A postil or COLLECTION OF MOST GODLY DOCTRINE UPON EVERY gospel through the year, aswell for Holy days as Sundays, digested in such order, as they be appointed and set forth in the book of Common Prayer. Very profitable for all Curates, Parents, masters of households, and other governors of youth. CHRIST. The harvest is great, but the labourers are few, pray ye therefore the Lord of the harvest, to send forth labourers into the harvest. LUC. X. LONDINI, ANNO DOMINI. M.D.L. Cum privilegio ad imprimendum solum. A PREFACE TO THE GODLY READER. FOR AS MUCH (dearly beloved in our saviour jesus) as faith (which is the gift of god without the which we can not please god) cometh by hearing of the word of god, it is expedient, Ephe. 2. Heb. 11. Rom. 12 and more than necessary, that we earnestly embrace the same word of god, lest the Lord be wrath with us, Psal. 1. and we perish from the right way. We may not at our pleasure (as the world doth) trifle with it, neglect it and contemn it, which is the lively food of the soul, as Christ himself by the same beareth witness, saying: Mat. 4 A man shall not live by bread only, but by every word that proceedeth out of the mouth of God. What man neglecteth the food and nourishment of his body, which is mortal, vile earth, and worms meat? Nay, how do all men diligently await the time, season and opportunity to prepare the food and nourishment for the body? The husband man ploweth, soweth, barroweth, weedeth, reapeth, moweth, drieth his corn, and gathereth it into his barn in season. The merchant marketh the opportunity, and taketh the wind that serveth for his viage in due tyme. The Passenger loseth not the tide, but taketh it when it is offered. The lawyer observeth the term. Every man in his science, occupation and craft, applieth the time and season when it serveth them best for their purpose: but (Lord) how dull, negligent and careless be we of this time, that god's word speaketh of, 2. Co. 6 saying: Behold, now is the accepted time, behold, now is the day of salvation. Full truly therefore is this saying of Christ verified upon us. Luc. 16 The children of this world are in their nation, wiser than the children of life. almighty god hath now visited us with his holy word, but yet we provoke him to lament our miserable state no less than the jews did, upon whom, he saith by his prophet isaiah. Esay. 1. I have nourished and brought up children, but they have done wickedly against me. The ox hath known his owner, and the ass his masters crib, but Israel hath received no knowledge, my people hath no understanding. Alas for this sinful nation, a people of great iniquity, a froward generation, unnatural children. Now lest any man flattering himself, would apply this lamentable prophecy only unto the jews, let him note this sentence which toucheth the cause of our blindness to be twice rehearsed, namely, Israel hath received no knowledge, my people hath no understanding. If it had been spoken only of the jews, it had been enough to have said, Israel hath received no knowledge, But because it should be truly applied unto us also, god saith: My people hath no understanding. Luc. 10 Why? Verily CHRIST himself showeth the cause, saying: The harvest is great, but the labourers are few. Wherefore (christian reader) it hath been thought good, to commend this small volume of godly and sincere doctrine, into our mother and English tongue that it might be a spur unto the dull shepherds, and help unto the simple and godly minded curates, and comfort to the fathers of the household, parents, and governors of youth. Truly it must needs be a spur unto the idle, dull and negligent curates, because the doctrine hereof is so brief, simple and plain, that a cyllye woman or poor prentice, occupying themselves the whole week in their vocation, only with the studying and learning of this book upon the sunday and holly day, shall within one year be better able to teach hereafter their own households, than many curates do now instruct their congregation committed to their cure and charge. At whose hand, without fail, Ezec. 3. and .33. the Lord will require the blood of every one of their flock that perisheth for lack of godly teaching. Also the profit that the godly minded curates (although they be but meanly learned) shall hereby obtain their flock and congregation in short time (by the grace of God) shall better declare in their life by good fruits, than here can be expressed with words. Finally, the honest householders, (for whose sake principally this book is put forth,) which will take pains to practise the doctrine hereof upon the sundays and holy days in teaching their families, and looking to them so on the working days with discipline, that they exercise the same in their life, shall find more faithfulness, quietness, and obedience in their families, than their policy and worldly wisdom otherwise is able to bring to pass with all that they can do. Let not parents and masters hereafter find fault with the pride, stubborness, sloth, and falsehood of their youths & servants, if they themselves be stiff necked and slow to learn the word of the Lord, and negligent in teaching their families to serve God. But let them know, that the untowardness of their youth & servants is the just plague of god unto them, because they teach them not to know, fear and serve God. What mean they that murmur? would they have their children and servants obedient, faithful and diligent to serve them? Yea verily, it is meet they should so be. Then let they themselves begin first to be diligent in learning the word of God, faithful in teaching it, and obedient in doing it. Tit. 2. For S. Paul saith: Speak the things that become wholesome learning, that the elder men be sober, sage, discrete, sound in the faith, in love, and in patience. When they have learned this, than let them be diligent to show the same by example, and to teach their cure, that which followeth. first, that their wives be in such apparel as becometh holiness, not given to much wine, sober minded, discrete, chaste, howsewyfly, good, obedient to their own husbands, diligent in teaching their children, that the word of God be not evil spoken of. Secondarily, that young men be sober minded. thirdly, that servants be obedient unto their own masters, and please them in all things, not answering again, neither pickers, but they must show all faithfulness, that they may do worship to the doctrine of God our saviour in all things. Thus did Adam (after he was called to repentance) teach his children, first to know their saviour and to serve god in true faith: as witnesseth the oblation of his obedient son Abel. Gene. 4 Also Seth and Enos did the same, and therefore it is written of them, that they began to make invocation in the name of the Lord. Gene. 5 Likewise Henoch of whom it is written, that he walked with God. Noah thereby was not only saved from drowning, Gen. 7. but also hath obtained this godly title, even to be called, The preacher of righteousness. 2. Pe. 2. A notable title. What need I to speak of Abraham, Loth, Isaac, jacob, joseph, etc. which in steed of preachers retained the true faith, surely grounded upon god's word, and by good example and doctrine have taught the same to their families and posterity? A noble example to all governors, parents and masters is set forth in Toby, Tob. 1. which (as it is written) taught his son from his youth up, to fear god, and to refrain from evil. And to the end that no man should want the godly lessons that he taught, lo here they follow. Tobi. 4. Have god in thy thought all the days of thy life, and beware at any time thou consent not unto sin, and lest thou let slip the commandments of the Lord our God. give alms of thy goods, and turn never thy face from the poor, and so shall it come to pass, that the face of the Lord shall not be turned away from the. Be merciful after thy power. If thou have much, give plenteousely. If thou have little, do thy diligence gladly to give of that little. For so gatherest thou thyself a good reward in the day of necessity. last of all, he departed this life in peace, but yet before he should departed, he called unto him his son, & his sons seven. children, saying: My children, Tob. 14 hear your father. Serve the Lord in truth, seek after his will, and do the thing that pleaseth him. Command your children that they do right, give alms, be mindful of God, and ever to be thankful unto him in truth, and with all their power. print this godly example in your hearts, and for want of a curate, let this book be your teacher, if you can not read, let your child, servant, or prentice read. And hear you and learn to enter in at this strait gate, and to walk in the narrow way that leadeth unto life, which these godly fathers entered and walked in. So doing, you shallbe sure (as Toby departed in peace) to have a quiet household, obedient children, and faithful servants, yea and that which is great deal better, the quietness & peace of conscience, through our Lord jesus Christ, to whom with God the father and the holy ghost, be all thank, praise, and glory. Amen. Pray ye the Lord of the harvest to send forth labourers into his harvest. So be it. The Gospel on the first sunday in advent. Mat. 21. AND when they Mat. 11 Luc. 19 drew nigh unto jerusalem, and were come to Bethphage, unto mount Olyuete, then sent jesus two disciples, saying unto them: Go into the town that lieth overagainst you, and anon ye shall find an ass bound, & a colt with her: lose them, and bring them unto me. And if any man say aught unto you, say ye, the Lord hath need of them: and strait way he will let them go. All this was done, that it might be fulfilled which was spoken by the prophet, saying: Es. 62. d Zac. 9 b Io. 12. c Tell ye the daughter of Zion, behold, the king cometh, unto thee, meek, sitting upon an ass, and a colt, the fool of the ass, used so 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, and strawed them in the way. Moreover, the people that went before and they that came after, cried, saying: Hosanna to the son of david. Lu. 19 f Io. 12. b Ps. 118. Mat. 11 Blessed is he that cometh in the name of the Lord. Lu. 19 t Io. 12 b Ps. 118. Mat. 12 Hosanna in the highest. THE EXPOSITION. seeing, that now from the beginning of the world, among all Gods elect, hath been hitherto observed, and in this latter days, through the singular grace of God, indespite of the devil, by noble victory hath been recovered and won, Gen. 15 Abac. ●. joh. 3. that only faith by Christ maketh a man righteous, good, and blessed. It shallbe therefore very expedient, that we (whom God hath called to th'office of preaching the Gospel) faithfully and with all severity, and truth, do often handle earnestly, and beat into the heads of men, the doctrine of faith with repentance. For surely the devil, the very enemy of this doctrine, sleepeth not, nor can by any means leave of his perverse malice and deceitfulness. For it is truly always his property, to sow cockle, (that is to say, false doctrine) among wheat: Mat. 13: and when he hath done harm amongst the god wheat, privily to wipe himself away. Therefore when we shall preach or speak any thing of faith to the people, we must wisely, plainly, and circumspectly declare, what manner of faith it is, that scripture so greatly commendeth: Whence it cometh, what it worketh in us, what her fruits be, and what things be contrary to the same, or else our adversaries shall always be ready to slander and misreport us: saying, that thorough such learning, we give occasion to sin, and forbid good works to be done. Therefore that I may briefly set forth unto you an example of this thing: ye shall understand, that faith is a true trust, faith. and perfect hope in God. That God by Christ forgiveth sins, & iustyfieth us, and will grant eternal life of his only grace and mercy, without any our merits or works. And such faith have we not of ourselves, Rom. 12 but receive it by the word of God & the holy ghost. And when it is so by the word of God, and the holy ghost made lively and effectual in us, Righteousness of faith. Gal. 5. then through Christ it maketh us good, just, and blessed, as the prophet Abacuc witnesseth, saying: The just man liveth by faith. And such a faith can not stand without hope & love, it must needs break out, and by good conversation and godly works be made apparent, not after the nature and custom of hypocrisy (which is contrary to faith) but of a voluntary will, and an unfeigned heart. Lo, Mat. 7. this is the faith that we here speak of, which is commended by the testimony of scripture. Eph. 4. And in likewise ye must instruct of the repentance Repentance. of a christian man. That penance is nothing else but with all thy heart to be sorry for thy sin, to leave sin, and by faith to cleave to righteousness. But of these things we shall speak mor at large an other time, let us now see what is to be noted in this Gospel. ☞ first of all let us considre, what may allure and provoke us to the same faith, here mentioned of. Which thing surly the peaceable coming of our lord jesus Christ to jerusalem, The coming of Christ to jerusalem. doth goodly perform and bring to pass. For what kind of goodness or meekness is not served therein? Other princes and Lords, as often as they newly enter into their kingdoms and Dominions, lord, what a pomp and great company goeth before them? as it is written in the 19 psal. Psal. 19 Some in charettes, & some in horses. They than put etc. But Christ although he was constituted lord of heaven and earth, as it appeareth in the last chap. of Math. yet he poorly road upon an ass back, accompanied with a simple and despised company. Which thing not only of the world had no commendation, but also gave to every body occasion of laughing and jesting. What manner a man Christ is Nevertheless if all this were printed in our hearts, it would teach us what a manner of man Christ was and what became every christian man to look of him. He is verily such a one, that escheweth, shunneth, & chaseth away no man from him, but alureth & calleth every man to him. For certainly to that intent he came into this world, that through his only deserts and merits he might redeem all. And therefore he showeth himself unto us with so great humanity, not only in words and learning, but also in works and miracles. And here I think that the prophet Esa. in spirit saw this great clemency & goodness of Christ, when he cried so deeply in his heart, saying. Esa. 64 Break the heavens and come down, Ye & the evangelist also did diligently bring in the testimony of Zachary, to set before our eyes the meekness of Christ, with the which he goeth about to help every man saying, Zach. 9 Ecce rex tuus venit tibi mansuetus etc. that is Lo, here thy king cometh unto the etc. all these words be spoken with a great vehemency. For when he saith notably this word, lo, it can not be, but that he goeth about to show a thing of great weight And here in sight was nothing else done, but that Christ in his lowly entering into jerusalem, would commend toward us his most bountiful will & great benefit, as though he should say thus. Act. 15. Thou my despised company hast hitherto lain oppressed under the heavy yoke of the law, which, seeing thou coldest by no means fulfil, was neither help to the nor to none other. Moreover before my aduent or coming. thou hadst nothing else but promise But now be of good comfort, I will make an end of all thy misery and wretchedness. I will take away the curse of the law, and will forgive the thy sins, and shall obtain for the everlasting life. Verily all this can I do, Christ, King. Mat. 11 seeing I am king & lord over sin, death, the devil, and hell. And this not only I can do, but will do, cum sim mitis. etc. On this wise doth the aforesaid prophet Zachary show forth unto us this work of Christ. Now he that of this place so learneth to know Christ, that with all his heart he may say with the people: Blessed be he that cometh in the name of God, And so believeth that here Christ with all his goodness of his only grace is given to him, he being delivered from sin, is made just and good, according to this scripture: He the believeth in him, shall not be left comforteles, but shall have everlasting life. ¶ secondarily, Good works. this gospel teacheth us the veri true good works of a christian man, by the which the same faith is made clear and apparent, in that that this place setteth forth unto us the compassion and tears of Christ, at his entering unto jerusalem. Would god that all the world knew what scripture calleth good works. And truly it is very expedient, that the ministers of the word of god, should earnestly and diligently, (but yet wisely) exhort the people to good works, seeing that all the world is now given holy to nought and mischief For as admonitions, wherewith the people are stirred to do good, be necessary, so affiance in the deserving of works, and in our own justice, is noisome and pernicious. As concerning good works these be they, as often as by very love thou dost considre the necessity, poverty, infirmity, misery and adversity of thy neighbour as thine own. And in all things in thy mind, thou art ready to help him. As we see in saint Paul, where he speaketh to the Gala. in the 6. chap: Gal. 6. Let us always do good toward every man, and chiefly toward them, that be joined in the fellowship of faith with us. And in the 6. chapter of the first epistle to Tim. he saith: 1. Tin. 6. Command them that be rich in this world that they be not high minded, and that they put not their hope and trust in their uncertain riches but in the living God. And that they do good, and be rich in good works, and liberal in giving and dealing their goods. Here we may see, that saint Paul doth not only move us to good works, but also showeth namely unto us, which be good works, (that is to say) to do well to every man, and willingly to give and to be liberal. And here well may be alledgyd the saying of isaiah the prophet in the 58. chap. Thou shalt not despise thine own kind and flesh. Esa. 58. If thou wilt diligently mark this place, and hearken unto such things as the prophet speaketh of in the same, doubtless thou shalt soon perceive what he calleth good works, yea and all the prophets do so instantly stir us unto these works, that they dare say plainly, that no kind of worshipping god doth prevail, wherein the love of thy neighbour is not found. And Osee in the 6. chap. saith, Ose. 6. Complacitum est mihi in misericordia, & none in sacrificio. That is, I am well pleased with mercy showing, and not in sacrifice doing. In this place to be merciful, signifieth to do good to my neighbour, as it appeareth in the 6. of Luke. Luc. 6: Now therefore like as Christ became servant unto us in learning, in life, in miracles doing, in his death, in his resurrection, (and to be short) in every point of humantie, so he would that we should become servants one to an other, What is to be merciful. in body, power, strength, & in all our riches. Nevertheless in such wise, not that we should put our confidence in these works, and withstand the wrath of God therewith, but to testify and show forth our faith in light. For saint Paul by such works declared his faith, and let pass diverse other of his good works: what think you of that, where he did succour and help: that poor and miserable Onesmus? For willing to reconcile, (he would reconcile him to Philemon) he calleth him his own heart: is not this a great part of love? Unto Philem. And afterward he excuseth Onesimus of his fleeing and running away, as very necessary to this purpose, that after his such lapse and fall, he might be not only a minister or servant, but as a brother unto Philemon. furthermore the same good saint Paul took on himself the harm, which the same fugitive servant had done his master, and would all the loss (whatsoever it were) to be laid on his neck Be not these good works? But by it that other works do appear great and good, yet may they not well be called good works, when they, which have need of them, be not relieved by them. Good works must always serve thy neighbour, & him that hath need. Christ in the midst of his oy lamented & wept And that Christ teacheth us in this story, when in the midst of the people's joy, which rejoiced and wished all things prosperous unto him, as to the son of david, & to their power gave him the most honour they could, he wept very sore and bitterly. What should stir or move him so to weep think you? Verily as he himself witnesseth the misery and wretchedness of the people entered into his heart, for seeing that by all the time that he was so conversant amongst them, they would not understand nor receive knowledge, it was necessary that they in body, soul, honour, and all their goods should perish. All this knew Christ, and therefore wept so sore. And besides this, he faithfully gave monition unto them before, whereby they might learn to avoid such inconvenience: but all was in vain. Now like as Christ doth not disemble, but by all means goeth about to prevent the loss of his people, so should we when we are come to the knowledge of God, take upon us the care and necessity of our neighbour, whether it be bodily or ghostly, great or small, & to procure not only, that there rise or grow no hurt unto them or theirs, but also that they feel our help at need. As saint Paul to the Galat. in the 9 chap. Galat. 9 saith: Alter alterius one ra portate, & sic perficietis legem Christi. That is, One of you ease and help an other, and so ye shall fulfil the law of Christ. Let it be by us at all time fulfilled, that God the father by our works without seizing end may be glorified. Amen. The second sunday in advent, Luc. 21. AND there shallbe signs in the son and in the moon, and in the stars, and in the earth Mat. 24 Mat. 13 joel. 2. Ezec. 38 the people shallbe at their wits end, thorough 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 yeerth. For the powers of heaven shall move. And then shall they see the son of man come in a cloud with power and great glory. When these things begin to come to pass, then look up, and lift up your heads, tor your redemption draweth nigh. Mat. 24 Mar. 13 And he showed them a similitude: Be hold the fig tree, and all the trees, when they shoot forth their buds, ye see and know of your own selves, that summer is then 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 to you, this generation shall not pass in all be fulfilled. Heaven and earth shall pass, but my words shall not pass. THE EXPOSITION. IN this gospel first of all is declared unto us, Christ careth for us. the great cark and care, that Christ taketh for us. And although he speak here of many and horrible signs and tokens, that shallbe before his coming, yet he would not that his elect should be destitute of comfort. But very gently taught them, how they should behave themselves, when the tribulation of this time shall come upon them. Neither would he keep close from them what should follow after this tribulations, verily the end of the cursed and wicked world. Mat 24 And although these signs at the first shallbe terrible, and bring much sorrow and trembling with them, yet shall they not all hurt the elect: because they shall have knowledge of these things long before. The joy o● the elect. And they shall look about and lift up their heads, as they which know by those signs the day of their redemption from all evil to be at hand: And that Christ then shall take from the tyrants, 1 Cor. 15 Princes, Lords, Kings, and Emperors, their power, and yield it up to his heavenly father. Further, seeing that they know (according to saint Paul's saying) that all things work for the best to gods elect: Rom. 8. They do verily also perceive, that all these signs must be referred thereunto. Likewise it is no small comfort, that we have of Christ's saying in an other place, Mat. 10 All the hears of your head be numbered. In contrary wise the despisers of gods word, shall with a great boldness set at naught these signs, and shall often have in their moths, Peace and quietness. 1 Tes. 5. Also, this proverb: What & heaven fall? But at the last they shall run into great fear, for because they be drowned in that voluptuousness of this world. They have no hope in Christ and therefore they can not lift up their heads unto this saviour & redeemer. Wherefore it shall not here need so long explication of the signs & to kens, as shall need diligent admonition to faith, through which we abide in Christ, & Christ in us. For where this thing is so brought to pass, there is neither signs, tremblingꝭ nor fears. No nother sin, the devil, hell, neither death, can hurt us. Wilt thou briefly know who abideth in Christ, joh. 15 & in whom Christ abideth? S. john speaketh that plainli, saying: He that keepeth his commandments abideth in Christ, & Christ in him. What is that commandment? 