very many, which ought to do me service, because I am an holy man. The laweyer. But here doth CHRIST rise against him with all vehemence, in this parable of the wounded man & saith. The priest saw him and passed by, and also the Levite, both are just by thy example. The Samaritane is moved with mercy, and helpeth the miserable man. Tell thou therefore who was the neighbour to this wounded man? The lawyer answered, he that showed mercy unto him. Yea & he of pride despised the name of a Samaritan. So doth Christ revenge him and saith, Go & do like wise. As though he should say: Thou art holy after the example of the priest & Levite, thou hast no pity on thy neighbour although he be in peril of life, and yet thou askest, what thou mayst do to get everlasting life. Be not thy needy friends & and miserable men thy neighbours? Is not there misery and wretchedness enough in the world? And yet dost thou being so great a doctor doubt, who is thy neighbour? away with this trifling. If thou wilt be counted holy, do as this Samaritan did. He setteth forth this boster well in his colours. For the plain meaning of this is nothing else, then that this lawyer is not yet come to this degree of holiness, that this Samaritan had attained unto. Wherefore all the matter hangeth on this, What it is to love god. that we learn what it is for a man to love god, and his neighbour as himself. Love GOD: is no hard saying. For he hath no need of our service. And yet, if his person were present, it would then evidently appear enough, who loved him, and who would put himself and all his in danger for his sake. But he showeth us not his person to see and to use our service presently, as other men do, that are conversant with us. Wherefore if thou wilt know who loveth god, consider how children honour their parents, how servants obey their masters, how the ministers of the church are handled, then shall ye understand, who loveth god, and who doth not. For children have this commandment & word from god: Honour thy father and mother. But they say, I let pass my father and mother, and will honour and love thee, Exod. 20. which art God in heaven. Do not God say, thou hast my commandment set forth, wherefore if thou love me, thou must love & honour thy parents also, and obey them in all things. And this is the true loving of god. But what do they? Children would have their parents away, To love god is to keep his commandments that they might live masterless. Wherefore this must needs be true that they love not God. So is it also in other kinds of life. Princes hath in their offices officers, they charge them to do their duty diligently. If thou ask whether they love God, all will say: yea, and that they have no cause to hate God. Well I grant that. But answer: why showest thou no obedience and fidelity to thy king? If thou lovest god with all thy heart, thou wouldst be more faithful unto thy King, and wouldst do thy office with more diligence. So is there no servant in any house so far passed shame, that will suffer this to be said by him, that he hateth God, and love him not. But what doth the loving of god signify? doth it not signify, to keep God's commandment and word? As Christ also saith: If any man love me he shall keep my word. For if thou lovest God, thou canst not despise his commandments. But what commandment giveth god to servants? Or what doth servants promise their masters? doth not GOD require that? And they do promise also meat and drink with wages, john. 14. and for that cause maketh a covenant, that they should be faithful in doing such service, as belong to the house, and show obedience in their service. And for this cause also are they called servants, because they serve the household by their service, and help them that have families with their labour and service. But where be any such in households? Yea rather there is almost no greater disobedience, negligence, pride, then amongst such. Ye and here I let pass the picking and stealing of many of them. Wherefore they love not GOD, they hate GOD and care not for his word, or else they would show more diligence in their service. But at last they shall be rewarded for their ungodliness, and live all the time of their life with the curse of GOD in misery and beggary. But as touching the pastors and ministers of the Church, it is no need in this place to make long rehearsal. The matter is plain, how they are handled of rulers, husbandmen and of their neighbours, crafts men and courtiers, so that almost they that keep hogs are more set by. But the commandment of GOD is strait, that they should be counted worthy of love & honour, and that nothing should be denied them, that is dew unto them. As it appeareth in Malachi, Malach. 3. Matth. 10. Luc. ●0. and Christ himself saith also: every workman is worthy of his wages. Wherefore as thou mayst not deny thy servant his wages because he is evil: So must not thou defraud thy pastor and curate because he is evil. If God's commandment move thee not, be thou sure of this punishment, that thy corn, beasts and other things shall prove ill, and thou shalt louse more thereby, than ever thou tookest from thy pastor and minister. Whereby it is evident, that the world not only loveth not GOD, but that it is full of hatred toward God. And the condition seemeth almost tolerable, not to love GOD, if it would not hate him. But all deny this crime. But in deed this is very hating of God, when thou art stubborn against thy parents, Lords, & Officers, and when thou dost not that, that God command thee. For this is his commandment, that thou shouldest obey, and by obedience honour them, this commandment dost thou hate. For thou canst not find in thy heart to do it, and thou dost refuse to hear hit. Who will say than, but that thou hateste god? This do all men crack that they love god, but where as they hear commonly to be gods commandment, that they should flee covetousness, exercise upright bargeining, & avoid avarice, the more that these things are beaten into them by common sermons, so much the more stuburnely they go against it. What need that priest care (say they) what I do with my goods? Will he take upon him to rule me? If this belongeth not unto the priest, it belongeth to god. He will surely revenge it, when he shall see his time, by pestilence, famine, and other mischiefs of fire and water, etc. This shall take from thee, neither shall they knowledge any benefit therein: Whereas thou if thou were a Christian, mightest get favour before God and man, and feel and perceive all thy goods to increase. Wherefore it cometh to pass, that the Pope, the bishops, and tyrants, but also towns men, rustics, noble men and yeomen, do not only not hear, but also move persecution against god's word. For they ought to give honour unto god's word, to obey it, to find the ministers of the church that, that is dew unto them. But they are more ready to catch that from them that they have, then to give them more, and then they stand in their own conceits, as though they did well. Wherefore this lesson ought to be borne well away: He that hath the word, ought also to love god, (that is) he ought to know, what works god requireth of him, and obey him and say: Lord jesus Christ, thou hast opened mine eyes to see and know, how thou hast delivered men from death and sin by thy death, and hast made me heier of the kingdom of heaven, & of everlasting life. I give thee thanks for so great, a grace, & will gladly do again all that thou requirest of me. Thou commandest me by thy precept, that I shall honour my father and mother, and I will do it gladly and with all my heart. Thou gavest me charge that I should serve my master faithfully and with all my heart. I will do my work diligently, and with all obedience. I will not refuse to do thy commandment. Thou haste made me a mother, and housewife over a family, I will well regard thy precept, and will rather bestow my life, than not regard my children and family, and see to them with all diligence, that they be not seduced. This is the very fruit that ought to proceed of the wo●de. And it is not possible but god must needs reward such Christian men. To love god is to love thy neighbour. But here let every man, try inwardly with himself, how greatly he loveth god. For to love god consisteth not only in the thoughts, as the Monks believe, but to love god is as Christ saith in an other place to love thy neighbour. For so saith god: If thou wilt love me: do this for my sake to thy father and mother, children & wife, husband and Lord: This do I require of thee. And consider diligently whether thou dost so, then shalt thou find out, whether thou lovest god or hate him. For they are only Christian men, that hath the word of God, and love Christ. These do say: I will gladly and with all my heart do for my neighbour, that, that thou hast commanded me. But if I shall be now and then prevented with anger, impatience, and such like, then can he not please me, but I will amend. Christians do this, The unkindness of the world. but they that are not Christians do it not. Wherefore this must needs be true, that Citizens, husband men, children, servants, officers, subjects, commonly belong unto the devil. For they hate god, and care not for his commandment. And whereas he made them, gave them body & soul, found them their living, and gave his only begotten son, which is greatest of all: They for all this sing him this song: even, hatred. And if they could, they would thrust him out of heaven. Such is the love they bear to God & his word. Go to now and boast of thy love toward God and his word, where as thou art so full of hatred. And contrariwise lovest him showest obedience unto him, which is to us the cause of death and sin, in whom thou hast also thy hole delight, being utterly disobedient to God? Wherefore the world generally doth show obedience only to the devil, which is chiefly delighted with the hatred of God, & when that is not done that god hath commanded, this enemy maketh us subject to sin & to death. And if he could at this present hour corrupt all vital, he would gladly do it. Yet are we obedient to such an enemy, which is so much given to seek our destruction. And in the mean time, we suffer all that to be void & frustrate, which is put forth to us of god, that gave us all things, & in especial his son & with him everlasting life, & we cast away his commandment. Who therefore may not praise gods righteousness. if he minister to us that are disobedient, all kind of plagues? The samaritans love towards god. Wherefore leave, what it is to love god. The Samaritan loveth god, not in that he giveth him any thing, but because he helpeth the miserable wounded man, for his power. For this saith God. If thou wilt love me and serve me, do that for thy neighbour, that hath need, I have no need. Wherefore this Samaritan, is ready to serve God which is in heaven with his money, beast, wine and oil. Not because God needeth it for his own person, or because he doth this for GOD, but he doth it for his neighbour. But therefore is it taken as done to GOD, because God, commanded it. He commanded not this, to go a pilgrimage to Rome, or to saint james, or to build monasteries, or any such like thing. But this is his will that we should help one an other. It is no need (saith he) to seek me at Rome, thou shalt find me at home, with thy wife, children, family, Lord, God is every where and in all places a like present. magistrate, and also in thy neighbours house, in the streets, in the market place, and every where. And how can he make himself more nigh unto thee? But the devil casteth a dark mist over the world, that it can not see, what it is to love God and to hate the devil. Wherefore we must learn this with all diligence. This Samaritan, look what care would have done and what benevolence he would have showed to his own body being in like peril, the very same he doth to his neighbour, & hath due commendation, for that he loveth GOD and his neighbour. This must be learned, to the intent, that thou do it also. For this fruit must needs follow them, that have the word. If it do not follow, they are no Christian men in deed: As this priest and Levite, which are saints, without any feeling or affection. For he that passeth by his neighbour, passeth by God. Wherefore beware of the example of the world which hateth, both GOD and his neighbour. But do you for all men. All that ye can. And GOD will surely recompense it. But if thou wilt not love god, but pass by thy neighbour in his peril, thou shalt not escape unpunished for so doing. Which thing be thou sure of. And this is the second doctrine out of this gospel. but Christ by this parable would signify also, what benefit he hath bestowed on us men, & how we may taste the true fruit thereof. For we miserable men have fallen upon most cruel robbers by sin, whereby death and the devil, hath power upon us. which hath not only spoiled and rifled us of all spiritual gifts, which God gave us, but hath also beaten and wounded us: that is to say, by sin are we cast headlong into all kind of miseries. Rom. Gal. jobn. In this might we perish, for any help that we can have of the priest and Levite. For they pass by & give no help to that miser. For by the law is no man justified and made righteous, neither delivered from sin. But at last cometh the Samaritan even Christ jesus our Lord, whom his own people would not receive, but counted him for a Samaritan. He is moved with our mischance, he washeth our wounds with wine, and poureth in the healthful oil of his grace, he taketh to cure our sins, and beareth them in his body, and bringeth us into the true Inn, that is, into the holy church, and there chargeth the host to take cure of us. They are the ministers and teachers of the word. But many of them, as it appeareth in the Pope, the bishops and such like, regard the charge but little, that the church may be an hostrie and Inn, the steward whereof is lewd without faithfulness & humanity, and the sick men are but coarsely handled. For they should teach the word of God, but they persecute it, they should bring men to Christ that they might so be delivered from sin, but they drown them the more deeply in sin. And yet we know that Christ doth not wholly cast away this hostrie and Inn. If the Pope and Bishops will not teach uprightly let them do it to their own peril, which they shall feel at last, yet in the mean time Christ raiseth up certain persons of low degree, despised, and abject, which profess his word, & take cure of the poor and miserable, that they may recover their health, that they may obtain through the gospel, remission of sin and everlasting life. For without this word is it unpossible to get such a great thing. Wherefore we may well give thanks unto God for this great benefit, and pray him, that he will preserve and continue us in such grace and save us for ever. Amen. The xiiii. Sunday after Trinity sunday. ¶ The Gospel. Luke. xvii. AND it chanced as jesus went to jerusalem that he passed through Samaria & Galilee. And as he entered into a certain town, there met him ten men that were lepers, which stood a far of, and put forth their voices, and said: jesus master have mercy on us. When he saw them, he said unto them: Go show yourselves unto the Priests. And it came to pass, that as they went they were cleansed. And one of them when he saw that he was cleansed, turned back again, and with aloud voice, praised God, and fell down on his face at his feet, and gave him thanks: And the same was a Samaritane. And jesus answered and said: Are there not ten cleansed? but where are those nine? There are not found that returned again to give God praise, save only this stranger. And he said unto him: Arise, go thy way, thy faith hath made the whole. THE EXPOSITION. YE hear how Christ in the gospel of this day setteth forth a notable example of faith. Thy faith (saith he) hath saved thee. And by this he ascribeth all the glory of the saving of this Samaritan not to himself, (as he should have done, if he had said: I restore thee to thy health) but to faith. Which thing is done of Christ to this intent, that we also should he encouraged by this example and believe boldly, and think surely, that thorough Christ we shall obtain, Faith obtaineth all thingges. whatsoever we believe. If we believe remission of sin and everlasting life, that faith shall not deceive us. If we believe that God is favourable and merciful, that he can not, but be favourable and merciful. So that all things be on this wise referred to faith and not to God, which in deed worketh all things. That all men may learn, that whensoever we lack any thing, that we would have, or whereof we have need, that the fault is not in God, but in ourself, because we believe not. For otherwise if we believed, we should surely have it. He that believeth not obtaineth nothing. And this is the first doctrine of this gospel, that we believe this, that we shall be sure of all these things, which we hope and look for of GOD with a constant faith. But he that believeth not, neither hopeth for any thing of God, let him not trust to obtain any thing: jac. 1. Heb. 1. As james saith in the first chapter of his Epistle. For he that maketh suit to god, and asketh any thing of him, he ought not to doubt and say: Who knoweth whether GOD will grant it, or whether I be worthy? It ought not so to be said, but this rather: An apt similitude. I know that GOD will grant what soever I ask of him. And although he doth it not now, nor after that sort, yet will he do it at an other time and after an other sort. For a wavering heart, that believeth not steadfastly, and thinketh not surely that he shall obtain, obtaineth nothing at all. For GOD can give him nothing, if he would. He is like a vessel that by a man's hands is moved hither and thither, wherein nothing can be poured, and whatsoever is poured, it falleth beside the vessel and is lost. This is it also with an unbelieving heart. GOD is ready to give, but we make ourselves unapt to receive, for as much as we proffer nothing to receive the gift withal. And we greatly offend GOD by so doing, that whereas he is most ready to show his liberality, yet we by our wavering do cause, that there can be no place in us to receive gods gifts. Contrarily, to him whereas is no wavering, but the mind is still by faith, he will give gladly and willingly: As it appeareth in these ten lepers. They cry, jesus master have mercy upon me. They all are still and doubt not but Christ will help. And as they believe, so is it done unto them. This must we learn, to trust steadfastly to his mercy, and not to waver in heart, but to be still and trust for that we desire, whether it be health, or livelowd, prosperity, wisdom, or righteousness. The second doctrine of unkindness. In the other part is an horrible example, whereas ten believe and are healed, but nine go from their faith, & give not Christ thanks for his benefit. We ought to refer this example to this end, that we may learn hereby to be thankful, and to avoid the wicked sin of unkindness. For God doth worthily challenge this glory to himself, that we should render him thanks. And that should we do gladly and willingly. For it is a thing of no great labour or difficulty. For what labour is requisite to this, if thou turn thee to God and say? Lord, that hast given me sound eyes hands, fett▪ etc. I thank the heartily for thy gift. So likewise what hard thing is it to give thanks to thy parents, masters, lords, neighbours, when they do thee good. It is done only, that they may understand, that their benefit is well bestowed. This also doth this Samaritan, he returneth to the Lord, & giveth him thanks. This required no cost or charge but a few words, and yet it pleaseth Christ marvelously. This is acceptable to men also, and they take great pleasure thereof, and by this they are provoked, afterward to do them good again. The very Ethnics said this, that unkindness is the greatest sin. Unkindness is the greatest sin. Therefore when a man is called churl, they judged that to be the greatest reproach, that is. And we prove by experience, that this vice grieveth thee parents very much. They bestow for their children's sake all things, body, life, goods, feign and all things. But what recompense do children make for for the most part? It chanceth seldom to find amongst many, one that is thankful. This cometh of nothing else but of the devil. Likewise also it chanceth with other. Wherefore think this for a surety, that unkindness is the greatest and fylthyest vice, whereby the springe is stopped up, out of the which proceedeth all beneficence and liberality amongst men. But all this chanceth through the great infirmity and weakness of men. For this is very grievously taken, that he that helpeth other by benefits, getteth nothing thereby but unkindness. Wherefore by this men's minds are discouraged from doing good, & are loath to cast away their kindness upon them that are unkind. Unkyndnes is the cause of all this, which nevertheless men do oftentimes feel. Wherefore if ye regard godliness earnestly, see that ye be thankful. first to God our father in heaven, which giveth and preserveth body and life: and afterward giveth all things that belongeth to everlasting life. Then to our parents. friends, neighbours, which have been good to us, that ye may knowledge this, and give thanks, although ye be not able to requite it. But seeing this is such an hard thing amongst men to obtain thanks, how much harder is it, The manner of the Monasteries. to make them to requite and recompense it? There was a manner in monasteries, that if the younger had taken of gift but a quill of an elder, he should have declared himself thankful with these words: Blessed is God in all his gifts. This was no evil manner. For it was done, that youth might accustom themselves to receive all things with thanks giving, both from God and man. Wherefore although this was not always done with the heart, yet the use of these words were good. So out of the .116. Psalm: what shall I render to the lord (saith David) for all that he giveth me, Psal. 116. I will take the cup of salvation, and call upon the name of the Lord that is, I will praise him, glorify him, and give him thanks, and confess that he hath been beneficial unto me. God answereth to this: My son, this is enough for me. But the bountiful Father can obtain this of few: The world is most unkind to god. A great part doth persecute him and his word: thinking nothing how that we have all things by him, and of his grace. But this is but a small thing. They hang on the cross his only begotten son, which he hath sent for a gift to us against sin and everlasting death. This world were well worthy with his great madness to be cast clean out of God's sight. yet God doth not so, but is present every where with his goodness and help. Wherefore we must not only learn the office and property of kindness, but we must put in practice also this virtue with his proper office, which is not made weary of well doing for unkindness sake. And this is the peculiar virtue of God and of all true christians. For there are examples enough, which testify that the world through chorlishnes doth make men cease from well doing. Amongst the Grecians were there noble men, which had done much good in their countries, and put all their goods in hazard for their countries sake: The acts of certain Grecians. But as soon as they felt unkindness, so that they not only received no fruit for their industry and labour, but were also more in peril then other, they became unpatient, and as they defended before their country against the enemies, so they fled afterward to their enemies, and assaulted their country with most spiteful minds. Wherefore, a christian must not be ignorant hereof, that unkindness ensueth after the most excellent merits of good men, lest they should thereby be discouraged from well doing. For this is christian virtue, & the true fruit of faith, that when thou hast declared thy study and great love toward other, & also haste proved what recompense the unkind world is wont to make, yet that thou shouldest not be dehorted from well doing thereby. For Christians behave themselves after the example of god, which doth not only good himself to the unkind. but doth requite & recompense them that do good amongst men, which they regarded not. It is a christanis duty therefore to do good to the unkind, yea & to them that do evil for good, & according to salomon's saying: to heap coals of fire upon his head. Thou mayest not take the world for an example in this matter. Pro. 25. Rom. 1●. For it doth clean contrary: If it perceive unkindness, it think all lost & cast away, and that it will never after that bestow any benefits. It is the father of heaven, that can teach the truly this. Math. 5. In the day he suffereth his son to rise not only upon the good, that give thanks, but upon the evil, which give no thanks, yea rather they misuse gods gifts. God himself also might well say this: These many years have I given thee the light of the son, & have found the vital, We must learn to be kind of god. The nature of Christian charity. & all kind of goodness: but there cometh little thanks of it. I will make an end of my good doing. I will deny living to the unkind world. But the merciful father doth not so, he suffereth not his goodness to be overcome with the unkindness of the world. If men will not be thankful now, he will punish them hereafter for their unkindness. So must we do also, if we will be christian men. For this is the nature of Christian charity to suffer and abide all things, & not to be made unpatient thereby. But there be very few, that are endued with this charity, wherefore there are also very few christians. Nevertheless if we will be Christians, we must be ready to do good, neither ought we after the example of the world, to give up our studious zeal in doing good, because of unkindness. If thou haste been beneficial this day to any man, and he the morrow after show himself strange through unkindness, be not grieved therewith: For at his appointed time, he shall suffer due punishment for his fault: Do thou only continue, and say: If this benefit be cast away upon this man, I will study to do good for an other. If thy benefit be neither well bestowed in him, despair not of the third, and so forth: That thou also mightst say so, (as Christ saith here?) were not ten made clean, where be the nine become? Christ hath little thank for this benefit, yet is he content with that the tenth returneth, and giveth thanks. yea, he would not have made mention of the other, if it had not been for this, that we might learn that they did wickedly. For he declareth by this inquisition, that the unkind shall not escape unpunished, for because they are not thankful to GOD, for his benefits. Than verily shall they know how greatly they offended through their wicked unkindness. Wherefore after the example of Christ must we also care nothing for men's unkindness. The unthankful shall not escape unpunished. The matter is plain, that for so many benefits of God, that we receive daily from him, he receiveth very cold and slender thanks. Wherefore let not this thing move us, but let us think it sufficient, if there be one amongst ten, in whom a benefit is well bestowed. Other shall feel and prove by experience at their time appointed, that, that they would not believe now by our warning. For they shall not escape so unpunished from God, that requireth faith. The second, of two most beautiful virtues, that is, of kindness, and of patient suffering unkindness, at other men's hands. The Samaritane by his example teacheth us to be kind, and to thank both God and man for the benefit that we receive. But the example of Christ doth admonish us, not to be unpatient, neither to cease from well doing, although our benefits prosper not well, and although they that receive them be unkind. For this is the manner of the world, that thorough unkind persons, they that are beneficial: are unthankfully entreated, and discouraged from their well doing so that afterward, for one churl's sake, many far the worse. But if thou be a Christian do not so: although nine deceive the of thy hope, be content, that the tenth is found thankful. For Christ himself found them not, to give thanks for such a great benefit. What? wilt thou look to be in better case than he was? Wherefore take not grievously the loss of nine. Thou shalt have no more loss thereby, then Christ had. But all this shall turn to their great loss, when these wicked persons, shall be destitute of all good success in their matters. And these are the things that make true christians, first, that they have a sure confidence and faith, in God's mercy: then if thank be not rendered unto them for their benefits that other received at their hands, that they suffer not their patience to be overcome by their unkindness. For if we are Christians we must look to be in no better case than Christ was himself. We must do the best that ever we can for all men, and yet look for such unkindness, that scarcely one amongst ten be found thankful. And it is possible, that he may be found kind, and worthy of a benefit. of whom we thought least, that he would be kind, as this Samaritan. The Lord our GOD have mercy upon us, and grant that we may bear away these lessons, and use them well. Amen. Amen. The xv. Sunday after Trinity sunday. ¶ The Gospel. Math. vi. NO man can serve two masters, for either he shall hate the one, and love the other, or else lean to the one and despise the other. Ye can not serve God and Mammon. Therefore I say unto you, be not careful for your life, what ye shall eat or drink, nor yet for your body what raiment you shall put on. Is not the life more worth than meat? and the body more of value then raiment? Behold the souls of the air, for they sow not, neither do they reap, nor carry into the barns, and your heavenly father feedeth them. Are ye not much better than they? Which of you (by taking careful thought) can add one cubit unto his stature? And why care ye for raiment? Consider the Lilies of the fields, how● they grow: They labour not, neither do they spin, and yet I say unto you, that even Solomon in all his royalty, was not clothed like one of these. Wherefore if God so cloth the grass of the field (which though it stand to day, is to morrow cast into the furnace) shall he not much more do the same for you. O ye of little faith? Therefore take no thought saying what shall we eat, or what shall we drink, or wherewith shall we be clothed? after all these things do the Gentiles seek: For your heavenly father knoweth that ye have need of all these things. But rather seek ye first the kingdom of God, and the righteousness thereof, and all these things shallbe ministered unto you. Care not then for the morrow, for to morrow day shall care for itself, sufficient unto the day, is the travail thereof. THE EXPOSITION. THe matter of this gospel is very large containing a long Sermon against avarice or covetousness, The whole world is set on covetousness. the which God doth hate above all other vices, because there is no other vice that doth hinder the Gospelle more than this, and that is more hurtful to Christian men. And yet we see that all the world is oppressed therewith. For all their minds are day and night upon their living. And Avarice doth specially stir men to this, that no man should be content with that livelihood, that he hath given from god. All men covet more, and desireth a higher degree. For fair houses they would have towers and palaces, and yet after all this, their covetousness gapeth for greater things, and if it were not for avarice & pride, we should all have enough, neither should we need of so great pensiveness, scratching and catching. Christ would remedy this wickedness with this sermon, and he setteth forth the matter very hardly and straightly. No man (saith he) can serve two masters. For either shall he hate the one, and love the other, or cleave unto one, and despise the other. And hereby it appeareth, that the whole care of the Lord is, that his true service and worship be not hindered. And it is a kind of temptation that causeth Christ to give this precept, so that this Gospel is not for youth. For it hath not yet that care for living and household stuff, they never ask how the market goeth. For this they think for a surety, that they shall lack no living. This sermon appertaineth specially to householders, This sermon appertaineth to householders and to preachers. & to them that are procurers. Furthermore it belongeth to the preachers of the word, which have scant of living in the world, and are constrained by poverty and need to seek some means to find them, & their family. This men doth Christ here comfort most specially, and studieth to rid them of their care, and commandeth them to behold the birds of the air, that sith God provideth for them so plentifully, the preachers shall not lack their portion, so that they shall not die for hunger. Wherefore this sermon belongeth to us, which perceive our life to be in peril for lack of living, which are compelled to provide living both for ourself and also for other, lest that while we go about the office of preaching, we fall to unlawful and unhonest shifts. But forasmuch as Christ saith precisely, that no man can serve God, What it is to serve, and Mammon, it is necessary for us to learn, what it is to serve God. For to serve is nothing else after the common manner of speech, then to do that thou art commanded, and it is as much to say, I serve a master: I do that that my master command me, so that the service may seem to be referred not so much to the person, as to the word & commandment. For the masters have no need in their households to be fed with meat and drink of their servants. For they themselves have store and plenty enough thereof: but this have they need of, that their servants do execute their word and commandment. But when the servant seeth to another matter, and regardeth not his masters commandment, but careth for that that an other command, this is verily the serving of two masters. After this manner also, we must learn what it is to serve God, that serving of God is no other thing, then to hear what he sayeth, and to do it gladly, and with all our heart. But what doth God command us? before all things he biddeth us to hear Christ, and highly to esteem his Gospel. What it is to serve god. This is the only true and acceptable service which we may do to God. For here have we his most assured commandment. Then doth he command children to honour their father and mother, and the father and mother to nourish, bring up, and instruct their children, and the wife to love her husband, to see to her family: the husband to provide for sustenance and defence. etc. Wherefore when the children honour their parents, they serve God thereby. For it is God's commandment that they should do so. Likewise is it with the servants in a household, when they do that that is commanded them diligently, they do this service not only to their master, but also to God. For it is his word that commanded this. So is it also, as concerning other kinds. All gods service is contrary in the word. All should be God's service, if we would only discern the cause why they should be so. For as I said before, to serve GOD consisteth not in the work, but in the word and commandment of God. This is counted a great thing before the world, that a monk doth renounce all things, and entereth into an abbey, liveth a hard life, fasteth, watcheth, saith his prayers. etc. here lacketh no work, but here lacketh a commandment, for that that God never commanded it by his word. Wherefore this can never be counted serving of God. Contrarily, this seemeth a little thing, when a handmaid doth her work that belongeth to the household by washing, sweping. etc. But because there is a commandment of God as touching this, be the works never so small, What the true service of god is. yet they have the name of God's service, and passeth far all that is holy and devout, with the monks and Nuns. For the monks have no commandment of God. But it is commanded, that parents should be honoured, and that the household business should be done. So that generally this is the true service of God, to do that that GOD commanded, and to eschew that that God forbiddeth. And all foul corners may be full of God's service, and not only churches and temples, but also houses, kytchins, shops, cottages. etc. And it may be done of citizens, of men that go to plough and till the field, if we would but esteem the matter uprightly. For it is certain, that God commanded not only the Ecclesiastical and civil administration, but also the guiding of households, and that his will is, that it should be preserved. Wherefore all that doth help thereto, first the parents, than the children, and last of all the servants and neighbours, all do serve God. For it is his will and commandment. If this reason were well pondered, it would certify all men, as well high as low, as touching their business, that they might know, that although that, that they must do in the house, be very small, yet they serve not men but God. What business therefore can be painful unto them at all when they understand, that all their work is acceptable to God? But the devil hindereth men's judgement, that they can have no such joy in doing their work and vocation, and he causeth that every man may have a singular pain in doing their office and executing God's commandment, that both may be spoiled and defrauded of their commodity, that is, men of the ready and glad will, and God of his service. If it might be purchased by any money, that a man might be received into that order or college, where as he might be sure of this, that God's service should be done, men would gladly bestow all that they have, that they might come to this point. It is a marvelous thing. What these monks should mean, when they would serve God in their rules? But as I said before, that thing was wanting in them, that was the chief in this matter. For if thou demand of them who commanded them to go to the cloister, they can not say this, that God commanded them, but this must they needs say, that they thought that they might so please God. But they are worthy of evil for their rashness. It is even as much as if I should command my servant to fet meat, and he in the mean season make ready a horse. He should not much please me in doing this, and specially if that he would defend his doing, and boast thereof, as though that he had done a hard piece of work in brydeling, sadling, and currying the horse. Likewise is the matter with Mounkes, they crack of their service, and yet God gave them no commandment so to do. Wherefore if thou purpose to serve God truly, apply thy vocation be it never so low, and first hearken to God's word in the church, then to the word of thy magistrate, masters, and parents, and this is the true serving of God. This must we learn therefore, and bear it well away, what is god's service, even to do that that God commandeth by preachers, parents, and masters. If thou dost this, thy heart may be at rest before God: neither shall thy work and labour that thou dost be painful. And this pl●aseth God, and is God's true service. And that that thou dost in thy house, is as much as even thou hadst done it to god, which is in heaven. And furthermore this is the chief renown, wherewith man is adorned above all creatures, which doth obey God also. For the son, the moon, the earth and all things behave themselves after God's commandment. So likewise the water hath a commandment to bring forth fishes, Gen. ●. so saith God in the first book of Moses. And the water doth even so among all men, where as men hinder not Gods blessing by their sins. So all creatures are most beautified, when they serve God thorough obedience. And Christ saith so here, that Solomon in all his glory, was not so appareled, as one of these lilies of the field. But what doth the lylie? what commandment hath it?, no other but that it may bring forth a show and beautiful favour, savour, and colour. If then God doth so much praise this in a flower what a great renown is this thinkest thou, for a man to be found in the commandment and obedience of God? The maidens are decked to dance, it is but a toy and a trifle. For this is her chief renown, when she applieth her work and vocation, seeth diligently to her masters children, and to such other service. For so doth the Psalm. 