1. joh. 3 That we should believe in the name of his son jesus Christ, & one to love an other. Nevertheless briefly to speak of those signs that S. Luke maketh mention of, whereby all men may understand how much they are now done already, & how much they shallbe done hereafter. first of all he saith, that there shall come many false prophets, False prophets which shall deceive many. Oh what an horrible thing is that? that they shall come in the name of Christ? But here consider the care that Christ taketh for thee, and execute his commandments then shall there be no jeopardy at al. Believe them not (saith Christ) nor give no faith to them: Antichrist. here may well be noted Antichrist w●th his false doctrine, and his outward worshipping of God, of the which S. Paul speaketh in the second chapter of the second epistle to the Thessalonians. secondarily, the words of the Evangelist doth show: that surfeit and over great covetousness of riches, with great violence shall invade. The car of the belli In the which place again Christ taketh care for us, and saith: Beware. etc. Thirdly, the Gospel shallbe preached every where, as we do now evidently see, so that we must needs confess and knowledge, that these many years hitherto the Gospel hath not been so purely preached, as we see in these latter days. Item the son, moon, and the stars, shallbe destitute of their natural light. The course of the law And hereto shall follow the sorrowfulness of the people, for the fear, and looking for those things which shall chance to all the world. The rambling and noise of the sea and floods, the moving of the celestial powers, and diverse other signs, whereof Christ maketh mention. Now thou perceivest what shall signs necessarily happen, and moreover thou hast hard, that to those that abide in Christ, Rom. 5. th●y shall bring no fear at all. furthermore see in this case, that thou take hold of Christ by faith, as such a Lord and master, 1 Pet. 5. that hath taken charge over thee, yea and shall abide with the to the end of the world, Mat. 28 so shall there be nothing that shall hurt or fear the. The second advente of Christ. Also Christ in this gospel showeth the majesty of his last coming, for none other cause, but to comfort his people, and to the wicked he bringeth an horrible fear, when he saith: And then they shall see the son of man come in a cloud, with a great power and clearness: as though he should say. Thou my despised company, hast suffered grief and pain in this world, thou haste been made the ofscouringe of all, for my word, in the defence thereof thou hast suffered many jeopardies, of goods, honour, life, 1 Cor. 4 and so forth. Therefore now behold him, in whom thou hast laid or set all thy trust or hope. What thinkest thou now by my power? where be they that have persecuted thee? Ps. 72 whreunto is their power come? where is now seen the pomp and magnificence of thy enemies? Al they by confusion & shame are destroyed, Rom. 8. being damned both body & soul for ever. And like as thy misery shall now have an end, so shall their perpetual infelicity and condemnation now begin, and last for evermore. Fear thou not this my power which thou now seest, it shall make more for thee, then against the Likewise let not my majesty (be it never so great) trouble thee: The greater it is, the more succour shalt thou have at my hand. And now suffer a while, and let us see what the enemies of the word of God can do. Lo, Psa. 43 thus it is manifest, that the majesty of Gods judgement to us that believe his word, and for the same always be counted and taken as sheep appointed to the slaunghter, bringeth not fear, but rather a comfort. To us (I say) that believe in him, for we shall hear that joyful voice, Mat. 15 Come hither the blessed children of my father. And now may we plainly see what it is that saint Paul saith: 2 Tim. 1 I know in whom I have believed, and am sure that he is able to keep, that I have committed to his keeping, unto that day. In contrary wise, joh. 19 the enemies of the word of God, shall see whom they have persecuted, and whether Christ shall wink at all those ills that hath chanced to the elect people of God. There shallbe weeping and gnashing of teeth: there shallbe hell & everlasting death. Thirdly, we have in this gospel a perfect admonition, that we shall abject and cast away all fleshly trust and security, Carefulness hurteth. and to give diligence to have perfect knowledge of ourselves and to be always ready against the glorious adnent or coming of our lord jesus Christ. For because he hath moved and kindled our hartis & with these words, Look up, and lift up your heads, hath put away all fear. He will also that we be warned to prepare ourselves against these times, and this he doth by a rude and homely similitude, saying: Ye see the fig tree, and all other trees, when they bring forth their fruit, and then you say: summer draweth nigh. So, when ye shall see all these things done, know you for certain, that the kingdom of heaven is at hand. And note well now, that he would us to understand & perceive, that when all these things shallbe brought to pass, that then Christ shall make an end of the world, But the wicked shall boldly despise and say: God seeth not us, Ezec. 9 he hath forsaken the earth etc. yet shall christian men give heed, & look for these times, Luc. 11. as a faithful servant doth look his master, when he shall return from the marriages: And that thou mayest know that he greatly desireth, that we should be mindful of this day, he maketh an end of his sermon, with this word: Watch ye. How must we watch? Verily it is needful that we have a lively & fervent faith, Mat 25 which by love should be effectual: like unto the five wise virgins. For truly to watch, is to be diligent, in faith: To watch. To sleep and the works of God, as in the contrary wise to sleep, is nothing else, but to despise the word of God, to abide in infidelity, and plainly to do no good at all. Now how many is there amongst us all that doth look for that healthful and glorious coming or advent, or watcheth therefore? Verily all the world sleepeth and routeth. 1 Tes. 5. Night and darkness hath over compassed all that ever is. Wherefore thou that art the minister of the word of God, follow Christ, set it forth with all instancy and ferventness. Call to repentance. correct the evil. Comfort the good: and beware, lest God require the blood of the sinner at thy hand: Ezec. 5. For truly it is not all in vain that God hath so purposed and decreed in his mind: He hath spoken it, and therefore it must needs be: Heaven and earth shall pass away, but his word shall ever abide. If thou do thy duty, and ceasest not with all thy mind to admonish and warn, although it were so that the more part would not believe or obey, but like the sodomites increase sin upon sin, yet would there be found some good ground that would receive the seed of Gods word & bring forth fruit. Thy diligence and labour can not lack his reward, Mat. 25 as scripture witnesseth saying: Well good servant and faithful, because thou haste been faithful over a little, I shall set the over much: Enter into the kingdom of thy Lord. The third sunday in advent. Mat. 11. WHen john being in prison herd the works of Christ, he sent two of his disciples, Esa. 35. and said unto him. Art thou he that shall come, or do we look for an other. jesus answered end laid unto them. Go, and show john again, that ye have heard and seen Esa. 6. c 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, Lu. 11. d jesus began to say to the people concerning john: What went ye out in the wilderness to see? A reed that is shaken with the wind? Or what went ye out for to see? A man clothed in soft raiment? Behold, they that wear soft clothing, are in kings houses. But what went ye out for to see? A prophet? Verily I say unto you, and more than a prophet. For this is he, of whom it is written. Mal. 3. Mar. 1. Behold, I send my messenger before thy face, which shall prepare thy way before the. THE EXPOSITION. first of all in this gospel we are taught, The office of a preacher what beseemeth the ministers of the word to observe, as well in their living as in their learning. For Saint john is here so set before our eyes, that no man can deny, but that he was a good preacher as for the office of a true preacher is this together with the faith that is in Christ, What penance is in scripture. earnestly also to teach & instruct of penance. Penance, I call, when a man with his heart is sorry for his sin, willing to amend, and after that to live justly, as scripture speaketh of this penance: Flee from evil and do good: Psal. 30 Ephe. 4 and, He that hath stolen, let him steal no more It is always necessary that I acknowledge my sin and corrupt nature, if the preaching of Christ shall any thing profit me. Now seeing that I must come to such knowledge of corrupt nature and hatred of my sin, then must needs the minister of God's word set before me, the law, & fear me there with: Esa. 40 showing unto me, that all flesh is as have, & the glory thereof like the flower of the field: that is, That I am a great damnable sinner, and that of myself I can nothing do, and so much the less should glory or magnify myself. Knowledge of sin, is spiritual poverty And where such knowledge of sin is, there the gospel is sown with fruit, in the which through Christ alonely is given unto us, remission of sins. And peradventure this is the poverty that Christ speaketh of in this gospel. These two things shalt thou find in S. john: First he speaketh of penance & cconcludeth every man to be under sin, lest they should glori in the selves. And for that cause doth baptize in water, as a token of penance. Rom. 3. And after he hath brought the people into the knowledge of their sin, he teacheth the Gosspel, john. 1. saying: Behold the lamb of God, that taketh away the sin of the world. And in this wise useth saint john the office of a good preacher, and continueth in the same, in so much that he sendeth his disciples to none other, but to Christ: not that he doughteth of Christ, but that they should also learn that Christ is the only saviour of the world, and the very samet, hat saint john testifieth of. Christ also praiseth him for his contancy and stableness, saying He is no reed that wavereth hither & thither with the wind, nor is of that sort that to day teacheth this, and to morrow in contrary wise. And to this purpose it pertaineth also, that john is more than a prophet: Which thing again must be referred to his office. The prophets before him did only prophecy that Christ our Lord and save our should come, john pointing with his finger, did show him then present. The life of saint john. Will ye hear any more of the life of john, then is mentioned in the third chapter of Matthew? Hear what Christ sayeth here. He is not clothed in soft garments: as who saith. His life is not set in voluptuousness but is mortified from all carnal concupiscence and pride, and liveth justly to God's word. Neither sitteth he in the palace of a king, but in fetters and chains. Now, like as Saint john did sincerely execute his office, and kept himself in good conversation, so likewise it becometh the ministers of the Gospel to do. Also in this gospel the person of Christ is so touched and set forth, The goodness of Christ that thou mayst know well him to be gentle, meek, and lowly: For he did not hardly entreat or drive away the discipls of john, although they were of small faith, but gently, in word and deed did instruct them: And said. Go your way and tell john what ye have seen, The blind doth see, and the lame doth go etc. As who sayeth: john knowech very well by the prophet, what works Messiah shall do, and yet go you and show unto him what ye have seen, that afterward he may tell you, whether I be the same Messiah that the prophecy speaketh of, or whether any other be lokid for. Esa. 35. This be the words of the prophet. God him self shall come and redeem us. Then shall the blind see and the deaf here. Then shalt the haiting leap like the heart, and dume men shall speak. And Christ further saith: Poor men do hear the glad tidings of the preachers of the gospel. (As he should say again.) Hitherto ye have had Moses & the law But Moses could not give you the spirit, wherewith ye might have fulfilled the law: And now ye hear of an other manner learning (that is the gospel verily) by the which they that be poor in spirit, and knowledge their sins, do freely through Christ receive remission of sin, without merit of works, and shallbe partakers of the kingdom of heaven, with the children of God, so that they believe in Christ. Rom. 1. The very poor And in such wi●e also speaketh S. Paul: The gospel is the power of God, to every man that believeth to be saved thereby. And Christ speaketh by these words: Tell john. Lo, it is preached to the poor people, that is to them that be contrite in heart, and be destitute of all help and comfort A joy full message truly, that through my benefit they shall hereafter have a merciful God, remission of all sins, justice and everlasting health, by very grace and mercy, without any merit of works. And now if john hear of these things again, it must plainly be manifest unto you, whether I be Messiah or not. And he knoweth well enough, where to such message is sent unto him, namely that he should show it to men. Lo in this wise Christ teacheth johnes disciples, not with words alonely, but with deeds also, that they might believe and obtain everlasting life. Now if any man were taught outwardly by this word of Christ, and inwardly by his spirit, that he might knowledge the same Christ to be the very messias and saviour, (as S. john witnesseth in the 17. chap.) shall by him have eternal joy. thirdly, To avoid offences. in this gospel Christ teacheth us to avoid slander, and saith Blessed is he that is not offended by me, (that is) in this despised parsonage that I am in. Although I come into this world under the slander and ignominy of the cross, Mat. 17 yet am I the very same that my father in heaven spoke of, in this wise. Here is my well-beloved son, in whom I am very well pleased: Hear him. And in like manner, although my word seem very simple and foolish to the wise men and justifiers of themselves, in this world, yet is it such a learning and so much to be made of, that all that believe thereon, shallbe saved. For my word is not mine, john. 3. but his that sent me. etc. Of this strength of the word of God and of the gospel, speaketh S. Paul in his epistle to the Corinthians, saying: I notify unto you my brethren, 1 Cor 15. the gospel that I have preached unto you, the which ye have received, & in the which ye now stand in, & by the which also ye shall obtain everlasting life. etc. Dost thou not see here now, that by the gospel men shallbe saved? If then the preaching of the gospel maketh men blessed, of necessity therefore must the doctrine of the gospel be much more precious than that, of the which these hypocrites, & they that by their own works would be justified before God doth boast so greatly of. Mat. 9 But it chanseth so often times, that old musty vessels receive the new wine of the gospel. The jews were in this opinion that Christ should have his dominion after the manner of kings and princes of this world, and because that in his such power, he appeared not a man of nobility to the world, therefore they set little by his doctrine, and believed nothing less than that such a one should be the true Messiah. I pray you what think you thou a carnal man should do, seeing that Christ so despised of the world, is so hardly known? In this case no better council may be had, then so have respect to his word, and thereto to be fully fixed, noting and marking his works, according to scripture. And in so doing, thou sha●t not ligtely be offended in our lord and savour jesus Christ. consider also, Double slander that slander may be taken two manner of ways. One ways faith may be slandered, when for the wholesome doctrine of the gospel, they teach the phantesies of men: Of this slander (for the most part) scripture speaketh of. another ways charity is slandered as saint Math. in the 17. chapter saith, as often as I provide not for my neighbours necessity, or do trouble common peace. Math. 17. And to be brief. Christ will no man to despise his doctrine, although it be little set by with the Pharisees and wise men of this world. The Gospel on the fourth sunday in advent john. 1. AND 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 john. 5. art thou Helias? And he saith: I am not. Mat. 11 Deut. 18 Art thou that prophet? And he answered: no. Then said they unto him: what art thou that we may give an answer to them that sent us. What sayest thou of thyself? He said. Mat. 4. Mar. 1. Luc. 3. I am the voice of a crier in the wilderness. Make strait the way of the lord Mat. 4. Mar. 1. Luc. 3. as said the Prophet Esayas. And they which were sent, were of the Pharisees, And they asked him and said unto him: Why baptisest thou than if thou be not Christ, nor Helias, neither the Prophet? John answered them saying: Act, 19 I baptize with water, but there standeth one among you whom ye know not, he it is, which, though he came after m●, was before me, whose latchet I am not worthy to unlose. These things were done in Bethabara beyond jordane john. 3 &. 10. d where john did baptize. THE EXPOSITION. Like as in the gospel before, The constancy of john. we hard of the great commendations of S. john for the constancy that he had, so in like manner the evangelist in this place doth extol him: For when he was demanded of the priests, whether he were Christ or not, whereby he might have been had in great name and honour, yet would he in no wise, that any man should otherwise think of him, than he was in deed. And confessed that he was not Christ, knowledging that the honour of that name was meet for no mortal man, but for Christ alone, for whom he came to prepare his way before. And moreover he would not be taken for Helias, for they demanded of Helias Thesbites, 4. Re. 1 that was taken up in the friary cart: And although he did walk in the spirit and virtue of Helias, yet was he not the same Helias that they asked for. Neither would he be counted a prophet, because all prophets must be referred to the old testament: And he belonged to the new: as scripture also witnesseth, saying: All the prophets and the law, Mat. 11 until johnes time did endure. Now like as it is to be noted, with how noble a constancy S. john was endued, so is it likewise to be considered, how hardly the same good man was tempted and opposed. they that were sent, were of the high priests and Levites, The temptation of john. chiefly picked out of the sect of the Phariseis, which far passed all the other sects. And they that sent them, were of the city of jerusalem, and the chief senators of the same, being the heed city of all injury. I pray you, who would not have been moved with the authority of such great men? so noble ambassadors and with so high commendation of honour, as they gave to S. john. But S. john knew that they sought their own glory, as it appeareth in the 5. chapter of john, and therefore he answered that he was not Christ, nor Helias, neither yet a prophet, but the voice of one that crieth in the wilderness etc. This is written for our learning that we should also persever and continue in the knowledging of truth, seeking no man's glory, but Christis, nothing at all regarding the promises, flatterings, or threatenings of the world, for S. Paul saith in the 10. chapped. to the Romans: If thou believe with thy heart, thou art made righteous, And if thou knowledge God with thy mouth, thou shalt be saved. secondarily, this gospel showeth us of the calling of S. john to his office. The calling of john. Nother should we think that unadvisedly or by chance it might so be, but rather for that cause, that we should learn thereby that none of us do intermeddle or take upon us the office of a preacher, but he that is of God by lawful means called thereto. For the fruit of this calling, is, that the word of God be purely & sincerely delivered out, as thou mayest see in Aaron, Esaias, Christ, the apostles, and other faithful ministers. How often times doth Christ in the 5. john. 5. & 6. and all other chapters of S. john say, Rom. 1. that he is sent from the father of heaven? As we do also see in S. Paul, where he nameth himself the servant of jesus Christ, & the apostle, (but yet called) And in contrary wise, it is great hurt and damage amongst christian men, when a minister not called, will take upon him to declare the gospel: jer. 25. Where as the calling is false, & not of God, there must needs the doctrine be wrong & out of course. And of this thing thou hast a dreadful example in the religious persons of our time, that live under the dominion of the bishop of Rome. They came in at the windows & back doors, and therefore (as S. john saith in the 10. joh. 10 chap) thes be thieves & spoilers. And likewise doth not S. Paul in the Acts of the apostles speak of the same? Act, 10. saying And amongst yourselves shall rise such, as shall speak perversely, & decline from the right trade. Here thou hast that devilish calling of them that teach not the right way. Thou seest the fruits of this manner of calling But john that he might show his calling to be of God, said. (For they looked for an answer,) I am the voice of one that crieth in wilderness etc. As though he should say: Ye know by the prophet Esay, Esa. 40 that one shall come before Messiah to prepare his way. And ye can not be ignorant in that, that he that shall come in that place, shallbe called the voice of one that crieth in the wilderness. Even the very same voice am I. And for that cause am I sent from God, nor of myself do I any thing that I do. Now even as the minister sent from God must preach the word of God, according to the example of S. john, so likewise must he be received and taken in the steed of God. Flesh. thirdly, we may see in this gospel what ●he flesh may do that is not renewed by the spirit of God. I call the flesh the hole nature of man, which of himself bringeth forth none other fruits, than sin, john. 3 as scripture saith in the 3. chapter of john. That that is conceived and borne of flesh, is flesh. Of this thing thou haste here a goodly example. There came to john that passed all other of the jews in learning and behaviour, and they had herd who sent him to preach and baptize: and that of the prophet, that with them was chiefest: yet did they not understand S. john. Whereby thou mayst perceive, that the knowledge of God and Christ our saviour cometh not through our power and strength, but by the spirit of Christ. It is the gift of God, lest any man should glory thereof in himself. Thy wisdom is very foolish before God, for so scripture sayeth. I will destroy the wisdom of the wise, 1. Cor ... and cast away the understanding of the prudent. If than, neither wisemen, holy men, priests, nor Levites without the spirit of our lord jesus Christ can attain to the word of God, doughteles neither canst thou not without the grace of God be brought to believe, Fourthly S. john putteth a difference between his baptism & the baptism of Christ, when he saith: I baptize in water and preach penance, The difference between the baptism of john & the baptism of Christ. But Christ doth not only paptise in water, but also forgiveth sin, & sendeth the holy ghost. Mark here that S. john putteth no difference between the outward sign of water that he ministereth, & the same that Christ useth. The exterior sign, both of Christ and S. john is all one, for S. john preacheth the word of God and baptizeth with water, as also the apostles do. john. 3. But S. john maketh a distinction between his person and office, The office of Christ. and the office and person of Christ. For Christ (as is said before) besides that, that he preacheth and baptizeth, doth also by his own power, forgive sins, and send the holy ghost, that shall lighten and renew our hartis which john cannot do, but by his mystery. And this is the cause why he doth so greatly commend and praise Christ, for that he is the very lamb of God, that taketh away the sin of the world. And likewise it is he, that was before me, and shall come after me: as who saith: He is more than john, and forgiveth sin, also I am not worthy to lose the latchet of his show Is not this the very way to know, praise, and describe Christ? And yet when we are baptized, we be baptized both with the baptism of john and Christ also, The law is first preached that is, It is necessary, that that old Adame be laid under feet (as it is signified by that outward sign) before Christ doth baptize in fire and the spirit. Moreover we must also come to the knowledge of sin by johnes preaching. And when we be brought in this wise to the knowledge of our sin, than Christ findeth place for the exercising of his office, to remit sins, and give into our hearts the holy ghost, which he will do according to S. johnes words: This is he, that baptizeth in the holy ghost. And it is necessary that by faith we attain that, if we will be made new creatures. The end of this Exposition. Followeth. The gospel on Christmas day. Luc. 2. ANd it chanced in tho●e days, that there went out a commandment from Augustus the emperor, that all the world should be taxed. And this taxing was the first, and executed when Sitenius was lift●an●e in Syria And every man went unto his own cu●e to be taxed. And Io●eph also ascended from Galilee o●re of the city called nazareth, into jewry, unto 1 Re. 20 the city of david, which is called Bethlehem, because he was of the house and lineage of david, to be taxed with mary his spoused wife, which was which child. And it fortuned, that while they were there, her time was come that she should be delivered. and she brought forth he first begotten son, and wrapped him in swad●inge clothes, and laid him in a manger, because there was no come for them in the Inn. And there were in the same region shepcherdes, watching and keeping 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. And the angel said unto them: Be not afraid. For behold, I bring you tidings of great joy, that shall come to all 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 wrapped in swaddling clothes & laid in a manger. And straight way there was with the angel a multitude of heavenly soldiers, praising God and saying: Glory to God on high, and peace on earth and unto men a good will. THE EXPOSITION. IN this gospel first of all is treated the healthful birth of our Lord jesus Christ, The nativity of Edriste. which is the well head of our salvation, and of eternal life. Wherefore it is necessary that even as the evangelist hath described the same nativity or birth, so likewise, that every man do receive it into the inward parts of his heart, and often times to revolve it in himself, whereby he may by the meditation of such things be kindled, lightened, and made joyful, and that they may take and keep in their hearts, the child newly borne, by the word of faith: For the lower and poorer that this birth appeareth to the world, Esa. 9 so much the wholesomer and more profitable it is to them, that receau it by faith. And that it was so small of estimation with the world, it may be gathered of that, that joseph and the virgin Mary ascended from the city of Nazareth unto the city that is called Bethlehem in the land of judea, none other wise, but as the other subjects did, to give obedience to their superiors, and to yield tribute as the other did. Who would (I pray you) believe, that Mary should be the mother of God, which went unto the profession no otherwise, than the other plebeial one & despised sort of women did. And likewise the evangelist sayeth: that in the town of Bethlehem she was had in no respect or regard of any person, in so much that she was fain (that scripture mygt be fulfilled) to wrap her well-beloved son Christ (which she there brought forth) in cloutꝭ, and lay him in an ox stall. What singular or particular kind touch hearest thou here to be showed towards mary and her son Christ? The poverty o● Mary. Nothing here is else but bare poverty Mary is despised, joseph is despised, the child is despised. Nor thou canst here hear of any man that took any care or thought for them. But thou mayest well hear that there was no place for them in the inn. And now mark well how glorious & how greatly magnified was the same birth in heaven, although it was not so esteemed on earth. The Angel of God standeth by, & is present with the shepherds that watched the night watch over their flock, and showeth unto them great joy that should befall to all people, The showing of Chrystis nativity that Christ our Lord and soviour was born in the city of David etc. Now thou seest, who was messenger of the same glorious nativity, and how noble a message he brought, and yet dost thou but slenderly esteem, that thou must call this child Christ, Lord, and saviour? How cold Christ have been more noblier described, or the sum of the gospel more brieflyer comprehended? furthermore, The sum of the gospel. how could this matter have been better or godlier handled than it was handled of the angels? yea & when when those poor and simple shepherds were in so great fear, how cold they have been better comforted then of the angel? And he saith unto them: Fear ye not. O joyful and sweet message, that for all the great weight of sin, brought into this world with us, we should not fear: why so? Because there is to day borne unto us such a saviour, that shall take away the sin of the world, and through his passion and death shall obtain for all them that believe in him everlasting life. Wherefore it is berry meet, that this nativity, of the which we receive so great profit & joy, should be glorious in our sight. Our birth is unclean, subdued to sin, Our nativity is unclean and cursed. But Christ's is pure without sin and holy. Therefore now if the condemnation of our nativity must be taken away and changed, it must needs be by the pure and undefiled nativity of our lord jesus Christ, What? and can it be corporally communicate to all men? No. But spiritually we must attain to it by the word. What word is that? The same word, when the angel saith To you, to you, this day is born a saviour. By this word is communicate unto us the nativity of Christ And if thou wilt hear the same also of the prophet, Esa. 9 he saith on this wise. A child is borne to us, & a son is given to us. In the child is signified the humaninity of Christ. And in the son is signified his Godhead. Such a child is born that is in nature both god & man To whom is he borne? To us, to us, the prophet saith. Here we should now open the eyes of faith, for many ther be, that although they believe that Christ was borne, yet believe they not that he was borne for their sake. And therefore set they their minds so much upon their own works, with the which they trust to obtatne both righteousness and salvation, even as though with our own merits we might stand in the judgement of God. Therefore good sir deceiu not yourself: for the matter standeth not in that case, but as David saith: Goodlord, Psa. 24 enter not into judgement with thy servant, for all livers shall not be justified in thy sight. The fruit of faith. Here be no works required able to contrevaile, but grace & mercy is to be looked for. And therefore he that believeth the Christ is borne & given, & that he was incarnate, died, rose again & is ascended into heaven for our justification, he is clean from sin, righreous, blessed, the brother of Christ, & the son of God. And that faith, doughtles lyk a good man, hereafter he shall declare with good works, that is with the love of his neighbour, & with honest conversation. secondarily it is to be noted in this gospel, what persons they were that this wholesome birth of Christ was showed unto. Poor men receive the Gospel. Vereli poor and despised shepherds. But why was it not showed to the rich men men of great power, & the holy men of jerusalem? Because that God hath chosen such as to the world appear foolish, 1. Cor. 1. to the intent to shame the worldly wise men. Rich men, gentlemen, & men of great power of this world, have no respect or regard to this child jesus, but have their peculiar and private God, in whom they put the whole and some of their trust, that is, in pride, in their great strength and power, in riches and in their mighty god mammon. Mammon. And in like manner these work masters (as they be called) have their private god, that is, the trust in their own works and merits, Of the which false god Esaias saith: Esa. 2 They have worshipped the works of their own hands. And I pray you what should the birth of Christ have profited those men, if it had been showed unto them? Mat. 7. Holy things may not be cast to dogs, nor pearls to swine: He that putteth his trust in any other creature then in Christ, to him Christ is unprofitable. Likewise, he that by any other means seeketh his justification, but by Christ, to him also is Christ unprofitable, as S. Paul in many places witnesseth his eristle to the Galathians saying: Gal. 2 If justification come by the law, than died Christ in vain. And because Christ here requireth such a heart, that should not put hope or trust in any wordly goods or in his own power, and righteousness, but should holy stick to his passion, Mat. 5. death, and merit: Therefore he chose none but poor folks, and not such as were poor in this world after the flesh, but poor in spirit, that is, they that know all their own sins, frailness, misbelief and corrupt nature and abide only in his word. And to them also saith he in an other place: Mat. 11 Come to me all ye that be laden and I shall refresh you. Also, If any man thirst, let him come to me, john. 7 and I shall give him drink. These and such like words, the rich men and they that will be justified by their own works, do not receive nor regard, of the which the blessed virgin Mary in her song singeth, Quod dimittantur inanes. They are sent away empty. Luc: 2 Therefore this birth of Christ & joyful messenger is showed only to the poor shepherds. thirdly we may learn of this gospel, that when this healthful birth of Christ is laid forth unto us by the ministers of the gospel, (which for the more part in scripture be signified by angels) and we thereby ascertained, Mal. 2. that our salvation consisteth in the same: we may in no wise so do, that we should be forgetful of so great a benefit, or be found unkind therein, Thanks. giving. but rather should with continual thanks giving, praise and extol the same, and always sing with the angels: Glory be in heaven unto God etc. Here God is praised of the Angels & heavenly company, chief for this cause, that he of his only grace & mercy, hath given his only begotten son, a saviour to the world, that through him, the way should be to everlasting life, for all men: and that by his goodness, sin, death, the devil, and hell, shuldde taken away. Is not this benefit worthy of praise & commendation? Yes truly no man can give worthy thanks therefore: Neveuertheles yet we must persist to say with the prophet David: Ps. 146 My soul praise the Lord, I will praise the Lord in my life, I will sing to my God as long as I live. And considre here that this honour and thanks giving can not be yielded to God, where this our Christ is not, or not thoroughly known. And that no peace or good will can abide with us, without Christ. joel. 17 And in contrary wise, where Christ abideth, and by his word is well known, there also the heavenly father is known, praised, & extolled, as such a father, that hath given us his only son Christ for a saviour into all the world. And there also is found the true peace, when we believe that God the father will not us to be damned, but of his ineffable grace will receive and give us everlasting life by Christ. Who I pray you, would not be of good cheer when he heareth the angels bring this peace & quietness of heart to us? And besides all this, God rejoiceth in us through his son: And again, they that believe, doth rejoice in all his works, singing without end: Glory be in heaven to god, peace in earth, & good will to men. The gospel on the first sunday after Christmas. Luc. 2. AND his father & mother marveled at those things, which were spoken of him. And Simeon blessed them, and said unto Mary his mother. Behold, this child is sent, to be the fall and uprising 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. And there was a prophetess, one Anaa, the daughter of Phanuel of the tribe of Aser, which was of great age, and had lived with her husband seven years, from her vyrginitie. And she had been a widow above four score & four year, which departed not from the temple, but serveth God with fastings and prayers night and day. And she came forth that same hour and praised the Lord, and spoke of him, to all them that looked for the redemption in jerusalem And when they had performed all things, according to the law of the Lord, they returned into Galilee, to their own city Nazareth And the child grew, and waxed strong in spirit, and was filled with wisdom, ● Reg. 2. and the grace of God was upon him. THE EXPOSITION. IN this gospel we have sufficient testimony of Christ, that he is the true Messiah, & the blessed sede of Abraham, in that which all people should be saved. Simeons' testimoni of Christ First we have the great testimony of Simeon, which of long time had looked for the consolation & comfort of Israel, & was informed by the holy ghost, that he should not see death before he saw Christ. And when joseph & Mary had in the day of purification taken the child jesus, & set him before the lord in jerusalem & according to the custom, made their host & oblation: Lo, Simeon also through the holy ghost came in to the temple, & took the child in his a●mes, & called him the saviour sent from God, the light of the gentiles and glory of the people of Israel. What it is to bless. And afterward wished all things prosperous & joyful to the child and his parents: and that is signified by that that he did bless them, as it appeareth in the 24. cha. of gen. And then said he to Mari: Lo, this child is set to the fall and uprising of many in Israel. And for a sign which shallbe spoken against. Of these words of Simeon it is manifest, that Christ is the true Messiah & saviour of the world, promised in holy scripture, or else why would he call him the light, saviour & glory of Israel, if he could not help, save, & iusti●i? john. 1. Yea & if he well not the very saviour by whom we take our salvation, verily he might seem but a despised saviour. And besides this, he should not have been called the light of the Gentilꝭ if he should not have lightened all men Yea & likewise, if Israel should have had no cause to glori or rejoice of this child, he should not have bin called the glori of the people of Israel. Moreover mark here now whether that all men shall know this same saviour & light. Lo (saith Simeon) he is set to the fall: how to the fall? isaiah. 8. Because that many shallbe offended in him, when they shall see him go in manner of a bondman or servant, & not after the fashion of kings & princes: And especially such as doth not believe, but put their confidence in their own works, & will attain to the righteousness before God, by their own works & merits, & not through his only grace: Of the which also S. Paul speaketh in the 10. Rom. 10 cha. to the Rom: They that know not the righteousness of God, & seeking their own, be not subdued to God's justice: And they be such, that when they hear the righteousness of God commended, yet will they not believe, nor in a manner can believe, because those things that they do of their own will, be to be rejected & cast away. Wherefore they do persecute this doctrine, & be offended in Christ, & do still remain in their misbelief, lest they should at any time be saved. There be nevertheless amongst those also very many, to whom Christ is set to their uprising, but that is to those all only, which of themself do despair, & knowledge that there is no name under the sun, joel. 2. Act. 4. given to men, where through they shallbe saved, but only in the name of Christ. And such be by Christ reserved to everlasting joy, as the prophet isaiah saith: isaiah. 28. Lo, I will set in Sion in the foundation, a corner stone, & every man that believeth in him, shall not be lost. Now, if thou desire that Christ may not be set to the to stumble at, but to thine uprising, go to and cast away all the hope of thine own merits, & embrace Christ as the saviour of this world: Mat. 16 And then shall not hell gates prevail against the. And if thou se the more part of men not willing to receive this doctrine, but defending the righteousness of their works, The sword should pierce mary's heart. & rejecting the justice that cometh by faith, them remember those wordis that Simeon saith that Christ shallbe set for asign or token, which shallbe spoken against of many. And think you that it was spoken in vain, that a sword should pierce through mary's heart? Simeon knew well enough that our Lord jesus Christ should suffer much pains for his doctrine. And therefore said unto Mary, that with her well-beloved son she should suffer also great sorrows, that the secret thoughts of many should be opened, which, although they were taken for the most holiest of all, yet should they be of all the most wicked. Thou hast now here the testimony of that just man Simeon, that Christ is the son of God, the very true Messiah and saviour of all the world. secondarily we have here the testimony of Anne the prophetess concerning Christ. Ann propheceeth of Christ And besides that that the evangelist doth describe and set forth her conversation, he saith further also, that she, when the very hour came, knowledged the Lord, and spoke of him to every man, that longed for the redemption of Israel. Observe and mark now the order of this testimony. first she praiseth and commendeth God for none other cause, but that she knew in this child, not only the great kindness of God, but also that all prophecies were fulfilled, and that the same acceptable time was come, Ephe. 5. wherein Christ should be borne, and to the which also God willed her to be reserved and kept. And truly all christian people ought to give thanks unto God the father, for his such great benefit, that through this child he willed us to be saved from all evil. And certainly this Anne knoweth and knowledgeth that of ourselves we can nothing do. And therefore praiseth God, that he hath vouchsafed to send us our saviour from heaven. And that all other should know the same, she speaketh of him to all that longed for the redemption of Israel. But what speaketh she of him? Doughteles nothing else, but even as Simeon did before. Simeon told that the same child was the light and saviour of the Gentiles: Anne confirmeth the same and saith: He is now present before our eyes, and even at hand, The saying of Anna. whom they looked so long for. She freely confesseth, her prayers, fasting, widowhood, and honest conversation, to be of no respect, except by this child, through grace, she be made righteous and holy, and delivered from everlasting death. Of this place it becometh all women, widows, & maidens to take example, & follow the steps of Anne in the knowledging of Christ, in good and honests life, and in the true worshipping of God: She perceived very well that it was necessary for her, through the trust that she had in this child, to be saved: that is, to be justified by true faith in Christ. And here may it well be understand, that faith must be lively & effectual. And this certificate or knowledge of faith must we all have, or else truly the same faith that maketh us just & righteous, Right faith. is not in us, but rather a false persuasion and opinion of Christ. Christ was very man. thirdly, this gospel confirmeth the article of our faith wherein we knowledge that Christ was borne of the virgin Mary. For as I must believe that this is true, so must I also faithfully believe, that Christ naturally, as all other men doth, increased in age, wit, strength, wisdom, & spirit, not that the holy ghost was not at the first in him, but that the more he was in age, the bigger he was, & the bigger he was the wiser he was. And the wiser he was, so much the stronger he was in spirit before God, in himself, and before all men. And to be short: In that that the evangelist saith: The child increased and was strengthened in spirit, full of wisdom, and the grace of God was in him. he showeth that the same child every day more and more did grow in goodness and wisdom. And we should highly wish that our children might be like brought up, The bringing up of children. that they might more and more increase, and do that is just & good. This child jesus increased and was strengthened in spirit. And we suffer our children to fall & run into their own carnal lust & desire: Nor we do any thing care or provide, that by the word of God, they may be brought to faith and honest living. Christ increased in wisdom, And our children increase in foolishness. And wilt thou know the cause thereof? Their parents be in the fault, that will not instruct & bring up their children in goodness & virtue, neither teach them the word of God. And therefore the grace of God cannot be in them. To conclude. As Christ is very God, so by this gospel it appeareth, he was very man, and sent from his father into this world, that we by him might enjoy everlasting life. The Gospel on New years day. Luc. 2. AND when the eihht day was come that the child should be circumcised his name was called jesus Gen 17 Mat. 1. Luc. 1. which was named of the Angel before he was conceived in the womb. THE EXPOSITION. first, because saint Luke the evangelist hath so diligently set forth the nativity of Christ: Now he goeth about to declare what profit and commodity it hath brought unto us. That is to say, that through Christ, the burden and yoke of the law is taken away, and a free heart and willing spirit is given unto us, Gal. 4. Esa 44 which, not constrained with the fear of pain, should keep the commandments of God, and do that is just. For it is very evident, and can by no means be denied, that seeing the law is spiritual, it doth not only require outward works, but much sooner the inward affections of the heart. No man by his own power can fulfil the law, as S. Peter witnesseth in the Acts, cap. 15. saying: Why tempt ye God, laying the yoke upon the disciples necks, which our forefathers, Gala. 3. nor we, were able to bear? Now therefore it is necessary, other the law to be fulfilled, or else us to be damned, as scripture saith: Cursed be every man, that abideth not in all things written in the book of law. Go to then, here of this place I perceive, that the law requireth a perfection: And again. In myself I feel nothing. whereby I may fulfil it: Rom. 10 what shall I now here do? Thou must by faith obtain Christ, which hath for the satisfied the law, and delivered the from the curse thereof. He is the end of the law, Gala. 4 as S. Paul saith, In whom every man that believeth, shallbe saved. And in an other place, When the time was fully come, God sent down his son borne of a woman & subdued to the law, Abrogation of the law. that he should redeem such, as were in danger of the law, and so we should be made the children of God. And hereto it pertaineth, that Christ suffered himself to be circumcised. This thing betokeneth, that Christ came to fulfil the law for us, and to make us free from the curse of the law, that by the doctrine of the gospel, he might communicate unto us the holy ghost that we so by, him renewed, might hereafter, not constrained, but freely and lovingly do those things, that God requireth of us. And secondarily it is to be understand and known, that circumcision was a token and sign of the promise that God made unto Abraham, Signs cofirme faith. yea and to his seed also, as appeareth in the 17. chap. of Genesis. Nother was this sign given that men thereby might be justified, but that they, which should hear of the promise of God, should be confirmed in faith, and that the jews might be known from tother Heythen and infideles. For truly every sign hath his promise, whereunto it is meet, that all men stick and believe, As in the 6. chap. of Gen. it is promised to Noah, that he shall not perish by the flood: And in token of that promise, he had a ship, which he was commanded of God to build And in the 9 chap. of the same also, it is promised, that the world after that, should never be drowned or destroyed by flood. And in token thereof, God gave unto him the rain bow. And in like case it is here. God promised himself to be the God of Abraham and of his seed. And therefore gave unto him the token of circumcision, wherewith he doth confirm and certify his faith, that he should in no wise doubt, but surely believe, that God would keep his promise. But thou must so understand these things that we shall receive these promises, The word. not through the outward sign, but by the word, in the which the sign is contained, Faith. and our faith hath gotten it: Always the spiritual thing must be joined to the corporal, & internal things must be added to the exteriors The outward circumcision Circumcision. is nothing without the circumcision of the heart, which is made by the spirit, & is signified by the outward circumcision. And Deut. in the 10. chap. it is said: Circumcide the foreskin of your hartis. If than the exterior circumcision did profit the jews, it must nedis be, that they then should holy stick and abide in faith & the commandments & promises of God, seeing that the same exterior sign doth but confirm & strength them: as thou mayst see in Gedeon in the 6. chap. jud. And in like manner we say of the signs of the new testament as if when I am baptized, I have no respect but to the water, That outward dipping in water profiteth nothing at all: The sacrament of the new testament Baptism But if I regard & have respect to the commandments, & promises of god, (with the which this water is sanctified) and believe the same, & so by this means am baptized within through the holy ghost, them truly this baptism is very profitable unto me: It hath the word & promise of God, and is not without a cause called of S. Paul, the fountain of the new birth, Likewise when in the supper of our Lord, I regard not the commandment and promise of Christ, nor come by faith to receive it, The supper of the Lord. than the eating & drinking of the sacrament of the body & blood of Christ, not only profiteth me not, but rather maketh to my damnation as S Paul speaketh, of such, as unworthily receive the same. And when I behold the commandment, word and promise of God. 1 Cor 11 then doth the eating & drinking of the sacrament of the body & blood of Christ profit me much, because in the word I found remission of sins & in the sacrament or outward sign, I find the confirmation of my faith: And it is to be noted, that christian men in the steed of circumcision, have baptism, begun of S. john, & confirmed by Christ: as it appeareth in the last chap. of Mark. The baptism of children. And like as circumcision was communicate to the children, so must baptism be conferred to our children, although the fantastical Anabaptists teach otherwise. Thirdly we learn by the name that was given unto Christ, & showed before of the angel, that in matters of faith, and in such as concern our justification, our works & merits be of no strength before God, but alonely grace & mercy which God in Christ hath showed to all the world. For the name of jesus, if thou wilt interpret it, signifieth a saviour. jesus only justifieth. Nor think though it to be a poor and bare name, but it is the thing it self, the work and execution, as saint Paul sayeth: 1. Cor. ● jesus is made the wisdom of God to us, our righteousness, santification and redemption as it is written. He that glorieth or rejoiceth, let his glory and rejoicing be yn God: And also yn the Acts, it is written: Act. 4. There is none other name under heaven given unto men where through they must be saved etc. And is it not written also yn the 1. chapped. of Math? He shall redemme his people from their synes, The name of Christ. Now than if we be justified by the merit, passion, & death of christ, whereto cometh the glory of our works? Here must I not glory of mine own works, but all my joy must be in jesus Christ, And hereto pertaineth all such places, as be red in the old testament, and the new, of the name and merit of Christ: And although it be very necessary and instantly required of a christian man, that he should declare and show forth his faith, with the works of Charity, and other godly exercise, yet by no work can he be justified, but alonely by the merit of Christ. Forthlye this gospel teacheth us, that the word of God and his works do strive with our reason: If we go about by reason to know the mystery of the circumcision, it would seem a very jest, that God should adorn with his commandment, so vile a member. The works of God be contrary to reason. But what shouldest though think seeing it is so? Verily God chooseth not those things that be pleasant, or in great estimation with us, but such things as be despised and abject before our eyes: And that for this cause, because that our reason should be subdued to the word of God and his works, and that we should commend and accept such things as he hath chosen, and not those things that seem most pleasant and goodly to our sight Circumcision was a thing that was small of estimation, The word of God santifieth all things. but when the cummaundement and promise of God came, it was made a noble healthful & a godly work: And likewise it is but a trifle to be baptized and washed in water, But if the commandment, promise, and word of God be joined thereto, it is surely a thing wonderful precious and healthful. And although to the world it appear but a tryfull to be baptized, yet baptism that is brought in the steed of circumcision, must be accepted of us as an high and precious work, because it hath the commandment and promise of Christ, To whom be all honour and praise. Amen. The gospel on Epiphany day. Math. 2. WHen jesus was borne at Bethlehem in a city of jewrye, 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 jews? For we have seen his Nu. 24. star in the east, and are come to worship him. When Herode the king hard 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 Bethlehem in jewry. For thus it is written by the prophet: Mich. 5 joh. 7. And thou Bethlehem in the land of juda, art not the lest amongst the princes of juda. For Mich. 5 joh. 7. out the of shall I there come unto me the captain, that shall govern my people Israel. Then Herod, when he had privily called the wise men, inquired of them diligently, what time the star appeared, & he had them go to Bethlehem, 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. THE EXPOSITION. THe Evangelist S. Math. after that he had written of the promise made to david, and the other fathers, and had brought in the Angel, joseph, & isaiah the prophet, as most sure witness of the birth and nativity of Christ. Now in the golpel of this day (while he describeth certain circumstances) he proveth that this child is Christ, and the very true Messiah, Christ the true Messiah of old time promised to our forefathers, & now exhibited to the world, that all things might be brought to pass in him. The circumstances be, the place and tyme. In Bethlehem juda, The place. (saith the evangelist) jesus is borne. Here now thou hast the place. And it is not unknown to all men, that this city was ordained for the birth of Christ, & of long time before prophesied by the prophets, that so it should be. Wherefore of this place we may boldly conclude, that this child newly borne, is the true Messiah. These be the words of the prophet: And thou Bethlehem of jewrye, Mich. 5 art not the lest etc. Out of the shall rise to me a govenoure, that shall govern my people of Israel. Now there is two Benthlehemes, one in Galilee, in the tribe of Zabulon, and tother in the land of jewry. Seeing the evangelist, with express words doth speak of Bethlehem in the land of jewrye, and full well agreeth with the prophets, I pray you how durst the jews deny, that Christ was the very Messiah Now like as the place, so doth also the time very well agree, The tyme. as in the 59 cha. of Gen. by the patriarch jacob, it was determined by these words: The sceptre shall not be removed