45. extol Christians, and saith: In thy honour cometh the daughters of kings. Psal. 45. What honour is this, when it is evident, that christians are poor, needy, and despised? It is a spiritual honour and renown, it is not gold, pearls, purple, tissue, but the commandment of our God. This honour shineth more brighter than the Son, for it is God's honour. He then, that walketh in God's commandment, walketh in the very honour of God. If I should go in the emperors apparel, or a maid in the apparel of a great Queen, this would be counted a marvelous noble thing before the world, but in deed all these things are but toys to mock an ape, and nothing in comparison of the spiritual ornature, when a maid goeth gay in the obedience of God and her master. In respect of such ornature, all other common gorgeous things are but nifles and trifles. For that is the true ornature and comeliness, which is called God's word, God's commandment, God's obedience. This is the Crown and very ouche, Pro. 1. as Solomon calleth it in the first of the proverbs, and sayeth: My son hear the discipline of thy father, and let not go the law of thy mother, that grace may be given to thy head, and a chain to thy neck. In this life this ornature seemeth a thing of no great valuation, but in the life to come, it shall be most excellent, when God shall say: Come my son, thou haste done thy duty in thy vocation. then shall it appear, that obedience toward GOD and his word, yea although it be in small matters, giveth more renown than that that may be most magnificent. And this is sufficient for the first part, that we may know surely what is god's service, and that the bond service of Mammon may not hinder us in greater service that we are bound to do. Now let us see a comfort and consolation as touching this, Now covetousness may be avoided. how we may cast avarice and covetousness from us. first (saith Christ) that no man can serve two masters, and he giveth them both their names. One is God, that is the true lord and master, whom we are wholly bound to serve and honour. The other is Mammon, this is not the true master, where Christ forbiddeth us to do him any service, that is to say, to be careful for the life, how it may get his living, and for the body, how it may be appareled. And he applieth all his sermon to this end, that we should cast away such care, and that because it is not only unprofitable, whereof we have no need, and whereby we nothing prevail, but for that it hindereth gods true homage & service. Wherefore we must beware of it, and see diligently that we serve God, and persuade ourselves certainly, that he doth now know what we have need of, and that he will find it us gladly, if we do but only require it at his hands. And it helpeth much to the attaining of this faith, to call to mind those things which God hath now given us without our help. For he made us, & not we ourselves, he gave us body and life. Now let the world judge this, Psal. 59 if all the sustenance that is, were cast together in a heap: would it not esteem the life more? So likewise is the body more to be regarded then all the apparel in the world. Is not this then a great madness and folly, worthy of God's wroth? we can not but confess, that we have received all these things that are chief of all from God, and yet doubt we whether he will give us these base and vile things? This might well be judged a contumely or reproach, if one that hath felt any rich man's liberality in a great thing, would not trust for the same in a little thing. Likewise is God handled of us, when we mistrust whether God will find us food or no. But how this pleaseth GOD, Christ declareth, when he straightly commandeth that we do not this, lest we commit idolatry. And as we may know by the condition of our body, life, and of all our membres, that God is bounteous and liberal, and hath given us very many things: So hath Christ also set before us the examples of other creatures, whereby we may learn to trust in God, and to cast all our care on him. For the birds of the air be before our eyes in the element, to our great reproach, that where as we be excellenter creatures than they, yet we give not so great honour to God as the birds do, which by night take their rest in their nests without care: In the morning they fly forth cheerfully, they sit upon the boughs of the trees: They make goodly sweet noises, they praise and give thanks unto GOD: and then seek for their living, and find it. But we can not abstain from this cursed and execrable care. The birds have no lands, no barns, no storehouse or expense: yet they do sing, they do praise GOD: They rejoice, and be joyful. For they be sure of this, that there is one which provideth for them. His name is, heavenly Father. Why then do not we likewise, which nevertheless are better in this point, that we can work, gather in the harvest, lay it up in barns and reeks, and preserve it for other necessary uses? yet can we not abstain from care. Wherefore we ought never to forget the examples of these birds. They are merry and cheerful without care. And why should they take thought and care, seeing they have God to their nourysher. whose store is so great, that it can not be contained in the world? Wherefore he hath provender and food at hand every where. Such a one (saith CHRIST) would the Father of heaven be toward us, if ye would give place to his liberality through Faith. But here do we see by experience, that the world is a filthy sink of most filthy and covetous men, which trust not in God, serve not God, but serve Mammon, and only endeavour to increase their substance. If they are not deceived of their hope, they are glad. But if their substance be not to their mind, they are sorrowful, they vex them selves, they are consumed night and day with cares. But thou doest not think this, that if all rivers flowed with gold, and yet we lacked livelihood, as meat and drink, that the life could not be preserved with gold. For we live not by gold. Is not this a shameful worshipping of gold? which the Ethenykes mocked also by the fable of Midas? The fable of Midas. He had so great desire of gold, that he wished, that all that he touched, might be made gold. But when he obtained his petition, the meats, and all other things, which he touched for an other purpose, were turned into gold, and so he was punished for his covetousness, when he should needs die for hunger because all things were changed into gold. Wherefore let every man flee avarice and abhor it as much as he can. For neither gold, nor silver, nor pearl, nor any such thing, hath power to nourish. And yet the madness of the world is so great, that beside livelowd they require also gold and silver, as though it had no need of gods gifts, but have need rather of this, that is not given of him. He therefore that is a Christian, Let him see diligently unto himself, that he be not oppressed with avarice, but let him learn to put his trust in GOD, which hath declared so much both in us and also in other creatures, that he will provide for us, and will leave us destitute of no good thing. As the psalm also maketh notable mention as concerning the young crows, to the which he giveth meat. Psal. 47. For this is the ordinance of God, that whereas he giveth life, he suffereth not that thing as sustaineth life to be lacking. And if he doth that in Catle and beasts, how much rather will he do it in us Christians, to whom he hath not only given life and body, but also his only begotten son, that they may live not only here, but also in the kingdom of GOD? this would CHRIST, that we should learn, and that we should forsake that execrable incredulity and distrust, which avarice stirreth up. It were a very foolish thing, if a man would in a solitary place make himself bare and leave, that he might add somewhat to his stature. This man should be a mocking stock to all other. So doth the world, saith Christ, when it is vexed with pensiveness in getting of riches. No man shall wax rich by care. God's blessing and not care maketh men rich. All that consisteth herein, that God may bless and not in our cares, if there be blessing, there is substance enough, But if not, although there be never so much, yet the use and fruit of the substance is lacking: As examples do declare. This aught to be a just cause to drive us to faith, not only because this care hindereth our faith, but also it causeth a great tormenting, and yet do we prevail nothing thereby. But are not these manifest signs of avarice, of cares and of unbelief? For these are always joined together? Or if we would use but only reason, it behoved us to hate these vices, and to avoid them. He addeth more beside this, that this confirmation may be perfect against covetousness. He biddeth us also to consider the things, which come before our eyes, as we walk in the country. There are flowers of all kinds, which show themselves unto us with most beautiful and sweet colours, and doth almost speak unto us and adhort us to trust in God. For sith that they are decked with such magnificence, that the apparel of mighty kings can not be compared with flowers, much more doth God take care in appareling and decking his own. For we may not think of apparel as the common sort doth, as though all things went by chance. Christ in this place doth pronounce with very plain speech, GOD (saith he) doth apparel the grass in the field. Birds findeth not their living be chance. But the father of heaven feedeth them, and giveth to every one his portion. This is it also as concerning the lilies. For if god's wisdom were not in the cause, they could not be so like together in colour, leaves, number of leaves, roots and form etc. Wherefore sith he bestoweth so great care upon flowers, that are but for pleasure, and that beasts might live thereby, is it not an uncredible incredulity and mistrust, that we do yet doubt, whether we also shall have apparel from God? For as we have a preferment before all birds, when we till the ground, mow, and gather into our barns, and provide for certain times, where as birds can do no such thing, and yet they are fed: So saith Christ also to us, that we have the pre-eminence also in appareling, There is so much flare, hemp, and such like herbs brought forth by tilling, there is also a great multitude of sheep, so many weavers and spinners etc. every where, what great madness is it then, not to think, that part thereof belongeth unto us? And especially when we spare no labour. For in this place must we put a difference. For labour is not only not forbed, but also enjoined, Not labour, but carefulness is forbidden. that we should do all things most studiously and diligently, and utterly flee all slothfulness and slouggyshnes above all thing. But the care of living and apparel is utterly forbedden. For such care is a sure token, that we have not so much trust in GOD, as that he will feed us and provide other things for us. Wherefore that care appertaineth to God's dishonour and blasphemy. That these two things may so be joined together. First that thou do thy work diligently, and spare no labour. Labour and faith must go together. For that did God command man in Paradise, that if he would eat, he should labour. The second is, that thou be a Christian & believe. For to believe is to put thy trust in Christ, that he is our parent, and knoweth what we have need of, and that he will give us these things liberally and plenteously. Care can not agree with this faith: but assoon as care taketh place, faith departeth. Wherefore Christ forbiddeth and saith: be ye not therefore careful, labour: for of this ye have a commandment. Let care alone for me. For that is mine, that I may be your father. And I can also somewhat prevail: but so can not ye, Wherefore attempt not a thing in vain. Or if ye are not content to be reuled with this my council, know ye, that ye are not my worshippers, but the worshippers of Mammon. Him do ye love, and me do ye hate, to him do ye cleave and me ye do despise, as is the example of the world. And if there were any occasion at this time of advantage: thou shouldest find many, that would rather let pass this sermon, than not to regard the advantage, or at least wise to differ the tune thereof until after sermon. Mammon moveth them so much, that they feel that the time of it, will never return again, but the time of the sermons not so. Now the matter is plain, that whatsoever is done to the word of god, is done to God. He that despiseth the word of god despiseth god himself. He that despiseth it an preferreth money, the despising and contempt thereof belongeth to God. There is no place for glosis: the word and speech is to evident: there can be no other thing gathered. Wherefore this sermon is belonging to Christians, that they be not pensive, nor say: what shall we eat or drink, or what clothing shall we wear? The Gentiles, sayeth Christ, inquire thereof, that know not, or believe not tha● they have a father in heaven. But ye have a father in heaven, which gave you body and soul, yea and his son: he knoweth whereof ye have need, as touching whom, how can ye do so great injury, as to think him hard and unmerciful unto you, as though he would deny you lyvelowd and sustenance, so that ye must needs die for hunger? Wherefore behave yourselves after the example of your children, at evening they go to bed without any care, they take not thought for to morrow, for they know that their parents will provide for it, do ye also likewise. My sons saith Christ, have respect unto your father in heaven and all other things shall be given unto you, only beware of care. For this should be a sign that ye have no trust in the heavenly father, or else ye would cast away all care, and would be of good hope. Wherefore Christ concludeth his sermon and saith: seek first the kingdom of God and the righteousness thereof and all other things shall be cast unto you. This is a necessary doctrine, and an excellent promiss. The world seeketh his own kingdom, when it hath need of riches, and money, and yet there is no surety in them. But contrariwise, gods kingdom is eternal, that must we Christians make search for. This kingdom, saith Paul, is amongst us, and it is nothing else. than to hear the word and to believe, (that is) to trust unto God truly, and to knowledge him for our father. Look where such faith is there is GOD present, and forthwith followeth righteousness, and remission of sins. Let this (saith Christ) be first with you. Care ye for the word, hear it diligently, exercise it and believe it. When ye have on this wise made search of God's kingdom and righteousness, care ye for no more, let every man do his business in his vocation. Not idleness but labour becometh a christian. For it becometh not Christian men to be idle, but to labour. Then shall all things be given unto you. For if the goodness of god be so great, that it find all things abundantly to the evil, which do not only not serve him, but moreover persecute his word & blaspheme it: How is it possible, that he should suffer you to be forsaken, that love him, & hear his word gladly, & set it forth as much as ye can, & put all your trust in him? Wherefore the doctrine of Christ tendeth to this end, that we should embrace his word, believe it, & follow godliness, & lay aside all care, & believe that god will find us all things sufficiently. But what do they? A great part careth not for the word but rather giveth themself to play, pleasure, pastime, sport, & wantonness, them to the hearing of holy sermons. After the which must needs follow an unholy & bestial life, which is of necessity subject to divers curses of poverty, evils, & manifold discommodities. Then cometh there to this also an other disprofit, that many being slothful and sluggish have no regard of labour. Or if they labour, and grant themselves no time void of labour, Ryotus persons. yet they spend & riot out of measure, that oftentimes they spend in one holiday, all that was gathered together the hole week before. GOD forbiddeth both, as well prodigality as idleness. But whatsoever is gotten, Prodigality and idleness forbidden. that should be preserved studiously. Therefore he saith: birds doth not mow, nor gather into barns. As though he should say. Ye do both of them, and both must be done, in that ye labour, and lay up afterward that, that ye got, that it may be saved for necessary uses. But as for him that doth not so what fault is there in God, if all his business lacketh success? Thou mayst blame thy own negligence, slothfulness, and wasting, and not God, which would give gladly, if thou wouldst embrace godliness, Note we●● the●e ●yue points. and hear God's word, believe, put away care, and fall to labour. As he saith here: All things shall be given unto you, but thou dost refuse it. When thou shouldest hear a sermon thou fallest a sleep, or dost some other trifles. When thou shouldest labour, thou art idle etc. Not so much as the foul hath his meat without labour, he findeth it not in his neaste: do thou also likewise fear God, and labour diligently, let God care for the residue, how he will find thee thy living, yet, as I said before, beware beware of covetousness, & rake not up to much. For GOD can not abide that. This is the doctrine of this Gospel. The Lord our God grant us through his holy spirit, that we may earnestly embrace Godliness, and that our hearts may be inclined to his testimonies and not to covetousness, as David saith. Amen. The xvi Sunday after Trinity. ¶ The Gospel. Luke. seven. ANd it fortuned that jesus went into a City called Naim, and many of his Disciples went with him, and much people. When he came 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 was with her. And when the Lord saw her, he had compassion on her, and said unto her, weep not, And he came nigh and touched the coffin, and they that bore him stood still. And he said, young man I say unto thee, arise. And he that was dead set up, and began to speak. And he delivered him to his mother. And there came a fear on them all. And they gave the glory unto God, saying: A great Prophet is risen up among us, and GOD hath visited his people. And this rumour of him went forth throughout all jewry, and through out all the regions which lie round about. THE EXPOSITION. MAny things were to be spoken touching this gospel, howbeit we have chosen but two things thereof. The one is, how we ought, to take comfort against death. The other is, as touching Christian pity, and mutual affection in these common evils. Ye hear here of a miserable widow, which first lost her husband, and then her son which was her only solace in all her trouble. For it was counted the chief misery in this people, to have no son to be heir of the family. For the trade of this commonalty was such, that all was appointed to the heir. Wherefore this widow was miserable in all points, & in great adversity, in so much that this seemed sure tokens, that God was displeased with her and against her, for that he took away first her husband & then her son. And it was no marvel, if she had cast away all her hope and trust in God. Christ hath respect to this woman, and hath pity upon her, and restoreth her dead child to life, and turneth her great sorrow into great joy. This history is therefore to be marked of us, A comfort against death by Christ. that we may confirm our faith. For Christ doth the business not only of this woman, but he studieth to certify all us of this what a weak thing death is, that we should not fear it at all, but that we should do all things with a patient mind on such wise that we may not be put in fear, by death or by any other things: For that, that we have such a prince to aid us, which hath present and ready help against all evil and death: yea, and in this example he declareth, how soon he can put away death. For who would have thought, that this dead young man, that was carried forth to be buried, could have relieved again? But Christ coming upon them, when the matter was past cure, speaketh but this: young man, I say to thee arise. Christ is the lord of death. And the dead rose and began to speak. Whereby ye may understand that death before Christ is even as life. And all is one with him whether we live or be dead. For although we be dead, yet are we not dead to our destruction. The reason why is this: with one word he can call life again, and put away death, So that hereby we may well understand Christ's saying to be true, even that god is the god of the living and of the dead. For although Abraham, Isaac, jacob, and other holy patriarchs be dead to us, yet they be alive to god. This must we learn out of this Gospel in this widows son, how great, god will declare his power to be in the last day through Christ, when he with one word will call men to life again, and give to them that believe, everlasting life. This shall be done in a moment, so that we need not doubt but that both these things are in Christ, (that is) power, as he declareth here, and also will, to do it gladly. For this is an evident proof and example thereof. The widows son is dead, he is void of sense and feeling, but as soon as Christ speaketh with him, he heareth. Is not this a wonderful thing? He that heareth not, now heareth, he that liveth not, now liveth, and yet is there nothing else done but that Christ speaketh a word, and biddeth him, Arise. This only word is of such force and might, that it putteth away death and restoreth life. But for asmuch as we know, that Christ can so soon rid us from death, and restore us to life, let us see also how ready he is and willing to do it. For there is none amongst them all, that desire this of him, only is he moved with the misery of the widow, and goeth unto her without asking, and restoreth her son unto her alive again. Wherefore let us think that this example belongeth unto us: that we should not fear death. We must not fear death. For this was done for our sake. As though he should say. It is not unknown unto me, that you fear death, but put away all fear. For what power can it have on you at all? It may make you fear, but provide you such safeguard against it: that ye may not only judge according to your sense, which is the very cause of your fear, but have ye respect unto me also, what I can do, & what I will do, even that I can as easily raise you from death, as you are wont to raise a man that is a sleep, & will do it gladly & desirously, so that there can lack neither power, neither will thereto. Wherefore it followeth thereof, that they that are buried in their graves, do sleep more lightly, john. ●1. than we in our bodies. For it is possible that thou be in such a dead sleep, that although thou be called ten times, yet thou canst not hear. But the dead awake at one word of Christ, as ye see by the example of this young man & of Lazarus. Wherefore death before god is not called death before us it is both death & is so called, The death of Christian men is a sweet and quiet sleep. but before god it is so quiet & light a sleep, that nothing can be lighter. And this would Christ have to be well beaten into us, that we should not fear, when the pestilence, or death itself taketh us, but that we should with a bold mind answer thus against it. What is thy greatest might then? Tou layst before me very grievous matters, thou puttest me in great fear, & how thou will execute punishment on me like a tormenter. But I will consider, what god on the contrary part can do, & will do, when y● hast slain me. For he feareth thee not, neither do he care for thy outrageous fury, but jesteth more rather upon the saying: O death I will be thy death, o hell, I will be thy destruction. If thou killest my Christians I will kill thee again, & restore them to life. This is the comfort that Christ setteth forth in this gospel, that although Christian men die, yet they be not dead, but sleep a sleep, yea & that, such a light sleep, that Christ can awake them with his little fingar, but this is but a little praise for death, that when it doth here the worst, yet it can do no more by all his rage but cast a man into a sleep, so that Christ may raise him up with one word. As it is written. The hour cometh, when they that are dead in their graves, shall hear the voice of the son of man, and shall come forth, john. 5. they that have done well to the resurrection of life, but they that have done evil, to the resurrection of judgement. This hope have Christians, but the Turks & the jews have it not, neither the Papists. This they know, that they must die, and that there remaineth judgement and hell. But what do they? They have no trust in Christ: But they seek help of their diriges, Masses, trentals, pardons, fasts, & such other things. And they take Christ for no other but for a judge which hath only the office to judge and condemn. This is the greatest wickedness that is, that they Imagine that Christ is crueler than death. Wherefore when they hear of the day of judgement, they are afraid, they tremble & quake in their hearts. So do not Christian men. They know that Christ in that day shall judge them that believe not, which will not receive the word, or believe it. And therefore they boldly say: I am baptized and do believe in jesus Christ my Lord, that he died for my sins, and that by his resurrection he hath gotten me righteousness and everlasting life. Why should I fear therefore? he is not mine enemy, but my friend and patron with the father. Wherefore although the last day draweth nigh, or death chanceth unto me by any other means, all this shall not put me beside my state. My Lord jesus Christ holdeth himself still for a time, at the injuries, that death doth unto me. But when death thinketh that I am wholly oppressed, then am I only holden with sleep, and that with such light sleep, that Christ can scarcely speak a word, but I hear and rise unto everlasting life. Let this seem a necessary lesson for us, that we may fear, neither at death, nor at the last day: For Christ cometh not to judge and condemn us. He cometh as he came in this place to the widow, and to her dead son, to raise us from death, that we may hear, see, speak again and do other things. After this sort will he come to all us that believe and save us. But they that believe not, them will he judge. Wherefore we must accustom ourselves to look for this our Saviour, & to believe in him, that by a little & a little we may be more and more certified of this our hope and salvation, & that we may fear neither death, neither the last day. But he that feareth, followeth the flesh and the old man: and not Christ & his word. For the matter is plain, that Christ shall come, and raise us from death. Where Christians bodies rest in their sepulchres, & sleep until Christ come & knock at the sepulchre, and saith, Arise, arise. Then shall we rise as out of a most quiet and sweet sleep, & we shall live and rejoice with Christ our Lord for ever. And thus ought Christians to have other thoughts, than the Turks or jews have, which are utterly confounded with fear. Yea and the Papists, & monks all are dismayed in their hearts. And this chanceth unto them worthily. For why come they not to learn this lesson, and believe that CHRIST is the helper of them that believe, & the judge of them that believe not? If thou art a Christian, and hast hope in Christ, he will not take away his help, succour and salvation from thee, when deliverance, & defence shall be requisite for thee against death and the devil. But if thou trustest for help any where else, and despisest his help, as the Pope both teacheth, & doth so in deed, look for no other of Christ, but a very judge, for because thou art the servant of the devil, & the minister of death, and takest that on thee, that is the work of the devil and of hell. They hate Christ, and care not for his kingdom. Wherefore he can be no other to them then a judge. But for the good, that put their trust in him, he will procure them peace and salvation for ever and ever. After this lesson & doctrine, which is called the doctrine of faith, must we learn also of Christ the doctrine of pity, Pity or compassion. merci & compassion. And this ye hear often times in the year as touching charity, that we should remember, that one of us is bound to help an other. But pity is a thing somewhat greater, as when we are grieved with other men's miseries and calamities, no less then with our own: as when I have a neighbour that is needy or sick, I ought not only to be ready to help, Charity issuethe out of faith. but I must be sorry for his misery, and that at my very heart, as though it were mine own evil. As this is put forth to us in Christ. He is in this place as a foreigner and stranger. But when he seeth the misery of this widow, he is as much grieved as though it were his own son, he giveth comfort and help. This is the example of charity, which ought to follow after faith, & it doth always follow faith, if it be true faith So that we ought not to behave ourself after the example of certain merciless people which hath stony and iron hearts, & laugh at their neighbour's miseries, and are grieved at their prosperity. The affections of Christian men ought to be otherwise, which ought to be grieved at other men's misfortune, & glad at their prosperity, as Paul saith, that we may be grieved with them that are grieved, Rom. 12. & rejoice with them that are joyful. This is the property of envious persons, to be glad of other men's hurt, & to be grieved at every man's wealth saving their own. Too sorts of compassion & pity. But there are two sorts of pity, A spiritual, & a corporal. In these corporal & bodily evils, we must secure & help all that we can for their defence, when we see this, that the poor have need of help, & can not help themselves. It is a spiritual evil, when the soul is in peril, Spiritual pity reproveth sin. as when I see a young man void of all holiness, & caring nothing for religion, holy doctrine, but is ignorant of the principles of religion, & liveth without any discipline or order, fierce, stubborn, obstinate. Here it is the office of pity, not to speak fair & gentle words unto him, but to chide him & sharply rebuke him, yea & rather to beat him, or strick him. For there is greater peril, when the soul is diseased with such evils, than when the body is sick of any disease. Wherefore we must let nothing pass as touching this pity, that these evils may with words, stripes & wands, & such other remedies be restrained. But thou sayest, that this is a cruel pity, to vex the body with stripes? Yea but necessity causeth this to be the best pity, that is in this case. For the Physicians must needs show cruelty upon some part of the body, that the hole body may be saved: and so is it also as concerning this pity. For such chastisements are done, to see to thee, that thou mayst be delivered from the tyranny of the devil, & from his kingdom. Apt and very proper similitudes. He that is almost drowned in a flood, taketh it for no wrong, if he be plucked out by the hear, although it be done to his great grief and pain. Wherefore if thou dost not refuse in the bodily evils to suffer a little pain for the avoiding of great peril, why shouldest thou in a more dangerous peril of soul and everlasting life, take grievously such chastisement as is requisite and necessary? So is it truly the work of pity, when stubborn children and obstinate servants are sharply by stripes put in remembrance of their duty. This is a spiritual medicine, against the disease of the soul, which is the rebelling against the parents and masters. Wherefore this is the work of mercy, when man's misery is considered, foolish petty marrethe the city. and help is given. This pity ought parents chiefly to regard in a family, and magistrates in a commonalty, and to beware diligently, that neither that sufferers impaciens, neither their own negligence make them give up this pity, as it cometh to pass oftentimes. For he that would be pitiful, and will dissemble or wink at sin, he should commit two kinds of cruelty toward his neighbour, & should fall into gods high displeasure. Wherefore thou must not seek after the praise of gentleness and pitifulness by dissembling and winking at sin, A good lesson for magistrates. when everlasting peril dependeth thereof, neither must thou look for that time when he will come to himself and amend by his own accord. Thou must cut of the snares of the devil by sharp discipline, but as touching this sort of pity I will entreat more largely in an other place. But now is the example of Christ put forth to us, how he pitied the misery of this woman, and thereby taught us true pity. That we should remember that this precept is set forth to us, to think surely that this is our duty to help, yea with the lssoe of our goods, when our neighbour is in bodily necessity, & so truly to show the office of pity. Which thing afterward hath so great renoum, that it is commended, not as though it were done to our neighbour only, but also to God himself, which promiseth also to requited it by a reward. Or if the contagion or disease be spiritual (that is to say) sin, as if our children and family be stubborn, negligent, wanton in doing and saying: here must be showed pity, that is cruel in sight, and yet for all that, doth all things for the best. But that that is passed taming & amendment give it up as a thing past cure into the hands of the ministers and officers. For the matter can not scape unpunished. And it is to be counted a part of pity to punish in such case with extremity of death. For they that are passed grace, can be restrained by no other means. They would be the destruction as well of other as theirselves, if this office of pity were not exercised upon them by the sword. To punish the wicked is great 〈◊〉 and mercy. Wherefore punishments are very works of pity, seem they never so cruel and bitter to a man's sight. For if it were not for this punishment and sharp correction, there could be no commonalty, nor civil fellowship maintained. Wherefore let every man in his vocation show pity not only with affection, but also with discretion, and let him not help in bodily evils only, but much rather in spiritual evils. And these are the two doctrines out of this gospel whereof the one belongeth unto faith, that we should be without fear in the midst of all evil, and specially when the fears and terrors of death come to sight: And let us think that the almighty help of all our salvation is set in Christ. Wherefore we can not despair of him without our hurt. The help of man and of us, is but vain. For they can not repress death: Death is valiant against them. But we must have all our trust in God, and in his son jesu. For that that we can not, he can, if we ourselves have no help, yet he hath wherewith to help us, and is ready to do it with all his heart, as the matter is plain. And where as is such a mind which believeth constantly in Christ, it doth the true service, which he requireth All other that despair, hate him, and do not acknowledge him for God, or else they would have all their comfort in him. The second example is, that we after the example of Christ have respect to the necessity of our neighbour, & pity him. The Lord our God have mercy on us, that we may learn both these lessons, and that with these men, we may glorify Christ for his benefit. Amen. The xvii Sunday after Trinity Sunday. ¶ The Gospel of Luke. xiiii. IT chauncede that jesus went into the house of one of the chief Phariseis, to eat bread on the Sabbath day, and they watched him. And behold, there was a certain man before him which had the dropsy. And jesus answered, and spoke unto the lawyers and Pharisees, saying: Is it lawful to heal on the Sabbothe day? And they held their peace. And he took him and healed him, and let him go, and answered them, saying: Which of you shall have an Ass or an Ox fallen into a pit. and will not strait way pull him out on the Sabbath day? And they could not answer him a gain to these things. He put forth also a similitude to the geastes, when he marked how they preacede to be in the highest rooms, and said unto them: When thou art bidden to a wedding of any man, sit not down in the highest room, lest a more honourable man than thou be bidden of him, and he (that bade him and thee) come and say to thee, give this man room, and thou begin with shame to take the lowest room. But rather when thou art bidden, go and sit in the lowest room, that when he that bade thee cometh, he may say unto the friend sit up higher: Then shalt thou have worship in the presence of them that fit at meat with thee. For who soever exaltethe himself shallbe brought low, and he that humbleth himself, shallbe exalted. THE EXPOSITION. IN this Gospelle are two questions. The first belongeth to the service of GOD, which ought to be done unto God. The second is, what one man oweth to an other between themselves. And here riseth a question, whether it be better before God to keep the Sabbath, or to help thy neighbour and to do him good. For the Pharisees had no other matter but to prove and mark what Christ would do, as touching the man that was diseased of the dropsy. If he help not, he might be reproved as hard hearted but if he helpeth, then is he wicked, and keepeth not his Sabbath, and may be reproved in this that he obeyeth not God and his word. Therefore what soever CHRIST doth, he is taken. For they have every where places to turn unto. For amongst the jews the ceremony of the Sabbath was most holy Wherefore they keep it straightly. But what doth Christ being so belayed on every side? they thought he had no ways to scape: He useth few words after his manner, and so confuteth his adversaries with their foolishness. For this is the sum of all the matter, where as he saith plainly, that they understand not what it is to sanctify the Sabbath. This think you (saith he) that to keep the sabbath were to be idle, & to do no good. This interpretation is very lewd. For sanctifying of the Sabbath signifieth to hear gods word, What is the sanctifyeng of the Saboth. and to serve thy neighbour as much as thou canst. For God doth not so highly esteem the holiness of the Sabbath, that he would that the peril of the neighbour should therefore be little regarded. Wherefore when I help my neighbour, although this is done with labour, yet hereby I have sanctified my Saboth truly. For I have done a godly work therein. So that this doctrine ought chief to be referred to this end, that we may learn thereby to keep our Sabbath, that is not, to do nothing and to be idle: but sermons must be heard, & there must be had respect to the works of charity. But what do the sermons teach? do not all things thereof tend to this very end, that we should love one an other, and be diligent in doing good one for an other? This doth God require that thou should hear and learn in the Sabbath. Hear and do Whereof it followeth that thou must do the same also on the Sabbath, if thou wilt truly sanctify it. Wherefore Christ sayeth, you Pharisees are gross doctors: For ye say, that the Sabbath is broken, when any good is done on the Sabbath. Where as this is the chief doctrine of the Sabbath to have mutual love. What is it to love This thing is not done by thinking but by true and effectuous affections, which stirreth up the tongue, the hands, and other membres, whereby good deeds are done, as john saith: Children let us not love in word and tongue, but in deed and truth. This hath GOD (saith Christ) commanded thee to do on the Sabbath. 