from juda, nor a ruler of his posterity, till he come that shall come. Of this prophecy it appeareth, that Christ must needs have then be borne, when the kingdom of the jews was so taken away, that no king or ruler of the tribe of juda, should reign any longer. And that did chance at the time of Herod, which was not of the tribe of juda, nor yet born of the Jews blood, but was an Idumee a stranger, and made king by the Romans Wherefore, neither yet of this place can the obstinate jew deny, but that Christ is the son of God and the true Messiah: And it were to be highly wished and desieed of us, that the jews alonely and no Christian man did withstand and speak again this natyvyty: For although we often times say, and confess, that Christ the son of God was borne of the virgin Mary, yet when we will not know nor understand, wherefore it was done, I cannot see what profit we shall get thereby. Thou must know and confess, that to thee, to thee (I say) and to thine redemption and salvation he was borne. Esa. 9 And that the father in this his son alonely willbe known and glorified. If any christian man doth put his confidence now in the merits of his own works, and trusteth to get everlasting life thereby, he truly doth as grievously and dispytefullye withstand this nativity, as though any jew had done it. But he that believeth, that by the only merit of christ he is justified, he shall have everlasting life. joh. 3. secondarily, we learn out of this gospel, that christ came into this world, not only for the jews, but also for the gentiles. And so it is declared by these wisemen that seek Christ, that the preaching of the gospel should be taken from the Jews, & given to the gentiles: The calling of the Heithen And that for this cause, that although they hard the gospel first of christ & afterward of his disciples, yet did they despise & persecute it, & with slanderous words rejected it from them. For I pray you, which of all the jews ran to seek this child? although it was openly said, that their king was then at hand, and present with them. The heathen which never had god, came from the Est, seeking and inquiring so long for this child, until they had found him: And that the jews, through their misbilefe be now abjected, it is by the just judgement of God, and it may be well of every man said: Ps. 118. Lord, thou art just, and thy judgement is righteous. And in contrary wise: The cause that we miserable heathen be taken and called to the gospel, is the very grace and mercy of God. And if therefore we did our duties, we should never cease from giving thanks, for the great clemency of God, that he hath had toward us all. And that we the wretched & sinful gentiles, through grace are called to the knowledge of the gospel, it appeareth by the words of isaiah, saying: I am sought of them, that never asked for me, Esa. 65. & am found of them, that never sought me, And I have said, Lo I, lo I am found of a nation, that never called on my name. Thou herist that they shall find him, that never sought him: is not this plainly spoken of us the gentiles? Therefore of this place we may learn and know, that everlasting joy, cometh not by the merits of our own works but through grace, and according to the saying of saint Paul, Ephe. 2 we are saved by grace, through faith, lest we should glory. A carnal man. thirdly, we perceive by this gospel what a miserable and wretched thing the carnal man is, in whom the same old Adam, through the spirit and faith is not yet mortified: The Kings come from the east to jerusalem, enquiring for the king of jews newly borne, and show that they saw his star in the East, and that they came to worship him, that is, to give to him reverence and honour: Worship Here it had been meet, that the whole city of jerusalem should with all reverence and joy have sought out this king, and have received him, seeing that they had looked for his coming so many years before. They knew by the prophecy of jacob, Gen. 49 that at the same time he should surely come. But what do they? Not only Herod was so sore moved therewith when he had herd thereof, but also all jerusalem with him, that is, the more part of the citizens & especially such, as with good Simeon & Anna did long for the redemption of Israel. Whereto now were all the pomises? how well do they now remember the prophecy of jacob? And what doth it profit them, to be under the law of Moses? Herod thinketh he had good and just cause to be moved therewith, although it was but in vain, & not necessary But what cause doth the jews pretend? to whom by this king, sure redemption was promised? The fruit of the flesh. Here thou mayst perceive the nature and custom of the flesh: such is our strength and power. The flesh can do none otherwise, it is subdued to sin, and bringeth forth none other fruit than sin, whether it be outwardly, as manifest offences and crimes, or inwardly, as be such works that seem good, wherein the flesh delighteth and flattereth himself. And always such things as it should love, it hateth, and those things that be to be hated, it loveth. And in things concerning God's honour and our salvation, it always followeth the contrary. And therefore it is necessary that the flesh and nature be renewed in us, through the holy ghost, & brought to the fear of god and love of his neighbour, or else the flesh will always be flesh, that is, hardened and blinded. Rom. 8. Fourthly, this gospel teacheth us, in that that the wisemen were by the angel admonished to turn into their country by an other way, that God our father in heaven will mercifully conserve, keep & defend, not only from inward & spiritual jeopardies, but also from the outward & bodily periles, all such as knoledg, honour, & worship his well-beloved son jesus Christ, & setting all their hope and trust in him, & afterward by love, thanks giving, & good conversation, show forth & declare their faith, as these wisemen did, The angels seru to the elect of God. by their gifts. Is not the love of God toward us a great thing? ye so great, that the angels must descend from heaven & minister to the elect of God in their necessities. And not only the angels, but other creatures also are necessary means to man to the obtaining of salvation. First of all the star is compelled to serve the wisemen, & then the priests & seniors of the people, were constrained to serve them likewise, when they showed to them where Christ should be born. And at last also the angel waiteth upon them, & will not suffer them to revisit the wicked Herod, which not only bare an envious heart toward the child newly borne, but also was of a cursed stomach toward the same wise men. Hereto may that be applied that is spoken of the angels in the first epist. H●b. 1. to the Hebrews, Are they not all ministering spirits, sent to minister for their sakes which shallbe the heirs of salvation? And in the 33. psal. The angel of God shall come down, in the midst of them that fear him, & shall deliver them. Gen. 19 Gen. 14. And likewise the angel delivered Loath from the fire of Sodom. And did not the angel of god also lead forth the children of Israel out of egypt? Act. 14. And likewise delivered Peter out of his bonds? Wherefore if we would diligentli give heed and with those wisemen know Christ, worship him, honour him, and offer the sacrifice of our lips to him, as Oseas the prophet saith. Ose. 14. Truly we should find also before God the same comfort, help, & succour, which not only those wisemen, but also all gods elect from the beginning of the world hath obtained, in so much that god himself would serve us by his angels. To whom be given all honour etc. The first sunday after Epiphany ●ay. Luc. 2. ANd when he was twelve years old, they went up 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 amongst their kinsfolks 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, Mat. 7. and 13. Mar. 1. Luc. 7. And all that herd him, were astonished 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 the sorrowing. And he said unto them. How is it that ye sought me? Wist ye not, that I must go about my father's business? And Luc. 9 and 18. f they understood not the saying which he spoke unto them. And h● 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 EXPOSTION. ALthough S. Luke hath passed over many things, as the fleding of Christ into Egypt, yet with great diligence hath he described the childhood of Christ. And because it is a great thing & a matter of high wisdom & estimation, that Christ being but 12. years of age so boldli disputed with the chieffest learned men of jerusalem, S. Luke therefore hath set forth these things so goodly & that for our erudition and comfort, to teach us, first the Christ came into this world to teach And although the at such time as he begun first to dispute, he had not yet taken the office of preaching (which before he was 30. years of age happened not) yet he would in his so doing signify unto us, what his office & ministry should be, The office of Christ. joh. 5. until the time of his passion, that is, that he would be conversant in scripture & set forth the same, & teach wholesome doctrine. And moreover that he would not wrap himself in civil and worldly business, but be occupied in those things that concerned the glory of his father. The jews truly, in their minds thought (in the which opinion they yet stick in) that Christ in great pomp and power should excercise his kingdom in this world: But he is not found in King's courts, but in the temple where he searcheth the law of God, & would that afterward of him should be herd, joh. 18. that his kingdom was not of this world. As though he should say: joh. 18. It must needs be true, Psal. 2, that I am constitute king over the mount of Zion: And this my kingdom is spiritual, and not carnal. The sceptre of my kingdom, is the holy gospel, wherewith I rule them, that my father hath given to me, as it is said in the second psal. of me: Preaching his precepts. Here thou hearest that I am sent to teach. john. 6 Because Christ now is a doctor, & in his doctrine is contained everlasting life, it is meet therefore, that we should receive alonely his doctrine, and believe the same, and not be pulled from it, by any man's traditions and dreams. We be warned in many places of scripture, that we should give ear and hearken unto Christ, seeing that he is the very truth. Esaias in the 55. chap. sayeth. Incline your ears and come to me, hearken, & your souls shallbe saved. If I should now then forsake Christ, the fountain of life, and give myself to them, that teach the contrary from him, then must I needs run into error and perpetual damnation. Therefore if I hear him with the ears of mine heart, and receive his doctrine, then without doubt, he will teach me outwardly by his word, and inwardly by the holy ghost, Esa. 45. & so through his merits I shallbe partaker of the heavenly joy. secondarily, Bringing up of children. this gospel teacheth how fathers should bring up their children, in honest conversation and the fear of God. And that we may be learned by that, that joseph and Mary took the child jesus with them to jerusalem, to the Easter feast, that he might with all tother jews, Deu. 15 worship God according to Moses' precept, in offering, sacrifice, doing, and eating, & in the seventh day should hear the law of God. This although it was not necessary for Christ's person to do, yet would he live under the law as tother did, until he had fulfilled the whole law, and abrogated the same. And in that he taught us, that like as he took the nature of man upon him, and was made man (and that for our sakes) so in age, wisdom and grace, he daily increased more and more, and after the manner of other children was brought up under his parents, & after man's custom was so diligently instructed. And seeing that this child did so obey his parents, to the worshipping of god, it is convenient that our children be likewise brought up in the fear of God, and honest and good conversation before the world. Thou wilt not believe how needful & necessary thing it is to instruct children, and bring them well up in their youth, yea and if the thing had been of small estimation, thinkest thou that God would so earnestly have commanded the jews, to bring up their children in the fear of God? No man knew better than he, Pro. 22. that a young man, ye a when he draweth to age, will not leave of his old manner and toys. And therefore he saith in the 6. chapter of deuteronomy: The words that I have this day commanded, they shallbe in thine heart, and thou shalt show them to thy children, and thou shalt be occupied in them, sitting in thy house, walking in the way, and sleeping, and waking. etc. And if these things be not exercised in thy youth, truly when they come to age, they will hardly obey. But thou wilt say again: I am no preacher. Thereto I answer with saince Augustin, saying: That that the preacher is in the pulpit, is every householder in his house. And like as a preacher shall give account at the last day of all his flock, so shalt thou give account for thy wife, children, and household to the high judge. Wherefore look well about, that thou be not found negligent in this behalf. thirdly, The cross of joseph & mary. in this gospel is laid before our eyes the cross of joseph, and of mary, in taking care for their child so lost. For she knowledged that she had sought him with much heaviness: And this was not the first sorrow, for she had proved before what sorrow was, when she was feign (because of Herodes cruelty) to flee into egypt. But this leasing of her child was more grievous than the fletinge into egypt, Math. 2 where she had her child with her. Wherefore if Christ did not spare his well-beloved mother, but will teach that we must come into heaven through many tribulations, verily he will not suffer us to be without vexation and trouble. Act. 14. What thinkest thou that Mary conceived in her mind, when she had lost her well-beloved son? Doughteles she thought on this wise. Alas, God committed this child to me, that I should take the charge of him, And how is it that I have thus lost him? Verily it is through my fault. And peradventure God now will not let men any longer take charge of him: Such thoughts without doubt did very sharply pierce through mary's heart. And here now she had not only the loss of her son, but also the loss of faith, while she took this care, thinking: God is angry with thee, and now peradventure will let the no longer nourish his son. Psa. 24 These be the great weighty temptations, that God suffereth his elect sometime to fall in, lest they should glory in themself, and not learn to know, that all perseverance and continuance in faith and virtue, cometh of him. Christ is found in his word. And Mary findeth comfort no where, but in the temple, where she found her son, not idle, but having the word of God before him. And she receiveth no comfort with her kinesfolkes and friends, nor in the city of jerusalem, but in the temple So likewise we, as often as we fall into tribulation yea into such deep temptations, that no man under standeth, but he that by experience hath learned, we should seek for help and comfort no where, but with Christ, which never offereth himself to be seen but in the temple, that is, in his word, although that oftentimes, for a while he willbe hid from our eyes. Believe alonely and despair not, Esa. 57 for the scripture saith: He will not be angry for ever. The obedience of children. fourth, we learn here the obedience of children toward their parents: For although Christ said to his mother, that he must be busied in his father's business, yet he submitted himself, when he had done his father's business, and went home with his parents. Here do we learn not only, that obedience should be given to our parents, but how and in what manner, and how long also it should be given. As long as thy parents be no hindrance to thy faith in Christ, but studieth to set the forward therein, and agreeth therein with thee, then in no wise must thou deny thy diligent attendance toward them. Thou hast besides this for an example the commandment of God: Exo. 20 Honour thy father and mother. And to this commandment is added a promise, which none of the other hath. Whereby it appeareth, that it is greatly required, that this commandment be observed. But if thy parents will call the from thy faith in Christ, to old abuses and men's traditions, then know thou, that obedience is no longer to be given to them, in as much as pertaineth to religion, but we must follow the saying of Christ: Mat. 10 Luc. 14 He that hateth not his father and mother etc. is not meet for me. And in this wise did Christ For when he must be in his father's business, than did he forsake joseph and Mary. But after that business done, he cometh, and is subdued to his parents again. The second sunday after Epiphany day. Io. 2. ANd the third day was there a marriage in Cana a city of Galilee: and the mother of jesus was called 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 saith unto her: woman Luc. 2. what have I to do with thee? mine hour is not yet come. His mother saith unto the ministers: What so ever he saith unto you, do it. And there was standing there vi. water pots of stone, after the manner of purifying of the jews, containing two or three firkynnes, a piece. jesus saith unto them, fill the water pots with water. And they filled them up to the brim. And he saith 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 of the water that was turned into wine, and knew not whence it was, but the ministers which drew the water knew: he calleth the bridegroom and saith unto him. Every man at the beginning doth set forth good wine and when men be drunken, then that which is worse, but thou hast kept the good wine until now. This beginning of miracles did jesus in Cana of Galilee, and she ●ed his glory and his disciples believed on them. THE EXPOSITION. first, in this gospel it appeareth manifestly, that matrimony pleaseth God greatly. in so much that Christ was not only present at this marriage, marriage but with his miracle did adorn the same. And how should not the creature and ordinance of God, please him? Gen. 1. It must needs be very good that he himself made. This is veri necessary to be known of every christian man, that will give himself to that state of life. Gen. 3. In the first book of Moses it is showed, that for the transgression of our first parents, a great yoke and pain was given to matrimony. Man (saith God in that place,) shall eat his bread in the sweet of his face, and woman in sorrows and pain shall conceive and bring forth children, and be subject to her husband etc. And that sorrow saw Saint Paul, when he said: Yet shall such have the affliction of the flesh. Now than if this kind of life so compassed with many troubles and vexations, were not again decked with consolations and comforts of God, who I pray you would love it? or who would judge matrimony to be a good thing, ye & who could suffer so many brunts of all manner adversities? Wherefore we may here learn, that seeing God himself did ordain matrimony, and by Christ did so nobly set it forth, that truly there is nothing under this cross, but the very grace and mercy of God. And if therefore under this cross, and carks, and labours of this life, is hidden so great grace of almighty God, no man should be afraid or abashed of that state of life, what brunts or sorrows so ever he shall think to abide, but rather shall by all means give his diligence, that in this cross or sorrow, In the cross we should look to the good will of God. he have a respect to the good will of God, by the which if any afflictions be sent, they are both sent and driven away also. And for that cause we travail in this world, that our will may be broken, Mat. 19 and Gods will (which always is good) be fulfilled. Therefore if any man think himself not meet to keep him chaste, and will avoid the horrible saying of saint Paul, 1 Cor. 6. that hoore hunters shall have none inheritance in the kingdom of heaven, let him marry. And if then he can not live a quiet and easy life, yet this may comfort him, that he leadeth that state of life that was ordained by God, and highly magnified and confirmed by Christ. And if the gift of chastity be given unto thee, think not by and by, that thou must run to some cloister, but tarry under the obedience of thy parents and magistrate, keeping that great gift with thanks giving. For to live chaste, is good, 1. Cor. 7 and so likewise to live in wedlock is good, & mai veri well be called also a chaste life, as it appeareth in the epistle to the Hebrews Heb. 13. job. 31. & the 31. of job. But to withdraw yourself from the obedience of your parents and magistrate is not good. Secondarly, we see here in this gospel, how great care God taketh for them, which according to his commandment, take this kind of life upon them, and submit themself through faith to God, God is careful for us. which will not let them be overthrown in any necessity or temptation, how great so ever it be, nor shallbe left without comfort. But her is required faith, which if it be true and perfect in us, then will not Christ forget his promise, that he hath showed us in this lively and effectual example. What is here done? There lacketh wine. And like as there lacketh wine here, so is there in wedlock many things that want and be desired and coveted for. Carefulness in matrimony. Now we lack this thing, and now that thing. And sometime we have not money ready at hand, and afterward we lack clothes: and now is meat scarce, and then an other time, there is no plenty of drink And many such other things. But Christ looketh upon our indigency and need. And like as in this marriage he maketh of water wine, and in so doing, declareth his cark and care toward us, so will he also take care of us, that live in that state of life, if we do with hearty faith cleave unto him. And he will not only remedy our poverty, whatsoever shall chance, but of his great goodness will also nourish the wife, children, and all the hole household. For truly he hath promised, as in the 6. cha. appeareth, and likewise with many examples confirmeth his promise, so that we may not be wavering but needs believe the promise of God in all things. Who I pray you, holy jacob, when he passed over the flood of jordan, & went to Mesopotamia? Gen. 32 Gen. 35 And who was aid to joseph in Egipte. or to the Israelites in the wilderness? Verily thou shouldest not abstain from wedlock, for hunger or for poverty as many one doth now adays, but be bold, and give you unto it in the fear and love of God, and labour diligently, according to thy vocation and calling, as it is by God commanded thee, and through the benefit of Christ, put all thy trust in god, and then verily shalt thou see by experience that god will have no less care for thee, than he had for the same his well-beloved patriarch, and all other his elect, from the beginning of the world. Thirdly, we be taught by this gospel, that for as much as mary did with a good zeal of mind, show unto her son, that they had no wine, and nevertheless had but a sharp answer again, There is no respect of persons with God. that there is no respect of persons with god, & that he taketh not in regard any carnal affinity, or consanguinity, without faith and love. What profit took some of the jews, because that they were of the lineage of Christ? And what won they by that, that they boasted themselves, to be the children of Abraham? joh. 8. Truly god (as touching faith and our salvation) will not consider whence I came, nor of whom I was borne, but he will search whether I have a true and perfect trust in him, as the prophet jeremy saith in the 5. chapter. jere 5. Lord thine eyes will have respect to faith. And see what was done in the eleventh chap. of S. Luke. Luc. 11. A certain woman amongst the people with a loud voice, said: Blessed be the womb that bore thee, and the breasts the nourished the. And what answered Christ again? Yea but rather blessed be they, that hear the word of God, and keep the same. As though he should say: iwis my mother shall not be for that blessed, because she brought me into this world, but for that, that she hath believed: as also Elizabeth (by inspiration of the holy ghost) witnesseth saying to Mary: Luke. 1. Thou art blessed, which haste believed. If thou now likewise covetest to be blessed as my mother is, then go to, her my word, & with a steadfast faith keep it etc. In this manner also spoke Christ to his mother in the temple, as it appeareth in the second chap. of S. Luke. And in like manner when it was told unto Christ, that his mother and brethren were without the doors, and sought him, he answered: Mar. 3. Who is my mother, & who be my brethren? He that doth the will of god is my brother, my sister and my mother. Here it appeareth, that none hath preogatyve above other before god. For and if I believe in Christ, then shall I have everlasting life. And if I believe not, Faith maketh us the brethren of Christ. I shallbe damned, although I were Christ's mother or brother. fourth, we have here a godly example in Mary, what faith should do in prayer, namely if at any time thou calest upon god the father in thy necessity, and he by and by doth not hear thee, yea and if the very thing itself so appear, that there is no hope or help to be looked for, In our prayer shall not discomfort yet shalt thou not despair therein, for in such silence that we think ourselves forsaken or destitute, is sure comfort. And under this negative, No, No, is hid the true affirmative, Yea, Yea. This property hath god amongst all other things, that so long will he differ his help, until it seem that all is lost and undone. Nor there shall appear any hope at all, where through his help should be manifest & known to the world. He might have forbidden and stopped Sennacherib, isaiah 10. and the Assyrians, that came to destroy the city of jerusasalem, before they had besieged and set their defence and power to the city, but he suffered the Jews not only to be besieged in the city, but also to be driven to all extremities, so long, that they thought all undone & destroyed, & lo, marvelously of god by the angel they are delivered. Exo, 15. The Isralites also were not delivered from Pharaoh, until they were chased with a great numbered of horsemen, and enclosed with in the hills and read sea, where was so great trembling & fear, that they thought it impossible, any of them to escape the wrath of Pharaoh. But god by & by laid a block in pharao's way. All thes things knew Mary well inoghe. Yea and although Christ said: Woman, what have I to do with thee? yet was she not astonied by and by, although Christ sharply did answer, but said to the servants and ministers: What soever he saith to you, do the same. And therefore she obtained the thing that she desired of Christ. Which reigned with the father and the holy ghost, world without end. Amen. The third sunday after Epiphany. Matthew. 8. WHEN he was come down from the mountain, much people followed him, And behold Luc. 5. Mar. ●. there came a leper, and worshipped him, saying: Master if thou wyl●e, tho● 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 saith unto him: see thou tell no man Leu. 14. but go and show thyself to the priest, and offer the gift that Moses commanded to be offered for a witness unto them. THE EXPOSITION. The goodness o● Christ IN this gospel we see first of all, how great goodness, mercy, and love God had, not alonely toward the leprous man, but also toward the capitain being a gentle, yea and how ready he is to yield himself wholly for us all, if we knowing our own disease and sickness, will seek him the faithful physician for the soul, and long for his help and grace. They be all lively examples that be here laid before us. first, the benefit of love and benevolence of Christ is conferred to the leper. For at his instance and desire, jesus put forth his hand and touched him, saying: I will be thou clean. O what great clemency here is. As soon as the lepper had spoken one word, and asked health, Christ by and by was ready and holp him. Further mark, that this word, I will, I will. is neither vain nor idle, but full of comfort: For such promise as he made to the leper by the same word, he would generally to be a promise to us all, whereby he certefieth & strengneth our hearts also, that we should not dow but that he is ready in all necessities, without any denay to give us his continual help. And hereto may be applied that is said by S. Mark, Cap. 1. that jesus had compassion upon this man. For in this compassion we may see, that Christ hath pity upon our misery, The pitefulnes of Christ Heb. 4. and that we have such a bishop, which in his heart is moved and stired with our misery. Now as the goodness and love of Christ doth appear and showeth himself toward the lepoure, so likewise the most gentle heart of Christ is showed and commended toward us, in that he did so soon promise at the first desire of the Centurion, to come and help his servant. And although Christ came not but to redeem the lost sheep of the house of Israel, Mat. 15 yet in this doing he would show unto us, that after his resurrection, The calling of heathen. he should call the Jews and gentiles to the fellowship and communion of one faith, as he saith here: That many shall come from the east and the west, and shall rest with Abraham, Isaac, and jacob in the kingdom of heaven. saying now that God the father of heaven hath so plenteously on every party showed and given unto us, through Christ, his grace and mercy, it is mere that we know this grace, and attain unto it by faith, wherethrough we may be, by him kept and reserved both in body and soul for ever. secondarily, examples of faith. we have in this place two goodly examples of faith: One of the lepour and tother of the Centurion or captain. And it appeareth manifestly by the lepoure, that he had a right and true faith, in that, that he draweth near Christ ask his help, and knowledging that he cannot help himself. And although by Moses' law he was set apart from the communion of men, and must therefore eschew their company, yet he runneth to Christ faithfully believing in his mind, that he is lord over the law and the lepry. Wherein he expressed the nature & property of faith, which hasteth not but only to Christ, & of him in every necessity she looketh for his comfort and help, norwyl suffer her to be stayed nor letted by no means, from the fruition of this Christ, As it is written in S. Mat. of the blind men, Mat. 20 which, the more the people did for bid them to cry, the louder they cried. But how came this lepoure by such faith? He had herd that Christ was a man of great humanity and gentleness, and that he was very diligent & ready to help and give health to the sick, and so by such hearing he conceived such a trust of Christ, that he would as verily help him, as he had helped many other divers times. Faith. And this is the true faith, when I believe that god the father, through Christ, will make me whole, righteous, and blessed, by his grace and mercy, without any merit of mine own works. And such a faith was in the Centurion. For by hearing the gospel, he learned and knew, that Christ was lord over sin, and all sickness and diseases: He did not only believe that Christ could help if he were present, but also if he were absent and spoke but a word. And therefore would not the Christ should enter into his house as he offered to do, but in speaking of a word, believed, that his servant should be healed. I, (saith he) have servants under me, to whom if I say, come hither, they come: And if I bid them go their way, they do by and by depart: How much more must those things needs be done, which thou commandest, that art not such a capitain ●as I am, but lord of heaven and earth. This faith did Christ commend, and said: that he had not found so great faith, no not in Israel. Now if thou wilt be made clean from the leprosy of false doctrine, and steadfastly abide in the gospel even to the end, go to then, Christ willbe prayed unto. and call upon Christ that he may give you his spirit and grace, and he shall say unto thee: I will: I will give the my spirit. furthermore, if thou wilt thyself, and all thine to be saved, body and soul, seek out Christ, and despair of thyself, then shall he say unto thee: Be it unto thee, as thou believest. thirdly, we learn of this lepour, that whatsoever we ask in our prayer, To commit all things unto God. we should remit all to the goodness and will of God, considering that we be so ignorant of our own salvation, that we know not what we should pray, as we ought to do. The leapoure asketh of Christ to be made whole, but under that condition, that it be not contrary to the will of God, and the salvation of his soul. Wherein is meet, that if the bodily health be occasion to do those things that be repugnant to the will of God, that then he had liefer still to continue in his sick and diseased body and to have the favour and grace of God, then to be whole & lusty of body, and fall into the wrath of God. Mat. 16 jere. 33. But every man can not know these things The flesh always trembleth and feareth the cross, and goeth about to repel and put from him all manner of vexations and torments, nor cannot attain to the knowledge to think that God many times doth send tribulations to his elect, wherethrough the wanton and rebellious flesh may be suppressed and thrown down, and be subdued to the spirit. Wherefore these and such other examples be to be observed, that we may learn thereby how we should use ourself in prayer. Mat. 28 The mother of Zebedeus children desired of Christ, that one of them might sit on his right hand, & tother on his left, in the kingdom of Christ. But they had a check therefore, because their petition was contrary to the will of God. For the kingdom of Christ must not be bodily, Luc. 22. but ghostly. And moreover, Christ in the garden desired his father to take away that bitter passion from him, but so, that he remitted all to his father's will, saying: Nevertheless not as I will, but as thou wilt. And this it is that he taught us to say in our prayer. Now how we should prepare ourself to the will of God, we have a godly example of David, in the 15. cha. of the second book of Kings. another man's faith. Fourthly, this gospel teacheth us whereunto an other man's faith profiteth. Verily that he pray for other, that be yet out of belief, and to bring them to the knowledge of faith, as the Centurion prayed for his servant. But that by my faith any other man should obtain righteousness & salvation, Abac. 2. it can not be, because scripture saith: The just man liveth by his faith. Mark here that he saith, by his faith. For by this means he requireth of every man his own faith. And in the epistle to the Romans he saith: Cap. 1. The Gospelle is the power of God to salvation. but he addeth: for every man that believeth. Saint Paul requireth therefore in every man his own faith. Out of this followeth also, that the infants that be baptized, be not baptized in the faith of the church, but must have their proper and peculiar faith. The church may pray for the infants, that God may stir up, and make through the holy ghost in them a peculiar and proper faith. joh. 3. Mar 16 For it is necessary that every infant have for himself his own faith. For these sentences be ever sure and permanent: he that believeth in him, shall not be damned. And again: Ephe. 2 He that believeth and is baptized, shallbe saved etc. But thou wilt say again: How can an infant believe, when as yet he hath no reason? I answer. Faith is the gift of God, as S. Paul witnesseth in the second chap. to the Ephesians. Now if god do work faith in old men, and reason leadeth nothing thereto, doubtless he can also make faith in the infants. Were not S. john baptist and jeremy the prophet sanctefied in their mother's womb? Surly there hath been faith in them, Heb. 11: for without faith no man can please god or be holly. If then there was faith in S. john and in jeremy, before they were borne, and that by the operation of the holy ghost, then must it needs follow, that god can stir up faith in every infant. And to make short another man's faith may pray and make intercession for me, but mine own faith maketh me just, blessed, & the son of god, through Christ. To whom with the father and holy ghost be all honour. Amen. The fowerth sunday after Epiphanye. Math. 8. ANd when he entered into a ship, his disciples followed him. And behold there arose a great tempest in the sea, in so much that the ship was covered with waves, Mat. 4. Luc. 7. but he was a sleep. And his disciples came unto him and awoke him, saying: Master, save us, we perish. And he saith unto them. Why are ye fearful, o ye of little faith? Then he arose job. 26 Ps. 107. 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? THE EXPOSITION. IN this gospel the person of Christ is to be considered & looked upon, which is so diligently handled & touched her, the no man can deny, but the he was more than a man: Christ very God. For in that he sat in the ship & was carried upon the water, & did sleep, be but man's works & common things, but to command the winds & the sea to obei to his word, & to make them quiet & calm, it passeth man's power, yea & the nature of man also, & cannot be in no man's power, but only in gods. And seeing that Christ in this place is described for such a one, the doth things impossible, & beyond nature, it must needs follow, that he is very God. And these works should be looked upon, with the eyes of faith, & to consider by them, what a man Christ was, & what becometh us to look for of him in all our necessities. This person without dought is a man of great power, that with one word did cease so horrible and cruel a tempest: But afterward is confessed, that all power was given to this person in heaven & in earth: Mat 28 if then Christ be very god & man, it is meet for us, faithfully to believe in him, to commit all our cark & care to him, and to call upon his help and succour, in all our necessities and tribulations. christ can & will help us. For he is he that can help, as he in this miracle (and many modone since the beginning of the world) hath migtely declared: And moreover he not only can, but will also help, as in this place he would us to consider and mark well. And although he do not with express words (as he did in the last gospel) say: I will. yet he declared in the thing itself, that he will help, when he did so soon at the request of the apostles, cease the tempest. Out of this is place to be noted, that Christ doth call and allure us many ways to him. Sometime by express words speaking, as in the 11. cha. of Math. Come to me all you that labour and be laden, and I shall refresh you. How christ doth allure us to him. and sometimes by privy steringes and provocations through his miracles and works, as in the gospel of this day. Let it be what ways soever he thinketh best, verily this may we well learn of it, that Christ will help and comfort us, in all manner of peril and jeopardy, both of body and soul, so that we will tarry with him in the ship, that is, Whal is to be in the ship. if we be joined wholly to him by faith. And if sometime he seem to tarry longer than thou art able to abide, or that to thy reason he seem heavy in sleep, and to have utterly forgotten thee, yet let not thy mind fall or despair, but cry to him with the apostles, or else with david, and say: Arise good lord, why dost thou sleep? Psa. 45 And then thou shalt also know, that it was not said in vain of David yn an other place: Ps. 120 Behold, he that keepeth Israel, shall neither slumber nor sleep. Secondarly, this gospel teacheth us, how to know the true faith from feigned faith, namely by the cross and persecution. doubtless the apostles were in that opinion, when they entered the ship with Christ, that they had very perfect faith, and could by no manner temptation or persecution be brought from the same. But what did they, when necessity and lykelehod of death drew near unto them? By the cross faith is proved. What constancy was there now in them? None at all. There was nothing but great fear, trembling and desperation. They remembered not that they had with them in the ship the lord of winds and of the sea, but (as we may see in saint Mark the Evangelist) they verily thought that God cared nothing at all for them, Mar. 4. and that he had clean forsaken them, that he also being a sleep, regarded not what became of them. Wherefore they say: Master, dost thou not care that we perish? Lo, here thou hearest of nothing, but unbelief. Here it is to be noted, Why god proveth his elect. that all the temptations of the elect, be so ordained of God, that they shall work to them all for the best, wherewith he doth chasten and bridle the fersenes and security of the flesh, & doth teach them, that they be not proud or high minded, but to know, that all that they can do, must be referred to god. For we know how bold and rebellious the flesh is, if it be not made low, and with such scourges and stripes brought to patience and humility. Mat 26 Did not also S. Peter boldly say of himself, that he was ready even to die with Christ? And did not the children of Zebedeus stiffly affirm that they could drink of the same cup that Christ should drink of? Truly there was presumption, Mat. 20 but a proved faith, there was not. And in like manner be all we affectianate, without that through the inspiration of the holy ghost, our infirmity be strengthened. We do speak very highly, and with great expectation of the gospel, of the cross, of patience, & such other like, but when we see the cross even at hand, when we should then strive and wag battle with sin, death, the devil and hell, then be we very could and cowards and unprofitable, and then do we with the deed perceive, that we never had true faith, nor ever were sincerely in our minds affectionate towards the gospel. Now they that in the cross, in persecution, in tribulation and in peril will so soon flee from Christ and deny him, and will not suffer so small jeopardy or peril for his sake if need were, and so continue always in the same, they never had one crome of sincere & true faith, but rather a shadow or vizard of faith. Therefore they shall say in the latter day when God shall say: john. 2. Mat. 26 Get ye hence from me ye wicked and cursed into the everlasting fire. But they that in their own conscience knowledge, that they do nothing of their own strength before god, and confess their infirmity, nor do seek or look for constancy and perseverance in the cross and persecution any other ways, then of god through Christ, they shall never be separated from Christ. And although their faith hath been many times feeble in the time of the cross and persecution, yet have they not altogether fallen into despiration, but hath asked patience and peseveraunce of god. And so thereby through the help of Christ, and the virtue of the holy ghost, they have overcome all their temptations So likewise did the Appostels, when they were with Christ in the ship for when their faith was so weak that they wear not able to strive with temptation in the very point of death, they then wakened Christ, and called upon him for his help, of whom also in their such necessity, they had no small comfort. Wherefore I have told you, that it is as necessary for faith to be proved by the cross, persecution, and all kinds of trouble, as silver to be tried & purged with fire. For if she continue & abide steadfast in persecution, then is she a right faith and not feigned, Mat. 5. and shall inherit the kingdom of heaven. Blessed be they (saith Christ) that suffer persecution for righteousness, for they shall have the kingdom of heaven. But if faith be slipper and inconstant and deny Christ, for the favour of the world, then shall she have perpetual damnation. christ suffered the infirmity of his disciples. Fourthly, this gospel comforteth us, in that, that christ did so meekly suffer the infirmity of his disciples, and did not by and by reject them from him, although their faith were not yet perfect. He reprehendeth their incredulity, but doth not cast them utterly from him. Now if Christ then so patiently suffered his disciples, when they were weak, and did not repel them for their infirmity, until they were made more steadfast and stronger, surely he will also suffer our imbecility and febelnes, and will turn it into the strength of faith, if we will knowledge our sins and corrupt nature, and will continually in our prayer call for his help, saying: Good lord, increase our faith. Luc. 17. This example of christ is laid before us, that we should follow it, and receive them that be weak in the faith, and not despise and reject them, but patiently to suffer them, until they come to the knowledge of faith, as saint Paul in many places teacheth, and especially in the epistle to the Rom. Ro. 14. Luc. 12. Neither is it spoken in vain that christ said to Peter: When thou shalt hereafter be converted, confirm and strengthen thy brethren. The fift sunday after Epiphany. Matthew. 13. AN other similitude put he forth unto them, saying: Mar. 4. The kingdom of heaven is likened unto a man, which sowed good seed in his field. But while men slept, his enemy came and sowed cares among the wheat, and went his way. But when the blade was sprung up, and had brought forth fruit, than appeared the tastes also. So the servants of the householder came and said unto him. Sir, diddest 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, lest while ye gather the tars, ye pluck up also the wheat with them: let both grow together until the harvest, and in time of harvest I will say to the reapers, gather ye first the tars, and bind them together in shines to be brent, but gather the wheat into my barn. THE EXPOSITION. The kingdom of heaven. THis similitude, Christ himself, at the request of his disciples hath expounded, and in his exposition hath sufficiently declared, what in the church or Christianity (which after the manner of scripture he calleth the kingdom of heaven) should happen: and namely that, that always the evil shallbe admyxte amongst the good, until Christ in the last judgement, shall send forth his angels, together and divide the sheep from the goats. We will now show somewhat, what is to be chiefly noted here in this gospel, concerning the dortrine of Christ. For it must needs be all good, holy, and healthful, that cometh from the mouth of Christ. We come through Christ only to the father. first, in the exposition of this gospel, Christ saith, that the son of man soweth this good seed, and the field is the world: Also the good seed be the children of the kingdom: Wherein he teacheth nothing else, but that is in the 14. chap: of S. john spoken more plainly in this wise: No man cometh to my father, but by me. And also in an other place I am the way, joh. 14 the truth and life. And because thorough Christ alonely we be made inheritors of the kingdom of heaven (as the gospel witnesseth) it is therefore very necessary, that we give unto him that honour, and knowledge him for such a man that hath made us christians. And truly, to knowledge, that Christ by his word and spirit, doth make us christians: 1. Cor. 1 And like wise that he is our righteousness, satisfaction and redemption, is nothing else, but freely to confess, that we naturally be sinners, unrighteous, the children of the devil, & in the danger of eternal damnation, Ephe. 2 and that we can obtain salvation by none other means or ways, but by christ alonely. Where is now here the glory, wisdom, merit, and free will of man? Here must we needs say with Daniel the prophet: Dan. 9 To the good lord righteousness, and to us open confusion. And this is the very christian confession, if we confess ourselves sinners, unrighteous, & prove to eternal damnation: and Christ to be our goodness, righteousness, and salvation: for as S. Mat. in the first chapter witnesseth, 1. Tim. 2 john. 3 It is he alone that delivereth us from sin, And reconcileth us to his father in heaven. And by his spirit doth regenerate us into a new creature: And verily if he (he I say) had not renewed my corrupt nature, & if I had not received of his goodness, john. 1. I had been utterly damned and cursed for ever. How could I withstand, if God would enter into judgement with me, and I should not pretend and allege the merits of christ? There doughteles shall not my merits prevail, no nother once be seen or appear Wherefore it is necessary, that of this similitude I learn to know, what the truth of the word of God is, namely to repute Christ alonely to be the very same, that maketh me the son and inheritor of the kingdom of heaven. For thus saith the evangelist: joh. 14 No man knoweth the father but the son: and no man knoweth the son, but the father, and to whom the father will show it. And although works must needs be done, yet is it so, that by them we shall not obtain righteousness before God. For if our righteousness were founded and builded upon works, it could not be, but uncertain and soon overturned with a little blast of wind: In so much that no man loveth so much as he ought to do, nor any man doth as many works and deeds, as are required of him. The devil is enemy to Christ, & to all that believe in him. Mat. 7 secondarily, this similitude, & Christ in the exposition of the same teacheth us, that sathan the devil is a perpetual enemy, not only of Christ the sour, but also of all them that believe in Christ. Christ maketh men good, & showeth a narrow way & a strait, that leadeth to life: The devil maketh men nought and evil, and showeth a broad and large way to damnation: and yet he coveteth always to be there, where the children of God be, not for any love he heareth to them, but goeth about by all the means he can, to pull them from Christ and his word, and to bring us to men's traditions. And because he is full of subtlety, he knoweth very well, that he must work wililye and craftily to deceive men. And therefore in the night, and when men be in sleep, he soweth his tars and cockle: That is, he turneth himself into an angel of light (as S. Paul saith) & cometh not, 1 Cor. 11 but with great hypocrisy & holiness. He taketh upon him the name of Christ, boasteth & glorifieth himself of his works: In so much, that he shall bring the elect into error, if it be possible: But as Christ saith. Mat 24 He is an utter enemy to his doctrine and name. And there is nothing hid under that holiness, but utter destruction, which the prophet David perceived very well, when he prayed God that he would keep him from the pestilence that walked in darkness, & from the sickness that destroyeth in the none day: Look through out the same. 91. Psal. And in the 10. chapter. of john, Christ saith: that this thief, how honestly so ever he go, he cometh for nothing else, but to steal, slay, and destroy. And hereto it may be referred also, Mat. 7 that in an other place he is called a ravening wolf, that is hid in false prophets. Wherefore seeing it is so, every one of us with great diligence should beware, lest he suffer himself to be drawn from God and his word, or else the devil will so long lay wait for thee, until he hath transformed the into the child of darkness. Nether is he wearied with any labour, taking no rest day nor night, always ready & at hand, quick & diligent to our destruction and condemnation, 1. Pet. 5 as S. Peter witnesseth. thirdly, christ teacheth us in this place, Always the evil is admixed with the good. that the wheat always groweth nigh the tars, that is, the evil shallbe always mingled amongst the good unto the end of the world. I call them evil, that be occupied in false doctrine & unbelief, as all hypocrites & heretics be, which will for the more part cloak their errors with scriptures falsely alleged, lest their deceit should be espied out. And of these speaketh S. Paul to the Corinth. saying: 1 Cor. 11 There must also rise sects among you, whereby they that be approved, shallbe made manifest. Now if there shallbe amongst the true christian men, How heretics should be handled false Christians, How shall I behave myself towards them? Shall they be clean cast out of our coasts, or put to death? No, not so, but thou mayest (if thou knowest such tars) common with them in scripture, instruct them & admonish thee, out, twice or thrice, until thou see that they be fallen into a false and reprovable opinion, and that they will not amend, and leave their opinion, and then thou mayst eschew them, Mat 18 Tit. 3. and repute them (as Christ and S. Paul hath taught thee) as heathens, publicans, & open sinners, and other commandment thou haste none. And when harvest cometh, that is, the end of the world, then shall they have their judge the word of God, that shall judge them. But and if of thine own private person, joh. 12. or as a christian man thou wilt do something else, that should profit in this behalf, go to then, and pray to God earnestly in thy mind, that he will vouchsafe to bring them to the true knowledge of faith, and of his great goodness will keep and conserve us, from all error and false doctrine. The pains of hypocrisy. fourthly, in this similitude also is showed the punishment of hypocrisy, and the reward of true doctrine and faith. The son of man (saith he) shall send forth his angels, which shall gather out of his kingdom all occasion of slander & offendicles, & the workers of iniquity, & shall cast them into the burning furnace, there shallbe wailing and gnashing of teeth. Here thou seest the reward of hypocrisy: The reward of faith. Now hearken to the reward of faith. Then the goodmen shall shine as the son, in the kingdom of their father. This text is clear of itself, God grant, all only that we may be numbered amongst the good and faithful, and not amongst the hypocrites. And as for the reward, I remit it to Christ. The sunday called Septuagesima. Mat. 20. FOr the kingdom of heaven is like unto a man that is an hosholder, which went out early in the morning to higher labourers into his vinyeard, and when the agreement was made with the labourers, for a penny a day, he sent them into his vineyard. And he went out about the third hour, and he saw other standing idle in the