1. john. 3. yea and that that is more, he ordained the Sabbath, that thou shouldest hear and learn this, and that thou shouldest declare all benevolence in word & deed toward thy neighbour, whensoever he hath need Wherefore CHRIST reproveth this overthwart kind of saints, which deprave and corrupt the word of God, and boast that they keep the Sabbath, where as yet they are so out of Charity, that they will not bestow a worn garment, to the covering of a poor naked man. They are false writhers, that invert and change the word of God. For where as the word of God commandeth: Love thy neighbour, and do the best for him that ever thou canst: They answer, this will we not do, lest we violate the Sabbath. But Christ confuteth them by this, that GOD procureth that thing to be preached on the Sabbath, that in it thou mayst love thy neighbour, care for him, and help him all that thou canst. As it is plain in that example, that no man thinketh it a breaking of the Sabbothe to deliver him by all means possible. Now what an unreasonable way is this, to excuse it when it is done in the danger of a brute beast, and to affirm that it is a grievous offence to do the like when a man is in peril, lest any work of charity should be done unto him in the Saboth: yea, & thus is it meet, that they should stumble, which take upon them to judge and give sentence of Gods doing, that they might entangle themselves, and so betray their foolishness. For this do the Phariseis take upon them in this place, & presume against Christ, that they may have him in their danger to trip him, whether he helpeth, that then he may seem to violate the Sabbath, or whether he helpeth not, that then he may be reproved for the neglecting of charity. But Christ doth not only defend and maintain his doing against them, but also layeth the same crime to their charge. For sanctifying of the Sabbath is to hear God's word, What it is to sanctify the Sabbothe. to do holy works, to love thy neighbour, to help him at his necessity, and to show obedience, to be merciful, to help to give council, to comfort, to break bread to the hungry. etc. This aught to be done on the Sabbath. For he requireth no counterfeited service that we should exercise all the day in singing in the Temple, after the example of the papists. This is his will that the word should be heard, and that which is commanded thereby, should be performed in deed. As there is an excellent saying in Osee: For I will have mercy and not sacrifice, Osee. 6. and the knowledge of God more than burnt offerings. For the knowledge of God is nothing else but to hear God's word. The reason is, because that with out the word no man can know any thing as touching God. But when the word is pronounced, which saith: I am the Lord thy GOD, which sent my son, & delivered him to be slain for thee, which had mercy upon the at Baptism. etc. By such a word is the knowledge of God communicate unto us, that he is favourable and merciful, which thing reason can never perceive and know by his own strength. Furthermore of this it followeth, that sith the knowledge of God cometh by the word, that this is God's service and sanctifyeng of the Sabbath, to here the word of God, and to put it in practice. The perverse and overthwart pharisees neglect all this, they hear not the word of God, they care not for his commandements: and yet they would be counted for such as violate not the sabbath. So doth all papists, kings & princes that resist gods word. They hear masses every day: they never hear any preaching of the word, & yet they would be named with the excellent name of christians that serve God. But he that desireth to know what it is to serve god, let him learn that thing in this place, even to hear his word, & to keep his commandments. To a Christian every day is the sabbath Wherefore every day is sabbath day with us christians. For we must every day hear God's word, and order our life thereafter. And yet for the people's sake is the sunday ordained to this intent that they should chief hear on that day the word of God, & live after it. For the other six days are left for every man to do his business. This is the first part of this gospel, that this is the true keeping of the sabbath & worshipping of god, when the word of god is herd, & his commandments regarded. Wherefore when thou comest to a sermon, or readest some gospel, this is the worshipping of god, & more acceptable service unto him, The second part entreateth of humility. than all other sacrifices as Osee saith The second part teacheth of humility. For so doth Christ expound the parable in the end: He that exalteth himself shallbe brought low, and he that humbleth himself, shall be exalted. Which is thus to be understanded, that men also and not only God, do use to hate the proud, and none but light persons and wicked do hate the humble and lowly. For it is given by nature, that all men love such. When a handmaid showeth herself humble and obedient in doing her business in the family, her masters can not hate her. To be short, Nature itself causeth all men to favour the humble & lowly, & to hate the proud. As soon as the parents perceive disobedience & pride in the children and servants (for these two vices are always joined together) when they answer proudly, that they are not bound to be obedient at every word: the parents can not abide this, and they seek some means to restrain this fierceness: Or if that they will not be ruled, to cast them out of the house. Likewise do the officers and Magistrates in their calling. They that among their subjects are proud and stubborn, those they tame by punishment. How chanceth it then, that no man can abide pride? God and his word is the cause, which saith, that he will labour all that he may to repress the proud and stubborn. 1. Pet. 5. As this appeareth in all kinds afterward. All rich men, learned, wise, beautiful, strong, mighty, as soon as they began to be proud, & to forget modesty, they were cast down headlong of God. For as it is written, God resisteth the proud. He that hath such an adversary, can by no means scape from falling. 1 Pet. 5. Contrarily, he that is sober minded, obtaineth the favour both of God and man, so that God with his angels do highly esteem him, and men hath him in great estimation and singular renown, as examples do declare, that oftentimes poor men's children come to high renown, so that princes are fain to have them in honour for their wisdom and councils sake. Whereof cometh this felicity? verily hereof that God can not be lacking to them that are sober minded and lowly. Psal. 113. As the .113. Psalm showeth: Who is as our God, which dwelleth on high, and hath respect unto the lowly in heaven and in earth? He raiseth up the simple out of the dust, and lifteth the poor out of the mire, that he may set him with princes, even with the princes of his people? Thus doth God deal with the humble. But as for them that are proud, and can not refrain from excess, and overmuch, against them he setteth himself with all indignation, and he never ceaseth, until they be thrown down. This aught to admonish us, to behave ourselves soberly, and that children and servants should show themselves obedient, and think? God requireth this, that I should be obedient, and that I should not be proud, but walk lowly. This will I do, neither will I care for that I am in such a low and a base state and condition. For this I know, that when I do my duty, God will regard and care for me, how he may bring me to a better state. Thus came it to pass with Saul, saul. which when he was obscure, and a keeper of mules, and thought himself the lowest of the stock of Beniamyn, he was advanced to such honour, that the Prophet Samuel received a commandment from God to make him king over Israel. For as long as he was humble, God was present with him by his mercy and grace. But after that he was puffed up with pride, and began to be high minded, and to despise God and his word, he perceived that God had no less mind to cast him down, then before he had mind to advance him, until at last he dispeired utterly, and killed himself, and all his kin was destroyed. The example of David belongeth to this matter also. David. It appeareth that his might and doctrine was excellent, yet was he not therefore proud and high minded. He followed the state of a shepherd, and obeyeth his father's commandment, until Samuel come, and anoint him king. yea and the history maketh special mention, that he had seven proud and stately brothers, which despised him as the youngest. But God saith to Samuel: Let pass these stately persons, & anoint him king, whom I show unto thee, for I will none of the other. David, when he was now exalted of God, is not stately. For if he had been so, he should have been rejected of God, after the example of Saul. But for as much as he showeth modesty and lowliness, although he be put beside his kingdom, yet doth he recover it again, and is also advanced to great renown of God, for that that he promiseth, that Christ shall proceed of his stock and kindred. All these things are written and declared in sermons, to the intent that we should use humility, and beware of pride, and not say after the manner of the stately: Who can abide this drudgery? Let us covet to live more gentylmanlyke. But when thou thinkest thus, thou art more certain of nothing, then that GOD is made thy adversary thereby. God can not abide pride. For this is true, that God can not abide pride and loftiness, as we have examples to prove this every where. For what other thing (thinkest thou) to be the cause of so great trouble in the world, and that there is such a multitude of rustics, barbarous, rude, and wretched men, then because they were delighted in their youth with pride & licentious living? wherefore after that God counteth them not worthy to be regarded of him, neither can they ever wax thrifty in any kind of life. For this is surely decreed, that what so ever exalteth itself, shall be brought low. Contrarily what soever humbleth itself, that God can not chose but exalt. Most hearty thanks be unto our God, which hath showed forth to us this day this doctrine, and grant us his grace, that we may show ourselves obedient to this doctrine, through jesus Christ. Amen. The xviii Sunday after trinity Sunday The Gospel Math xxii. WHen the Phariseis had heard that jesus did put the saducees to silence, they came together, and one of them (which was a doctor of law) asked him a question, tempting him and saying: Master, which is the greatest commandment in the law? jesus said unto him: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and greatest commandment. And the second is like unto it: Thou shalt love thy neighbour as thyself. In these two commandments hang all the law and the Prophets. While the Phariseis were gathered together, jesus asked them, saying: what think ye of Christ? Whose son is he? They said unto him, the son of David. He said unto them: How then doth David in spirit call him Lord? saying: The Lord said unto my Lord, sit thou on my right hand, till I make thine enemies thy foot stool. If David then call him Lord, how is he then his son? And no man was able to answer him any thing, neither durst any man (from that day forth) ask him any more questions. THE EXPOSITION. IN this Gospel are two things to be marked above all other. The one is of that scribe which demandeth what is the greatest commandment in the law? The other how Christ demandeth again the Pharisees, as touching Christ whose son he should be? For David in spirit calleth him his lord. The first question declareth, that the ignorance & blindness of the jews was so great, that they had forgotten the ten commandments, which children are wont to learn by heart. Wherefore it were an easy thing for a child to give them answer: The first and greatest commandment is: Thou shalt have no other Gods but me. But the pharisees and scribes take it not for the greatest, and they be fallen to such folly, that they call in question what that commandment should be. One saith that it is sacrifice, an other to give alms, an other, to fast and to use a peculiar kind of apparel etc. As we see it to come to pass, when men fall from God's commandment and word, and ordain and set up other works for themself of their own inventing. For this came to pass with our religious men also, when they became cloisterers, they made their profession, they had no proper goods, and therewith they forgot also what is faith, and what is charity. And their Religion they called afterward, the state of perfection. What it is to be perfect. But is not a child now more able to declare, what is the state of perfection than all the monks? The reason is, that they have only in their sight, their rules of their profession? But a christian man saith: To be perfect, signifieth to fear and love God, & to profit thy neighbour with all kind of benefit. For god gave no other commandment. But at last the matter came to that point, that ceremonies be invented, which appear pleasant, and full of pomp: as when days, vestures, meats be chosen, wherein they differ from the other multitude. This moveth the eyes of the rude, and turneth them on themselves. But in the mean time the principal works and commandements, where as God is commanded to be loved, and thy neighbour to be helped, is clean left a side, as the example of the pharisees and Scribes is evident in this place. Wherefore this is a notable example, where as such notable learned men were in so great blindness, that they knew not, which was the greatest or smallest precept. And yet if a man may say the truth, they were doctors, which ought to make declaration to the people, how God was to be worshipped truly As our religious men be also: If a man should demand of them, as touching good works, and what is to be done, they would not put forth the ten commandments, but answer, that he must become a religious man, and buy Masses, go on pilgrimage, fast. etc. But this is nothing else, then to withdraw men from the true commandments unto trifles. And such reward have they at length for their errors, that follow man's doctrine, and set forth such works, as touching the which God gave no commandment. By such are men deceived, so that they have no more respect to the ten commandments, but do let them wholly pass. For if it were not for that, it would not have been hard for them to answer, that that is the greatest precept that God commanded. But the pharisees, Scribes, priests, and monks knew not that. Wherefore this error is to be avoided, and your own foolish devotion is always to be eschewed▪ But contrarily, the Catechism and Christian discipline is not lightly to be regarded, if that men would be instructed to know what is their duty to do. For here we do learn that GOD is to be loved, and that we must have no other Gods (that is) we ought to prefer nothing before the love of God. but rather to let all things pass, and to suffer all things for his sake. And thou art in the state of perfection when thou dost this: But they say, that this is the duty of every common Christian, but they will do some peculiar thing, that every man doth not: which rise not in the night, which eat flesh, and are appareled after the common sort, where as they bestow the night in holy service, and eat fish, and use a kind of apparel by themselves: And so at last the matter cometh to that point, that man's traditions keep them so occupied, that they can have no respect to God's commandements. Wherefore it is no small doctrine, where as Christ saith, that it is the chiefest precept, to love god, and that the second is like to the first, to love the neighbour as himself. For of these two depend all things that may be taught as touching good works. Out of this fountain ought all things to proceed, and to this ought they to be referred agayne· For this is decreed, if thou thinkest how thou mayst serve God, that can be done by no other means, then that thou love God and thy neighbour. This doctrine will cause a strait judgement to be had in the last day. For what was done in the Papacy every man knoweth. The blindness of serving god in the papecie. He that would serve GOD, became a cloisterer, he went to Rome, or to Saint james. He prayed to this saint, or that: he did serve him either by feasting or fasting. And at that time was this called God's service. But tell me, is not this true, that thou servest God, when thou dost that, that thou art commanded? Wherefore to serve God, can be no other thing, What it is to serve God. than to do that, which God hath commanded, and not that which ye think best yourself. But what hath God commanded? truly, as Christ rehearseth here: If thou thinkest to do God's service, thou must not go far for that cause, or bestow any great cost or charge. Love God and thy neighbour. How can gods service be more near unto thee, or be done better cheap, then by this means, that when thou lovest thy neighbour, and dost all kind of benefit for him, God will accept it as though it were done to himself? This is verily a marvelous doctrine, that this service is Gods, and done to God, when thou dost good to thy neighbour. And this as I said before, shallbe the cause of a hard and grievous judgement in the last day. For thus (saith Christ) that the wicked shall say: Math. 2●. When did we see thee hungry or thirsty? But Christ shall answer: That ye have not done to any of the least of mine, that have ye not done to me. So that thou mayest be sure hereof, that when thou healpest a poor Christian with rayment and meat, it seemeth to be done unto CHRIST. And it is even all one. But is not this a grievous thing, that we let pass such an easy and ready occasion to serve God? We think that if we could tell where Christ might be found, that there we would gladly do, and bestow all that we could. But it is no need to think so. We do hear here, that the second precept is like to the first. There can be no other meaning thereof, then that GOD will take it as done unto himself, what soever is done to the neighbour. But thou wilt say, that God is in heaven. This maketh no matter, he is also here in earth. Wherefore, when thou seest a Christian in peril, think this, that it is Christ that suffereth it, and that he hath need of thy help, as he saith himself, that in the last day he will make such complaints, that we have not cared for his hunger and thirst. It was a common fashion in the popedom, that the old soldiers, which had been horsemen and footmen in war, and also lawyers and such like, which were thought to have lived in a profane & an unholy kind of life, would say, that they had served the world hitherto, & that now ever after they would serve god, Monkery is against charity and the true service of god. & so they went to some monastery, where they were made monks and hermits▪ but this is a falls and perverse way. For he that will serve god must not seek solitary places & corners but must be conversant amongst men, and help them all that he can. For by so doing is service done unto god, which commanded it. By monkery is not gods service fulfilled. For it is not only a thing uncommanded of god, but also all the trade thereof is against charity & the true service of god, whereof Christ in this place speaketh nothing. This was used also amongst the jews. They hurted their neighbours diversly, & thought that if they offered much burnt offering, that all things pleased god highly. But what saith God also psal. 50. I will not argue with thee for thy Sacrifices. Thy burnt offerings are always in my sight. I will not take calves out of thy house, neither kids out of thy herds. For mine are all the wild beasts of the woods, and thousand beasts in thousands upon the mountains. In an other place he sayeth also, that he hath no need of their gold and Temple: But if thou studyest to do me true service go thy way unto thy neighbour. Thou haste a wife, children, a family, neighbours, rulers, lords, masters, and many other states. These shall find the business enough. Therein do me service. If there be any stubborn in thy family or children, wink not at it, but see it duly punished. If thy neighbour be needy, sorrowful or sick, help him, see unto him, comfort him. Obey thy governor, and think that all this is done unto me. But it is greatly to be lamented that these things can by no means move us. For whatsoever we have trespassed against god, all that doth god forgive us of his own free will, so that we will only be beneficial unto our neighbour, which thing god will so take, as though it were done unto himself. He therefore that were ignorant what the world were, and how it handleth God, might learn hereby. For what other thing do all men of all degrees, then through wantonness & folly daily buffet god & tread him under feet? For this is all men's desire how they may wax rich themselves, how they may heap up their own, caring nothing, how it goeth with their neighbour. He that could think this with himself surely, that what soever he doth to his neighbour, is done to god, might worthily abhor & tremble at the fashion and manners of the world. But there is no man that thinketh this to be true. As Christ saith also. That the wicked shall say in the last day: Lord, Math. 25. when saw we thee hungry and thirsty? But this shall nothing prevail them. For as Christ saith here. The second is like to the first: So shall he say then: That, that ye have not done to one of the least of mine, have ye not done unto me. This is the first doctrine out of this Gospel. God grant, that we may be moved therewith, and let every man so consider his neighbour when he doth him good, that god may take it as done unto himself. Then is there nothing in the world so vile & base, with which God may not be served. The servant in the stable. The maid in the dairy or kitchen, the child in the school, yea all should be the lords servants, and worshippers, if they would do that diligently that God command. So should houses be made churches, where as nothing is kept but god's service. But no man can be persuaded to care for this. No man will serve his neighbour. All men endeavour to serve themselves & to seek their own commodity. Wherefore even as by doing good to our neighbour we may work a thing acceptable to god: So the world doth always gratify and please the devil in that it regard not Charity toward his neighbour. But the end thereof will be sorrowful. For how can this please God, where as god hath ordained his service to be done so nigh, that with out in the field, within in the house, & wheresoever thou dost the works of thy vocation, thou art occupied as it were in an holy temple, where most acceptable service may be done to god. And yet we regard it not, but despise it, and had rather serve the devil than him. Wherefore learn this, that he that giveth a benefit to his neighbour, doth it not only to his neighbour, but to his heavenly father also. For there is a saying in this place, that God will take this to be done unto him even as though it were done to him in heaven. Math. 25. For else would not Christ have said: The second is like the first. He that can not be brought into this belief, The benefit done to our neighbour on earth, is done to god in heaven. that he may do heavenly things in the earth, and that he may find every where a temple let him get him to the devil. For even as thou mayest make thee here a Paradise and an heaven, when thou dost good to thy neighbour (for therein thou dost good to God which is in heaven) so when thou dost not good to thy neighbour, thou makest a hell and damnation for thyself. For thou dost gratify the devil, which is appointed to hell. Neither doth it skill, if thou dost not yet see it and feel it. For the time shall come when thou shall both feel it and see it, when thou shalt accuse thyself for thy stubborns and great folly. Wherefore it were very necessary for us to learn to exercise ourselves to do good unto our neighbours. Why god giveth us his gifts, and to what end. For all things are given to us from god to this intent, hole and perfect senses, riches, understanding, and such other, that we might thereby obey this commandment, and do to him this service. And as this doctrine as concerning love of GOD and our neighbour belongeth to this present life: So the second doctrine which teacheth, whose son Christ is, doth teach us, how we may obtain an other everlasting life after this life. For we shall not obtain everlasting life by this, if we know how GOD and our neighbour ought to beloved of us, although we begin to perform this in deed with all diligence, as the pharisees did suppose, which thought that if they had Moses, they needed no more. But Christ showeth here, Too know christ is most necessari unto salvation, that this prevaileth not unto the obtaining of everlasting life. We must climb and ascend to a higher step, and learn perfectly what is Christ, and whose son he is. The Pharise●es knew, that he should be the son of David. But Christ requireth more in this place. The reason is this. For if Christ were no more but the son of David, he must needs die, as David did, and should he have only a corporal kingdom. But Christ hath an eternal kingdom. And David his father calleth him father in spirit. How doth this agree that Christ should be both n1g-nn's son and Lord? This is a question, to the which, the pharisees can make no answer, neither can any of the jews at this present time answer thereto. In this question is nothing belonging to thy neighbour, to charity, & to good works. But this is intented, even to teach us to know what Christ is. He that learneth that can not wander from the kingdom of heaven and everlasting life. For it is not sufficient to everlasting life, The knowledge of the law sufficeth not unto sal●●cion. to know the law & what is to be done. The reason is this. Because, that also is required, that it should be done. Which thing is wont to proceed very slowly. Wherefore this is of necessity required, even to know perfectly what CHRIST is. Wherefore Christ doth so put forth the question, and biddeth them to make answer, whose son Christ is, which after the flesh was David's son? But for as much as David calleth him not son but his Lord, yea and such a Lord, that sitteth at the right hand of god, & to whom god will make all his enemies his footstool. By this question Christ mindeth to stir up the jews and all us, to have a more higher judgement of Christ, & to behold him with other manner of eyes, than with such as see him only to be the son of David. For he is David's Lord also, that is, he is not only a man, but also very God borne eternally out of the father. Or else would not David have called him Lord, if he had not been more than a man, and if he had only been David's son. For David was an excellent holy man, and a most learned King, and yet he calleth Christ, which is his son, lord. As though he should say and openly confesse-My son passeth me far. I am a King, and bear the name of his father, but yet he is my lord, and such a Lord, that sitteth at the right hand of God, and by god's commandment beareth rule over all his enemies. For where as he is a man it is easy to judge what manner of enemies he hath, even the devil & death, as Paul gathereth out of this very psalm. Psal. 110. 1. Cor. 15. If the devil then & death ought to be made a footstool to this son of David, that he might be their Lord: this must needs follow, that a godly power is in this son of David. For without this virtue he could do nothing against death and the devil, no more than other men can. By this means than doth Christ bring us to the true meaning, declaring the way to everlasting life. The law is a most profitable & necessary doctrine. The law. For it showeth what we ought to do to please God, & to serve him & to escape the punishment of sin. But this doctrine belongeth only to this present life. But for as much as after this life we must come to an other life which is everlasting: the doctrine of the law prevaileth nothing there unto. The reason is. There can be no hope of life, except we be wholly rid and delivered from sin. And although the law be given to this end, that sin might be restrained, yet sins be not thereby laid a side. Wherefore we have need of an other doctrine above the law. For sith we can not perfectly fulfil the law. The law causeth us to have an evil conscience, & to fear gods wroth for our sins sake. Wherefore this doctrine tendeth to this end that thou shouldest learn what is Christ, and what he hath done. And now this is his voice, that he is not only the son of David, as the jews believe, but also David's Lord, that is an everlasting and very god. But what doth he? he putteth aside from him the form of god as Paul sayeth and becometh a man. Phil▪ ● He taketh upon him the death of the Crosse. And why so? verily because he is the son of god. that is to say, a sacrifice for the sins of the world. After that he died and rose again the third day from death unto everlasting life, john. 1. and sitteth at the right hand of god. This must we learn and bear away as touching Christ. For he that holdeth this fast, is safe. He that holdeth it not, shall perish under his sins. The reason is, Rom. 3. ●. 