market place, and said unto them: Go ye also into the vineyard, and what soever is right, I will give you. And they went their way. Again he went our about the sixth and ninth hour, and did likewise. And about the eleventh 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 sayeth unto them: Go ye also into the vinyeard: and whatsoever is right, that shall ye receive. So, when even was come, the lord of the vineyard saith 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 frste came also, they supposed that they should have received more, and they likewise received every man a penny. And when they had reseaved it, they murmured against the goodman of the house, saying: These last have wrought but one hour, and thou haste made them equal unto us, which have borne the burden and heat of the day. But he answered unto one of them and said: Friend, I do the no wrong: didst thou not agree with me for a penny? Take that is thine, and go thy way: I will give unto this last, even as unto the. Is it not lawful me to do as me lysteth with mine own goods? Is thine eye evil, because I am good? Mat. 19 Mat 10 Luc. 13. So the last shallbe the first, and the first shallbe last. For many be called, but few be chosen. The sunday called Septuagesima. Math 20. The grace & mercy of God. THis gospel doth chiefli commend and extol the grace & mercy of God, by the which he calleth a sinner, and maketh him just and good, in that, that the householder gave like reward to them that came last into his vinyeard, as to them that came first: wherethrough is taken away all presumption of them that putteth trust in their works, seeing that reward is not distributed according to the merit, but according to that will & pleasure of the householder. Who dare now boast of his works? All is in the good will of this householder. He giveth so much, Ephe. 4 & to whom it please him. Therefore every man should submit himself, and knowledge the uncleanliness of his works, and to put his whole trust in the grace and mercy of God. Presumption is even graft in us, and therefore we trust, that by the merits of our works, we shallbe justified, which yet by no means be sufficient. But god is (as S. Paul so calleth) the father of mercies, 2 Cor. 1. as for this opinion must we cast out of our minds, and only have respect to the meek and gentle will of the householder: He hath mercy upon whom he list, and whom it please him, Rom. 9 he doth harden. And to be short, when by his word he calleth me into his vineyard, he maketh me righteous & blessed, Then must I give thanks to him allonli, seeing that by his grace and no merit of mine, it was so done. Likewise when god giveth this grace to me through Christ, that in this divine vocation or godly calling, I can persever and patiently suffer the cross, and other afflictions, I should not ascribe the same to mine own strength, but give thanks to god the father by Christ, for his such great goodness and clemency, with the which he hath looked upon me, a miserable sinner. For like as he by his word called me to faith, and commanded me to go into his vineyard of Christianity, it is necessary, Rom. 11 Phil. 2. that he give also to me his grace, wherethrough I may abide & persever even to the end. If therefore I be joined to everlasting felicity, without any my merit, but by the grace of god, not of mine own strength, & am so sustained in the same, what is it I pray you, that this householder oweth to me? Nothing at all, except of his very liberality he will give me somewhat. Then if he own ought to no man, and yet so plenteously doth distribute the treasure of his grace, trewli theridamas is no cause, why I should discorag in my mind, or despair, although I were the greatest sinner under the son. for therefore came Christ, that he would save sinners. And besides this, Christ came for sinners Luc. 23. he can of the thief that hang on the gallows, make a good and righteous man. In contrary wise, I have no cause to presume, seeing that in matters concerning righteousness before god, no merit of works, but only grace doth prevail, and must always say: Luc. 17 And if I had done all that ever were commanded me, yet am I but an unprofitable servant, for I have done but that I ought to do. And now if also by Christ I am justified, and endued with the excellent gifts of the holy ghost, yet should I not be to bold and look over high, seeing it is so with all men, that he that standeth to day, must beware that he fall not to morrow. But we must always ask of God, that he will vouchsafe to reserve us to everlasting life. 1 Cor 10 The election of God. secondarily, Christ putteth a difference in this gospel between the election of God, where with he hath predestinate all the elect people to everlasting life from the beginning of the world, & the vacation of faith, which is by the outward word. Outward word. And truly if we do well considre and way the matter, it is no small matter. The election of God, abideth steadfast and unmovable: Nor any man that by this election is predestinate to salvation, can be damned or perish, 2. Tin. 2. as Christ himself witnesseth in the 10. chap. of john: The sheep that my father hath given me, no man shall take out of my hand. And in likewise S. Paul speaketh of this election in the 8. chap. to the Rom. saying: The elect remain constant. Those that he knew before, hath he ordained also before: and those that he hath so ordained, he hath called. And those whom he hath called, he hath also made righteous, & whom he hath made righteous, he hath glorified also. Here we hear that the elect be only justified & glorified by Christ. And this is confirmed by that noble example written in the Acts of the Apostles, when Paul did preach the gospel of Christ at Antioch, Act. 13. in the which sermon, S. Luke concludeth on this wise: And there believed as many as were ordained to life. In this example it is manifestly showed, the justification lieth not in our works, but in the grace & mercy of God. This doctrine of the election & predestination of god, is very horrible to them that be drowned in wordly wisdom, and to their power do resist the gospel. For as soon as they hear of this doctrine, by and by they despise and hate it, saying: If it lie not in mine own power to be saved, Rom. 8. I will do what pleaseth me, and will not fear any thing at al. And again, to them that be ordained to life, it is a very healthful doctrine, and full of comfort They as soon as they hear that those be only saved that be predestinate of God, they meken and submit themself, they despair of themself, they call for grace & mercy, & by all means maketh haste to Christ. And that is even the very way to give to God his honour. furthermore they learn, that God of his grace maketh a man not only good, righteous, and blessed, but that also in all temptations and tribulations, he will comfort and preserve whom he hath made righteous. But truly there be very few of those, and therefore it is said of Christ, that there be many called, but few be eletcte. In Zodome there was not one found, Gen. 19 but only Loath and his household: And before the flood, Noah only and his children found grace. Gen. 9 Nu. 14. Ios. 14 And into the land of Chanaan, came no more but only josua, & Chaleb. Wherefore thou shouldest not marvel, that so few believe the gospel lin their heart, and follow it. He that is not predestinate of God, may not abide nor hear of it: john. 5 And much less can receive it. Nevertheless it is thorough our fault, that we be damned. Of electionat this time, this shallbe sufficient. What meaneth he when he sayeth? Many be called. Doughteles he speaketh of the outward calling to faith, which is by the word of God. And it was commanded to the apostles, after the resurrection: Go your way through out the whole world, and preach the gospel to every creature, that he that believeth, and is baptized, shallbe saved. And he that doth not believe, shallbe damned. And hereof scripture speaketh in the book of Psalms: Psa. 18. Their voice shall sound over all the world, and their words went to the ends of the world. And although this calling pertaineth unto many, yet sometime it faileth, and all that be called, abideth not, not that any lack should be in the word, whereby we be called, but that we so greatly given to our ill affections & lusts, be not drawn inwardly by the holy ghost, & therefore do we despise & set little by this outward calling, which is by the preaching of the gospel. Yea & also, there be some found, that as soon as they begin to hear the gospel, they show & set out themselves, as though they had even devoured the whole gospel, yet it is proved afterward, when the time of persecution cometh, the the seed of this calling, Mat. 13 Rom. 10 fell not into a good and fruitful ground, but upon the stones, and so withered away. And S. Paul saith. But everse man hath not obeyed to the gospel. When Christ now saith: Many be called, he speaketh of the outward calling of the world, by the which the gospel is offered to the whole congregation, or to every man. And when he saith: Few be elect or chosen, than it is to be understand of predestinacio●. And nevertheless the preaching which is by the outward word, is as well to be often times iterated and repeated, as that whereby we be taught. That by the holy ghost, we be drawn. For in the tenth chap. to the Romans it is said: Faith by hearing etc. The nature and custom of them that justify themselves. thirdly, we learn by the grudging of them, that laboured the whole day for their wages, the custom & nature of them, that justify themselves. They be in like manner affectionate as these labourers were, which of very pride and high stomach, do despise the latter comers, so sent into the vineyard by the householder, as though there had been no covenant of wages before. They think in themself to be far better than these miserable sinners, because they lived outwardly an honest life, and had done, (but yet without faith) many works. But hypocrisy never doth otherwise: for he can not only be content with his false outward shining, where with he blindeth men's eyes, but he despiseth all other than himself, & giveth than opprobrious words. So did the Pharisey despise the wretched publican, which was not so bold to lift up his eyes in to heaven, to say: Luc. 15. God have mercy upon me a sinner. Luke the 18. chap. Likewise the elder brother, disdained his younger brother that was lost, when he returned & came to himself again. Mar 14 And in like manner judas despised that simple & wretched woman, which in the house of Simeon the leper powered out upon jesus head, a box of costly ointment. And also the jews despised Christ, when he did eat and drink amongst the publicans and sinners. But what said Christ to that? Verily I say unto you, that sinners and whores shall enter into the kingdom of heaven before Mat. 21 you. What? doth not the householder here think so to? when he saith: Shall I not do with mine own what pleaseth me? And in this, we miserable sinners have one special thing and prerogative, before those great high & holy men, that when we do good works, we have no respect thereto, nor do them for that cause, that therefore we may ask heaven of God, as dew debt to us, but we believe in him that maketh the sinner righteous, and our faith is imputed to us to justification. Rom. 4 And forbicause the justifiers do ask their reward as debt and covenant, and not of grace, therefore it happeneth to them, that they be made of the first, the last: Nor yet shall they leave or forsake their pride so graft in them, which always followeth them, but always they shall judge and condemn, and often times have in their mouths, and call heretics, heretics, until they themselves be condemned. The sunday called Seragesima. Luc. 8. WHen much people were gathered together and were come to him out of all cities, he spoke by a similitude. ♣ The sower 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 stone, and as soon as it was sprung up, it withered away, bycase it lacked moistness. And some fell among thorns, and the thorns sprang up with it and choked it. And some fell upon good ground, and bare fruit and 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: Mat. 12 Mar. 4 and when they hear, they should not understand. The parable is this: Esa. 6. c Mat. 13 Mar. 4. joh. 12. Act. 28. f Rom. 11 Mat. 13 Mar. 4. The feed is the word 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 herd, go forth, and are choked with cares and riches, and voluptuous living, and bring forth no fruit. That which fell in the good ground, are they which with apure and good heart, hear the word, and keep it, and bring forth fruit through patience. THE EXPOSITION. THe similitude of the gospel of this day, Christ himself hath sufficiently expounded. I would wish, that all we might receive the grace of God, not only to understand the same, but to have it written in our hearts, that we might oftentimes think thereon. For seeing that Christ himself with a loud voice said: He that hath ears to hear, let him harkin. we may well perceive, that it is not given to every man to hear the word of God, and keep the same: For as S. Paul witnesseth in the third cha. of his first epist. to the Cor: Plant we may, The outward word. & water may as well as we can, but the increase cometh of no man but of God. And that we may learn, how god by the outward preaching of his word, doth also inwardly through the holy ghost work in our hearts, there are four kinds of hearers laid here before us. first of all, Christ speaketh of the seed that fell by the ways side, and was trodden under foot, and the fowls of the air eat it up. And he calleth the seed, the word of God, and the birds he calleth the devil, which by innumerable means pluck and rote up the word of God, out of men's hearts. And he speaketh as though he should say on this wise: False christians Many there be that hear the gospel, & will in any wise be called christian men, & moreover they use the sacraments & liberty of a christian man, but truly they shall obtain of me nothing else, but the vain name that they so greatly glory in. And outwardly they show a certain graviti and face of holiness, but inwardly they be filled with all malice. And why so? Because they have received the word of God under a pretext, as it were under a shadow or visard, it never descended into their hearts, neither were they kindled any thing therewith, whereby a man might perceive it to have been any thing lively or effectual in them. There have entered in false doctors and sect masters, which thorough their deceitful exposition of scripture, have suppressed and trodden under foot the good seed of the word of God. jere. 5. &. 27 Of whom the prophet jeremy saith: That they shall speak their lies in the name of the lord. 1. Tin. 1. And S. Paul called the doctrine of those men, idle speech. They have adjoined themselves to such doctoures, forsaking the fountain of the water of life, and follow with all desire, and covet to drink the troubled and muddy water infected with man's traditions and heretical learning. And afterward cometh in the devil which is signified by the birds. And because his ministers the false teachers have with their false preaching prepared to him his ways, he goeth forth & entereth privily into their hartis, so that they being brought from the true doctrine of Christ, shall both body & soul run into the snares of the devil. And those deceits & snares, The devil of noon days. be the very devil of that none tide, that the 90 psal. speaketh of: And now forasmuch as we have perfect knowledge, that the devil layeth netꝭ & snares for us, as well by his false prophets, which by the perverse exposition of scripture go about to deceive us: As also by his own guiles and inspirations, it shallbe very necessary, that we so establish our lives, that by no means we be brought from the true & simple doctrine of Christ. For as soon as we begin to despise and set little by that word of god, that is showed unto us by Christ: We must abide in the word Then by & by with great violence we run into the snares & gins of the devil. And if we steadfastly believe in the word of god: Then neither false prophet, neither the devil himself shall deceive us. And then without doubt he is greater that is in us, than he that is in the world. 1. Io. 4 Secondarylye, Christ speaketh of the seed that fell upon the stone, which although it sprang up, yet because it lacked moisture, it withered away. And so he declareth, that the seed that fell on the stone be they, that when they hear the word of God, they receive it with joy, To fall from the word in time of persecution. but they have no roots because they believe but for a while, & in time of temptation and tribulation they fall clean away. Wherein Christ showeth that his gospel shall never be preached without adversaries, that shall strive against it. And likewise, that the perfect and true faith cannot be known, but by tribulation and temptacious, so proved and tried, as gold and silver is by fire. If thou wilt then search & know, what faith I have, and whether it be a true or a feigned faith, mark well & behold my life, when I chance to fall into temptation & tribulation. And if then it be a pure and right faith, and by the word of god in my heart made lively and effectual, then must I needs say with saint Paul: Rom. 8. I am sure, that neither death, nor life, nor angel, nor rule or power, neither things present, or things to come, neither high, nor low, nor any manner of creature, shall separate me from the love of god, that is in jesus Christ. Yea and I will freely confess, commend & preach the word of god, though I should die an hundredth times, Mat. 10 or forsake all that ever I have had in this world. For it must needs be in such case, that other I forsake all and bear the cross of Christ, or else cease to be his disciple any longer. And in contrary wise, when my faith is not pure, but feigned, truly then will I not so hate myself, that for the gospels sake I should run into danger of my body and life. But then will I set most by, and love my body, be it never so rotten and full of worms. Wherefore I am constrained to hear Christ in an other place, Mat. 16 saying: He that findeth his life, shall lose it. Cares, riches, & voluptuousness be let & hindrance unto faith. thirdly, Christ speaketh of other seed, that fell amongst thorns, and so sprung up, was choked amongst the thorns. And that he expoundeth on this wise. The seed that fell amongst the thorns be they, that have herd the word of god, and then thorough the cares, riches, and voluptuousness, of this world, be so over grown and choked, that they can not bring fourth fruit. Thou herist here repeated, that such hear the word of god: if then they hear the word and yet be rejected of Christ, I pray thee, what is the cause, or what lettyth, why they be not saved? verily even that, be cause they received not the word of god earnestly, and in their hearts: and for that they be found neglegente in faith, love, and honest conversations, and fall from god the creator unto creatures. Mark here, how finely christ hath painted and set out the minds and hearts of rich men: First of all he giveth unto them cares, for we commonly see that the more they have, the more the covet: as it is said in the 5. cha. Ecclesiastes: The covetous man is never satisfied of money etc. And he giveth also unto them, the love and affection of riches, and desire of this worldly life. As though he should say: To have great riches doth not damn a man: for there hath been sins the beginning of the world, many devout and holy men, that hath had great riches, and yet nevertheless have obtained everlasting life. But to set heart and mind in riches, and through them to seek the pleasures of this life, & not to know, that we be but servants and stewards of such riches, to th'intent, that the poor and needy may be helped thereby, that is the very thing that condemneth a man. Wherefore seeing it is so with rich men for the more part, that they with all their diligence seek and follow the pleasures of this life, and do not mortify the flesh by the spirit, but pass over their life in all security and wealth of this world. Mat. 19 Christ sayeth also in an other place: Sooner may a camel run thorough the eye of a needle, than a rich man enter into heaven. And to be brief, Such rich men, What condemneth the rich men. and men that abuse their riches in this world, have but small praise in scripture, and in many places we hear of their condemnation, not because they have much riches, or that they be men of great power and might, but for that they do abuse their such gifts, and take their lusts and pleasure in it, and do not make friends to them, of their wicked mammon. Fourthly, Christ speaketh of the seed that fell in the good ground, and sprang up, and brought forth fruit an hundredth fold. And that he declared on this wise: That that fell in the good ground, be they which with good heart & mind, Good ground do hear the word of god, and keep the same, and bring forth fruit in patience. And there be two things to be noted in that: Few christian men. First, that there be marvelous few christian men in this earth: But of them that in body & soul go to the devil, there is a great number, how highly soever they pretend the name of christians, or boast of the gospel, as Christ doth witness in the 7, chapped. of Matthew, saying: The gate is large, and the way is broad that leadeth to perdition, and many there be that entereth into the same. But the way that leadeth to life is strait, & the gate very narrow, and few have found the same. And the other thing that Christ showeth us, is this: that although the more part of men be evil, and so abide, yet the word of god shall not be preached in vain. In some corner there shallbe found good ground, The word of God is not preached in vain. Esa. 55. wherein the good seed of the word of god is, sown, shall spring up and bring forth fruit plenteously, whereof god speaketh by his prophet Esaias in this wise: Like as the showers of rain and snow descendeth from heaven, and returneth not thither again, but sinketh into the earth, and nourisheth the same, and maketh it bring forth seed unto the sour, & bread to the eater, so shall the word that cometh out of my mouth, it shall not return unto me empti, but shall do all that I will, & shall prosper wheresoever I shall send it. And although it seem, that the gospel is preached in vain, yet must we believe that amongst so great a company of misbelievers, God hath some elect, that gladly here his word, and keep the same, although (as we have said) the numbered of those be very small. The sunday called Quinquagesima. Luc. 18. Jesus took unto him the twelve, & said unto them. Mat 18. Mar. 8.9. d & 10. Luc. 9 c and. 17 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 arise 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. Mat 16 &. 17. b Mar. 9 Luc. 2. g and. 9 f Mat 20 Mar. 11 And it came to pass, that as he was come nigh unto Hierico a certain blind man sat by the way side begging. And when he herd the people pass by, he asked what it meant. And they said unto him that jesus of Nazareth passed vi. And he cried, saying. jesus, the son of David, have merci on me. And they which went before, rebuked him that he should hold his peace. But he cried so much the more Mar 10 thou son of David have merci on me. And jesus stood still, & 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 may receive my sight. And jesus said unto him: receive thy sight: thy faith hath saved the. And immediately he received his sight, and followed him and praised God. And all the people when they saw it, gave praise unto God. THE EXPOSITION. The passion of Christ is oft rehearsed. IT is not without great cause, that Christ so often times did show and speak to his disci-disciples of his passion and death that was to come, and that not only in the gospel of this day, but also in diverse other places. And (to let pass the other evangelists) I pray you, how often times is it spoken of in the gospel of S. john? Overlook the same evangelist through out, from the beginning to the end, and thou shalt find, that the same faithful teacher Christ, with all diligence did instruct & strength his apostles, against the slander of the cross. Wherefore we should consider the same, and mark wherefore Christ did it, and why he made so many words thereof to his disciples. First, it is manifest & very plain, that our nature flesh (when it is not enlightened by the holy ghost) cannot abide steadfast in time of persecution: The flesh hath persecution for the flesh loveth herself, and bitterly hateth persecution, and delighteth more in long and merry days, than to abide trouble and vexation with a quiet mind. As Nicodemus when he came in the night to Christ for fear of the jews, Mat. 20 hard by and by of him these words: That that is borne of the flesh, is flesh. And although the children of Zebedeus said: Mat. 10 they could drink of the cup that Christ should drink of. And Peter also might well say, Luc. 22. that he was ready even to die with Christ, yet without the holy ghost it is impossible, and is a high presumption so to say. And seeing that our Lord jesus Christ knew very well, the same frailness of the flesh, not only in his disciples, but in us all, he useth the office of a good and faithful master, and instructeth us with the wholesome doctrine of the word of God against persecution to come, that when it should come upon us, we should be ready, and not despair. As though he should say. I know very well that it is hard for a man to stand styflye in persecution, and to suffer all adversities with a patient mind, but the prophecy must needs be fulfilled of me. Doth not Zacharias say of me? Zac. 13. I will strike the shepherd, and all the flock shallbe sparsed abroad. Wherefore now I show you before, because it must needs be, that when so ever it shallbe done, you may remember this, and not be offended therewith, but rather believe that it is my father's will in heaven, which will deliver you through my death, from sin, death, the devil, and hell. And although I shall die the vilest death, yet will I rise the third day, and comfort you. Thou seyste here, how Christ comforteth his apostles, whereby, they may learn to have respect only to the good will of god in all tribulations. In necessities we must have respect to the good will of God. And this was not only done for the apostles sake, but for us also to learn, and follow the same. In persecution and tribulation we may not think, that the wicked be as fierce in cruelty toward us, as the jews were in persecuting Christ even to very death, but we must look to the good and merciful will of God the father, whose will is, that we for his sake should be despised, & suffer persecution in this world. The use & profit of the passion of Christ. Secondarily, Christ's intent is, to show in this gospel the use & profit of his passion, in that, that he saith: All things shallbe fulfilled, that be written by the prophets of the son of man. If then it be necessary, that all these things must be done, truly there is no small profit hid under this passion. And this profit doth S. Paul very cunningly show unto us, Cap. 5. in his epistle to the Romans, saying: Like as by the sin of one, condemnation came on all men: so also by the righteousness of one, came justification of life upon all men. And in this place saint Paul conferreth Adame and Christ together, Adam & Christ. and showeth what we have obtained at both their hands. of Adam, we receive death, and of Christ, life. Adam by sin brought in death, and Christ with his death, hath changed death into life. By the fall of Adam and his disobedience, we are made the children of the devil: and by Christ, we are made the children of God. For Christ only for us hath broken the head of the serpent, Gen. 3. that is, the devil. Well then, is not this a wonderful profit of the passion of Christ, that through the same we be received into favour? And is it not to be taken as a great benefit, that hereafter by the passion and death of Christ, we shall no more be the children of the devil, but the children of god? And hereto pertaineth all that is said of the passion of Christ, in the 53. chapter of Esaias, and the 13. chapter of Oseas. It is very necessary, that the ministers of the word of God, hearken well. do diligently and constantly adjoin this utility or profit, with the doctrine of penance, and oft times to repeat and beat in the same in their sermons. There is no greater or sweeter comfort, neither in heaven nor in earth, wherewith the troubled conscience may be better pacified, then is the passion & resurrection of Christ. And for that cause Paul said unto the Cor. That he knew nothing, but Christ, and that he was crucified. 1. Co. 2. And to the Gal. God forbidden that I should rejoice, Gal. 6. but only in the cross of our lord jesus Christ, by the which the world is crucified to me & I unto the world. Let other rejoice in their works, we will rejoice in the merits of our lord jesus Christ. Yet nevertheless doing (through the grace of the holy ghost) that which is commanded us of him to be done. thirdly, it is not to be omitted, which be the enemies and the despisers of Christ but diligently to be noted and marked, that Christ so specially did show, of whom he should be condemned to death, that is, of his own people, of the chiefest of his priests, of the phariseis and scribes. And S. Luke addeth of the gentiles also. But S. Math. showeth by name, that we may plainly know what they were, that have not only from the beginning persecuted Christ, and his doctrine, but also shall persecute even to the very end: That is, these most holy, highest learned, and greatest men of power in this world. For they be so deeply drowned in their carnal wisdom and learning, that they can by no m●anes attain to, and understand the word of God, which is contrary to their reason. It must needs chance to those men, as jeremy the prophet saith, in his 10. chap. Every man is become foolish and destitute of wisdom. Look on the text of this place, and upon the 44. chap. of Esaias. And moreover they must needs discharge david, and make him no liar: who complaineth of the great men of power of this world, and saith: Psal. 2. The kings and princes of the earth, have risen up, and gathered together against their lord and against his Christ. In such prophecy are comprehended all men of great power, learned men, wise men, and the holy men of all times, to the end of the world. The cause of the blindness of the great learned men For truly the gospel rejecteth and condemneth all colour & hypocrisy, and requireth only the faith and goodness that cometh from the heart. And therefore they must needs with a deadly hatred persecute the same, when they repute and take their outward shadow of holiness, to be righteousness before God. fourthly, we have in this blind man an example of faith, and how we shu●de pray. For doughteles he had herd of Christ, that he was a man of great humanity and gentleness, and would deny his help to no man. How we should pray. By this hearing he received faith of Christ, & truly believed the Christ would work mercy with him, as he had done also before time with many other. And having this trust of mind, he asketh health. And although for his crying he was of the great multitude blamed, yet he left not of his purpose, but still cried until he hard that joyful voice: Thy faith hath saved the. Wherein we may consider and learn, that faith must work all things, as it is said in the 19 Faith bringeth all thing to pass. cha of S. Mark: All things be possible to him that believeth. Also if ye had faith as a mustard seed, and would say to this tree, root up, and grow in the sea, it should be done. He that now will ask any thing of God, he must not come void & empty (that is, without faith.) For as much as thou believest, so much shalt thou obtain thy petition. And without faith it is impossible to please God. Heb. 11. But and if thy faith be so far tempted, that thou shalt hear thine enemies say by thee: Psa. 5. God will not help or save him: Yet leave not of thy purpose, but cry: jesus the son of david, have mercy on me. Cry with heart and mouth, that he may remember his mercy, which thing by the often calling thou shalt bring to remembrance, and he will hear thee, as he hath herd this blind man. The first sunday in Lente. Math. 4. THen was jesus Mar. 1. Luc. 4. led away of the spirit into wilderness, to be tempted of the devil. And when he fasted forty days and forty nights, he was at the last an hungered. Bud when the temter came to him, he sayied: If thou be the son of God, command that these stones may be made bread. But he answered and said: It is written Deut. 8. Luc. 4. Sap. 16 man shall not live by bread only, but by every word that proceedeth out of the mouth of God. Then the devil took him up unto the holy city, and setteth him on a pinnacle of the temple, and saith unto him: If thou be the son of God, cast thyself down headlong. For it written Psa. 9.2. He shall give his angels charge over thee, and with their hands they shall hold the up, least at any time thou dash thy foot against a stout And jesus said to him: It is written again. Deut. 6. Luc. 4. Thou shalt not tempt the lord thy God. Again, the devil taketh him up, into an exceeding high mountain, and showeth 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 saith jesus unto him: Avoid Satan, For it is written: Deut. 6. and .10. c Thou shalt worship the lord thy God, and him only shalt thou serve. Then the devil leaveth him, and behold Luc. 4. c 1. Re. 7. the angels came and ministered unto him. THE EXPOSITION. first of all, in this gospel is showed unto us, The temptation of Christ is our victory. how Christ was led through the holy ghost into wilderness, and tempted of the devil. And also how strongly he overcame & trod under foot the devil that cruel enemy to christian men. And if we would behold these things with the eyes of faith, we should prove by experience, that Christ suffered all these things for our sake. For there was nothing done of him, more or less, wherein he did not service to us wretched sinners. His temptaeions, fastings, victory, yea and his very passion and bitter death, was service unto us, Luc. 22. as he in S. Luke saith, that he came to minister or serve other, and not that other should serve or minister to him. Wherefore I must here in this place take Christ as a gift, & that he with all that he hath done, is given to me by the father, so that hereafter he may be mine. And furthermore I must put him before mine eyes as an example and take my cross upon me, Mat. 10 and follow his steps. 1. Pet. 2. Christ suffered for us, leaving to us example, that we should follow his steps. Yea and when thou hearest, that he was led by the holy ghost into wilderness, to be tempted of the devil: It is the will of god that we be tempted Thou shalt learn thereby that god of his good will, sendeth all temptation to his elect that they may in time of temptation know, whereof they need, and with great constancy ask of god, both help and comfort. Every man's necessity should provoke him to pray: as the prophet saith: When I was troubled, than I cried to the Lord, and he heard me. And again, when thou hearest, how mightily Christ overcame the devil, and how with scripture he overthrew his subtle and malicious counsel, thou shalt remember to learn, that no temptation may be overcome, but by Christ. And also, that a christian soldier should have a strong armour (which is the word of god) when so ever he shall fall into battle with the devil. Ephe. ● And what claim or right could that enemy make to me, if I had none other weapon in time of temptation to defend me withal, but this only sentence of scripture, conceived through faith? joh. 16. Have good hope & trust, for I have overcome the world. Yet we will somewhat see in this place with what crafts and deceits of temptation the devil cometh with all to Christ. first, The care for the belly he compasseth him with the cark and care of the belly, and that he attempteth with a wonderful policy. He sayeth on this wise. If thou be the son of God, Gen. 6. make these stone's bread. As many as do believe, may be called the children of God. And the devil saith as it were on this wise If thou be the son of God, as thou dost boast thyself, where then is the care that God taketh for thee? why doth he not provide to the meat, drink, and all other necessaries to live by? what hath God to do with the thinkest thou? He taketh much care for the in deed: Tarry a while, until a roasted chicken fly in to thy mouth. And by this means goeth the devil about to bring Christ from the confidence & trust in God, and to burden him with incredulity and vain carefulness, that yet he might so move him to forsake God, and make of his belly an idol: christ overcometh the devil Deut. 8. But what doth Christ? He giveth no place at all to these diabolical instructions, but strongly doth persever in that faith and trust, which he received of his heavenly father, and saith. Man liveth not only by bread, but by the word that proceedeth from the mouth of God. As though he should say: I know very well, that when there is plenty of bread the life must be sustained thereby: But that is not because of the bread, but for the word of God, where by the bread is sanctified, and power given to it, to feed and replenish men. And if there be no plenty of bread, then must we needs live by the word of God, if then faith do wholly depend and hang of this word, and be wrapped therein, then must there needs be also bread, yea, and the same must come from heaven, as in the old time Manna was given to the children of Israel in wilderness. Ps. 77 Lo now in this wise doth Christ overcome the devil, and that for our comfort, that we should apply ourselves, and provide, (as often as we fall into such temptations) that incredulity reign not amongst us, but to remember the example of Christ, confirmed with so many promises of god, wherethrough we may withstand the carefulness of the belly, & overcome the devil and all his council, and tread him underfoot. Secondarly, To tempt God. the devil would feign persuade Christ to tempt god, and without any cause why, to cast himself down from the pinnacle of the temple. And to bring that to pass, he allegeth (although it be falsely) a place of scripture, assaying yet by that means, if he might with his outward appearance, & under such a lambs skin, overcome Christ, and move him to do contrary to the word of god. And note well here, that the devil hath more ways than one to circumuente and beguile men, and as he is crafty and subtle a thousand fold, so hath he a thousand ways, to bring men in his snares. He knoweth well enough, wherein we be most weakest, and if he bring not his purpose to pass one way, he assayeth an other. He taketh great delight & pleasure in our destruction and condemnation. And by cause he could not bring Christ to that point, to make his belly a god, he yet had great hope to bring that his other purpose to pass, to move him to tempt God, and so set him up upon a pinnacle of the temple laying: If thou be the son of God cast down thyself hedlinge: for it is written. Psal. 9 He shall give his angels charge over thee, and with there hands shall they hold the up, that thou dash not thy foot against a stone. But wherefore did the devil leave out, custodiant te in omnibus vijs tuis? that is to say: That they shall keep the in all thy ways? Because it was contrary to his purpose, and made nothing for his intent. Whereupon Christ objecteth against him this answer, Deut. 6. saying: It is also written. Thou shalt not tempt thy Lord god: As though he should say: God doth mightily defend his, & will not leave them in any necessity. And moreover (as thou thyself dost knowledge) he hath given in commandment to his angels, to take the charge, not only of me, but also of all his elect, that they may walk without any offence or slander. Wherefore should I cast myself into the water, when I may pass by a bridge or ship? And so. why should I cast myself down headlong from the temple, when I may easily go down by a ladder? The wise man saith: He that loveth jeopardy, Eccle. 3. No man ought to put himself in jeopardy shall fall into the same. Lo here now again the devil is overcome by Christ and that with no small arguments of scripture, wherewith he doth confute him. Let us now know and perceive, that all these things be done for our instruction, that we may learn likewise, to overcome the devil, when need shall require. thirdly, the devil is not yet contented, nor leaveth of Christ, but taketh him up, upon a great high hill, and showeth to him all the kingdoms and glory of the would, saying: All these things will I give unto thee, if thou wilt fall down and worship me. The devil is lord and prince of the world. And of this place we learn, that the devil is the Lord and Prince of this world, as Christ also nameth him in the 12. chapter of john. Moreover all those that so depend and hang of worldly and transitory things, that they set by nothing else, nor be mortified to the world and their concupiscence, do in no wise appertain to the kingdom of Christ, but to the kingdom of the devil. For what so ever it be that I put my hole trust in, besides god, or do prefer and love it more than god, verily of the same I make to me an idol. And if my heart be fully fixed unto it, What is the worship of the devil and is given to honour, voluptuousness, riches, power of the world or any such other like thing, then be those things my idol, and in them I worship the devil. Yea & to be more plain with you, if I outwardly should be good and honest, and would account the same outward goodness for righteousness before god, then truly should the same be mine Idol, as Esaias witnesseth, saying: isaiah. 2. They have woshipped the works of their own hands. And saint Augustine saith: My God is my love. I pray you what is it else to love creatures above god, then to worship the devil? But hearken here now greatly this idolatry and blasphemy displeaseth god. Get the hence (saith he) thou Satan, these thy suggestions can not be borne or suffered of any good heart, for it is written: Deut. ● Thou shalt worship thy lord god, and him only shalt thou serve. Lo, in this wise is the devil no we thrice overcome, and driven away of Christ, only by the word of god. Now as it is necessary for us, through Christ to overcome all temptations, the world, sin, death, and the devil, so must we also be well instructed & strengthened with the word of god, wherein is promised to us, both comfort and help, in our Lord jesus Christ. And if we be not with this sword of spirit (which is the word of god) well armered, then doughteles will he bring us out of the right way, and lead us about so long, until he bring us into his snares, and so entangle us, that we may scarcely get out again: from the which, I beseech god the father of his great goodness and mercy, to keep and preserve us, through his son our Lord jesus Christ. Amen. The second sunday in Lent. Math. 15. ANd jesus went thence, and departed into the coasts of Tyrie 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 Luc. 19 but unto 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 mere to take the children's bread, and to cast it to dogs. She answered and said: Truth lord, forth dogs eat of the crumbs which fall from their masters table. Then jesus answered 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 at that same tyme. THE EXPOSITION. An example of ●aithe & the calling of the heithen first of all, this gospel layeth before us an example of faith, in the woman of Chanane, and showeth us also, that the Gentiles and heathen shallbe called to the knowledge of faith. Rom. 1. A true and perfit faith is nothing else, but to know that Christ is the lord and the son of David: For if I knowledge him as lord, then do I also believe, that he is naturally the very son of God, yea and god himself. Moreover God the father of heaven will not be known in any other, but in this Christ: as S. john witnesseth in the 14. chapter, saying: He that seeth me, seeth my father. And also in this wise to call Christ the lord, is not so small a trifle, as it seemeth to the world, but truly it is the work of the holy ghost, as S. Paul saith: 1. Co. 1● No man can say, that jesus is the lord, but through the holy ghost. And when I knowledge Christ to be the son of david, then must I believe, that he came into this world for my sake, And that he was given to me, with all his goodness, merits, passion & death, that by him delivered from sin, I may be made the son and heir of all the goodness of god, Gen. 22 Psa. 131 as do clearly declare the promises made to Abraham & david. Such a faith had this woman of Cananee, although she had it not of herself, but because she heard of Christ, and of her such hearing, she received faith. first she knowledged Christ to be the lord, which had power (seeing he was god) to deliver his daughter from the vexation of the devil. And therefore she put all her trust in him, as one that could and would help. Or else I pray you why would she follow him, and make exclamation, if she had not believed that? It must needs be, that this woman had a true and perfect faith in Christ and looked for all manner of goodness of him. The property of saith. secondarily, it followeth now, what the nature and property of faith is, namely in all temptation and affliction, to seek remedy and help none other where, but at God, through Christ. For the faith that we have spoken of before, did provoke the woman to draw near to Christ, to open her necessity and grief, and to call for his grace and help. But what doth Christ here? The faith of the woman doth not displease him, although she was no woman of Israel, joh. 10 but a Gentile, for he would also bring them into his flock. Yet because the woman's faith should be proved, and made more clear, christ kept silence, and gave none answer to her first petition. And what think ye that the woman thought in her mind then? Do ye not believe that she was heavy and sad? But yet she remembreth the great humanity of Christ, that she had hard so much commended. And she did not forget the benefits, that he had given to men of his great goodness unmocicioned or desired. And therefore she departed not at the first check, nor did despair of her daughters help, but stiffly sticketh to him, and craveth for a gentle and meek answer. And in the mean time, thapostle come, and entreat for her, saying: Lord, send her away, for she excedingelye cr●eth after us. But what doth Christ now? Doth he grant to the woman her desire? No, but seemeth to continue still in his first mind, that all men would judge, that he would not help her at all. But why do we not briefly show, what was his answer? I am not sent (sayeth he) but to the lost sheep of the house of Israel. By these words he seemeth in a manner to conclude, as though it were not convenient for him to help this woman of Canane, seeing that he was not sent, but to the lost sheep of the house of Israel. And this answer in a manner is more bitter and harder, than was his first silence: Yet the woman doth not so despair, we ought not to appoint time & place to Christ. but as she always did trust in the goodness of Christ, and would not in any wise be rid from him, so likewise, she would not prescribe or appoint the time and place, or any thing else wherein she would that Christ should help her, having a perfect trust & hope, that yet at the last he would help her, how difficult & hard so ever he did show himself unto her. And yet she leaveth not of, but cometh again, and falleth down to his feet, & saith: Lord, help me. And what then? Christ doth not only persist in his first sentence, but now he calleth her a dog, as though she were unworthy to be numbered amongst his. The constancy of the woman. And this is a vehement & wondered great temptation, and it is necessary for them that are like tempted, to have a great faith, & strongly to persist in the same, if they will not be overthrown or brought into desperation But what saith the woman now to this? She freely & plainly granteth, the Christ in calling her a dog & sinner, said right. Nor she doth desire that the bread should be taken from the children, & given to her, but only that she may have the crumbs & leavings that the dogs take, which fall under their masters table. As though she should say: My most beloved Lord, if thou wilt consider and have respect to my person, my deeds, my merits, and to my sins, then do I perfectly know that I shall get no help at thy hand. And moreover I know very well, that I can not be of the numbered of the children, yet nevertheless I desire and covet thy goodness, grace and mercy, beseeching and praying thee, that of thy great and abundant pity, thou wilt look upon me a wretch, comfort me in this affliction, & deliver my daughter from the devil. And because I cannot obtain it with any of mine own merits, I desire the for the glory of thy name, that thou wilt show thy mercy unto me. Lo, now is the heart of Christ won, and can no longer forbear. Now must he needs open and show his mind to the woman for he saith on this wise. O woman, thy faith is great, be it to the as thou wilt. And in like manner did joseph in egypt, Goe 45 after he had long showed himself very hard and cruel towards his brethren, yet at the la●te with great tears weeping he said: I am your well-beloved brother joseph, be not afraid etc. And this we learn, that God in every temptation and necessity will help, although sometimes he will defer for a time his aid & succour. God helpeth in every necessity. This always considering that after the nature & custom of faith, we should only seek help and comfort at him, and not to leave of until we shall be hard. example of love: thirdly, is showed unto us in this gospel, an example of love which seeketh not her own, but rather the commodity & profit of her neighbour. And that chief doth the mother of this maiden, when in great weeping and praying, she showeth unto Christ the necessity of her daughter. And doth as fervently as● help for her, as though she her self were vexed of the devil. And so she fulfilleth the commandment of S. Paul, where he saith: Ephe. 5. Ye fathers & mother's love well your children. And we see also the same example of love in the apostles, which so diligently did make intercession for this woman. & that it had been also great pleasure unto them, if she had been heard of Christ at the first. And mark diligently, that here in this place the living prayeth for the living, that thou mayest learn, that the invocation of the holy men that be dead, is not grounded upon this place. truely it can not be denied, but that the Apostles prayed for this woman, but that was done in their life time, & not after their death. The intercession of the liveli saints. Who did ever forbid the to pray for thy neighhour, or that in thy mind thou shouldest not bear his necessity? Do we not always instantly require these works, and say, that such works only be good and christian works? Yea faith and love is the whole content of this gospel, that we teach. And moreover we know very well, that he lied not, that said: In these two commandments, Mat. 22 all the law and the prophets do depend. Wherefore every good christian man shall know, that faith without love and without works, that should follow faith and should be done to my neighbour, can not stand. Or if such works follow not, joh. 2● that then it is (as S. james saith) a dead faith. The third sunday in Lente. Luc. 11. ANd he was casting out a devil, and the same was dumb, and when he had cast out the devil, the domine pake, and the people wondered. But some of them said: Mat. 9 Mat. 7 Mat. 6. Mar. 3. He casteth out devils through B●lzebub the chief of the devils: And other tempted him, and required of him a sign come heaven. But he knowing their thougtes, 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 that I cast out devils thorough Belzebub? If I by the help of Belzebub, cast out devils, by whose help do your hyldrens cast our them? Therefore shall they be your judges, But if I with the finger of God, cast out devils, no done the kingdom of God is come upon you. Mat. 12 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, he taketh from him all his harness wherein he trusted, and divideth his goods. He that is not with me, is against me. And he that gathereth not with me, scarereth abroad. Mat. 12 When the unclean spit 'tis gone out of a man, he walketh thorough dry places, seeking rest. And when he findeth none, he sayeth: I will return again unto 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 end of this 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 that gave the suck: But he said. Yea happy are they that hear the word of God, and keep it. THE EXPOSITION. THe miracle of Christ mentioned in the gospel of this day, is a lively doctrine & sermon. All thing is subject to the devil with out the knowledge of Christ. For we do not only learn thereby, the Christ is endued with singular humanity and pity, and that he is ready to give his diligence & labour to all men, but also, that all things be subdued to the devil, where Christ is not known. And to this knowledge can no man come through any works or man's wisdom, except the father of heaven draw him thereto as scripture witnesseth, saying on this wise: joh. 10 No man knoweth the son of God, but only the father, and he to whom God will open it. Yet hath God left unto us in this world certain means, whereby he leadeth us to that knowledge, that is by his word and gospel that he gave to his son, The gospel: to teach and show unto us, which he will also to be preached in this world for ever. And moreover also, by that he giveth us the holy ghost, Act. 10 as we see in the acts of the Apost, that every man that heareth it & receiveth it in faith, shall not perish but shall have everlasting life. And in like manner must the gospel or miracle of this day be taken, joh. 5. in the which Christ is so set forth unto us, that it is very he, the of his mere grace and mercy hath delivered from the devil this