7. we are all sinners, and the law doth not only not deliver us from our sins, but maketh us more grievous sinners against god, & accuseth us before God so that we are in great danger and can find no ways to escape by all that we can do. In sins are we conceived and borne. Psal. 51. and the longer that our life is, the more do our sins increase. For this burden is put on us not as an other burden, which we may put down & cast of when we will. It cleaveth to our very marrow bones, & most secret parts of us, & never suffereth us to be at rest, as we can not deny this, if we would consider well, & prove our strength. Against this, is this the only remedy, to learn what is Christ. For assoon as thou knowest, who he is, and then what he doth, this is the very way to come unto salvation. The reason why is this. If thou be a sinner and haste sinned much against God, have respect to this. God sendeth this Christ to suffer for sinners & to make satisfaction for sins. But what should this debt trouble thee, which that most rich Christ hath taken upon him to pay, yea and hath paid it already? wherefore this only remaineth, that thou embrace with true confidence and faith this death and cross of Christ. This can be unknown to no man, Death. that death is dew to us all, and no man can have any hope of a privilege for the contrary. When we are dead, we are undone. We can not help ourselves. But consider whereof cometh death. Is it not for sins sake? Now haste thou heard where thou must set remission of thy sins, even in the death of thy Lord jesus Christ. This Christ when he was dead, Christ Lord over death. remained not in death. But he arose from death to life. And this is a sure proof, that he is Lord over death. Wherefore even as thou hast remission of sin through him, so by him thou hast everlasting life, in that he shall raise thee up again thy flesh & body in the last day. And this the true knowing of Christ & to know whose son he is, even the son of David. For he is a man: & yet nevertheless the Lord of David which sitteth at the right hand of god, & hath for his footstool his enemis, sin, death and hell. Wherefore he that needeth any help against these enemies must not require it of Moses, nor of the law, nor of his own work or righteousness, but let him require it of the son & Lord of david, whereas he shallbe sure to find it. This doth the idle kind of lindsays not know. Wherefore they care not for Christ, & are content with this that they know out of the law, how god & the neighbour is to be loved. Whereas yet it is not possible that god should be known (I will not speak of the love of him) except Christ be known first. As he saith in Math. 11. Math. 11. No man knoweth the father but the son, No man can love god except he knoweth Christ. & he to whom the son openeth him And this is the cause why Christ by this occasion moveth this present question: As though he should say. This ye know, that god is to be loved. But ye shall never love god with all your heart, with all your soul, with all your mind, except ye know Christ well and perceive who he is. For how can we otherwise know, what grace and mercy God hath given unto us: This is no small thing, that God hath made us, and given us body and soul and all things. But we use these things but for a little time in this life. john. 3. Rom. 8. But herein appeareth most especially the riches and great goodness and mere mercy of God, whereas he spared not his only begotten son, but delivered him unto the death of the Cross for our sins, that we should be delivered from sin, and obtain everlasting life through him. This is the everlasting infinite, and incomprehensible love and grace, which no man can know except he know Christ. And therefore he can never love God truly without Christ. Wherefore it appeareth hereby, what the lindsays and Scribes get by their question. Even this verily, that they are openly convicted of Christ before them all, that they can talk much of the love of God: But they understand not, nor yet perceive the least part thereof truly. And whereas they know not god which hath bestowed so great benefits and liberality upon them, how shall they love their neighbour, that hath need of their help, and can recompense nothing for their poverty? Wherefore let us highly esteem this doctrine, and let us give thanks to God with all our heart, that we are delivered out of uncredible darkness under the Popedom, even like as the darkness of the jews were here. And we have the pure doctrine of Christ, whereby we do not only know how we ought to be delivered and saved from sin, but we receive the holy ghost. Which by this doctrine moveth our minds so far, that we may begin to love God and our neighbour. The which thing our Lord jesus Christ grant us. Amen. Amen. The xix Sunday after Trinity. ¶ The Gospel. Math. ix. Jesus entered into a ship, and passed over, and came into his own city. And behold, they brought to him a man sick of the dropsy, lying in abed. And when jesus saw the faith of them, he said to the sick of the dropsy: Son be of good cheer, thy sins be forgiven thee. And behold, certain of the Scribes said within themselves, this man blasphemethe. And when jesus saw their thoughts, he said: Wherefore think ye evil in your hearts? Whether is it easier to say, thy sins be forgiven thee? or to say, arise and walk? But that ye may know that the son of man hath power to forgive sins in earth. Then sayeth he to the sick of the palsy: Arise take up thy bed and go unto thine house. And he rose and departed to his house. But the people that saw it marveled, and glorified God, which hath given such power unto men. THE EXPOSITION. WE ought especially to mark out of this gospel the word of grace which god hath communicate and given among us, that we might pronounce it amongst ourselves: Thy sins are forgiven thee, that we might marvel at it with those that are present here, and give GOD hearty thanks, for that he hath given man such power. For it is doubtless a great power where as Christian men may say one to an other: Man hath power to forgive sins. brother mine, fear not: god is merciful unto thee, only believe the promise, which I pronounce in the name of jesu. And so the matter shall be as sure, as though that God had pronounced it himself: Thy sins are forgiven thee. This power began by Christ as we have heard, and afterward remained with us men, and specially with them, that are ministers. How be it nevertheless every Christian man hath this power, when thou feelest desperation through sin, to say unto thee: why art thou sorrowful? I as a Christian man say unto thee, that thou dost wrong to thyself. For god is not angry with thee. These words ought to have no less estimation with him that his grieved than if Christ himself had pronounced them out of heaven, neither ought they to be any thing less esteemed, for the person that pronounceth them. For all the effect consisteth herein, that thy heart should apprehend and believe the promiss, and think it to be most certain, that GOD will be merciful unto thee for Christ's sake, as is the example of this man that was sick of the palsy. Christ doth first adhort this man to faith: be of good comfort, saith he, and doubt not, Thy sins are forgiven thee. As soon as the sick of the palsy believed this word, his sins were without doubt forgiven him. So doubtless do we obtain remission of our sins in the congregation, when the minister or any other Christian saith unto thee: GOD is not angry with thee. Beware that thou do no wrong to thyself. For he hath forgiven thee all thy sins for jesus CHRIST his sons sake. Now is it thy duty, to believe this promise with all thy heart, and rather to suffer all evil and harm than to doubt of it. For if thou boubte, absolution doth thee no good, no although GOD himself with his angel should pronounce it over thee. For where as faith is not, there is god reproved as a light & vain person, as though it were not true that he promiseth. God save us from such unbelief and mistrust, which is the most grievous sin. How be it, the devil is a very subtle craftsman to bring us to this that we might count God a liar, that is, that we should be loath to believe gods promise. But when the heart doth embrace the promise, God is glorified with the greatest glory which pleaseth him most. For he is affirmed to be true, & that he can not deceive, although he promise all things that are unpossible. Wherefore this pleaseth Christ specially in this man, and therefore he speaketh so gently unto him, my son. Thou art vexed with sickness, the devil hath endamaged thee with the palsei, and God for thy sin hath suffered it so to be done, there ensueth upon this also a dread and an evil conscience, so that thou thinkest that Christ is angry with thee, & that thou hast no way to escape. For it is naturally given, when the punishment of God is on a man, to fear & dread in conscience, but thou must not give place to this fear. Thou must not think this: that God hath no regard of thee, and that thou canst not tell whether he will have mercy on thee or no, and that no sinner ought to be brought to GOD, all these thoughts are wicked? Thou must not have respect to sin or to the punishment of sin, but to that, that CHRIST speaketh: even that thy sins are forgiven. Wherefore the sick of the palsy must think this, that although he suffereth the palsei for his sins, yet that his sins are forgiven. Such a faith can be hindered neither by the palsei neither by any disease. On this wise aught faith and the word to be joined together. The word and faith must be joined together. For none of them both can be without the other. He that believeth and hath not the word, believeth as the Turk & as the jew doth. They think that god is merciful and favourable. But they lack a promise. For out of Christ god will not be merciful. If any man hath the word, & is without faith, there also is the word of no efficacy: God's mercy is to be found in Christ alone. so that faith and the word are knit together with such a sure knot, that they can not be sundered by no means. A fantastical person believeth that the end of the world shall be within this month, but this is but a counterfeited faith. For it is without the word. The Turk believeth that he may hope to be saved through Mahomet, but it is a lie. For there is no word for the proof thereof. The Pope believeth that Christians may get righteousness and salvation by their own works, but this is a feigned faith. For there is no such word or promise. So is it possible that there should be a faith, but because there is no word, therefore can it not be a true faith. But we Christians lack not the word. For we have the pure and sincere word. But we feel a want in our faith. In that we can not so believe the word, as we ought. This doth the devil and original sin work in us, and withdraweth us from the word unto lies. For all we are naturally borne with this sin, that we are glad to give credence to lies. Wherefore it is a hard piece of work to shake of this unbelief, although we have this word present. For the flesh and the devil withdraweth us alway from the word. For consider thou this with thyself, if I could truly and perfectly believe this, which Christ speaketh here to the sick of the palsy, and also that, that is spoken to every one of us in baptism, In absolution & also in common sermons, how that there is no wrath of God to be feared, no indignation left to be dreadded, thinkest thou not that it would be an exceeding joy unto me, and that all things should seem full of joy and pleasure? But for as much as we do not so, it is a sure token, Note well. that the old man and the devil do all that they can continually to hinder our faith. Wherefore think this for a surety, that both of them be necessary. First the word must be heard, them must it also be believed & that without all doubting as much as is possible: With out the word it is an easy thing to believe lies. and after all this, must all those things be hoped for, which the gospel promiseth, that are necessary either for the spiritual or for the temporal life. And they that have no word may easily believe. The reason is. Because this vice is given by nature, that we are glad to believe lies, for because our heart is prove thereto. By this means the Pope and his sectaries believe constantly in the mass, and in the service and intercession of saints, in monastical vows, ceremonies, fasts, etc. But it is a false and feigned faith, and by your reverence full of whoredom & bawdry. The heart is full of fornication. False faith causeth spiritual whoredom. But on the contrari part we which (thanks be unto god) have the pure and chaste spouse (for the word is doubtless sincere and true) do not believe constantly, where as nevertheless we should believe constantly. But they can not believe so constantly, seeing they have not the word. All the cause thereof is in our old man & in the devil, for that, that we thorough original sin departed from the word and truth unto lies. What things are to be learned of this gospel. Out of this gospel we must first learn, that we have need of the word. And then that we embrace it with a sure faith. And that afterward doth thereof ensue remission of sin and everlasting life, so that we are surely rid from all difficulties and dangers both in this life and in the life everlasting. But when the word is lacking, there is a faith also, as the anabaptists, Arrians, Turks, jews & Papists have a faith. But it is a faith without the word, which is ingenerat in us by nature through the fall of Adam. This is a lying faith, which by nature we may keep more surely than the word of God. After that Christ had preached this to the sick of the palsy, and forgave his sins: The scribes think that Christ blasphemeth God, in that he forgiveth sin. This part is necessary also and of great weight. For this is evident by the example of all fantastical persons, that all are in this error, that they know not how sins be forgiven. Demand this of the Pope and of his doctors, add they can not tell thee. what absolution doth. For all the Popedom holdeth fast by this doctrine, and it is surely holden up thereby, that grace is powered into them, & that he that would obtain it, hath need of contrition, confession, & satisfaction. But when it is demanded, what is the office of absolution and of the keys: they answer that it is an exterial administration, which is observed in the church. So say the anabaptists also: what shall baptism prevail to the obtaining of remission of sins, sith it is but a little water? The spirit is requisite. To be short, no sect maker, no monk, no priest could see this, that remission of sin, is a power given to man. As it is here in the gospel. Wherefore learn thou this and say: I know that God doth only forgive the sin, that I confess, yet this is also to be known, by what I may be certified, God alone forgiveth sin. The Minister certifyethe the conscience there of by the word. that my sins are forgiven, or what is the mean by the which my sins are forgiven. And there say: If I desire remission of sin, I must not go into some corner and say: O god forgive me my sins. And then look for some Angel, whom god should send unto thee to say, Math. 28. Marc. 16. that thy sins are forgiven. For god promiseth that he will come unto us, that baptism may be among us, and his word most holy, that it might be said: I baptize thee in the name of the father, of the son and of the holy ghost. He that believeth and is baptized shall be saved. But thou saist that baptism is water only. It is true, but this water is not alone, but God's word is with it. Therefore when I come to the minister, which hath the peculiar commandment of GOD, or to any other Christian, and desire remission of my sins. There doth the minister pronounce: I in the stead of GOD declare unto thee through jesus the remission of all thy sins. And here mayst thou surely trust, that thy sins are forgiven, For baptism and the word will not deceive thee. This did they not teach in the Popedom, neither doth any of their preachers understand this. Wherefore give you thanks to God for this benefit & light, and learn diligently that God alone forgiveth sin. But how? verily no otherwise than it is here: in that he hath given men such power: As Christ beginneth that in this place, and afterward giveth commandment, that from henceforth it should always be observed and kept in the congregation unto the end of the world, that repentance & remission of sins should be preached in his name. So is remission of sins amongst men to be required, or in the word, and no where else. Luke. 4. For there only may it be found. This suffereth thee not to ascend into heaven therefore: But when thou desirest remission of sin, receive baptism if thou be not yet christened, or if thou be, see that thou dost call to mind that promise, and be not hard of of belife. Go also, and be at one with thy neighbour, & then ask absolution. And as thou hearest, that remission of sin is pronounced unto thee in the name of jesus, so believe, and thou shalt obtain thy desire: So that baptism absolution, the public word, the sacrament may not seem a light thing unto thee, but that remission of sin may be asked and required thereby. For to this intent God hath called and ordained thy Pastor and Curate, Math. 5. thy father and mother, thy Christian neighbour, & hath put his word in their mouth, that thou shouldest ask comfort and remission of sin of them, so that this may so be counted the commandment and ordinance of god, that we should give credence to the words of men, when they according to Christ's word and commandment, use their ministration and office. For these are not the words of men but of God. Wherefore these words are to be believed constantly and not to be despised. When the minister baptizeth a child according to Christ's commandment There thou hearest the words pronounced of a man, Math· 18. john. 20. But they are the words of God, neither must thou take them any otherwise, then if god had pronounced them himself. So when thy sins are forgiven thee in absolution, thou mayest no more doubt, then if God had spoken them himself. For GOD himself pronounceth this sentence, that thy sins may be forgiven thee. Wherefore learn in this place the way how to answer these fantastical persons, when they cry on this wise: What is water but water? We know this also. Of the water of Baptism. Note. But they are ignorant hereof, that the word of God is joined with such water. Wherefore it is no longer pure water: but divine water, which the minister giveth not of himself, but God commanded it so to be given, to the intent that by it we might have a new birth to enter into the kingdom of God, and remission of all our sins. And as GOD giveth the word, which is his and not ours, so doth he give also Faith unto the word. For both of them are the gifts of God, Faith and the word. faith an the word are both the gifts of god. Wherefore remission of sins is the work of GOD although God worketh it by man. Thus then must Remission of sins be required in the word, which is put in man's mouth: and in the Sacraments, which are ministered by men, and no where else. For it can be found no where else. Who can not understand this, that my works are far otherwise, which I do, than the word and works of God? What madness then moveth the Papists, to attribute the Remission of their sins to their works? Wherefore, when they in the last day shall come forth with their works, CHRIST shall ask them, and say: Where is my word then? I ordained in my Congregation, Baptism, the Sacrament of my body and blood, absolution, the open preaching of my word, that men might by them obtain remission of their sins, and be partakers of my grace. Why have not ye used this way and trade? Here might ye have had a sure way of remission of sins, but in your works, there is no certainty. Wherefore you must mark this doctrine diligently, what is properly the remission of sin, & how we may be assured thereof, & whereof we must ask it & receive it. In the true church of Christ is remission of sins and no where else. verily in this ye must have respect only unto the holy church, where the word & sacraments are: there is it found, & not in heaven, as the Phariseis think, supposing that Christ blasphemeth God, because he remitteth sin. But beware thou of that, and say: God hath bestowed remission of sin in Baptism, Math. 18. and in the word, yea he hath put it in every Christian man's mouth, when he comforteth thee, and showeth to the the grace of God, that thou mayst receive and believe it, no otherwise then if Christ himself had pronounced it by his own mouth, as he pronounceth to the man that was sick of the palsy. Wherefore these heretics are greatly deceived, where as they sunder the word from Remission of sin. This might be done if it were the word of man, but it is God's word, and God's water. He that goeth about to take that from man, and to defraud him of it, taketh away from man also remission of sins, neither is there any remedy against it. Wherefore the anabaptists and other heretics do lose also the remission of sins, Baptism, the Sacrament, the holy Congregation, and all christian works, because they cast away the word, that they hear of their minister, and care no more for it, then if it were the voice of a beast. God spoke once by an ass, and if he should yet speak by an ox, or by any other beast, he ought to be heard. Why should it not prevail than, when men speak by the commandment of God? For although thou dost hear the voice of a man, yet dost thou hear God, and receivest for a surety Remission of thy sins from GOD, if thou embrace it only with Faith. Numer. 22. I thought it good to make mention of this matter in this place, that ye might make strong yourselves against sects, and that ye might be prepared against their assaults. For as I said, in the Popedom they knew nothing less than this doctrine. For this they think in the popedom, that baptism came to an end now long agone. But if they have need of remission of sin, than that contrition, confession, and satisfaction are requisite. For thus did they describe penance. But this divinity is such, that the devil can well away therewith. For it hurteth not his kingdom. This is true, that contrition is requisite, and that we must be sorry for our sins, but we obtain not remission of sin thereby. For Remission of sins cometh only hereby, if that I have respect to the word, and promise of God, and embrace that with a strong faith. But they invert this and turn it up side down. They omit the word, they regard not what the Minister pronounceth by the commandment of jesus CHRIST: they have respect only to their contrition and penance. But by this means they lose both Christ, and all his benefits. Neither is it possible, contrition. that they should comfort or solace as much as one troubled conscience. For they let pass the word, in the which only remaineth all hope of salvation, and bringeth men to contrition and righteousness. But learn you this, as concerning Remission of sins, to comfort both yourselves and other also. For as much as God in Baptism, in absolution, in the open preaching of his word, in the sacrament, doth talk with us by his minister, and by all other christians, to this must credence be given, and then for a surety we obtain remission of our sins, which remission in the Popedom was dead and buried. For as touching it, there is not a word mentioned in all the Pope's bulls, only they make rehearsal▪ of contrition, and refer the remission of sins unto it. And thus have we remit sin. Now let us briefly touch the history. The sick of the palsy is an example of all sinners. For this is the property of this disease. The property of the palsy. The members can not do their offices: and when a man goeth about to draw his feet or his hands to him, the farther they fall from him. Wherefore Aristotle in his ethics compareth such a man to wild and fierce youth, which can by no means be tamed. But he that will well understand this disease, must take it to be spoken of hypocrites that will be justified by their works. For the more that these labour to draw nigh unto God, and to pacify him, the farther they are cast from him. And when they think that they do him most pleasure, they displease him most. For they have no Faith. He therefore that coveteth to be rid of this evil, let him come to this man, which delivereth on this wise when he saith: My son, be of good comfort, thy sins are forgiven thee. By such a word is strength restored to the membres, that they may help one an other. For where as is remission of sins, there shall ensue very true good works, for sin is taken away. This was Christ's especial meaning with the sick of the palsy. He lay down sick in his bed, for his disease would suffer him to do no otherwise, he was as a killed hog and unprofitable in all his members But when Christ biddeth him to rise, he riseth and is strong and lusty, & where as he was wont to be carried from home, now he beareth home his own couch. This would Christ that we hereof should take and behold an example and sign of that that he hath power in earth to forgive sin. He speaketh plainly in the earth, that we should not look for it from heaven, or as the Pope taught to hope for remission of sins in purgatory, by other men's works and merits. For so it is in this place, that remission of sins is a power, which is given to men in earth at Baptism, at ministering of the sacrament, in absolution, and in open preaching. Contrariwise, whatsoever is bound (that is) is excluded from Baptism, the sacrament and the word, is bound also in heaven. By this power that we men in earth do lose and bind sins, god is not spoiled of his glory, Note well. neither are we made Gods thereby, as the profane and wicked minded men do oftentimes say of this matter. For we have no more than the ministery and office. Wherefore God hath coupled us together by this ministery, that always one of us should comfort and confirm an other: And that the other should think himself bound to believe as far as the word is purely preached unto him, that is to say, remission of sins in the name of Christ. And this is the very bringing unto God and remission of sins. He that dieth in this belief dieth to his salvation. But he that dieth, as he is taught in the Popedom, with a confidence and trust of the intercession of Saints, dieth evil, and to his destruction. For he lacketh those defenders which God ordained against the violence of death, (that is) the true pastor, the pure word, and absolution. So great misery the devil brought in by the Pope, yea and now beginneth to be the author of an other infection by the sectaries. For they can not abide the word. This offendeth his eyes. Wherefore the Pope took it clean away, and in his place brought in the monks rules, masses, pilgrimages, pardons, and such other. This can the devil well away with. For it hindereth his kingdom nothing. The anabaptists further the matter, which speak very contemptuously of the water of Baptism. The Swenckfeldians also most vilely and wickedly contemn the outward preaching of the word. All have lost the word, wherefore they are to be avoided, and this is to be learned, that remission is no where else, but there as the word is. That word is in Baptism, in the Supper of the Lord, in absolution, in public preaching. Wherefore remission of sin is there also, and let him be accursed, that sayeth otherwise. But where as the word is, there is faith requisite. And then the membres begin to be fastened which the sick of the palsy could before move by no means. But look where the word is not, the palsy is never taken away: and it is unpossible, that any true moving should join the membres together. This would I the more earnestly drive into you, because the Pope and sects are the authors of such great disorder in the Congregation. The Pope bringeth neither to the word nor sacraments. The sectaries can not but speak contemptuously of the word, and sacrament, and nothing prevaileth with them, but the holy Ghost. And we know this, that the holy ghost will not do his work without the word and sacraments. Wherefore we can not despise the word and sacraments, but we will observe them for the chief things that we have. God grant his grace, that we may preserve this pure doctrine, and continue in it to the end and be saved. Amen. The .xx Sunday after Trinity sunday. ¶ The Gospel. Math. xxii. Jesus said to his Disciples: The kingdom of heaven is like unto a man that was a king, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding, and they would not come. Again, he sent forth other servants, saying: Tell them which are bidden, behold I have prepared my dinner, mine Oxen and my fatlings are killed, and all things are ready, come unto the marriage. But they made light of it, and went their ways, one to his farm place, another to his merchandise, and the remnant took his servants and entreated them shamefully, and slew them. But when the king heard thereof. he was wroth, and sent forth his men of war, and destroyed those murderers, and brent up their City, Then said he to his servants: The marriage in deed is prepared, but they which were bidden, were not worthy. Go ye therefore out into the high ways, and as many as ye find, bid them to the marriage. And the servants went forth into the high ways, and gathered together all, as many as they could find, both good and bad, and the wedding was furnished with geastes. Then the king came in, to see the geastes, and when he spied there a man which had not on a wedding garment, he said unto him: Friend, how camest thou in hither, not having a wedding garment? And he was even speechless. Then said the king to the ministers: Take and bind him hand and foot, and cast him into utter darkness, there shallbe weeping and gnashing of teeth. For many be called, but few are chosen. THE EXPOSITION. IN this Gospel ye hear that the kingdom of God is like unto a marriage, unto the which many are bidden, that not only come not and regard not, but that also revile and kill the servants that call them Here must we first learn what this word kingdom of heaven signifieth, even that it is no worldly kingdom but a kingdom in heaven, What the kingdom of heaven signifieth. where as God only is king, That do we call the holy church, which is now. For Christ doth therefore use the parable of the marriage, because that he being the kings son, taketh the church to be his spouse. Wherefore the kingdom of heaven is to be taken on such wise, that it is in earth, and yet it is no political or earthly kingdom, but spiritual and eternal. For the state of the Christians that are in this life is such, that they are half in the kingdom of God, that is in soul and spirit, and after their faith. Wherefore when thou hearest of the kingdom of heaven, thou must not look to heaven, but thou must seek after it in the earth amongst men, and that in all the world where soever the Gospel is believed, and the true use of the sacraments ministered. So that properly the kingdom of heaven is nothing else, than the kingdom of Christ, the kingdom of the Gospel, and of faith. For wheresoever the Gospel is, there is Christ. And where Christ is, there is the holy ghost, and his kingdom, which is the true kingdom of heaven. For the which cause, all that have the word and sacraments, and believe & continue in Christ by faith: they are heavenly princes and sons of God. And only this remaineth, that God move away the half wall, which is put between, that is, that we die: then shall all things be heaven and salvation. This therefore must be learned first, that the kingdom of heaven is the kingdom of Christ, where as the word & Faith is. For in this kingdom we have life in hope, and are clean from sins, free from death & hell: Saving that the body of sin is left, which is not yet abolished, and yet shallbe abolished when all things shallbe life, salvation, and heaven. To this marriage (sayeth Christ) God hath called the jews his people, divers times before his coming, by his holy Prophets. For it was their office specially, because they commanded the jews to wait for the marriage, that is, they put this people in a sure hope, that Christ would set forth the gospel throughout all the world: and procure that remission of sins and everlasting life should be preached in his name To this ought men to be exhorted, and they should wait for the gospel, and trust in it, that they might be saved by Christ. But Christ saith here, they would not come, as the jews in the desert would have returned into Egypt. After that, he sent other servants when the time of Christ's coming was, which should open himself with teaching, with miracles and great wonders For john and Christ's disciples said, that all things were ready, and that there was nothing lacking, but that they should make themselves ready to the marriage: But they could not be persuaded by the messengers to come. They regarded not, saith Christ, and one went to his farm, an other to his business and merchandise. etc. It is a very unworthy thing to despise this feast, even remission of sins and everlasting life, and yet to hope for salvation. For if it were not so, they would never so gredilye have gone to their farm or merchandise, and utterly set at nought so noble a marriage. But this is always the state of the Gospel, as often as it is preached, the world waxeth worse than it was before. They used no such merchandise before. But as soon as this calling to the Gospel was set up, they fall to merchandise with all their study. It can not be otherwise. Wherefore let no man be offended for these present manners, for that they give themself so to covetousness both in the city, and also in the country, for that they be so insolent and proud, and handle their shepherds and curates, which call them to this feast, more unworthily than they handle other men. Let no man think, that this perverse manner shall have good success. Neither will I hope for much better state than other have. Let not this offence move thee much. For it is the long sufferance and patience of God, yet will he not suffer it to escape unpunished. So now GOD can suffer men in their licentious living, The long suffering of god. to despise the Gospel and faithful warnings, to bring in the dearth of all things, to increase their own substance, he winketh at this, and maketh as though he saw it not. But when God shall send the pestilence, that men may die and fall down as flies, or leaves in the harvest, when he shall stir up battle, so that the violent soldiers shall break into thy house, and destroy all things, and beat thee, and handle thy wife and children villainously▪ before thy face, when thou shalt cry out, at their cruel doings, and complain of the great wrath of God. Then shall it appear, what God thinketh of thy avarice, insolence, and great madness. For then shalt thou be reproved on this wise: If thou couldst despise the counsel of God before, thorough thy covetousness and insolency, now must thou hold thyself content with these things, which thou haste stirred upon thee by thy licentious and long outrageous living. For GOD suffereth not himself to be mocked long. Wherefore men might do well, if they would cease betime and amend, as God's word doth diligently exhort us to do. But we would have licence to do both, even now to despise the word of God, and to follow our lusts, and yet that God should abstain from punishing us. But it will not be: as this Gospel teacheth farther of this matter. Some of them that were bid, were so bold, that they took the servants, reviled them, and killed them. By this doth Christ specially mean the city of jerusalem, which killed the Prophets, and at length the son of God. But what cometh thereof? The king when he heard thereof was wroth, and sent his warriors, even the Romans. These could not but serve Gods turn, and kill these murderers, and burn their city, so that the jews were sold better cheap than birds, even thirty for a penny. There lacked no lamentation & complaining, when God took vengeance, but for as much as they refused to come, when they were called to repentance, and the marriage of the son: therefore God refuseth now again, to hear them: which thing beware that it chance not to thee, There are many things enough, with the which we offend god, as ire, unpatience, avarice, care of living, lechery, hate, and other vices. All these are sins, yet are all these things nothing in comparison of this sin, The contempt of god's word is the greatest sin that is. which is contemning of god's word. And yet it is the most common sin. To be given to avarice, to steal, to commit whoredom and fornication are not so common sins. For all the world is in danger of this sin, the citizens and husbandemed set not this much by the gospel. All sleep at this service, as a man may see in the church. When one looketh this way, an other that way, and in so great a multitude scarcely ten or twelve come to th'intent to learn any thing. Yea, and furthermore beside all this, this increaseth the matter also, that it is such a common sin, so deathlyke, so grievous, so hellish and devilish, that it can not be noted, as other sins be. All count this for a light matter, to be present at a sermon, and to take no heed, yea rather a great part give themselves to bousing and bybbing in time of the sermon, and regard it not, and think it no matter at all. No man is moved with this, no man is grieved therefore, that men are so coldly affected with the word, but it is not so in other sins. For other sins as slaughter, adultery, theft. etc. doth make men oftentimes contrite and sorrowful, so that they would wish it undone. For no man can count these things well done. But not to hear the word diligently, to despise it, to persecute it: no man count these, matters of conscience. Note and take heed. Wherefore it is such a sin, for the which imperies, commonalties, and cities must be destroyed. For when it is not acknowledged, nor received, no repentance or amendment of life can ensue. So chanced it therefore to all kingdoms and to jerusalem. And England also shall grievously be punished for this sin. For this sin crieth daily to God, neither doth it suffer God to rest before he saith in his wrath: I gave you my son the highest price that I had, and would gladly have had communication with you, to teach and instruct you to everlasting life, but there is none that is desirous to hear. Wherefore I can not withdraw the punishment, as it is in john. john. 3. This is damnation, that light came into the world, and men love darkness more than light. For their works are evil. As though he would say: I would gladly wink at the other sins, but this is damnation, that the world condemneth that I have sent, even my word, and it careth not for it. This grieveth me, they are full of sins, and I would healpee them by my word, and they will not. Therefore if they will not hear my word let them hear the devils word, and let them perish also in the kingdom of confusion. Thus hath it chanced to the congregations of the east, and to the most flourishing commonalties, The east churches. and to great regions, which are now under the Turk. Hungary also is almost undone utterly. In other places they will not hear the gospel. Wherefore for a punishment they are constrained to hear the anabaptists and other devilish doctoures. This is the punishment where as God's word is despised and not heard. For it is the greatest and most heinous sin, and therefore the most greatest and grevousest punishment is provided for it. This is gods will, that we should embrace the word most lovingly, and not only write it in fine letters in our books, but also in our hearts. But the world will not grant him this place, and it scarcely suffereth it to be in books & sermons, it had rather have the devil in the heart and it shall have him at length. Wherefore learn this also, that God hath cause enough to punish other sins of ours. But this sin passeth all, when his word is set at nought, and when they are ill ordered that call men to this marriage. He therefore that is holden with this sin, let him learn to see unto himself by this doctrine, that he may know that it is no little sin, but the most greatest and most grievous of all sins, which God can not suffer, but punisheth it most grievously. All men cry out against perjury and avarice, that they bear such rout in the world. And thus is true, that these things can not long escape unpunished. But in that we have the Gospel, and care so lightly for it, and in the mean time set our minds idly upon trifles, while that the word is preached, this is a sin passing all other sins, and doubtless shall so be punished of GOD, that errors and lewd teachers may enter in with all power, to take away all things. As it is in Grece and in other regions, where as now Mahomette reigneth, which at this time driveth them to the abominations of the devil, which before had the word of GOD, but would not believe it. In the Popedom it chanced thus also. There was first the true doctrine. When men were unkind, and despised the doctrine, God punished that sin on this wise, that they allowed monkery, and most impudent lies. Now also is this coming to pass again. (For there must needs chance to this sin both corporal and spiritual punishments) where as the devil casteth amongst us Arrians and anabaptists. For why is not God's word regarded? Why is it not received thankfully? Remember ye therefore, that we must beware of this sin, and magnify the word of GOD, and hear it diligently. For although we had none other cause to do it, yet this were a sufficient cause, that GOD hath commanded it, for that it is a most acceptable service unto him. For it is no little matter, that we do serve such a great Lord, He can requite and recompense it most liberally. Wherefore this service ought to be most acceptable to all Christian men, that they might think: truly if my Lord and my GOD require this that I should hear his word, I will gladly do him this service, that I may boast of this that I have bestowed an hour of a day in God's service. This should be a sufficient cause for us to regard God's word. But besides these, there are other causes also more evident. For this doth GOD promise to the also, if thou wilt hear my word, and keep it. Thou shalt subdue the devil, Causes that ought to move us to hear God's word. so that he will not be so bold as to come near unto thee. For where my word is, there am I And where I am, the devil can have no place. And beside all this profit, thou shalt have all thy sins forgiven thee, and thy heart inflamed to the true study of religion and obedience toward God and man: and to be short, thou shalt obtain at last life everlasting. For I point and prescribe to thee such service to do, as for the which great profit may redound unto thee. For if there were no profit for thee at all, yet were thou bound to do it, because it is my will, that it should be done. But now I command thee to do such service, as is most for thy profit. As we prove by experience, when we do nothing but repeat the ten commandments and the Lords prayer, there cometh always thereof a new profit, that we may understand some thing that came not to our mind before. And this commodity is specially therewith, that the devil thereby is driven from thee that he may not hurt thee. Wherefore let no christian be so arrogant, that he think that he understandeth now the lords prayer, and the ten commandements. And if any such thing come in mind, judge it to be a temptation, and say: If I have said it to day, now will I say it again, that thou mayest always repel and put away the devil from thee, and so shalt thou do unto GOD most profitable service. If thou dost not so, thou shalt offend God greatly. But who would gladly prove and feel so great wrath of God? But alas, thus goeth the matter: A great part nothing regardeth the word. But yet nothing is more certain, then that if for sins pestilence and war befalleth, that God will not regard thee, but that he will stop his ears at thy cry. Even as thou also hast deaf ears at his word. As it is in Solomon: Because saith he, I have called, and ye have refused, Pro. 1. I have put forth my hand, and there was none that would see, ye have despised all my council, and neglected my discipline, I also will laugh and scorn you, when that, that ye feared is chanced unto you: When sudden misery shall fall upon you, and destruction as a tempest break in on you. When tribulation and anguish shall come upon you. Then shall they call m to e and I will not hear them, in the morning they shall rise and shall not find me, because they hated to be reform, and received not the fear of the Lord, and obeyed not my council, but did cast of all my correction. This shallbe the punishment of this sin, when thou shalt at thy appointed time be bitterly punished, even than thou shalt have GOD to laugh thee to scorn, which shall say, that this chanced worthily unto thee, because that whereas he put forth unto the doctrine of sincere council, thou despisedst it, now therefore it chanceth worthily unto thee that thou hearest the devil. If thou wilt not hear him that saith: Come unto me all that labour and are heavy burdened & I will refresh you: hear thou the ungodly soldier, which first curseth and banneth, and afterward thrust thee through with a spear. Thou canst not refuse this as wrongfully done. For why didst thou so despise the word of God, which thou shouldest have heard and taken for thy chief salfegarde? But thou settest more by thy fields & possessions then by the hearing of a man. Thinkest thou that God will not take it grievously? Six days hath he appointed to thee for labour: and to exercise husbandry, he requireth no more for himself then the seventh day, that then thou shouldest do him service also, and yet shall he not obtain that of thee? Wherefore learn this, it is an horrible and dreadfulll sermon against the jews, because they despised this marriage, that is the preaching of the Gospel, and reviled and killed up his servants. This king can not abide this. And therefore he sendeth his warriors even the Romans, and destroyeth these murderers, and burneth up their city. Who can say that god doth any wrong in this? If a great prince should send his son to certain bound in prison, Note. to deliver them, & they would not only receive that deliverer thanckfully, but also would kill him, and mock the father also, how would the father take this, thinkest thou. He would destroy both the prisoners and the prison also. So doth our god. He sendeth his son to deliver us from sin, death and hell, & to give us everlasting life. He ought to be heard of us, and to be received by faith. But we cast him behind, and go to our lands and possessions. These things seem much better to us. Wherefore if the plague and punishments of God break out upon us by heaps and swarms, in pestilence in the Turk, and other wars, whom can we blame but ourselves? And if we come unto him then with mourning and lamenting, it shall not prevail. For think thou how much thou hast displeased God, in that so long time thou hast denied him his true service. Compare thy fault with this wrath of GOD, and thou shalt think it well, that he differreth so long the everlasting pains of hell. And by this temporal pains he calleth thee to repentance, that thou mayst amend, and cease from sin at last. This is it in this gospel, that the king destroyed the murderers and burned up their city, to give us an example, that these despisers in the fields and cities seduce us not to follow their manners. For it will be no otherwise in the world: it can not be persuaded to care for the word. They always set more by their fields and merchandise. But they shall grievously be punished. For what judgement they shall abide, the jews show by their example. Wherefore let us not follow it, but let us rather hear the word diligently and with devotion. And before all things let us honourably receive the servants that call us for the lords sake, from whom they are sent. Then shall we perceive god to be our helper in all things of difficulty, which shallbe present with us and defend us, and at length shall give us life everlasting through his son, our bridegroom jesus Christ. This is the first part as concerning the jews. They are now gone. And now hearken what he saith to the Gentiles. These were without, having no law nor word of god. They were not within the wales, but in an open place, through that which the devil might run at his liberty. These also commandeth this king to be called, that they might come all without any exception, men, women, old, young, poor, rich. As we see at this day, how god hath set forth baptism, the word, & the supper, that all might take part, that will. Wherefore that calling is nothing else: then that Christ is preached to all men, we are baptized, that we might be gests, and make merry in this marriage, that is, that we might have remission of sins & life everlasting against the devil & hell gates. All we are bidden to this marriage. And now when the number of the gests is fulfilled (for it is plain here that both evil and good were called) the king himself cometh in and seeth what gests he hath, and perceiveth some of them to be with out their marriage garment. For so will it always be amongst Christians, that all are not true Christians, some are faulty & vicious, & yet have the name of Christians, because they were baptized, use the sacrament, & hear sermons, & yet they have no more but the name. For they think not the matter to be earnest & true. This must a man accustom to know. For it will never come to pass by teaching, that a whole City or village, yea or a hole house should truly ensue after godliness. This will not come to pass, but as the manner is, there cometh both good and evil. This must we abide, & as touching the name to suffer them to be called Christians. For we are all bidden, but all come not with the marriage garment. This will be even so unto the last day. Then at last there shallbe made an other difference. For thus is it surely decreed, that this king will not only have all called to the marriage of his son, but also he will see this, whether they that be called, come with their marriage garment. If any man should come to a marriage feast fowl & sluttish out of their working shop, no man would gladly receive such unto them although they were bidden to the feast, yea & specially the bridegroom would be grieved therewith if he should perceive that he were mocked of this or that mad or proud person. For they must come to the feast with the marriage garment. So saith Christ that it shall come to pass here also like wise. Although thou be Christened, hearest sermons, usest the sacrament, & yet art without the marriage garment, (that is) believest not, carest not earnestly for the gospel, and wouldst use but only the name of a Christian, as the Pope and his do, that thou mightest get commodities and prebends thereby: Thou art not a Christian for god's sake, neither for thy own salvation, for than thou wouldst take greater pleasure thereof. And truly thou must not think that thou mayst lie hid there with thy hypocrisy. No hypocrite can hide himself from the face of god. The king at his coming in, will see thee, & pluck the forth in the midst, or else in that last common day, or when thou shalt die, and will say: What makest thou here, sith thou hast but the name, & not the property of a Christian, thou believed'st not, as it behoveth a Christian? Thou didst never earnestly regard religion and godliness, how thou mightest be delivered from sin in deed, & obtain righteousness and salvation, Thou didst only aspire to substance, thou gapedst how thou mightest get & heap up that. Wherefore now thou art come, with out the marriage garment. Get the hence. There is no room for thee amongst them, that were goodly decked against the marriage. When this (saith Christ) shallbe laid to these hypocrites charge, either in the later day, or at their death, they shallbe dumb, that is, they shallbe able to allege nothing for their defence. For what can they bring? God made all things, he gave unto them the most holy baptism: He put the gospel yea all most in thy mouth, he gave his supper & communion every where, and absolution. He ordained common ministers, thou hadst at home both parents and masters, which should teach the what thou shouldest believe and what godliness thou shouldest show in thy living. Wherefore thou canst not lay for thy excuse that thou were ignorant of the articles of thy belief: but thou shalt needs be constrained to confess: I was baptized. The gospel was sufficiently preached unto me, But I cared not for it. I did set more by wordly things. This doth that signify in this place, where as he that lacked the marriage garment, is done. For what could he answer to this, whereto we must bear record, that he gave unto us his son and showed all manner of grace in baptism and in the gospel? so that this only remained: that we should receive with embracing arms, that which he offereth so willingly unto us. Wherefore an horrible judgement shall be given to these hypocrites, even that they may be cast, bound hand and foot into the utter darkness, (that is) that they may be damned with the devil in hell unto everlasting chains. For their hands and feet are bound, so that they can not deliver themselves by their works, and they shall abide their damnation in darkness, They shall lack the light of god (that is) his comfort for ever, being alway in perpetual misery, anguish, and torments, so that they shall never come unto them so much as a spark of light. This is an horrible misery. Oh, that we could be moved thereby, and consider what a doleful pain it is, to live miserably in hell in chains with weeping and gnashing of teeth. The gnashing of teeth shallbe through frost and cold, the weeping and wailing for heat, as the doctors have expounded it. Albeit Christ would signify hereby all manner of torments, that may be invented. This shallbe their punishment, because the time of their visitation is not known & received, whereas we were called, had the sacrament, baptism, the gospel and absolution, & yet we believed not, we used them not. And Christ would teach us, and bring us to this, that we might know, how great felicity hath chanced to us, in that we are called to such a magnificent noble & glorious marriage, where at we may be sure to find a recovering from sin, devil, death, hell & everlasting wailing. But he that will not knowledge so great grace, but counteth these things of no estimation, hath worthily for his reward eternal death. For one of these two must needs be, that a man either receive the gospel & believe & get everlasting salvation, or not believe & so get everlasting damnation. So that the gospel may justly say the same, that Paul said to the jews, which spoke against him & blasphemed: your blood be upon your own head, I from this time forth go guiltless to the gentiles. For when the jews would not come, god subdued them to destruction, & sent his gospel to us gentiles. And for as much as it is come to us, this only remaineth, as it is describe here, that god will cast out all them that have not their marriage garment. And the lord will partly by alluring & partly by fearing, bring us to that point, Act. 18. that we should take the gospel for our chief safgard & studiously hear it, & believe it. He allureth us by his promise & great grace, & through his great punishments he feareth us. But when he prevaileth by none of these two, an extreme destruction is sure to come. If god would rain down gold, perchance there would some begin to look up to heaven. But whereas he putteth forth unto us the punishment of eternal death, no man careth for it, or hath respect to life. This therefore is the some of the whole sermon, Christ would gladly both allure & fear us, that we might earnestly embrace & believe his word, look & wait certainly for the most joyful coming in the last day, when he shall return & deliver us from all evil both bodily & ghostly. The which thing that almighty god and merciful father grant us through Christ his son and the holy ghost. Amen. The xxi Sunday after Trinity Sunday. ¶ The Gospel of john. iiii. THere was a certain ruler, whose son was sick at Capernaum. As soon as the same heard that jesus was come out of jury into Galilee, he went unto him, and besought him that he would come down and heal his son, for he was even at the point of death. Then said jesus unto him: Except ye see signs and wonders, ye will not believe. The ruler said unto him: Sir, come down or ever that my son die. jesus saith unto him: Go thy way, thy son liveth. The man believed the word that jesus had spoken unto him, and he went his way: And as he was going down, the servants met him, and told him, saying thy son liveth. Then inquired he of them the hour when he began to amend? And they said unto him: Yester day at the seventh hour the fever left him. So the father knew that it was the same hour in the which jesus said unto him, they son liveth: and he believed and all his household. This is again the second miracle that jesus did, when he was come out of jury into Galilee. THE EXPOSITION. THere are two things in this gospel, which are very profitable and therefore most worthy to be had in memory. The first is the miracle that Christ showeth to the child that was in peril, whereas he healeth him and yet cometh not at him, only he saith to the father: Go thy way, thy son liveth, and forthwith by this word the child is recovered, which was many a mile from thence, and knew nothing of this word. This is a great miracle, which declareth unto us how mighty the word of our lord jesus Christ is, The power of god's word. and that whatsoever it setteth upon, it bringeth it to pass, although the devil be never so much against it. For this disease is no otherwise to be esteemed of us, than the other works, wherewith the devil vex us most miserable men. To the destroying of this work of the devil is nothing else requisite, but the word of Christ, and then is health gotten. For the devil must give place whether he will or no, as soon as the word of this man Christ soundeth, As we see here. Wherefore this miracle pertaineth specially to this end, that we may well know Christ, which is not only a man as other be that live a bodily life, but he is also almighty god, for as much as he is the Lord over death and the devil, yea such a Lord, which with a word can help against all evil. Therefore we also in our peril and necessity must seek help at him, As this prince doth. And specially we ought to make much of his word, as we would of a power that is almighty. For he that hath that, hath all, and can do all things. And he that hath it not, can do nothing against sin, death and the devil. For look what Christ doth here with the son of the ruler, Rom 1· jac. 1. where as he defendeth him by his word against death & that life should not be oppressed of death: the very same doth he make to work in us all by his word, if we do but receive it, and purposeth not only to deliver us from corporal evils, but also from sin and eternal death. Wherefore we must follow the example of this ruler, that in our peril & evils we may here require health, whereas the almighty word, hath so ready and present power and will to help us. For where as this ruler maketh haste, & hateth all delay, Christ maketh much more haste, and differreth not the helping unto the coming of the father, but rather in this very hour and moment he will have the sick child made whole. So we also must not doubt, but that Christ will be most ready to help us: if we do but ask it of him, and trust surely for it of him. Why christ was sent into this world. For to this intent was he sent, and came into the earth, to deliver us from sin & death, to destroy the tyranny of the devil, and to open the kingdom of god for us. For this very cause the father, our most merciful god sent him, for this cause he came into the earth. Wherefore he that asketh help of him, shall not departed without help, as we see in this ruler, which only entreateth for bodily health. How much more ready shall his will be, whereas is more peril, and where as help is more necessary for us, where as the matter of everlasting life is in hand? This is the first, as touching the which, it is the use to instruct, and teach when such kind of miracles be taught. For therefore did Christ work them, and afterward they were preserved in monuments & books that we might know the power and will of Christ, and have our refuge unto him in all trouble and peril. The second, whereof we must teach in this history, is, that a notable example is set forth unto us, in the which we may know certainly & truly what is faith. Our adversaries the Papists teach none otherwise as touching faith, then that it is a certain knowledge concerning Christ and what he hath done. But in this the true Christians have no more than the devil & hypocrites have. For these also know of Christ & of his miracles, & acts. But as concerning Christian faith the scripture speaketh on this wise, that by it we obtain remission of sins, righteousness, Of the christian Faith. & everlasting life. For this saith Paul, we suppose that a man is justified by faith, without the works of the law. Rom. 3. Abacuc. 2. Luc. 7. And the Prophet Abacuk saith: The righteous liveth by faith. And Christ saith to Mary, whose sins were forgiven: Go thy ways, thy faith hath saved thee. Wherefore this faith, is no faith of the devil & of hypocrites in the congregation, which know only the history, & hold it as purely & sincerely as Christians do. For this could not be hid privy from the devil, what he did & suffered in the earth. But although this is necessary for a Christian to know, yet this is not the true faith by the which we obtain remission of sins, and life everlasting. But in this place it is described by an example what is true faith, even to think surely that, that Christ speaketh & promiseth, is most certain, & without all fault. For these two are joined together, What the true faith is. when god promiseth that we should embrace it with faith, & doubt nothing but that it is most true: And that it is most certain, although we do not perceive it or see it. And look where the promise is, & we embrace it with faith, that is a true & Christian faith, as we see in this ruler. He cometh to Christ and desireth him, to go down with him, and to help his son. The ruler took it very hevily and was greatly afraid. For he dreaded greatly, least that if he borough not christ betimes, his son should die, & afterward there should be no hope of help. By this he declareth what manner of faith he hath, where as he knowledgeth christ for his helper. For without this meaning, he would never have come to Christ. Wherefore this aught to be counted a great thing, that where as by nature he despaired of recovering of life (for men had no longer hope of life in him.) Yet he taketh a long journey to Christ, with that hope, that if he might bring Christ to him before he was dead, he should not be past cure. But yet could not Christ take this for faith, because that although this was a certain knowledge of Christ, yet was it not such, as for the setting forth whereof, he came into this world. For he will not be taken and acknowledged only for an helper in bodily necessities, yea and that, so he be present but such word is set forth as touching him in the promise and revelation of the gospel, that we may feel, that his godly power is present against all evil, but specially against spiritual evil. If he hath divine and godlyke power, them must his word be thought almighty. And to this point doth he adhort this ruler, that he might rather have respect to the cause of the miracles than the miracles themselves, and that he might begin at last to hope for salvation out of the word, although there had been no miracle showed. For in the miracles is there always present aid required. But this is true faith, that despeireth not of the promise of the word, although there be no sign of present aid and succour. And this must be the faith of all saints, that god may be glorified and not our will. And that if god showeth not himself appliant unto us as soon as we will, and after what way we will, yet that we should not cease from praising him, as the hypocrites do. Wherefore he requireth such a faith, that can abide patiently, although gods miracles be not done at his beck. But this faith can not be, except there be respect had, to this word as touching Christ, which is that the deadly malediction and curse is by him taken away, so that all that are encumbered with bodily evils and with death, although they are destitute of other signs in their deliverance, yet should not despair as touching the final & last deliverance through the death and resurrection of Christ. And Christ commandeth that all should look & seek for this sign, and as for the other he would not have us careful for them. For as touching this chief sign, he hath put forth his express word, and that without any condition, Math. 12. that all might certainly believe to have remission of sins, deliverance from death, & life everlasting, for Christ's sake. And he would that all his other miracles & signs should serve & give place to this that is chief. Wherefore these things must be looked for in none other, then in them, which know that God is to be praised in this great sign above all, and doth so use this, that nevertheless they may chiefly regard the first and chiefest sign. And if it pleaseth God to omit the inferior signs, for the true procuring of that chief sign, let us beware that we be not importune, and that we think not, that they must be done of necessity. For God requireth that the chief should be counted such amongst us all, that all should believe surely that they shallbe saved, for the most evident and pure covenant of God. Nevertheless in the mean season god doth not suspend and prolong the end & success of these present temptations & specially among the weak, but yet so that they strengthen themselves by little & little to the spiritual use, and learn to obey god in all things that please him, and put his word before them. And although the promise of this is to be looked for without a sign & sensual feeling for a time, yet let them not faint and give up, but use the holy ghost as a precedent and confortour although Christ depart with his signs and miracles. And this is the true faith, as I said before, which sticketh unto the word of Christ as touching salvation & everlasting life, & also as concerning the sure preservation of the church, & also of every one of us all, so that it be done without the temptation of God, and we wholly depend of his will, which therefore hath so bound himself, to the principal salvation which is certain, that he might have all other things depending on the faith and trust thereof, and that he may be judged to administer them well unto us, although he fulfil not our desires in all points. And between these two, which belong to the common ecclesiastical trade, he granteth, as a man would say, personal privileges to this king, even a peculiaer word as touching the salvation of his son. The which sith it is put forth so plain & evident, it ought to be embraced with as sure faith, as that, that is put forth to all, as concerning remission of sin and everlasting life in the name of Christ. For look of what thing the word is put forth? with a promise that it shall certainly come to pass, that must certainly be believed. For as GOD is tempted, when that a sign of a determined and appointed promise is required: So is he not truly glorified when the appointed word is not believed, as it was in Achas but this ruler doth glorify GOD, when he believeth the determined word of CHRIST, 4. Reg. 16 Esa. 7. and forthwith obtaineth health for his son, as he knoweth of his family at his returning home. Learn therefore in this place what is true faith, even to doubt nothing of the word of Christ & of his promise, but to believe surely, that as the word promiseth, so shall it come to pass, The nature of Faith. although it be not seen & perceived. For this is the chief nature of faith, to embrace and believe that, that is not present. For things present are not believed, but are seen & felt. The rich man although he believeth that he shall not die for hunger this year, yet is this no faith. But he that hath no store nor substance, & yet sticketh surely to god's word, that god as a father will provide for his living, but yet so that he cast not away the fear of god, but serve his own vocation, he believeth truly, and it is not possible that such a faith should deceive him. For it is grounded on god's word, which is almighty & promiseth, that if first we seek the kingdom of God & the righteousness thereof, that all other things shallbe cast unto us. So all we do prove this, that we are so corrupted by sin, Math. 6. that we live void of all righteousness. But when the word preacheth unto us remission of sins and righteousness, this can none otherwise be apprehended, but by faith. Wherefore the state of a Christian is such, that although he sustaineth the body of sin, yet he is pure & righteous & without sin through faith & the word. And this doth faith work in him, the work can never do it as the brainless papists teach. For as touching the works, although they be never so good yet are we unprofitable servants, as Christ saith. And as I have said as touching righteousness, Luc. 17. so is it also as concerning life. We are so infected by sin, and drowned up in it, that we can not be sure of life for the space of a moment. So that this may truly be said with the wise paynims and Ethnics: that nothing is more certain to a man then death. As we prove that to be true not only by our examples, but also by the example of others also, that is, how soon men are inveigled and environed with sickness and other dangers. And yet have we the word set forth to us which putteth us in hope not only of life, but also of everlasting life. This do not we, that believe, touch with our hands, we feel it not, we grope it not, but it is promised to us in the word, and we believe it. And it is sure that this faith shall not deceive us. For it is grounded on god's word, which is omnipotent and everlasting. To be short, this is the nature of faith, As the word doth promise things that are unvisible and things to come, so doth faith believe these invisible things and surely looketh for them to come. The reason is. It knoweth that the word of god is almighty, & that god is true, and without lying, wherefore faith hath diligent respect unto the word. If it perceive the word, it embrace it boldly, and careth nothing either for the world or for the devil. For it is sure of the end and what shall befall, although the devil the flesh and the world make never so much a do. But where as it perceiveth, that the word is lacking, it setteth not this much by the outward appearance, by that threats, nor by any violence, which is done of the world, so that it may perceive that to be true, and will suffer all extremity, rather than to be constrained to receive any falsehood. And if in the Popedom we had had such respect unto true faith, we had never fallen into such horrible Idolatries and errors. Wherefore it is a very necessary and profitable doctrine for us, to be taught and certified as touching true faith, that is, that we should have the word of god and promise, and stick surely thereunto, and believe that it shall surely come to pass? For to believe any thing without the word of God, is no Faith, but a vain opinion, which can never well escape. Where the word is not there can be no Faith. As if thou shouldest believe, that thou shouldest be Emperor of Rome. Thou mayst this persuade thyself, but yet so that thou perceivest not how it should come to pass. But when David, which was of no high blood heard the word of God by Samuel the prophet, as touching the kingdom of Israel, the end and success thereof could not be void or frustrate, whatsoever saul's friends did to the contrary. So is it here also. This Ruler, where as he requireth a sign and present aid of Christ somewhat importunately, is by Christ wholly driven to the word: And although that Christ would now also show a sign, and help the Ruler out of hand, yet he would have him endued with Faith before he feel help. And when the word appointeth him so to do: Go thy ways, thy son liveth. There doth the Ruler believe, as concerning the life of his son by the word. And as Faith followeth the word: so doth life follow Faith through the word. As we also have the word and promise, where as God doth generally comfort all the world, and saith: He that believeth in me, shall never see death. Likewise (sayeth john Baptist of him: john. 8. ) Behold the Lamb of God that taketh away the sins of the world. These are universal and general sermons, john. 1. which pertain to all men. For he saith not, when he or this man shall believe. But he speaketh generally: He that believe the in me, shall never see death. Likewise john saith not, that Christ the Lamb sent from God, shall take away the sins of this man or that man, but the sins of all the world. Wherefore if thou be a sinner, Note. and art in the world, think that it appertaynethe unto thee, and doubt not but that thy matter is in hand, and that it is done for thy sake. This is the foundation, wherein our Faith, as much as belongeth to Remission of sins and everlasting life, aught to lean: And shall no more deceive us that do stick thereunto, than the ruler was deceived by his Faith. For we must not think that it was an easier matter for so great a ruler than it is for us, when Christ putteth forth unto him such a certain word, where as he sayeth: Go thy way, thy son liveth But it is an harder matter for us, because there is no such certain word put forth unto us, but generally to us all. For CHRIST himself, although he put forth a general word, yet as he speaketh it here privately to the Ruler, saying: Go thy way thy son liveth: So doth he speak this to every man by himself: Son, thy sins be forgiven thee: thine is that life everlasting. For to what other man doth he speak this, but to every one of us, that are baptized? Doth not baptism belong to every man? If other will be partakers of baptism they must take it for themselves. But what doth God say to thee, and to all that are baptized? Is not the promise, that who soever believeth, and is baptized, shall be saved? Likewise thou art baptized to die with Christ, because he died for thee, and by his death redeemed thee from sin and death. How can God speak with thee more certainly, or join thy person more certainly with his word, Rom. 6. Marc. 16. thenne it is done in Baptism, where as it is bestowed in thee alone, and is thy proper Baptism? So when thou wouldst be absolved from thy sins, and comest to the Minister or to any other Christian, with the hope to hear the word of GOD, and to obtain comfort, this word that thou hearest there openly to all, that Christ died for the sins of all, is pronounced to thee alone, that this death is available for thy sins. For the words of Absolution be these: Brother mine, all we are sinners, The words of absolution. and therefore all should abide and sustain damnation. But the son of God is become man for our sake, and died also, and rose again from the dead for our justification. Rom. 4. Despair not therefore, Christ hath satisfied for thee thou must pay nothing: only stick unto his passion, and trust in the same. Thus is it also concerning the Supper of the Lord. There is the body and blood of Christ, given to thee alone, and there is it pronounced to thee alone, that his body was given for thee, and his blood shed for thee, that thou mayest not doubt, but trust to such a sacrifice of Christ, as though it were proper unto thee alone. For it is put in thy mouth, & given peculiarly to thee, that thou mayst eat and drink for thyself. There doth God meddle with none beside: he speaketh with none but with thee, that comest unto his supper, & there dost eat and drink, as he commanded thee. And here consider, & think with thyself, what manner of christians they be, which let pass such opportunity & never come to this most joyful supper of the Lord. Wherefore if thou desire not this, that God should comfort thee alone, and speak with thee & pronounce unto thee remission of thy sins, & life everlasting, thou art worthy to talk and company with the devil. Wherefore, this is not lacking, as though God spoke not with us, but the fault is in this, that we follow not the example of the ruler, & that we receive not, neither believe it to be true, whatsoever Christ speaketh unto us privately. The Ruler also had occasion not to believe, if he would have followed his reason, and had no respect to the word. For how could he believe, that this little word would have been so effectuous so far of, and brought such a great thing to pass? He might have said: It is not unknown to me, in what case I have left my son. saying there is no hope of life against so great peril, so small a word can be of no efficacity. He must needs come more near, and do greater things, if he will bring to pass so great a thing. But the Ruler omitteth all these things, and only embraceth the word, and giveth so great credence thereto, as though he saw the health of his son presently before his face. For except he had been of this mind, he would not have departed, as content with this word. But he was content, as john saith very well: The man believed the word that jesus spoke unto him, and went his way. And here dost thou know what Faith is properly, if thou seekest the definition thereof, What faith is. even no other thing, than to believe that, that Christ promiseth. Get thee therefore acquainted with it, and first learn when God promiseth to thee in Baptism, Christ in the Gospel, and in his Supper. Embrace that promise with all thy heart, and let nothing hinder thee therein, although thou shalt have many lets. We feel sin and death, which offer themselves always to our sight and sense. And if thou let pass the word in this case, sin and death will oppress thee, and cast thee headlong into destruction. But what doth a Christian? he confesseth his sin, neither is he uncertain of death. But yet he despaireth not therefore. But he taketh hold of the word as much as he can, and saith: CHRIST died for me, therefore am I free from sin, and I can not die, neither hath death nor sin any power upon me. For Christ hath made satisfaction for all things that I shod pay. This is true faith, neither is it possible that he should be deceived of this hope that sticketh to the word on this wise, This is true, it is not yet seen, or felt, but yet it is true, and the time shall surely come, when it shallbe opened. The ruler did even so, and sticked surely to the word. He perceived not the thing, but because he believed the word, his servants come on the next day with joyful tidings, that his son was alive. At length also, he seeth it with his eyes. Then is Faith no longer requisite, it is come to pass as he believed. Thus is it with us also. We have remission of our sins and everlasting life. We hear the Gospel, we believe the absolution, we use the supper of the Lord, yet do we still feel always death and sin, neither can we remove this sense and feeling from us, while we live in this life. But yet believe thou the word nevertheless. For so must we also wholly believe gods word without signs, and use the condition of Paul (that is) to live content with God's grace. john. 2●. We must believe the word, although it is not our chance to see with Thomas. But we shall see when the time shall come with this Ruler, that as we believed the remission of sins and everlasting life by the word, even so shall we have it in deed in everlasting righteousness and life. As long as we live here we must be content with the word, and believe it. After this life, we shall feel it, and have it in deed. The which thing God our merciful Father grant for his son jesus Christ's sake, through his holy spirit. Amen. The xxii Sunday after Trinity Sunday. ¶ The Gospel. Math. xviii. PEter said unto jesus: Lord how oft shall I forgive my brother if he sin against me, till seven times? jesus sayeth unto him: I say not unto the until seven times, but seventy times seven times. Therefore is the kingdom of heaven lykenede unto a certain man that was aching, which would take accounts of his servants. And when he had begun to reckon, one was brought unto him, which ought him ten thousand talentes. But forasmuch as he was not able to pay, his Lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. The servant fell down, and besought him saying: Sir, have patience with me, and I will pay the all. Then had the Lord pity on that servant, and loosed him, and forgave him the debt. So the same servant went out, and found one of his fellows which ought him an hundred pence, and he laid hands on him & took him by the throat, saying: pay that thou owest. And his fellow fell down and besought him, saying: have patience with me, and I will pay the all. And he would not, but went and cast him into prison, till he should pay the debt. So when his fellows saw what was done, they were very sorry, and came and told unto their Lord all that had happened. Then his Lord called him, and said unto him: O thou ungracious servant, I forgave the all that debt when thou desiredst me; shouldest not thou also have had compassion on thy fellow, even as I had pity on thee? And his Lord was wroth, and delivered him to the jailers, till he should pay all that was due unto him. So like wise shall my heavenly father do also unto you, if ye from your hearts forgive not (every one his brother) their trespasses. THE EXPOSITION. YE hear in the very beginning, what is the sum of this Gospel: When Peter asketh of Christ, what was needful to be done, Christian's must forgive and not revenge. when his brother sinned against him, and how often he should forgive him, whether seven times were enough? Christ answereth: Not seven times, but seventy times seven times. That is, the forgiving of sins amongst Christians, aught to be without measure and end, and they must pardon one an others sins, and beware of revenging. For that belongeth only to God, whose majesty ought not to be violated, Deut. 32. Rom. 12. Heb. ●0. neither his jurisdiction to be broken. As the parable also showeth it in order. And we afterward will gather together the causes, and declare them. But here must we especially mark how Christ saith: That the kingdom of God is like a king, which purposeth to make a reckoning and account with his servants. For this commandment as touching remission of sin, is not to be applied to the governance of a commonalty, where as are several offices and diversities of persons, & therefore all things there consist in the varieties of ruling and obeying, that licence may not be given to the lusts and vices of men, but that a discipline and honest order may be had for the restraining of the lewd and wicked. Wherefore it is not meant, that parents should give their children all licentious liberty. They ought to use a certain kind of revenging, and by no means to covet and desire the name of facility and gentleness. Likewise is it also with the masters over their household servants, and with magistrates and officers. The world is the worse for liberty. Let all them know, that they are appointed certainly to revenge. For this is the worlds fault, that it is the worse for liberty, as it appeareth by wild children, that will not obey their parents, until at length they come to hanging. Wherefore, this commandment is not to be used in a common wealth, but in the kingdom of God. where all we are equal, and are subject but only to God, which is the head of the life of us all. He calleth the kingdom of God not only the life that is after this, but the holy church in this life, What the kingdom of god is. where as God by his word and by his holy spirit hath the governance. In this church thou must observe this trade, if it be not thy peculiar office to revenge sin, that there may always be pardoning one an other, and no revenging, that all things may be done toward thy neighbour with mercy & gentleness wheresoever he hath need, although by reason we might seem to have a just cause to do the contrary. Why Christ requireth this, he showeth sure causes in the parable of the two servants, and of the king. The first is, that Christ requireth, that the christians should think with themselves how great mercy God hath showed unto them, which also if he would deal extremely with us, had many and great causes to be revenged of us, and to vex us, with most grievous evils. But seeing that we obtained mercy without our desert, we must show mercy and gentleness to our neighbour. And this must be observed with great diligence. For by this Christ declareth, what is the true way to obtain remission of sin, and showeth us to ourselves what we are, as it were with a finger, and what God is: again, what is our merit before God, and yet what we obtain. For as concerning the parable of the servant that ought ten thousand talentes, Christ putteth it forth to this end, that he may teach us, what our cause is before the judgement of God. A talent with them that were in times passed, What a talent was in times passed. was almost in valour two hundredth Crowns. Of these the servant ought ten thousand talents. To so exceeding great a sum are our sins justly compared before GOD, Our sins are innumerable. that by this it may be declared, that those our sins can never be put away by ourselves, or by our own works: again, that we are not able to make satisfaction for them For the first beginning of us, and the very propagation of our stock is in sin, so that as soon as we be borne, we bring sin with us into this world. And afterward, the longer we live, the more we sin, Psal. 51. john. 3. Ephe. 2. so that besides the Original sin, wherein we are begotten, conceived, and borne: we also accumulate and heap up our own actual sins, & by this means become so great debtor unto god, that we may right well be resembled, likened & compared to this servant, being in deed by no means able to satisfy so great a det. But what judgement shall such a servant have? verily even this. The Lord commandeth, that he, his wife, his children, and all that ever he hath, should be sold. By this Christ showeth, that we sinners are not only not able to pay our debts, but we must also of necessity for sins sake, suffer death as S. Paul saith: Rom. 6. The reward of sin is death. And God in Paradise threatened the same to Adam and Eve, Gen. 2. saying: On whatsoever day ye eat of this tree, ye shall die the death. After the transgression of this commandment we all came to this point, that the law of God doth utterly condemn us, yea and judgeth us unto death, Rom. ●. as S. Paul saith: By one man sin entered into the world, and death by the means of sin: and so death went over all men, in so much that all men sinned. For if sin were not, we should never die. Whither therefore shall we turn us? The debt is certain, we can not deny it, and the Lord requireth the debt, but we are not able to pay it. And here now is set forth unto us a most joyful and lucky thing, which we ought to embrace, as they say, Sin with all humility must be confessed and mercy craved. with meeting arms, that by this means we are delivered from our debt, and so escape death. But for the attaynement hereof, we must do that, which Christ saith, this servant did. He confesseth his great debt: he acknowledgeth also his extreme poverty & beggary, and his pain, which he by no means can avoid. Therefore he falleth down before his Lord, worshippeth him, and saith: Lord, bear with me, and I will pay thee altogether. This order of praying in this servant, Christ full well alloweth, & would have us to pray after that manner, whensoever we desire forgiveness of our debts. God by no means can abide any justiciaries. For in so doing we both confess the debt, and also desire to have favour showed us. For he that denieth the debt as the pharisees do, which maintain their own righteousness before God, setteth himself in worse case, than he was before. And when it is once confessed, than is the danger present, forasmuch as we are not able to pay it. Therefore this is an abominable error in the Papacy, when men be sent away unto their own works and satisfactions, that by them their sins may be cleansed and put away. But thou wy●t say vn●o me: The servant bindeth himself to pay altogether. It is true. He promiseth that he will so do. But we may not consider what he saith, but what he is able in deed to do. In danger we seek all means to escape trouble. Though he promise it, as one out of his wits, yet though he with all his should be sold, he is not able to satisfy for the least debt. Therefore it appeareth evidently, that this is CHRIST'S mind, even to declare, how it goeth with man, when he is in fear, danger and trouble. In such case he doubteth not to bind himself to extreme inconveniences, yea to things impossible, so that he may escape the present trouble, and the dangers and pains, that are like to ensue. yea in such case he would guage all his promises, bargains, compacts, goods, lands, movables, and unmovables, yea and his very life also, so that he may be delivered from those evils, that hang over his head. In like manner when the matter is come to this point between God and us, that through the law our sins are revealed and brought to light, Rom. 3.5.7. (for by the law cometh the knowledge of sin, as the Apostle saith) to escape that danger, wherinto thorough sin, we are fallen, we spare no impossible conditions, so that we may obtain some respite and favour, for as much as we right well perceive, that we are not able to satisfy the debt. But yet the Lord here doth not forgive his servant for the condition of the bargain, which he knoweth to be impossible, but because the servant desireth favour, mercy, and pardon, which he esteemeth more than the debts of all the world. Which notwithstanding, We ought to be such to our neighbours, as god is to us. is not so to be understanded, as though after that a man hath obtained forgiveness, he should afterward in no point show himself thankful for so great liberality and loving kindness, as it shall afterward be declared, when this servant showeth no gratitude, no thankfulness, no gentleness, no kindness again: but rather declareth himself most cruel, most fierce, most churlysshe against his fellow servant. Of god's mercy only must we look for remission of our sins. Obedience toward the law of GOD is with a necessary condition: and yet it is not to be referred unto this end, as though the Lord because of that, should remit and forgive the debt. The forgiveness of debt and of sins is grounded only in the mercy of God. Unto this alone must we have our resort: This is to be desired and heartylye to be called for: neither ought we to doubt, but that we shall have God as merciful, and as ready to pleasure us, as he showed himself good and bounteous, beneficial and liberal to this servant. As the Son of GOD, which is in the bosom of the Father, pronounceth in this our gospel of the servant: The Lord (sayeth he) had pity on him, set him at liberty, and forgave him all his debt. What we ought to think of god in the midst of our sins. This persuasion and Faith must we undoubtedly have of God, when sin and law do most of all vex us, and threaten unto us death and damnation, that GOD desireth not the death of a sinner, Ezech. 33. but rather that he should turn and live, as he sayeth by the Prophet: My desire is not, that any man should die (sayeth the Lord God) return and live. Again: As surely as I live (saith the Lord God:) I will not the death of the ungodly, Ezech. ●8. but rather that the ungodly turn from his ways and live. Turn, O turn from your wicked ways, and wherefore will ye die, O ye house of Israel? For where as our hearts think, that God is a cruel judge, with whom sinners have no hope of forgiveness of their sins: it is a false imagination. For this ought not to take away our hope from the mercy of God, because the law is so fierce and unmerciful against sinners. For the Law doth but her office, declaring what the judgement of God shall be against sinners. Neither can the cause of sinners be otherwise, The law. if it be examined by the Law, which accuseth, curseth, condemneth, woundeth, and killeth so many as it findeth guilty without exception. For sinners must needs abide the sentence and judgement of the Law, because of the righteousness, which GOD lawfully requireth of all men. Yet for all that, the Law is no let unto God, but that he by his grace may restore them, and set them without all danger, that were before condemned of the law. Who so ever therefore appeal from God, thorough the decrees of the law, cruel, and such one as will not be entreated, unto god merciful, and such one as will not the death of sinners, and fall down before the Lord with this servant, and desire mercy, they without doubt obtain the inward mercy of Gods most merciful bowels, as the testimony of Christ is here, that the bowels of God yearn and are moved, when sinners are driven by the law and sin to destruction and everlasting bondage. Wherefore when thou feelest thy debt, have thy recourse with this servant to the mercy of God, and think for a surety, that it is God's will, that thou shouldest not die, but have everlasting life. And what is the mean by the which God would have mercy upon us, the Gospel showeth in other places, even that the son of God jesus Christ is become man for us sinners, and took our sins upon him, and satisfied for them by his death. Look where this faith is, as touching Christ & his death, there is the wrath of God overcome, so that he suffereth himself to be reconciled to man, and is no more angry with him. For he hath declared in jesus Christ, that he hath a very prompt & ready mind to mercy, which hath mercy on us, as the father on his children. For he forthwith as soon as the kingdom of death and of sin was set up by Adam and Eve, Psal. 103. Gen. 3. set forth a hope of salvation against this kingdom by the promise as touching the seed of the woman. And this is our doctrine, which thanks be to god in our Church is set forth sincerely and without fault, that remission of sins cometh unto us only by the grace and mercy of God: As it is described in this place by the servant, which oweth such a great sum but yet obtaineth a quittance of it, not by merit and desert, but only by mercy and grace, and that only for this, that he sticketh sure to grace, and prayeth for the mercy of God. Wherefore the doctrine of the Papists is erroneous, false, and blasphemous, when they preach as concerning remission of sins. For they cast men with their unpayable debts unto their own works. But when we teach, that remission of sin is only to be asked of God by Christ, they condemn it as heresy and false. But judge thou this by the true meaning of the Gospel, which of us both do preach more truly as touching remission of sins whether we that commend the mercy of God in Christ, or they that persuade men to works and satisfactions? To be brief, all this sermon tendeth to this end, that we should learn that God hath mercy on us freely, and forgiveth all our debt for nought. Esa. 43 Christ admonisheth us here, as touching this grace, that we also by this example should behave ourselves likewise, & show no cruelty toward our neighbour, for that we have received the remitting of so great debts from God. For other wise can they not do, that acknowledge truly the remission of sins before God. And this is the first cause the which Christ hath set forth, and in the mean time he doth teach, what is the way unto Salvation, whereby we might obtain grace and Remission of sins. The second cause is, when Christ requireth of us, to consider well the wrong and damage done unto us. For if that we try all things by a just balance, we shall perceive that our debts to God be always ten millions of talentes, in comparison of the debt of the hundred pence, that our neighbour doth owe unto us. If this be well considered, it will admonish us, where as GOD hath forgiven us so great a sum, that we should not to straightly require our minute, but judge all things according to equity. For what are a hundred pens in respect of ten millyons of talentes? Wherefore these things will make us ashamed, and not without a just cause, if that we, which have gotten Remission of so great things, will not pardon our neighbours in little things. They do not well esteem the mercy of God, that are so straight to their neighbours. The third cause is, that Christ in this Parable calleth us all servants. This servant (sayeth he) went forth, and chanced upon one of his fellow servants that owed unto him an hundred pence. This also might worthily adhort us unto mercifulness, and withdraw us from revenging. For we are but fellow servants, and all we have one Lord, whose proper office it is to revenge all trespasses, whose majesty is not to be resisted, nor his power to be minished: neither will he suffer thee, if thou do so: as he saith in an other place: Deut. 32. Rom. 2. Heb. 10. Leave to me the revenging, & I will reward (saith the Lord:) For without thy revenging it is God's office to punish sin. And to this ministration he hath not only the devil, that vexeth the body and goods, when GOD permitteth him so to do, but he hath also certain powers in the earth, that every one for their part should punish and revenge, that is, the parents, and officers. All these are commanded to be a terror and fear to evil works. To these revengers must all flee unto, that suffer wrong either in Cities, or in households. For they are all fellow servants, and ought not to revenge their own wrongs. If any have an office to punish, and yet punisheth not, GOD will not leave him unpunished. For he doth not only challenge this for his own office: But he himself also, when these revengers appointed of him, cease from doing their duty, exerciseth revenging for the oppressed and vexed. Wherefore all men must beware that they revenge not their own wrong. This is the meaning of Christ's saying, whereas he saith in the parable: This servant fell upon one of his fellow servants. The fourth cause is. He that will not also think upon the greatness of God's mercy, and the little and small debt of his fellow servant, in whom he hath no power but is only a fellow servant, and would require his right rigorously of him, he shall do nothing else by this means than cause, that this rigorousness and cruel bitterness can not long lie hid. Other Christians will take this grievously, and will bring this cruelty of this servant to the lords ears: That is to say, that unjust pride and unmercifulness, will give and move the holy spirit in Christians, that they in their sorrow will make their pitiful complaint unto the Lord. And let no man think, that this complaint shall fall void. For although that god would of himself neglect this wrong yet should he be constrained by Christian men's prayers, not to neglect it. Therefore as the prayers of the righteous are not void, so shall not the common curses of the people, and the crying out for revenging, fall void and frustrate. And therefore Christ will not have us neglect them, but for fear of this peril to show ourselves gentle to our fellow servants. Then shalt thou perceive in deed that there be some, that for this thy gentleness, will wish all prosperity and success to thee again. Wherefore these men can never thrive, that regard not the cursing and blessyng of of the people. As it is to see in time of dearth. The miserable multitude curseth the covetous regardss as Solomon saith in his proverbs: The people curse him that hideth his grain, Pro. 11. but blessing is upon them that sell. But the ungodly covetous regardeth this not. But consider thou, whether this curse be not effectuous, whereas they with all their goods are compassed about with all troubles and miseries. Wherefore this is not to be esteemed lightly, whereas Christ in this place showeth how we should beware, that we give no occasion to make our fellow servants to complain unto the Lord, and show what they have seen in judgements. For it is an horrible thing that followeth. The lord, saith he, called the servant unto him. And this is the fift cause, that thou mightest think well upon this end. For if thou wilt show no mercy unto thy fellow servant, but requirest thy right rigorously, think not, that god will wink at it, & lay nothing to thy charge for it. But he will declare this his revenging both at other times & specially in the latter judgement, when he shall give his grievous sentence against thee. Even that thou be delivered to the torments, until thou payest the whole debt. What special thing shalt thou have then for thy stubborns? Whereas thou with thy gentleness & mercy to the neighbour shouldest have god merciful unto thee, and shouldest have escaped scotfree from all thy debts: Now shalt thou feel him unmerciful, & that he will pardon no part of thy debts And this is nothing else than according to the Proverb, to take up the stalk & let go the ear, whereas thou castest away many thousand, to win one halfpenny: Although this parable is far beneath the matter, without the which a man can not obtain remission of sins, but is constrained to sustain the everlasting wrath of god. Wherefore Christ concludeth & saith: thus shall my heavenly father deal with you also, if you forgive not every man his brother from the bottom of your heart all their offences. He saith, that we are brothers, therefore there ought to be no enmity and hatred among us. Howbeit our infirmity is so great, that we shall never live without offending each other. But what doth god require of us? even that we should not live in hatred and strife, but from our hearts forgive one an other, and think this: he is my brother, why should I be so cruel against him? Seing God is so good unto me, and forgiveth me such a great sum freely for Christ's sake, what should I estime myself so highly and disdain to forgive my brother such trifling debts? If I may come to that point, that he will forgive me. I will be right glad to suffer my neighbours debt to be stricken out of my counting book. Yea and will thank god also for that he of his mercy hath pardoned me, whereas he might have required of me unnumerable debts and cast me to be bound in everlasting chains. And this is the doctrine, which the Lord jesus Christ putteth forth to his people this day, even that we should refrain ourselves from wrath and revenging, & forgive our neighbour gladly, that so we may be sure that god forgiveth us. But daily experience teacheth, how disobedient we are in this behalf, and how obedient we are in following the devil, whensoever he moveth us to wrath, to revenge, and to all that he requireth of us, although it be to our great damaige. For Christ's saying is true. If thou forgivest, thou mayest be sure god will forgive thee, so that if thou be merciful, thou shalt still obtain gods mercy. If not, look for asuretie, that God willbe merciful unto thee. If thou hast a pleasure to revenge, then must GOD do likewise unto thee. And yet thou canst revenge and hurt for a time, but gods revenging and wrath, which thou procurest by thy foolish and impotent wrath, hath no end. And this revenging of thine hath no just cause. For all power of revenging belongeth to God and not to thee. And thou mayst be sure, that if thou resign thy right of revenging to god, and preventest him not through thy hasty wrath, than he will revenge and punish it much more grievously, than thou wouldest desire. But how it goeth with them, that are so desirous to revenge, may well be perceived, if men will consider but this, how sin is punished by him. For they that are given to wrath & desire of vengeance, are so far out of Charity through ire, that at last they cease from saying of the Lords prayer. For here is the sharp nail alway in their sore, Math. 6. which continually pricketh. Then whereas they are commanded therein to pray unto god for the forgiving of their trespasses, as they forgive other that trespass against them. Here they know that if they cannot obtain forgiveness of their own trespasses, except they forgive other, that then they shall never obtain it. Wherefore lest they should by this means give judgement, to their own damnation, they never say that prayer. And what thing may we think that the devil can devise more grievously and cruelly against a man: Prayer. than to bring him in such case by wrath and anger, that he dare not pray? And what shall a Christian man do if he can not pray? If prayer, which is the only refuge of Christian men, be taken from them: than must all go to nought. Yea and all such also begin to refuse the communion, and so thereby depriven themselves of great comfort and solace, which they thereat should receive against sin and grief of conscience. But were it not much better for them, to suffer wrong & to lay aside all wrath, rise it never of so just a cause: then this by their stubborns to purchase gods wrath and heavy displeasure? Wherefore he that feeleth his heart thus to be hardened with desire of revenging, let him look in this gospel, and behold as in a glass what great danger he is in, and let him pray unto God for forgiveness, for that he hath so long time borne hatred in his heart against his neighbour, so proudly despising the judgement of God. And let him also forthwith begin to forgive his neighbour from the bottom of his heart, lest he fall into the judgement of god, before he obtain remission of sin and life everlasting, through Christ our redeemer and saviour. The which thing the merciful God and heavenly father grant us. Amen. The xxiii. Sunday after trinity Sunday The Gospel Math. xxii. THen the Phariseis went out, and took counsel how they might tangle him in his words. And they sent out unto him their Disciples with Herodes servants, saying: Master, we know that thou art true, and teachest the way of God truly, neither carest thou for any man, for thou regardest not the out ward appearance of men. Tell us therefore how thinkest thou? Is it lawful that tribute begeven unto Ceasar, or not? But jesus perceiving their wickedness said: Why tempt ye me ye hypocrites? Show me the tribute money. And they took him a penny. And he said unto them: Whose is this image and superscription? They said unto him: Caesar's. Then said he unto them: give therefore unto Ceasar, the things which are Caesar's, and unto God, those things which are Gods. When they heard these words, they marveled and left him, and went their way. THE EXPOSITION. THe cause of this gospel dependeth hereof, that the jews in the law of Moses had such a promise: A conditional promise made to the jews If they kept the commandements of God, they should have a kingdom and a king of their own, & never be subjects to any strange governor. They trusted so much to this promise, that they thought they should never lose their kingdom. And although at that present they served a strange ruler, yet they thought, that they had not lost their right of the possession of that their kingdom. And therefore they many times rebelled against the Romans, The cause of rebellion among the jews. when they had never so little occasion offered, to this end, that they might recover again their kingdom and empery, although many of them dying for the matter, they never prevailed against the mighty Romans. And albeit with all their jurisdictions, commotions, & rebellions they did so little, yea rather nothing, profit, that all things at all times grew to be worse & worse: yet for the recovery of their right, which they thought to be right good & lawful, they left nothing unattempted. This is a marvelous example of hypocrisy. The jews could both nobly & notably brag & boast of the promise that was made unto them concerning the propriety of their kingdom, & the continual possession of the same, but they never remembered the condition, which was, if they kept the commandments of God & walked in his ways, We would also have heaven but we do nothing worthy of heaven that they might observe that for the promise sake. They would have the kingdom made sure unto them, & yet the obedience, which they promised to god, they performed nothing at al. The kingdom, said they, is ours: it is promised to us, therefore will we by no means suffer it to be taken away from us: even as stubborn & disobedient servants allege always their covenants & bargains, whatsoever they do afterward. But they ought to know, Servants. that as the master is bound to perform the covenants and bargain made with his servant: so is the servant first of all likewise bound to work, & diligently to do that, which his vocation & calling requireth, & what his masters will is that he should do. So was the matter also with the jews. They rebelled against god, & utterly neglected this commandments, & yet would they enjoy their liberty. Therefore this was a weighty & earnest question among them, whether they ought of right to obey the Emperor of Rome, which was a stranger, & none of the jews stock, seeing they had so evident and plain promise, that they should have a king of their own. And about this matter come they now to Christ, Why the Pharisees and herodians came to christ that they may snarl him, and take him in a trap (as they thought) what soever he answereth. They join unto them Herodes servants, & demand, whether it be lawful to pay tribute unto Cesar, or not. For thus they were persuaded & surely thought, that if Christ answered: It is lawful: he should fall into the indignation of the people, Note the subtlety of the adversaries. and be counted to have done a great fault, for asmuch as he spoke that, which was contrary to the law of God. For the promise was, that this people should have a king of their own blood, and that they should have no strangers to reign over them. Now on the contrary side, if he should say, that it is not lawful: then were there no way with him but present death. For the Romans would never suffer that. Christ therefore after their judgement, must needs be taken in a trap and fall into present danger, whether he doth affirm or deny: so maliciously go they about to snarl Christ, and to cast him into danger. But what followed? how handled Christ the matter? verily even so, There is no wisdom no forcast no council that can prevail against the lord saith Solomon. that he cut his adversaries throats with their own sword. Show me, saith he, the tribute money. And when they showed him the coin according to his request, he demanded of them, whose image and superscription that was? The pharisees thinking that their device should nothing be hindered by their answer, Pro. 21. said: It is Caesar's. Christ hath now that he desired, and therefore straightways he answereth them to the question: If ye, saith he, say, that this is the image and superscription of Cesar, then according to your confession give Cesar his own, and that which is due unto him. For why should ye not give that to Cesar, which ye yourself say, that it is his. This could none otherwise be understanded, but that they confessed, that they had received Cesar to be their Lord, ruler, and governor. Therefore it was no hard matter for Christ, even by their own words to turn the whole matter upon their own heads, that he should not take that away from Cesar, that was Caesar's in deed, even by the confession of them, that put forth the question. And this is the cause of this gospel, a most wise and prudent stratagem, or a politic subtility or subtle policy of war, whereby he casteth his adversaries into that snare, which they had prepared for him. Their desire was to snarl him in his answer. For they thought, that Christ durst neither affirm nor deny the matter. Christ provoketh them again to answer, and when they have answered, they are snarled in their own snares, taken in their own traps, and perceive right well, that their devise was nought and plain foolishness, yea and most pernicious to themselves. In this history two things are dilgently to be considered, noted, & marked. Two things are to be learned of this history. First in this example of the jews, let us learn our perversity and frowardness. We gladly complain, when we are oppressed, and always think that we have wrong done us. And it is true, if we consider the state of the world, we are many times injured and wronged. And afterward we think, that we have a just and sufficient cause to set forth our right, and to accuse the violence & iniquity of other, so that there is no end of complaining, as here the jews complained of the Romans for usurping their kingdom. For what just cause had the Romans against the jews? Therefore by this comparison they were certain, In all miseries our sins against God are to be considered. that they had the best and greatest right, and the most just title to the kingdom. But yet there was a fault in the jews. For although thy neighbour doth the wrong, yet must thou consider the matter more deeply, and think on this manner: what if I have most grievously offended the Lord my god, and have long before this deserved, that he should take away from me not only this my ritght, but also my very body and life. This one thing must we learn. For this seemed very grievous to the jews, to be subjects to an heathen Emperor. They thought thus with themselves: We are the people of God. The heathen know nothing of god. They are defiled with Idolatry, with adultery, whoredom, drunkenness, & all other kind of wickedness: why then should we serve them, & knowledge them to be our lords and rulers. But they that feared god, & prayed unto god for their deliverance, trusted little or nothing at all to their right & title, neither did they brag of that matter. For they perceived right well that they had deserved that plague, if it had been much greater. For as concerning the doctrine that was publicly & commonly taught, it was very corrupt & unpure, The miserable face of the common weal of the jews as the evangelical history testifieth, the common wealth was not justly & uprightly governed. As for covetousness, usury, pride, drunkenness, banqueting, fleshly pleasure, & such other vices, they were commonly used, yea & that freely and without punishment, as it is also among us at this present day. Among the jews there was nothing almost in good order, whether we respect duties towards god or man What should god now do? Should he dissemble & wink at such & so great contempt both of himself and of his word, & in the mean while defend these naughty packs with their right & title, when they to set forth his honour would do nothing at all, nor amend any thing that was amiss? verily God had here a just cause, that forasmuch as they did cast away so beastly the right of God, he also should suffer the right of this people to decay and come to nought. For the jews had not their kingdom on this condition, that it should stand for ever. The right is claymede, the condition is forgotten. For god gave them that kingdom under a certain condition, which was that they should perform, that, which he commanded them to do. On this manner was his promise: If they were righteous and obedient, and kept his commandements. But they would have this promise without any condition, although they on their behalf showed no obedience at all. A good kind of people, which would have all things, & do nothing, yea they should have remembered this rule: do thy duty, & so shalt thou receive what is due unto thee. If an husbandman of the country plaiteh the unthrift and riotously spendeth away that he hath, so that he payeth not his rent at the time appointed: is he injuried & wronged, if he be put away from his farm, & that farm hired forth to an other, which is better than he, Note and practise. and will keep his covenants better? Therefore must we also learn to moderate our complaining, and not only consider our right, and what unright our neighbour doth us, but also what gods right is, and how unrightly we have dealt with him, and so patiently and humbly lifting up our hearts & hands unto god, meekly & reverently say: I have not deserved, that this man should do me this injury & wrong. Notwithstanding I must let him go, & look upon myself, & consider how the matter goeth between god & me. Oh, there find I a great & long register, which declareth unto me, that I am ten times worse, & that I have ten times, yea ten thousand times more offended god, than my neighbour hath offended me. Therefore will I patiently bear this little displeasure that my neighbour hath done against me, lest God seeing my fierce & cruel mind against my neighbour revenge also and punish that wickedness, which I have committed against him. O Lord, forgive me, handle me not according to my desert: and I will also gladly forgive, whatsoever is done against me. For it were against all right, that we should so greatly urge & force our right, which have so unrightly dealt with God concerning his right. He that can preserve, keep, and defend his right, life, and goods by lawful means, doth well. But he that can not this do, let him not outrageously complain, but quieting himself, let him with a contented mind say: That should be my right, and they that thus wrong me, do very unjustly: Notwithstanding I frankly and freely confess, that before God I have deserved far more grievous things. And by this means we shall not be like the jews, which thorough their own wickedness were the cause of all their miseries and plagues, and yet thought to enjoy their right and liberty, although they had cast out God among them from his right long afore: even as evil subjects should require of their magistrate help and defence against their enemies, and yet would be free from paying tribute, toll, rent, subsidy, and such other payments that are due from them to the magistrate. Magistrates. But God aforeseing this, hath given the magistrate a sword, that he should compel the unwilling and disobedient. The common people also would gladly have Pastors and preachers among them, Preachers. and yet do they defraud their ministers most unjustly of their tithes and other duties, The wickedness of the common people against their Pastors. which they ought of conscience to pay. And forasmuch as the spiritual Pastor hath no power to compel them, that refuse to pay their duties: the miserable caitiffs poll, and pill, bribe and steal, defraud and convey from the good pastor, which continually both in prayer and exhortation watcheth like a faithful sheppeheard for the salvation of their souls, all that ever they can, & think it well gotten good, Math. 10. Luc. 10. ●. Cor. 9 although they have gotten it never so wickedly and unjustly. I swear▪ say they, by jesus Christ: It is well gotten, that is gotten of a Priest. The godly magistrates in this behalf ought to maintain the right of the Pastors, and severely to punish such rebels as walk inordinately, and will not pay their duties. Deut. 2●. The workman is worthy of his reward, saith our Saviour Christ. The blessed Apostle writeth who goeth a warfare any time at his own cost? Who planteth a vinyeard, & eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock? say I these things after the manner of men? Saith not the law the same also? For it is written in the law of Moses. Thou shalt not mosel the mouth of the ox, that treadeth out the corn? Doth not God take thought for oxen? Saith he it not altogether for our sakes? For our sakes no doubt is this written, that he which eareth, should ear in hope, & that he which thresseth in hope, should be partaker of his hope. If we sow unto you spiritual things, is it a great thing, if we reap your bodily things? etc. Do ye not know, how that they, which minister about holy things, live of the scripture? They which wait of the temple, are partakers of the temple. Even so also did the Lord ordain, that they which preach the gospel should live of the gospel. Again he saith: Let him that is taught in the word, Math. 10. Luc. 10. Galat. 9 1. timoth. 5. Deut. 25. minister unto him, that teacheth him, in all good things. Be not deceived: God is not mocked. Also in an other place: The elders that rule well, are worthy of double honour most specially they which labour in the word and teaching. For the scripture saith: Thou shalt not mosel the mouth of the Ox that treadeth out the corn. Luc. 10. And the labourer is worthy of his reward. But if the magistrate be negligent, & will not look to this matter, as he ought, & as he is bound by his office, so that by this means the ungodly parishioners are encouraged to go forth in their wickedness, & to withhold from the pastors that is their due: is it to be thought that those ungracious people shall escape unpunished? Nay verily. What shallbe the end then? verily if the pastor be not able to follow his right, God will revenge the cause of the spiritual pastors. god without doubt both is able & also will do it. He will send to those caterpillars, plagues, & pestilences, to destroy both man & beast. He will send thieves to rob & spoil those cormorants goods, he will send also tempests to destroy those things that are necessary for their living as their corn, Be hold the Parishioners and beware. their wine, their herbs, ●heir fruits, etc. Yea he will send those unrighteous persons short & few days upon the earth, & give their goods, which they unjustly got, to other, which shall as wastefully spend than, as they warily & niggardlye kept them. Now what then have these lewd people gotten by this their deceit to their pastors, in defrauding them of their duties? verily the anger of god, a wicked conscience, a guilty mind, loss of their goods, corn, & cattle, short life, & an utter dissipation of all that they have, as I may speak nothing more grievously. When men are thus justly plagued for their sins, though they complain, yet shall they receive this answer. Why, ye have no need to complain. There hath nothing chanced unto you, which ye have not worthily deserved, look upon your covetousness, pride, gluttony, drunckennes whoredom, adultery, envy, malice, contempt of the word, disobedience to the maiestrats, dishonour to their Pastors, carnal security, careless life, etc. have all these your evils deserved no plagues? It is the great mercy of god, that ye & all yours are not consumed with fire and brimstone from heaven, as Sodom & Gomor was. Your sins are the occasion, that ye are thus afflicted. Gene. 9 So doth Christ in this place admonish the jews' also, that seeing they have lost their kingdom, & be now brought into the power of the Romans, they should not so greatly complain of losing their right, but rather consider their sins, which are the occasion of all their plagues, miseries, & punishments, which they now worthily suffer: again, seeing that they have not performed that unto god, which they ought him, that god is no more bound to perform that he promised them. But this could the jews by no means be persuaded, that they were dispossessed of their kingdom for their sins sake, & that therefore they ought to take it patiently & quietly. They objected always their right & title, & that they had greatly wrong done unto them. But all this profited nothing at all, seeing the God was otherwise determined for the punishment, of their sins, yea & that worthily & not without desert. Therefore he sendeth the Emperor of Rome unto them, which compelleth them to obey, will they, nil they, For the kingdom was not otherwise promised to the jews, then under a condition, that is to say, if they served god according to his word, lived uprightly, did no man wrong, etc. If they did not this, it was told them plainly, that they should lose their kingdom, & they become subjects to a stranger. Our sins are the occasion of all our 〈◊〉. And thus must we also think in all our miseries, calamities, and woeful chances. Our sins are the occasion of them all. The Turk is a more fierce and cruel enemy to the Christian religion, than any Prince in the world, although never so savage and barbarous, and daily getteth victories of us Christian men, so that by this means his empire is marvelously enlarged, and he become a most mighty and strong Prince. Now in the consideration of this matter, where shall we begin, of the Turk, or rather of ourselves? verily of ourselves. We thorough our sins have given him entrance into the Christian borders: we have weakened ourselves, and fortified him. We have given him prosperous success in his wars, & many noble & notable victories against ourselves. Our sins against God, and our wickedness one against an other, hath brought this thing to pass, so that whatsoever we suffer at the turks hand, we suffer it worthily & according to our deserts. The Papists also go forth to defend their Idolatries and superstitions, The papists and most cruelly persecute and put to death the true professors of gods truth. We would gladly have their Idolatry and tyranny taken away, that we might have the gospel of our Saviour Christ quietly and freely preached and taught among us. But why then do not we, that know the gospel and profess the same with our lips, repent us of our former wicked life, and so live, as it becometh them that profess Christ? How can God otherwise do, then suffer such Idolatrous tyrants & tyrannical Idolaters to live and reign among us, to persecute, and plague us, to beprickes and thorns in our eyes, seeing that with our mouth we profess that we know God, Tit. 1. but with our works we utterly deny him, as the Apostle saith? Thus much have I spoken concerning the first part of our gospel. In the second part we learn, Civil regiment is approved of god. that there is a difference between the kingdom of the world and the kingdom of Christ, and that Christ in this our Gospel doth not condemn the civil regiment, but rather confirmeth the same, with all the things that pertain unto it, as lands, possessions, tribute, families, and whatsoever other thing maketh unto the confirmation and ornament of the politic state. For where as Christ sayeth: give those things to Cesar, that are due to Cesar, it is as much as though he should say: If thou be a subject, or one of either the higher or lower degree, be content with thy state, and trouble not the politic order with thy importunity and lewd behaviour. He that hath an household, let him faithfully look to his household. Rom. 13. 1. Pet. 2. Let the subjects obey the rulers as officers appointed of GOD for the punishment of wicked doers, but for the praise and safeguard of them that do well. Let the children be obedient to their parents. Christ reproveth not, neither doth he condemn any of these ordinances, or degrees of persons. For they are necessary unto a politic kingdom, which God can not want. All this tendeth to this end, that a Christian man should not exempt himself from the politic kingdom, as the Monks did, which thought thus, that if they should live after the common sort of men, they should hardly be saved. But Christ teacheth the contrary, because that no man should think, that he with his doctrine and Gospelle, taketh away any Civil ordinance and politic regiment. Therefore abide in thy state. Continue in thy vocation and calling. give to Cesar, that is due to Cesar: And give to god that, which belongeth to God: that is to say: Believe in jesus Christ, hear his Gospel, and embrace the same: Live in the fear of God: Be obedient to his commandements: Be charitable, loving, merciful, gentle▪ patient. etc. If thou give this to God, he requireth no more. As concerning things belonging to thy body, to thy household, to thy state or condition of life, let all these things be subject to Cesar: A Christian may serve God and Cesar together. But the truth is, the jews would neither have given to God that was due to God, nor to Cesar, that belonged unto Cesar. And here must we diligently note, that as GOD giveth to Cesar his empery and regiment perfect, whole, and sound. (For before God, or in thy Faith, it bringeth no impediment, The temporal Magistrate may not trouble the kingdom of Christ. whatsoever thy office or vocation be: thou mayest also, if thou wilt, with that thy outward office, exercise true godliness.) so likewise Cesar ought not to trouble the kingdom of God, nor violently to compelle men, that they should not give that to God, which is due to god. What we do owe to God, it was declared before, namely to hear his word gladly, and according unto that, to order our life, and to do nothing contrary unto it. We can do no more to God here in this world. Neither ought Cesar, nor any magistrate, to be an impediment to their subjects in this service of God. For if the Magistrate would presume to do it: the subjects ought not to obey him, Rulers commanding against god, are no● to be obeyed. yea, they ought rather to suffer all extremities thenne to do any thing against God, and their conscience. Therefore this is a most horrible sin, when the Magistrate is so importune in requiring obedience, that he will forbid that obedience which is due unto God. As when they forbid the true doctrine of the Gospel to be taught in their countries, and punish their subjects, when they receive the Sacrament of the body and blood of CHRIST under both kinds, according to Christ's institution: Again, when they enforce and by compulsion drive men unto Idolatry, worshipping of images, going on pilgrimage, invocation of Saints, buying of the Pope's pardons, Masses for souls departed, and such other abominations. In these and such like they exceed and pass the bounds of their power, Note well. and hinder that obedience, which is dew unto God. For that doth God require of us above all things. And let us obey him in all points. Therefore when the Magistrates set themselves against God and the true worshipping of him, the subjects ought to know, that in this behalf they own no obedience to their rulers, neither are they to be obeyed. For it is written, We must obey God more than men. Act. 5. And Christ commandeth here not only to give to Cesar, that is dew to Cesar, but also to give to God that is due to God. If the magistrate can not abide this, but for thine obedience sake toward god & his word, doth cruelly entreat thee, yea taketh thy life from thee: be content, suffer his tyranny patiently, & commit thy cause to God: and let this comfort thee, Subjects may not rebel against their Rulers be they never so wicked. that although the magistrate hath power over us, yet hath he not power alone, but god also, even the Lord that dwelleth in heaven, which is greater than either king or Cesar, & therefore more to be obeyed than any magistrate under the heavens. And if it so be, that one of their commandments must be neglected and set aside: the commandment of Cesar ought to give place to the commandment of God. For if thou wilt not obey God, God is more to be obeyed, then man. but show thyself a flatterer to the Magistrate, God is so mighty a Lord, that he will punish that disobedience, that thou dost unto him, with hell fire and everlasting damnation. Who knowing this, will wittingly cast himself into such misery, and not rather wish only one Cesar, but also all Caesar's, yea the whole world to be against him, then he should disobey the Lord his God, and thorough that disobedience to purchase to himself eternal death? Be the magistrates never so mad, Math. 10. they can do no more but punish the body, as our Saviour CHRIST sayeth: Be not afraid of them that kill the body: As for the soul they can not kill: But fear him rather, which is able to destroy both body and soul in hell fire. Cesar what it signifieth in this our gospel. But we shall here mark, that under this one word Cesar, not only the person of Cesar is to be understanded, but also every civil Magistrate, temporal ruler, worldly governor, officer. etc. give (sayeth Christ) to Cesar, that is dew to Cesar, and to God, that is due to God. Now consider also the rewards. If thou obey God, and follow his commandment, the reward of this obedience shall be everlasting and immortal, that is to say, heaven and eternal life. But if thou obey the temporal magistrate against God, the reward that thou shalt receive, Apoc. 20. shall be but short and transitory, and after that thou shalt suffer the pains of everlasting damnation in that most horrible lake that burneth with fire and brimstone. Such as live under tyrants ought to consider this, that they may certainly know, that God requireth of all men his obedience, which also ought unfeignedly to be showed, come life, come death, maugre the tyrants beards. GOD doth not forbid, but that thou mayst give to Cesar, that belongeth unto Cesar: yet so, that that which is due unto him, be not omitted nor left undone. And that not without a cause. For of Cesar we have no more, but meat, drink, cloth, defence, peace, and whatsoever is requisite unto this present life. But of God we have all these things, body, soul, and at the last everlasting life. Why then should we set less by God, of whom we have all good and heavenly things, then by men? God forbid, that we should grow unto such madness so to do, and so to offend the Lord our God. The magistrate ought to look better unto his office, Note well. then to compel his subjects so to do. If CHRIST had thus said: give to Cesar all that he desireth, or all that thou haste: he might lawfully have required it of his subjects: and if they would not have given it him willingly: he might justly have taken it away from them. But our saviour Christ in this place saith thus: give those things to Cesar, which are dew unto Cesar. What is Caesar's. That is to say, It is certain and determined what is his, and therewith he ought to be content. Civil obedience, outward honour, tribute, toll, and such like worldly things are due unto him. All this give him. This ought to suffice him. If he will require more, and challenge that which belongeth unto GOD, then know ye, that in this behalf ye own him nothing at all. No man under pain of everlasting damnation ought to give that to the temporal magistrate, which is due to God alone. For as Cesar can not lawfully require it: so doth God straightly forbid the subjects to give that to Cesar, which he unjustly asketh. Therefore this is a great impiety and wickedness, that certain popish Princes, but chief bishops, which in deed are nothing else th●n Princes and worldly potentates, are so proud and stately toward their subjects. For they are not content with this obedience that they have both the bodies and goods of their subjects, O tyranny. not only to serve their necessities, but also their pleasures, except they also require this, that the subjects do believe and serve GOD as it pleaseth them, not only not agreeable, but also contrary to the word of God. The true religion of God they forbidden. They will not suffer their subjects to resort unto such places, where the word of God is truly taught. They forbid both the books of holy Scripture, and also all other good and godly works, that their subjects should not read them, and so come unto the knowledge of their salvation. They hire blasphemous preachers to set forth and maintain the old abominations of antichrist, at whose mouths not one word can be heard, that may comfort the conscience of the weaklyng, or edify in true knowledge such as be ignorant: yea and that is most horrible, these sycophants do nothing else, then in all their sermons blaspheme the Gospel, and most spitefully rail on the professors of the same. And they think, they have done their duty notably well, if they maintain the sacrifice of the Mass, the Invocation of Saints, pilgrimages, Purgatory, pardons, the Monastical life, the single life of Priests, the receiving of the Sacrament under one kind, The doctrine of the papists. the Pope's primacy. etc. and confirm a false persuasion of the remission of sins, for confession, contrition, satisfaction, penance, will works. etc. But they exercise their tyranny chief, The receiving of the Sacrament under both kinds. when their subjects receive the holy mysteries of Christ's body and blood under both kinds, when notwithstanding it is most evident and plain, that so is the institution of Christ, and the primative church and the holy Fathers used the same order many hundred years after Christ's Ascension. Math. 16. 1. Cor. ●●. And notwithstanding this popish and wicked order, they will have to be observed of their subjects, yea and that under the pretence of the obedience that is due unto the magistrate. As though it were here thus commanded: give all things to Cesar, and to God nothing. For in matters of religion to obey Cesar, and not the word of God, is to set Cesar above God, to rob God of all things, and to give to Cesar all things. But so ought we not to do. Sedition against the Magistrate never escapeth unpunished. God doth not only grant to Cesar the obedience of his subjects, but he also stablisheth the same with his commandment, and defendeth the same so earnestly, that no sedition against the magistrate did ever escape unpunished, as examples both divine and profane do evidently declare. But in the mean while God also requireth his obedience. He willeth body and goods to be subject to Cesar: only this he requireth, that the heart and conscience be kept for God, that he by his word and by his holy spirit may govern there alone. But when GOD may not thus do, for as much as Cesar contrary to right, challengeth also that is none of his, even to be Lord of the conscience, and that men should have no other opinion of religion, than it pleaseth him, and not as God appointeth in his word: the end of this violence, tyranny, and wickedness can not be good. For God by no means can abide, that his kingdom should be destroyed, or that his worshipping and service, which he hath commanded in his word, should be abolished. That magistrate, which taketh upon him so to do must needs come to confusion, as the examples of most mighty kings and princes, do testify. So soon as they challenged altogether to themselves, and left nothing for God: God defended and recovered his own right, and as for the tyrants, the brought them to nought shame and confusion. Therefore this is worthy here to be remembered, that Christ hath appointed certain limits, beyond the which Caesar's power ought not to go, namely, that he rule in his court, and that he meddle not with God's kingdom. give to Cesar saith he, the things that belong to Cesar. As though he should say: That which is Gods, and not Caesar's, look ye give it not to Cesar, lest ye fall away from me, and obey Cesar to much, which peradventure will reward you for a time: but notwithstanding whosoever shall thus disobey me, either for fear, or for favour, either for reward or otherwise he shall surely suffer the pains of hell fire. Let Cesar therefore be content with his own: or if he will not so do, never give thou that to him, which is none of his. For there must be a difference kept between these two kingdoms, that there be made no confusion, that GOD may have his, A christian magistrate ought to keep a measure in his exactions. and Cesar likewise that which is, although in corporal matters also Cesar ought to keep a mean, and to exceed in nothing. For there is a difference between a lawful magistrate and a cruel tyrant. A tyrant violently plucketh unto him all that he can get. He measurethe his right by his power and pleasure. But a Godly and lawful magistrate knoweth, that he is appointed of GOD for the health and preservation of his subjects, and not to oppress and to destroy them, which Christ also declareth by this, in that he maketh a difference between every private man's goods and possessions, and between that which is dew to Cesar, or to the Magistrate. The temporal ruler therefore doth not his office, when through his polling and pilling, he driveth his subjects unto slavery and beggary. Sheep are to be shorn, and not to be all rent and torn. The magistrate must so take tribute and toll of his subjects, that he leaveth unto them sufficient, wherewith they may defend themselves, exercise their occupations, and nourish both themselves, and such as appertain unto them. When any other great peril and danger is at hand, there to maintain the public peace, and to defend the country, all things are to be done of the subjects. All that ever they are able to do either in body or in goods, they ought to do it at the magistrates commandment. For the defene of their country all men ought to bestow both lives and goods. But in all other matters, the magistrate ought not to forget righteous moderation & temperate rule, that he oppress not his subjects with unrighteous and unlawful exactions, but be content with that which is sufficient, and that is all ready appropriated to his office and calling. Otherwise the Magistrates are unrighteous and wicked, and take away that which is not their own, and they do give GOD a great cause to be angry with them, and surely he will revenge it, by one mean or other, by seditions, conspiracies, insurrections, invasions of foreign enemies, or by some other way, as he saith by the psalmograph: For the oppression of the poor, and for the pitiful complaint of the needy, I will now rise up (saith the Lord. Thus much have we spoken of this Gospelle. GOD give our magistrates and us grace, that we together may give that unto God, which is due unto him: again, that we, which are subjects may give willingly and gladly that to our rulers, which is dew unto them, and that they therewith may be content. So shall we in this world lead an honest and godly life with all peace and tranquillity, Psalm. 12. and in the world to come thorough Faith in CHRIST, obtain everlasting Salvation. Whyce thing the Lord our God grant us, through jesus Christ his son and our alone saviour: To whom with God the Father, and God the holy Ghost, be all honour, glory, and praise both now and ever. Amen. The xxiiii Sunday after Trinity Sunday. ¶ The Gospel. Math. ix. While jesus spoke unto the people he hold there came a certain ruler and worshipped him, saying: my daughter is even now diseased, but come and lay thy hand upon her, and she shall live. And jesus arose and followed him, and so did his Disciples. And behold a woman which was diseased with an issue of blood twelve year, came behind him and touched the hem of his vesture. For she said within herself: If I may touch but even his vesture only, I shallbe safe. But jesus turned him, about, and when he saw her, he said: daughter be of good comfort, thy faith hath made the safe. And the woman was made whole even the same tyme. And when jesus came into the ruler's house, and saw the minstrels and people making a noise, he said unto them: Get you hence, for the maid is not dead, but sleepeth. And they laughed him to scorn. But when the people were put forth, he went in, and took her by the hand, and said, damosel arise. And the damosel arose. And this noise was a broad in all that land. THE EXPOSITION. IN this Gospel are set forth two miracles, which ought both depelye and diligently to be considered and pondered of us. First of the diseased woman, which had so strong faith in Christ, that if she might but touch his garment only, although he knew not of it, she doubted not, but that she should recover her health. The second is of a certain ruler, which believeth also, that although his daughter be dead, yet that Christ will make her alive again. And truly Faith is marvelously set forth in both these miracles, yea and that for our sake, that we may know & understand, of how great virtue, might, strength, and power, the true & christian faith is, and what excellent and great things it worketh: again, that whosoever hath this faith, that leadeth unto Christ, he shall never lack help and comfort at God's hand, but abundantly receive, what soever he hath need of, according to this promise: what things soever ye desire when ye pray, believe that ye receive them, and ye shall have them. But first of all let us consider the example of the woman that was troubled so long with a grievous and noisome disease. Mark the Evangelist saith, that she had spent all her substance upon physicians. Marc. 11. For she had been diseased of that sickness by the space of xii years, and was alway worse and worse, so that it is marvel, that she continued alive so long, having that disease, Marc. 5. and yet is she easily restored to her health, doing nothing else (for as much as she had heard that some had recovered their health only by touching Christ's garment) but labouring that she also might come unto the touching of his vesture. Therefore she enforceth herself as much as she can, to go throw the great throng of people unto Christ. For she is afraid to make intercession unto Christ for her health, so that of very humility and lowliness of mind, she cometh behind, as though Christ should not know of it, toucheth his garment, & straight ways as she believed, she begun to be better, & the issue of blood was stayed, where as before she had proved all things, ye & that with great loss of her goods, and yet found she no ease, but daily worse & worse, as S. Mark in his Gospel doth testify. And this also is diligently to be noted, that Christ not have this miracle of healing the woman, kept secret, but he demandeth, who touched him? The Apostles also thought, that it was a matter almost worthy to be laughed at, that Christ should ask this question, who touched him, seeing there was so great a throng of people about him on every side. But Christ felt that, which they knew not. How the woman touched Christ. For there was not only the touching of hands, but also of heart, and of a certain and sure faith, confidence and trust in Christ which was the cause that so great power went out of Christ, so that he himself perceived it. And Christ would not have that touching hid, yea and that for our sake. By asking the question, who touched him he urged, and as it were enforced the woman to com-foorth, and to declare openly all things before so many as were present, what had chanced, that he might have an occasion to commend this woman's Faith. For this is the most acceptable and highest honour, that we can give unto Christ, even to believe in him and to look for all good things at his hand. Therefore he praiseth the woman, and speaketh unto her most courteously, saying: Be of good comfort daughter: Thy Faith hath made thee whole. Go in peace, and be whole from thy disease. And here now must the disciples needs confess, that it was not for nothing, that Christ asked, who touched him? Again, that it was no common touching, but some notable and excellent thing, saying that Christ so greatly commendeth the woman, & calleth her daughter, ye & also maketh her whole, with no small praise of her faith. But this is a marvelous saying of Christ, if we will weigh the matter aright. He confesseth that power proceeded from him▪ And when the woman confesseth the matter openly before him, he doth not impute it to himself, but to the faith of the woman, that so great virtue and power goeth from him, when notwithstanding this health proceeded not from the woman, but from Christ. But Christ doth this to this end, that he may show unto us, how greatly this thing pleaseth him, when the Faith is such, as most certainly hopeth and looketh for health and help of him alone. As though he should say: only provide this, that ye may be well endued with Faith, in what soever danger ye be. For my mind is much more ready to help, than your desire is to crave it. I do much more readily deliver you from death, than ye desire life. This to be true, Christ declareth it plainly in this place, seeing that he so both liberally and gladly suffereth virtue and power to proceed from him in helping this woman. Therefore we ought to learn by this example, that in all perils and dangers we should set our Faith only upon Christ, From christ alone must we look for all help, in our adversity. and look for all help at his hand only. But what do we? We hear this at sermons in the temples: we are put in remembrance thereof at home, neither do we want his miracles at this day: yet can not our Faith be excited and stirred up to believe him. men will not believe, till they have great abundance of all necessary things. As long as we are in health, we hope and believe well, of the help of God. But if poverty and sicknesses once come, we have no Faith at all. We lament, we cry, we complain, as though there were no help to be had neither in heaven, nor in earth, although we hear daily both in sermons and otherwise, that God will have mercy on us for Christ's sake, and deliver us from all evil, if we flee unto him with strong Faith, and doubt nothing of his merciful promise made unto us in the blood of Christ. But how doth this agre with the woman's act? which peradventure once or twice had heard of Christ, and of his miracles, and yet cometh she with so stout and strong faith unto Christ, that if Christ had been in the highest part of heaven, The force of faith. this Faith would have braced thorough all things yea and have brought Christ down into the earth for to have helped her. For as we have oftentimes said: God can not there deny help, where he is truly and with a right faith sought and called upon. Wherefore we are (alas for sorrow) to much wretches, which having the word of God so plainly, yet suffer not our faith thereby to be excited, stirred up and confirmed. But all the fault of this matter is in the devil, and in our corrupt and wicked flesh. For if this were not, we should never be so untoward to believe, that Christ would help us in all our necessities and combraunces, were they never so great and many. For as it is said, Faith can not deceive us. Therefore Christ doth here ascribe it to Faith, that he made this woman whole. Thy Faith (sayeth he) hath made thee whole: Go in peace, & be thou whole from thy disease. So likewise shall faith in Christ raise up from death unto life, vanquyshe the devil, destroy sin, and bring everlasting salvation. Although CHRIST doth such works, yet are they the works of Faith: for without faith such works are not wrought, as ye know, that neither Christ nor the sacraments, nor the word of God profit any thing without Faith. Faith must do all things, or else they must be left undone: I speak of things pertaining unto salvation. Rom. ●4. For what soever is not of Faith, is sin. And thus much of the first miracle. The second miracle is of the ruler's daughter, that was dead. Luke recordeth, that this maid was so old in years, Luc. 8. as the woman was diseased of the bloody issue, that is to say, she was twelve years old: for so long had the woman be troubled with her sickness. All things were prepared for the funeral The minstrels, which by their singing and playing (as the manner of that people was) gave tokens of the burial, were there present. There was a great noise of them that wept, & cried, as the manner is in preparation for so noble a burial. In the mean season, the Father of the maid, when all things were passed hope (for what hope can there be, when life is gone out of the body?) maketh haste unto Christ, nothing doubting, but if Christ were present, the maid might easily be restored unto her life. For so declare his words: He fell down at the feet of jesus (saith the Evangelist, and said: My daughter is dead: I pray thee, come, and lay thy hand upon her, that she may be safe and live. For although Mark and Luke say, that he came to jesus, when his daughter lay a dying, yet they also declare, that before Christ came to the ruler's house, the maid had given up the Ghost, and notwithstanding they signify, that the father did not cast away his Faith, but surely believed, that CHRIST would restore unto her both life and health. Who hath ever seen or heard of such marvelous people? A woman which in no place of the world could find help, conceived such a faith, hope, trust, and confidence in Christ, that if she might but touch the hem of his garment, she should be healed. And this her persuasion was not so far out of the way, but that as she believed, so came it to pass in very deed. In like manner the maids father, when his daughter was dead, was certainly persuaded, that if Christ did but lay his hand upon the dead maid, she should receive her life again. It is easy to be believed, that a man by his hand may raise up one that is fallen a sleep: But to raise up one from death, no hand, no diligence, no pain taking, no noise etc. Is able to do it. Would not reason thus think? But the ruler thought not so: for if he had, he would have tarried at home, and never have taken that journey unto Christ but he surely believed, that Christ both was able and also would restore his dead daughter unto life. And here may we see, how acceptable & pleasant a thing▪ faith is to Christ, which faith notwithstanding reason & the world judgeth plain foolishness. For although Christ was occupied about necessary business, & was in disputation with the disciples of john, yet all these things set a part, when he perceived this faith of the ruler, he turneth unto him, followeth him, & satisfieth his desire according to his faith: in somuch that when he cometh into the house, & seeth all things prepared for the burial fearing lest that present sight should turn the father's mind, & that the example and incredulity of the men that were there present, should cause him to fall from his faith, he straightways falleth unto the confirmation of the father's faith bidding him to be of good cheer, and not to fear, but only believe. He commandeth also the people, that were present, to accompany the corpse unto the burial, for to departed & to go out of the house, where the dead maid lay. As though he should say: what have ye to do here? Do ye think to carry out the dead? ye are deceived, ye must seek a dead corpse in an other place. Here is none for you. This maid only sleepeth. But they laughed him to scorn, knowing right well that she was dead. But Christ affirmeth, that she is not dead, so that now this only remaineth, that he prove his sentence to be true be showing that she liveth. And among all that were there present, there was none of that mind with Christ, but the father of the maid, & Christ was content therewith, so that for him, that is to say, for his faith sake, he worketh this miracle and showeth evidently, that the maid liveth. If it had not been for the father's faith, the maid had never revived, nor had life again before the great day of the general resurrection, but had remained still not in sleep, but in death: so noble a thing before God is faith, which looketh for health and help at the hand of Christ only. Therefore Christ cometh unto the maid, taketh her by the hand, and by the power of his word he calleth her again unto life: and straightways the maid rose up, even as though she had been waken out of a sweet sleep. We ought to note diligently these words, that Christ sayeth here: The maid is not dead, but she sleepeth. For they are words right well worthy to be remembered, yea and if it were possible, all that we have, were to be given, so that we might keep, understand, and believe these words, even so as Christ meaneth. For he that knew this, when he beholdeth a dead corpse of a man, he would consider and right well understand that the man is not dead, but sleepeth. He that could so change his judgement, that he would count him that is dead to be but as one a sleep: he might worthily rejoice, that he hath learned a most excellent art. But this we learn by experience both in ourselves and in other, that the more any man excelleth in reason, the less doth he believe this, Reason can not comprehend the mastereiss of god. and the more laugh it to scorn as a drowsy dream and mere madness, as it appeareth here, when they deride the Lord Christ, and laugh him to scorn, and think on this manner: what, will this fellow raise up dead folk unto life? Is it not to be thought that he is mad? But so goeth the world: So high is the wisdom of God, that reason counteth it plain foolishness. For think this with thyself: if thy child were dead, & I should say to thee: He is not dead, but sleepeth only, and he may be waken and raised up from his sleep with this little finger of mine: wouldest thou not take it for a plain mock, and a plain laughing to scorn of thy calamity and mishap? Even so Christ in this place is in like manner handled, that is to say, laughed to scorn, and taken for a fool. Wherefore learn thou this of this gospel, that death before Christ is but a sleep, as likewise sickness before him is health, as we see here: He raiseth up the dead maid with his finger, as one that wear a sleep. The woman was diseased, but when she cometh once unto Christ, she is diseased no more. So likewise of other. The blind, when they come to him, receive their sight, sinners are justified: the condemned are saved, so wonderfully can he deal with us, & far otherwise then either reason can imagine, or believe. This maid before all men is dead. But before mine eyes, sayeth Christ, she liveth, and only sleepeth. David before his own, and before all men's eyes is a shepherd and keeper of sheep, but before me he is a King. All ye that believe in me, before yourselves are sinners, but before me ye are holy and as the Angels of God. For I do no more but speak the word, and sin, death, disease, etc. straightways giveth place, and in their stead cometh righteousness, life, health, etc. As I speak the word, so must the matter be. Therefore god in this place speaketh so marvelous a word, & so against all reason after the judgement of the world, when he saith of the maid, that she is not dead. If he had said only, she sleepeth: men might have said according to the common proverb, yea she sleepeth S. Michael's sleep, which continueth till the day of judgement. But he sayeth expressly: she is not dead, other say: Surely she is not alive. It is true before their eyes, but before Christ she liveth: and that they may understand this to be true, he raiseth her up only with his finger, as one child useth to raise up an other, when he is a sleep. To be short all these things tend to this end, that we should not consider our mishaps according to the judgement of reason, with Christian eyes must we consider all things. but with Christian eyes & after the sentence of faith. For the Christian eyes are such, that when they look upon sin, hell & death: they say. I see not death: I feel no sin: I perceive no damnation: but I see thorough Christ life, holiness, & salvation, In like manner when I am poor, I feel no poverty, but I perceive that I have enough even to the uttermost. For I have Christ, which in a moment is able to give unto me, whatsoever I have need of, although I have nothing presently. He that could get such eyes, he might truly glory of the Christian eyes, & he should far otherwise judge of things in the time of dearth, pestilence, etc. Then the world useth to judge. All men behold & look upon the present abundance: and as the store is, so is their hope concerning the life. If there be much, then are they of good comfort. If there be but little: Then they despair. So likewise when the plague is, they that are able, provide for themselves by fleeing, Note. and think they may be sure in other places. But a Christian man although he be never so greatly diseased and infected with the plague shall notwithstanding think thus: I have Christ: If it so please him, this disease can not hurt me. And undoubtedly, if we had such faith, what so ever adversity came, it should never trouble us, but we should be without all fear, yea merry and quiet. But when we believe not, neither have such eyes, but behold all things with carnal eyes: hereof cometh unto us so great fear and trembling, that we think that the vengeance of god will fall upon us out of hand, and that we by no means can avoid it. So saith Christ in the gospel: It is written, ●ath. 21. Exod. 3. I am the God of Abraham, and the god of Isaac, and the God of jacob. God is not the god of the dead, but of the living. Ergo Abraham, Isaac, and jacob do live, and are not dead. When notwithstanding they were dead and buried more than iij, thousand years past and consumed before many hundred years unto dust, so that there remaineth nothing at all of them. But Christ proveth for a certainty, that they live. The reason is: For all things live to God, but to us all things are dead. For the world and reason can none otherwise but behold death. But the eyes of the Christians see those things, which they see not, & only hear in the word, as here Christ and the father do behold the dead maid. And as we have spoken of death, so may it be said of sin. The knowledge and confession of sin is necessary, and the glory of righteousness ought to be in sight. Marc. 16. Mat●. 26. For the word of Christ in baptism is: He that believeth and is baptized, shallbe saved. Again, his word in the supper is this: Take, eat, 1. Cor. 113 this is my body that is broken for you: Drink: This cup is a new Testament in my blood, which shallbe shed for you unto the remission of sins. This word must be believed that it is true: and although I feel & see the contrary, yet is there no credit to be given unto it. In like manner when thou seest a Christian man dying, thy eyes behold the dead man, but thou must shut and close up those eyes, and open such eyes as behold the word, and so shalt thou see that the man is not dead, but that he liveth before god. For the word of Christ is: john. 8. He that believeth in me, shall never see death. And this must we learn of this gospel, that all that is before our eyes, be it never so plain & evident, never so wide and open. Yet is it nothing. For if death in a Christian is to be reputed and taken for nothing: verily blindness, deafness, leprosy, pestilence, and other diseases are to be counted less than nothing. Therefore when poverty, sickness, sin, etc. offer themselves to thy eyes, be not therefore troubled, but shut thy carnal eyes, and open thy Christian eyes, and say: I am a Christian and have a Lord. Which is able to rule all these things with a word. Why then should I vex myself? For this is certain: look how easily Christ delivereth this maid from corporal death: even so easily also will he deliver us, if we only believe, & have a sure hope to be relieved and helped by him. For this also must we consider here, that this maid was not restored to life by her own faith. For he that is dead, believeth not no more than he seeth or heareth, but her father believeth and this his faith is so mighty, that the maid receiveth life again. Again. For as Christ saith: All things are possible to him that believeth. So mighty is faith. Be the matter never so great, if thou canst believe, and have sure hope in Christ, thou shalt never be deceived of thy desire, neither shall the devil or death be able to prevail any thing at all against thee, as both these miracles testify, which are set forth to us for this purpose, and the faith both of the woman and of the dead maids father commended of Christ, that he might provoke us also to believe, and that we should otherwise behold creatures before god, and otherwise before us. Therefore although before ourselves we be poor and dead, subject to sin, and afflicted with poverty, pestilence, or any other diseases yet must we believe, that it is otherwise before god, & boldly say on this manner: Although poverty, pestilence, sin, death, do now trouble me, yet this as a christian I know, that there is no poverty, no pestilence, no sin no death at hand. For before Christ all things are wealth, health, righteousness & life. And although I see not this presently, yet if the word should come, I should see it with these my carnal eyes. And this is true, and by no means to be doubted of. God grant us for his son jesus Christ's sake our alone Saviour and redeemer thorough the holy ghost, such eyes, as may behold all calamities and mishaps otherwise, than the world beholdeth them, and keep such comfort & light unto the end, that in this world we may receive joy and pleasure and in the world to come everlasting life. Amen. The xxv Sunday after Trinity Sunday. ¶ The Gospel of john. vi. WHen jesus lift up his eyes, and saw a great company come unto him, he saith unto Philip: Whence shall we buy bread that these may eat? This he said to prove him, for he himself knew what he would do. Philip answered him: Two hundredth penyworthe of bread are not sufficient for them, that every man may take a little. One of his Disciples (Andrew, Simon Peter's brother) said unto him: There is a lad here which hath five barley loaves and two fishes, but what are they among so many? And jesus said: Make the people sit down. There was much grass in the place. So the men sat down, in number about five thousand. And jesus took the bread and when he had given thanks, he gave to the disciples, and the disciples to them that were set down, & likewise of the fishes as much as they would. When they had eaten enough, he saith unto his disciples: Gather up the broken meat which remaineth, that nothing be lost. And they gathered it together, and filled twelve baskets with the broken meat of the five barley loaves, which broken meat remained unto them that had eaten. Then those men (when they had seen the miracle that jesus did) said: This is of a truth the same prophet that should come into the world. THE EXPOSITION. THe Gospel of this present sunday is red in the temples of the Christians twice in the year. first, on the fourth sunday in lent. Secondly, on this present Sunday, as ye have heard. And albeit we treated of this Gospel in lent and declared what good and comfortable doctrine is contained in the same: yet for asmuch as it is read this day in the Church, I will speak somewhat of it again, that our faith may be increased, and we well comforted thorough the merciful promises of god against the care of the belly. Belly care is a great enemy to religion. For there is not at this present day a greater obstacle and let to the gospel of Christ, than this belly care. It utterly plucketh us away from the true faith, which we ought to have in God and in his promises, & enforceth us unto diverse vices, sins, and wickednesses, as we may see in these our days thorough out the world. For what is it, that is not attempted to avoid belly care, and that we may have, whereof commodiously and wealthily to live? One playeth the usurer, an other the juggler, the third a bawd, the fourth an extortioner. etc. As I may speak nothing of the whoredom, theft, murder, perjury, flattery, dissimulation, feigned friendship, contempt of true religion, and such other most vile and wicked vices, which are practised in this our time, that the belly may not lack. Forasmuch therefore as this belly care provoketh men unto all kind of wickedness, and suffereth them not to aspire unto any point of godliness: our Saviour Christ in this our gospel laboureth to heal this disease, and to cure this mischief, by feeding a great multitude of people in the wilderness, by this means declaring, what a fatherly care he hath for all them that seek the kingdom of God & the righteousness thereof, and that we therefore ought not to be careful for corruptible things appertaining unto this mortal life, but rather study to walk worthily and faithfully in our vocation and calling, All care of living is to be cast on christ. and as for all other things cast our care upon him. Therefore taking an occasion thorough this miracle, we will exhort all godly men to cast all care for their living upon Christ, which is careful for the faithful, as a most kind and loving father for his children, and liberally nourisheth and feedeth them. I beseech you therefore give good ear, and hearken well to that, which shall now be spoken in this behalf. For the often meditation of this miracle shallbe a most present remedy against the ungodly carefulness, which many times disquieteth and vexeth our minds. It shall therefore be your part diligently to consider this miracle, that ye may be the more able to overcome the tentation of hunger, and learn to trust in Christ, and to look for all good things at his hand. Christ according to his natural disposition and singular bounty was greatly moved with the necessity of the people, and miraculously fed in the wilderness a mighty great company of people, that we might have a most certain sign, and sure argument of his carefulness for us, and so commit all our whole life unto him, with all that ever pertaineth to the same. We ought worthily and not without a cause to cast our care on Christ, which can none otherwise do, but be careful for the faithful that put their trust in him. And that hath he here declared by this present miracle. For when Christ was accompanied with great multitudes of people, and they had nothing to eat. He was straightways moved with their necessity, & willingly without any motion of other, consulted with his disciples concerning meat to be prepared for them, before they should fall into danger for lack of sustenance. Whom would not this singular goodness of Christ move, to commit himself wholly unto him, If this example can do no good, nor take any place with us▪ then are we no true Christians, but falsely and unjustly challenge unto us that name, which ought only, to be appropriated to the faithful. For he is no Christian, that disdaineth to commit the care of his belly to Christ. Math. 6. In consideration whereof Christ himself admonisheth us of our duty, saying: Be not careful, saying: What shall we eat, or what shall we drink or wherewith shall we be covered? Do not the heathen inquire after all these things? your heavenly father knoweth, that ye have need of all these things. Seek ye rather first of all the kingdom of God & the righteousness thereof, and all these things shall be cast unto you. Christ doth here take away from us the care of temporal living▪ & attributeth that to the profane Gentiles, which are without faith. It is therefore very unfitting & unwourthy a Christian man, after the manner of the heathen to be troubled with belly care, whereby also he degenerateth & groweth out of kind, & is made of a Christian an Ethnic, an heathen, an Infidel. Christ requireth this in a godly and faithful man, that he should avoid the carefulness of the belly, and labour for the kingdom of God, that is to say, the gospel, wherein he shall find heavenly treasures, as Christ saith in an other place: work for the meat, john. 6. not for that meat which perisheth, but for the meat, which abideth unto everlasting life. We ought not only directly and plainly to cast away from us all belly care, but we are commanded of God in his holy word. So to do. Exod. 20. For what other thing meaneth this commandment: Thou shalt have no strange gods in my sight: but that we should trust to the goodness of god, alone, & ask and look for at his hand all good things both for body & soul? He that is infected with belly care, dependeth not on god alone, neither can he believe, that he shall receive all good things of him, yea he putteth all his hope and confidence in worldly richesses for the provision of his life. This incredulity and unfaithfulness doth marvelously fight with the law of god: & whosoever is infected therewith, he worshippeth that foul dumb Idol Mammon in stead of the most noble God and living Lord, which thing Christ himself also reproveth, saying: ye can not serve two masters either he shall hate the one, and love the other: or he shall cleave to the one, Math. 6. and neglect the other. (I mean) ye can not serve god and Mammon. Here is it evident, that belly care and the true worshipping of God can not agree together. Therefore that we may not fall away from true godliness, it is necessary, that we cast away that filthy care for the belly. Furthermore the holy scriptures with many promises do commend and set forth unto us the fatherly goodness of God. Sentences concerning gods providence. For thus saith that Princelike Prophet David in his psalms: They that fear the Lord shall have no scarceness. Psal. 3.3. They, which seek the Lord, shall want no good thing. Behold, the eyes of the lord are upon them that fear him, Psal. 34. and upon them that trust in his mercy, that he may deliver their lives from death, and nourish them in time of hunger. Say thy care on the lord, Psal. 55. Psal. 105. Psal. 4.5. and he shall nourish thee. All creatures depend upon thee, O Lord, and thou givest them meat in due time. For thou giving it them, they take it: and thou opening thy hand, they are well satisfied. The eyes of all things look upon thee) O Lord) and thou givest them meat in due season. Thou openest thy hand, and fillest every living thing with thy blessing. Psal. 146. The Lord giveth meat to the hungry. King Solomon also David's son saith: The Lord will not let the soul of the righteous suffer hunger, Pro. 10. but he putteth the ungodly from his desire. The blessing of the lord maketh men rich, & there shall no grief accompany them. jesus the son of sirach saith: Trust in God, Eccle. 1●. and abide in thy place. For it is an easy thing in the sight of god, quickly to enrich a poor man. Old Tobias said to his son: Fear not my son, we lead a poor life: Tobi. 4. Notwithstanding we shall have plenty of all good things, if we fear the Lord, depart from sin and do well. The blessed Apostle S. Paul saith: The lord is at hand. Be not careful for any thing. Phil. 4. ● timoth. 6. 1. Pet. ●. God giveth us abundantly in all things to enjoy them. Likewise saith S. Peter: Cast all your care upon God. For he careth for you. I omit to rehearse more places of the holy scripture. These may seem for this present abundantly to suffice. Seeing then we have so many noble and liberal promises of god, it is meet, that we give credit unto them. For whatsoever God hath promised, that will he undoubtly perform to them that believe. It were then very unfitting & unseemly for Christians to doubt of his truth & of the performance of his promise, ●ohn. 14. seeing he is not only true, but also the self truth, & such one as neither will nor can deceive, and to accuse God of vanity: whereas we ought to be thoroughly persuaded, & most certainly assured of his promises, seeing he hath not only promised, but the heavenly father also hath confirmed and ratified those his promises at divers times with many & divers miracles, wherein contrary to all reason he vouched safe to feed many people, when they were oppressed with great penury and hunger. Who knoweth not, Examples. exod 6. that God in times passed marvelously did feed the people of Israel many years in the wilderness with meat from heaven, and gave them drink out of the hard rock, so that they wanted nothing, that was necessary for them? Did not God send meat by the Ravens to Helias the Prophet? How liberally God dealt with the widow of Sarepta Helias hostess, 3. Reg. 17. who knoweth not? did not the Angel of god take Abacuch the Prophet by the top, & bore him by the hear of the head, & through a mighty wind set him in Babylon upon the den, Dani. 14. where Daniel was prisoner for the Lords cause, & gave him the meat, which the Prophet had prepared for his reapers? Our Saviour Christ being at a certain marriage, john. 2· when they lacked wine, supplied their necessity by turning water into wine. john. 6. And in the gospel of this present sunday we heard, that Christ with five barley loves & two fishes fed five thousand people: And yet thereof remained xii. baskets full of the fragments. At an other time in like manner, Math. 15. Marc. 8. with seven loves & few little fishes he fed four thousand men besides women and children, and yet there remained seven baskets full of the broken meat. There are many other miracles, which ought to move us not to distruse the goodness of our heavenly father. but to flee unto that, as unto an holy anchor, in all our necessities. Seeing then that God hath corfirmed his promises with so many noble and notable miracles: how can we otherwise, then resign and give over ourselves, our thought for living, and our whole care for the body, to the providence of God, and look for all necessary things at his merciful goodness. This requireth our profession, our faith, our doctrine, our vocation & calling. Otherwise we show ourselves no Christians, but Ethnics, not faithful, but unfaithful, not such as believe the promises of God, but such rather as count God a liar: which thing ought to be far from a Christian heart. If we worship god with a true faith, depend wholly upon his fatherly providence, cast the care of our body upon him, and look for all necessary things at his liberal hand: we shall do that, jere. 5. which most highly please god, whose eyes look only upon faith, as the Prophet saith: Yea by this means we shall obtain all things needful and expedient for this present life. For God giveth to the faithful his blessing, Psal. 37. and granteth to them all things, whatsoever they have need of, as the psalmograph testifieth saying: I have been young, and am now old: and yet did I never see righteous man forsaken, nor his seed begging their bread. Psal. 107. Again he saith in an other place: He satisfied the empty soul, and filled the hungry soul with goodness. These present places & such like declare, that god will not forsake the faithful, but that he will help & bless them in all their necessities, as god himself saith: I will not fail thee, joshua. 1. neither forsake thee. How mercifully dealt he in times passed with that poor widow, which was Eliseus' hostess, in multiplying & increasing her oil. Hereof cometh it, that jesus sirach comforteth & exhorteth us most goodly, saying: Abide thou in the word of god, Heb. 13. 4. Reg. 4. Eccle. 11. & exercise thyself in it, & remain in thy vocation. Let it nothing move thee, that the wicked are rich & wealthy, put thou thy trust in God, & abide in thy calling. For it is an easy thing to god, suddenly to make a poor man rich. God blesseth the goods of the righteous. This place fortresseth us against the covetousness of the wicked & exhorteth us to trust in god, and to do our duty in our vocation, & in so doing it promiseth that GOD will prosper and increase, the goods of the righteous, that is to say, of them that do believe. Labour or pains taking is not here excluded, but faith is required, which faith doth her office in every vocation, Labour is not forbidden, but greedy carefulness. and yet committeth all care to God. Therefore he that desireth to live in this world commodiously, and to want no good thing, let him commit himself wholly to god▪ and truly believe in him, and at his hand look for all necessary things: so shall he have good success in all his doings, and have abundance of all things necessary for this present life. Of this thing the present miracle contained in the gospel of this day is a most evident testimony, and sure witness, wherein is expressed Christ's hospitality toward the people which for the fervent affection and dear love that they bore both toward the hearing of Christ's doctrine, and the beholding of his miracles, followed him even into the wilderness, having no regard neither to their things at home, nor to their things abroad: yea the care of feeding their belly they utterly neglected, and thought themselves most happy, in that they might hear and see Christ. Here appeareth it manifestly, that they shall lack nothing, which follow Christ with a faithful mind. Moreover if we commit the care of our belly to god, then shall we be free from many and diverse troublesome cares, wherewith the unfaithful and covetous persons are wrapped, vexed, and entangled: We shall also be preserved and kept from many grievous and noisome sins. For we see, that the wicked moil & turmoil themselves, swink and sweat beyond all measure, cark and care without end, to get the goods of the world: neither can they have any quietness in their breast, but are like to men that are diseased of the dropsy, which the more they drink, the more they thirst. For such insatiable covetousness occupyethe their hearts, that the more they have, the more they covet, according to this saying of the Poet: Crescit amor nummi, quantum ipsa pecunia crescit, That is to say: The more money a man hath, the more doth he desire. 1. timoth. 6. Blessed S. Paul painteth out this matter very lively and truly. They, saith he, that will be rich, fall into temptation and snares and into many foolish and noisome lusts, which drown men into perdition and destruction. For covetousness of money is the root of all evil: which while some lusted after, they erred from the faith, and tangled themselves with many sorrows. But thou man of God, flee such things. Follow righteousness, Godliness, Faith, Love, Patience, Meekness. etc. These words of the Apostle prove sufficiently, that the wicked and ungodly are troubled with marvelous great cares and lusts, yea and holden captive at the devils pleasure: in danger of perdition and utter destruction: free from all goodness and godliness. These raging lusts and carking cares do so greatly vex the unfaithful, that to satisfy their covetous desires, they attempt all kind of mischief: to get money, they spare no man, neither are they afraid of God, Couet●snes. nor stand in awe of God's vengeance. For covetousness blindeth men's eyes, and provoketh them unto all ungodliness and cruelty, so that it is not without a cause called of the Apostle, 1. timoth. 6. the root of all evils. But Faith delivereth us from all these things. Faith. For faith taketh away from us all belly care and pensiveness for the sustentation of this present life: it worketh according to her vocation and calling: it taketh in good part, whatsoever God sendeth, be it much, be it little: it useth no unlawful means to get the goods of this world: it dependeth only upon the blessing of the heavenly Father, and with that is abundantly content. Godliness is great riches (saith the apostle) if a man be content with that he hath. For we brought nothing into the world: neither may we carry any thing out. But when we have food and raiment, we must therewith be content. Such as are ungodly and wicked people take unrestful pains for a little and transitory pealfe of this world. To gain and to get, they spare no labour, no travail, both by sea and by land, yea and that many times not without great danger of their life. verily no lucre, no gain, no advantage ought so to be esteemed, that for that any man should rashly cast himself into a danger, or hazard his life. notwithstanding at this day all men in a manner without exception, are so given to covetousness and filthy desire of worldly goods, that for their sake they neither spare good name and fame, nor life, nor substance: yea the salvation of their souls will they not fear to hazard for to get money, so that it is truly said of the Prophet: from the least unto the most, ●ere. 6. they hang all upon covetousness, and from the Prophet to the Priest, they go all about with falsehood and lies. Again he saith: from the lowest to the highest, they follow all filthy lucre, and from the Prophet unto the priest, they deal all with lies. 〈◊〉. 8. But the faithful with much less business and travail do get all good things at the hand of the Lord, seeing that they first of all seek the kingdom of GOD, and the righteousness thereof, and trust only to the goodness of God, and afterward eschewing idleness, they labour in their office, every man according to his vocation & calling. By this means it cometh to pass, that God blesseth their travail, and increaseth their goods daily more and more, as the wise man saith: Pro. 10. The blessing of the Lord maketh men rich: as for carefulle travail it doth nothing thereto. This is therefore the true and speedy way to wax rich, even first of all to seek the kingdom of GOD, The true wa● to wax rich and the righteousness thereof, to believe the word of GOD, to look for all good things at the hand of God, to be content with that which is sufficient and diligently to labour in our office, every man according to his vocation and calling: and so may we be sure to have good success in all our travails, so that we shall want no good thing They therefore are utterly deceived, which otherwise go about to get the go●des of the world, Pro. 28. and will suddenly wax rich by right or by wrong. Hear what Solomon saith: A man that dealeth faithfully, shall be filled with blessings: and he that maketh to much haste for to be rich, shall not be unguilty. He that will be rich, all to soon, hath an evil eye, and considereth not, that poverty shall come upon him. Here we see, by this testimony of Solomon, that the blessing of GOD is granted to the faythefulle man: but contrariwise, to him that is unfaithful and covetous, poverty and the curse of GOD is threatened, according to our common proverb: Haste maketh waste. Again: Soon ripe, soon rotten: Let us not therefore through infidelity make to much haste unjustly to be rich, but let us patiently and with a faithful mind look for all necessary good things at the hand of God: and so undoubtedly shall all things succeed and come to pass according to our desire. But if we trust not God, nor cast all our care upon him, but walk in infidelity and unrighteousness: then shall we not only labour in vain, but also thorough our incredulity, we shall provoke the hot wrath, fierce anger, and the unquenchable displeasure of almighty God against us. For God is most highly offended, when we believe not his promises, but doubt of his fatherly care and bounteous liberality toward us, which he hath confirmed, declared & showed with so many signs tokens and miracles. Therefore Christ in a certain place of the Gospel did upbraid his diciples by their incredulity and unbelief, saying: Why take ye thought, Marc. 8. because ye have no bread? Perceive ye not yet, neither do ye understand? Have ye your hearts yet blinded? Have ye eyes, and see not? And have ye ears and hear not? Do ye not remember, when I broke five loaves among five thousand men how many baskets full of broken meat took ye up? They said unto him, twelve. When I broke seven loaves among four thousand: How many baskets of the leavings of the broken meat took ye up? They said seven. And he said unto them: How happeneth it then, that ye do not understand? Here may we see how greatly the slowness and unbelief of the disciples grieved Christ, and how sharply he reproved them that by this means he might heal and redress their infirmity. If we also will not cast away our unbelief, surely we shall worthily deserve the wrath of god and most grievous punishment. Therefore blessed Paul doth dehort and dissuade us from incredulity or unbelief, saying: Let us not tempt Christ, as some of them tempted him, 1. Cor. 10. and were slain of the serpents: neither murmur ye, as some of them murmured, and were destroyed of the destroyer. The apostle in this place very wittily frayeth us away from incredulity by the example of other, that is to say, the old Israelites. It is a fair thing to beware by an other man's madness. Hitherto pertaineth an other example, wherein we read, that a certain noble man was trodden down of the people even unto death, because he would not believe the promise of Helizeus the prophet, 4. Reg. .. which he prophesied concerning the deliverance from famine to be at hand. This present fact threateneth also to the unfaithful the vengeance of GOD which shall fall upon them that believe not the promise of God. Therefore that we may not so wretchedly perish with them: let us cast the care of our life on God, believe his promise, and look for all good things at his merciful hand. Ye have heard (dearly beloved) how Christ even of his own free will was moved with fatherly pity and tender compassion toward the people, which followed him, to hear his doctrine, and to see his miracles, and how miraculously and marvelously he fed so great a multitude in the wilderness, that hereby we should have a sure argument and an infallible token of his fatherly care toward us, and so commit our life unto him. verily this so ready care and goodness of Christ toward the people, ought of right to move us, that we should give over ourselves wholly unto him. This requireth of us also the first commandment. And that we should thus do, we are provoked with many and noble promises of GOD, which he hath also confirmed with so many noble and notable miracles. To end, if we worship GOD with a true faith, and cast all the care of our life upon him: thenne undoubtedly will God give us all things that we have need of for the sustentation of this present life, and deliver us from a great multitude of cares, wherewith the hearts of the unfaithful are continually most miserably vexed and tormented. For there is no surer nor more easy way to get richesses, then to trust in God, and with a faithful and constant mind to look for his blessing, and to hope for to receive of him all things, whereof soever we have need. If we will not thus do, then thorough our incredulity shall we deserve the wrath of GOD and have our portion with the Idolaters and hypocrites in that lake, that burneth with fire and brimstone. Which thing GOD for his son Christ's sake turn away from us, Apo 20. and make us partakers of his glorious kingdom, thorough the same CHRIST our Lord: To whom with God the Father and the holy Ghost be all honour and glory both now and ever. Amen. ¶ Thus endeth the postil upon all the Gospels that be red in the Church thorough out the year on the Sundays. To God the Father, to God the Son, and to God the holy Ghost, which is one everlasting God, be praise, glory, and honour, for this wholesome doctrine, and for all his other benefits, both now and worlds without end. AMEN.