man, miserable, poor, and destitute of all help & man's comfort. We may well say, that this man was miserable & wretched. For besides that he was blind (as saint Mat. saith) he was also dumb, deaf & possessed of a devil. Mat 14 What can we else learn hereby, but that all things be subdued to the devil, where Christ cometh not? And in contrary wise, that the devil as soon as Christ by his word is come unto us, is compelled to avoid and depart. And there is it manifestly declared, The devil must obey to christ joh. 12. the Christ speaketh of joh. 12. Now is the judgement of this world, now shall the prince of this world be cast forth. Therefore if we will be partakers of the goodness of Christ, which this gospel showeth unto us, then must we needs knowledge before, that we be blind, deaf, and dumb. And moreover it is meet that we believe the preaching of Christ to be true, To be possessed of a devil. namely, that only he doth heal us from all diseases, both bodily and ghostly. Which of us all (if in our hearts we ponder & truly look upon our birth & nativity) will not knowledge & confess, that he is possessed of a devil? Psal. 50 Were we not conceived & borne in sin? And doth not sin pertain to the kingdom of the devil? And to be in the kingdom of the devil, wh●t is it else, but to be possessed of a devil? And in like manner, it is to be said of our blindness, deafness, and dumnes. To be blind. We be blind and see nothing (that is) we believe not how Abraham saw Christ and his apostles Io 4. To be dumb. And we be also dumb to confess Christ of the which confession the apostle speaketh of, saying: If a man believe from the heart, he shallbe made righteous. Rom. 10 And if he knowledge god with his mouth, he shallbe saved. And Christ in the gospel saith: He the knowledgeth me before men, I will knowledge him before my father that is in heaven. To be deaf. And we be also deaf, and hear the truth of the gospel unwillingly & against our minds. And yet must we needs hear it, if we desire to be brought from the kingdom of the devil, to the kingdom of Christ. Who can take from us so many defaults? The only mediator between god and man, our Lord jesus Christ, through whom (if we believe) we shallbe saved both body and soul. secondarily, we learn by this gospel, The world doth mock all Christ's words & deeds. how Christ's words and deeds be taken and interpretyd of the perverse and misbelieving world. All was evil that good Christ did, how good so ever it were And if he had not done that miracle before the faces & in the sight of the unbelieving jews, doubtless they would boldly have denied any such to have been done. And because they can not deny it, they say, that Christ did that miracle through Belzebub the prince of devils. And is not this wonderful blasphemy against god, that so godly, precious, and so noble an act and miracle, should be ascribed to the power of the devil? Mat. 7 An evil tre bringeth not forth good fruit. Gen. 4. But Cain will always hate his brother, although there be no cause why. Yea, there was nothing done by Christ (were it never so good & godly) but cursed incredulity did ever detract, mock and reprove it. Is it not a great token of godly love, if a man should eat and drink with publicans and sinners, Mar. 2. whereby they might be converted from sin, and repent? Yet for that deed was Christ hated and slandered, as though he had committed some great mischief. Yea, and was it not to be highly praised, that Christ with so great diligence, did preach the word of his heavenly father? And yet for that, found he no favour with the obstinate jews, but was compelled to hear: He is a disturber of the people. And such other like. joh. 7. What happened to the apostles after the resurrection of Christ? what happened to Paul when he said? I have wished myself to be cursed from Christ for my brethren? Rom. 9 He did with so fervent desire wish the salvation of his kinsfolks after the flesh, that by some means they might be brought to the faith, but he profited not: For the jews called him a seditious person: Act. 26. and Festus said, he was mad. And in like manner was it with Christ at this time, he did a noble act, that might have alured the jews to believe, but they not only do not believe, but despiseth and slandereth his work. Some ask signs, and be not content with that is done. And some say again, that by the virtue and power of Belzebub the prince of devils, he casteth out the devil. But to be short, whatsoever Christ doth, worketh or teacheth, it is very contrary and repugnant to the world, and can not be void from blame & slander. 1 Pet. 2. So that Christ shall always be a stone and rock to be stumbled at. Christ defendeth his doctrine. thirdly, we see in this gospel, how Christ with great diligence and fervent zeal of love, did defend his doctrine and godly works. And although in the end he answered them that asked signs from heaven, and remitted them to the sign of jonas the prophet, yet did he most chiefly stop their proud mouths, that did ascribe his doctrine and works to the devil, and not to the power of God. He could in no wise suffer that, that the jews against their own conscience should lie, and say, that he cast forth devils thorough belzebub the prince of devils: seeing it is manifest in the fourth chapter of Mark, that he did it with the finger of God, that is, The finger of God. with the power and virtue of God, and the holy ghost. And this properly is the sin in the holy ghost, when against thine own conscience, thou dost blame and persecute the plain manifest and open known verity. The sin in the holy ghost. Of the which sin Christ saith, that it shall not be forgiven in this world, nor in the world to come And as Christ doth here in this place, so doth he in the eight chapter of S. john, when the jews said, he had a devil. He letteth pass, that they called him a samaritan, and purgeth that, that they said he had a devil. But here we will note certain arguments, as briefly as we can, with the which in this matter, Christ did confute the obstinate jews. first, Christ proveth by two similitudes that it was impossible, that one devil should expel an other. For if it were so, then should the devils vary, and dissent between themselves, and so should their kingdom be desolated. Every kingdom divided in itself, must needs fall, and cannot endure. And likewise a house, wherein the dwellers doth discord and vary, can not stand. Secondarily, Christ proveth with a plain example, that the jews did grievously blaspheme and slander him, saying: If I do cast forth the devil by the power of Belzebub, by whom then do your children drive them out? Therefore shall they be your judges. The jews shall be judged of there own children They will not say that one devil driveth out an other, but that it is done by the power of god. And if it be done by the power and virtue of God, how can your blasphemy stand? But ye should perceive and knuwe thereby that the kingdom of God is come to you, whereunto the devil must needs give place. And then should ye not lad yourselves with so great and horrible blasphemy against God. thirdly, he maketh an argument of a familiar similitude, and saith. When a strong harnessed man keepeth his house, all that he pocesseth is in peace: But when a stronger cometh upon him, and overcometh him, he taketh from him all his weapons, wherein he trusted. etc. And so he concludeth on this wise. God overcometh the devil & we in him. The devil is invincible, except he be overcome by the power and virtue of god. And I (as ye see) have here overcome the devil, and have compelled him to give place to me. And this have I not done by Belzebub (as ye do say and slander me) but by the power of God And seeing it is so, ye be very wretches and nought so to slander my work. Fourthly, he doth with a goodly sentence stop & restrain the fowl mouths of the jews, and saith: He that is not with me, is against me. And he that doth not gather with me, scattereth abroad. Now it is clear, that the devil is against me, seeing he doth good to no man, and I do profit every man. And moreover he gathereth not to life as I do, but laboureth in as much as he can, to destroy all men. Wherefore he shall not depart from the man at my desire, eycept he be expulsed by the power and virtue of God. fifthly, he answereth to the jews with an horrible threatening, as though he should say: Look well about you, and consider what shall become of you. Now is the devil cast forth, and the kingdom of God is preached unto you in every place, through my gospel: But and if ye reject my gospel, and make yourselves unworthy of everlasting life, and will again let the devil have place in you, ye shall well perceive and understand, that the end shallbe worse than the beginning. The end shallbe worse than was the beginning when we despise the word of God. And whereas before, one devil only in incredulity and hypocrisy did deceive you, now shall come 7. other worse devils, that shall besiege round about your hearts, and shall so keep you in bondage, that ye shall never be able to come to eternal life. And I will that ye have admonishing before, that when so ever it shall so happen, ye do remember, that I have told you thereof before. Lo, in this wise doth Christ stop their mouths, that did blaspheme the open known truth, And that he doth with invincible arguments, teaching us in the mean time, that every christian man be ready to defend the truth, as often as it shallbe depressed and laden with slander and lies. And specially it shall beseem them, that be ministers of the gospel, which of their profession ought to defend and favour the truth, and for that intent be called to the same office, that they teach other. The fowerth sunday in Lent. joh. 6. After these things Mat 14 Marc. 6 jesus went his way over the sea of Galilee which is the sea of Tiberias Mat. 4 ●u●. 6 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. THE EXPOSITION. IT is greatly to be wished & desired, that as the text of this gospel is plain & easy, so it might be imprinted in men's hearts, that not only they should speak highly thereof, but also learn & prove by experience, how great a thing it is, if we be well instructed with the promises and miracles of God against the detestable carefulness of the belly. Christ will nourish the believers first of all, in this place is laid before all christian men a noble example, that God the father thorough his well-beloved son jesus Christ, will nourish & defend them, both in body & soul, if they will put their whole confidence and trust in him. Whereby we may mark and note, that god from the beginning, with promises and examples, hath defended us against the abominable cark of the belly, which reigneth almost over all the world. And chiefly for this cause, that he might lay before our eyes our incredulity & unbelief, well known of him, and deeply grafted in us. It is an excellent thing, and not a little to be commended, if a man can mortify himself, concerning the carefulness of worldly riches, & no longer to be vexed or troubled with the care of meat, drink, & cloth, but put all his hope & trust in the promises of God and stedfastelye believe, that God will mercifully look and provide for our necessaries, although it appear far otherwise in the sight of men. And therefore the we should leave that pernicious in Christ defedeth us against the care of the belly with promises and miracles incredulity, and conceive true faith in god, is given unto us of God so many promises, confirmed with many noble miracles, that needs must he be blinded, and given into a wrong opinion, that is not by them sterid to faith, & can set a part the cark of the belly. And moreover he suffereth that such promises be showed to the people in sermons, whereby, through the remembrance of them, we may be alured to the faith that is in jesus Christ. Who is so hard or dull hearted, that can not be moved to faith, if he will remember what great care Christ took for this multitude? And how he pitied them, when there was no mention made of meat nor drink? Wherein he showeth, that he knoweth what we have need of, before we ask any thing of him. And in that he lift up his eyes (as the Evangelist saith) and beheld the multitude, is signified that Christ hath in his mind compassion on us, and that his help shall always be ready at hand for us. And so must we understand when scripture saith, that god doth look upon us with his eyes, that he mercifully will defend us, against all perils of body & soul. Psal. 10 His eyes looketh upon the poor. And in an other place: Look upon me Lord, and have mercy on me. Wherefore seeing that Christ showeth in this miracle his such great goodness, clemency and carefulness for us, that mercifully he will provide for us, both in body and soul. It were very unmeet that we ourselves should take like cark, & not wholly to trust to him, that is able to perform that he hath promised. Nor is this to be understand, as though we should not care for our health, but rather that before all things we considre, how to please God thorough Christ, that we may be made partakers of everlasting health, which Christ in the gospel requireth of us, Mat. 6 and saith: first seek the kingdom of god and his righteousness, and all these things shallbe given unto you. As he might say: It is necessary that ye believe, for and if ye do not believe, it is necessary that ye always lack, although all the world with all his riches were yours. Psa. 33 as David saith: Rich men have lacked and have hungered. Here a man might withstand and say: If the matter be so, and that God will feed and nourish me, then will I be idle and will no longer labour. Not so my dear friend, ye shall not so do, for labour is not forbid unto thee, but the care and carckefulnes thereupon is forbidden. Thou shalt eat thy bread in the sweat of thy face, but yet shalt thou not put thy trust in thy labour, but in God alonely. If thou do this, thou shalt not need to care for thy living. Labour diligently, and by thy faith (according to thy calling) leave the care to God and he will nourish the through Christ. Secondarily, we have here a godly example of the love of god in Christ toward us. first, in that he did not only feed the good and just, The example of the love of God. but also the evil men, which were not the less part amongst this five M. And in that also, that he so meekly suffered the weakness of Philip and tother apostles, he doth teach us, that every Christian man should show forth his faith, by works of love, and thereby to provoke other to do the same. And such love must always be perfect. Imperfect love doth never good, but to his friends, Gal. 5. which the Publicans and sinners do also, for they love, them of whom they be loved again, as Christ saith, in the 6. chapped. of S. Luke. our love must be perfect. Perfect love doth not only good to his friends, but to his enemies also. Wherein we may see the example of Christ and of the heavenly father, Mac. 5. which suffereth his sun to shine upon the good and bad. and sendeth rain to the just and unjust. Of this perfection of love Christ speaketh in an other place, saying: Ye shallbe perfect, as your father in heaven is perfect. In that place Christ commendeth the love of his father towards us, as a most perfect love. Wherefore? Because he hath received us into his favour and grace, Rom. 5. which were yet his enemies, and saith, that we also must be perfect in brotherly love, which cometh from faith. Therefore if thou be a christian man, and wilt with good works manifest thyself to have a Christian man's heart, go to then, and instruct them that be weak, and leave them not, until thou have brought them to the knowledge of the faith. And moreover do good to all men without any respect, aswell to thine enemies as to thy friends: to the bad as to the good. And then thou hast testified with works of love, that thou art a good tree, in that thou bringest forth good fruit. thirdly, this gospel showeth, giving o● thankꝭ to the bene●… 〈◊〉 Chri●…. how Christ did not distribute and give this bread and fishes, to the multitude, before that he had given thanks in his heart to his heavenly father: of whose liberality and plenteousness all creatures be sustained, and nourished up. Wherein he teacheth us that we likewise should give heartily thanks, for the great henefites both bodily and ghostly, that we daily receive of God the father, through his well-beloved son jesus Christ. And if thou wilt know the very true thanks giving. What is thankꝭ giving This it is. To knowledge that all that ever we have, cometh of God through Christ, of his mere grace and goodness, and not of our selves. This is the true ways, to give thanks. And for the more part continual praise and commendation followeth such knowledge. By what means can I give praise, honour and thanks to God, except I knowledge his benefits? Now if I have this faith and knowledge, that God through Christ hath destroyed the kingdom of the devil, & made me inheritor of his heavenly kingdom, doughteles I do also give thanks with all Gods elect for so great a benefit, as the nature of such that believe, is set forth at large, in the 25. chapter of Esaias the Prophet, and in Daniel the second chapter. Neither shall I do it once, but all days of my life without end, I shall say with david: Psa. 145 My soul praise the Lord, I shall praise the Lord in my life time and shall sing unto the Lord as long as I shall live. Psal. 33 And: I will give praise to the Lord at all times, his praise shall always be in my mouth. Likewise when I knowledge that God in outward and worldly things will of his mercifulness nourish me (but so that I must needs labour to) then must I well remember, that it is not to be adscribed to my labour, but must give hearty thanks to God through Christ. How often times doth that just man david confess that God hath provided all things necessary to him from his youth to his age? Psal. 36 Eccle. 1. To whom doth Solomon ascribe his great wisdom? From God is all wisdom saith he. And whereby cometh his riches and great substance? By his labour? No. Pro. 10. But he saith the blessing of god maketh rich men. Lo, now in this wise must we knowledge, that all that we can or may both in bodily and ghostly things, cometh only of god, which through Christ will give to us all goodness. Wherefore it is meet that all the days of our life we give to him thanks therefore. Fourthly this gospel teacheth how we should diligently keep such gifts as we have received, Not to misspend the benefices of God. & not misspend them, when Christ commanded his apostles to gather the fragments, that they should not perish. If thou have received more riches of God, then the necessity of thine own house requireth, look thou keep them well, Mat. 6. not to get the great riches & treasure here in the earth, where the moth and rust shall destroy it, and thieves steal it away, But spend it not in any evil use, or waste it in voluptuousness, surfeiting, drunkenness, and superfluous apparel, as it is spoken of in the 15. cha. of Lu. of the prodigal child. And such as is left to thee, more than for thine own necessity, like a faithful steward and householder, distribute it amongst the poor at time convenient. Dost thou think that that is given to the more than for thine own necessity and sustentation, that thou hast it to th'intent thou mayst maintain thy vuluptuousnes & pride? Thou art deceived if thou so believe Thou art ordained a servant over all things, Luc. 12. and for that cause hast thou all that thou hast, that thereof thou mightest help the poor and needy, and make the friends of the mammon of iniquity: that when need shallbe, they may testify good of thee, whereby thou mayst find grace and favour with God. Luc. 16. What happened to the rich man, that despised the poor Lazarus, spoken of in the gospel? He should not have been damned, because he was clothed in purpur and silk, and fared so daintily, if he had had faith, and had eaten with thanks giving, and not have forgotten the poor miserable Lazarus, the which sat at his gateful of sores, desiring to be fed of the crumbs, that fell under his table. But what happeneth? He utterly forgot the poor Lazarus, and took no care at all for him. Besides this, he doth misuse his goods and riches. And therefore well worthy to be damned. And to be short. If thou haste more than for thine own store, help thy neighbour therewith, and misspend it not in riot, and voluptuousness. The fift sunday in Lente Ioh: 8. joh. 10. Which of you rebuketh 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 joh. 10. and haste the devil? jesus answered: 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 speaketh & judgeth. 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 Act thou greater than our father Abraham which is dead? and the prophets are dead. Whom makest thou thyself? jesus answered: If I honour myself, mine honour is nothing. It is my father that honoureth me, which ye say is your God and yet ye have not known him. But I know him: And if I say I know him not, I am a liar unto you. But I know him, and keep his saying. Your father Abraham was glad to see my day Gen. 17 and. 23. and he saw it and rejoiceth. Then said the jews unto him: Thou art not yet L. year old, and hast thou seen Abraham? jesus said unto them Verily, verily, I say unto you: yet Abraham was borne Exod. 3. I am. joh. 10 Then cook they up stones to cast at him. But jesus hid himself, and Luc. 4 went out of the temple. THE EXPOSITION. OFtentimes have I said before, and it will be said to the end of the world, that the word of god can not be preached in this cursed world, without persecution and grievous adversaries: seeing that christ is set for a token, which shallbe spoken against. Luc. 2. Neither should a man marvel that such persecution should chance to the ministers of the word, seeing that it happened so to Christ himself, which is the very truth, and did so diligently and most singularly of all men, teach the word of his father. In so much that he was put to the vilest death, that might be. And that it so was, it appeareth very plainly in the gospel of this day: He was not only taken and reputed for a Samaritane and a false doctor amongst the jews, Persecution. but also they take stones, to stone him to death withal. Wherefore, seeing that such dissension between good and wicked men shall continue unto the end of the world, we will consider how a Christian man (and chief the minister of the word of god) should behave himself. We must always no doubt suffer adversities, yet nevertheless, we must always resist the blasphemers of god's word. first Christ stoppeth their mouths that persecuted his doctrine, with his clean and perfect living, when he spoke unto them with gentle words in this wise: Which of you can rebuke me of one sin? you do reject my learning, and will not receive it, what reasons or causes have you of your such counsel and doing? if I taught otherwise then I do, or if I did otherwise then I teach, than had ye a good cause to forsake my doctrine. But now can ye show nothing at all, wherein my living doth dissent from my learning. Howbeit, your obstinacy is so great, that ye will not believe. Lo, here the jews be reprehended and know not what to say thereto, or whether to turn them. For the life of Christ was without fault as Esaias witnesseth in his 53. Esa. 53. chap. There is no deceit found in his mouth. So should every christian man be, & specially the minister of the word of god, that a man might not (in deed) blame his life and conversation, and chief for that cause, that the enemies of god's word do look more to the life of the preacher, then to his doctrine. Yea and how can I blame other, when I am not blameless myself? or when the hearer thereof shall say unto me: Physician, help thyself. Luc. 4. When I shall reprehend adultery in an other man, it is necessary, that I be faultless thereof myself. And when I shall speak against surfeiting and drunkenness, then must not I myself be a glutton. And if I shall rebuke theft then must I beware, lest I myself at any time be accused of theft. Or else S. Paul giveth me a check in his Epistle to the Rom. saying: Rom. 2. Look wherein thou judgest an other man, thou condemnest thyself. in so much that thou that judgest, dost even the same. And more over the holy ghost shall send such an other like song into mine ears, saying: Wherefore dost thou show abroad my righteousness and hast my testament in thy mouth, Psal. 49 & thou hatest my doctrine, and dost cast my sayings behind thee? When thou sawest a thief, thou runnest with him: and with adulterers thou hadst thy portion. And very truth it is, that before god we be all sinners & unclean, and must therefore continually ask forgiveness for our daily faults, yet must the outward conversation of a christian man be unreprovable, & chief of him that preacheth the word of god, lest the enemies of the word, 1 Tim. 3 through our unhonest conversation may take occasion, not only to slander but also to persecute the gospel. secondarily, We should not be ignorant of Christ's gospel. Christ doth commend his doctrine, as it, which is the very truth, and therein he signifieth again, that the jews without any cause or mattier doth reject his doctrine seeing he teacheth nothing else, but the plain truth, received of his heavenly father. And where as before he withstood the jews with his most pure and unclean life, now doth he object unto them his doctrine, which truly came from his father in heaven, and not (as the jews did lie and feign) from the devil. But and if the preache● can not do this, what shall he do? He must needs be assured of the doctrine, that it is of God, how so ever his life be. For through false doctrine, many be brought to the devil. My unclean life condemneth no man, but myself. Wherefore, if I should needs choose one of the two, and might none other wise be, I had liefer have an unchrifte to my teacher and preacher, that would instruct me in the right and true doctrine, than a good and devout man, that would lead me from the word of god to men's traditions, and hypocrisy of works. And therein Christ agreeth with me, when he sayeth, that we should hear them that sit in Moses' chair (that is, Mat. 23 those that teach the word of god as Moses did) but we should not do according to their works. Here he doth reject the evil works of the preacher, and not his doctrine which is of god. Wherefore think you did Paul rejoice so much, Gal. 1. that he had received his gospel and preaching, by the revelation of jesus Christ? Dougheteles he would the Jews to understand, that the doctrine he taught, was not his, but gods. Now seeing we be ascertained that the doctrine is not ours but gods, we must with all diligence, study and endeavour to defend and knowledge the same, against all adversaries and slanderers thereof, even to blood shod and death, as in this place Christ defended all that was laid against his doctrine, and that he was not possessed of a devil, nor did speak any thing through the devil And as much as touched his parsonage, he let pass and meddled not there with. Therefore we must be assured of our doctrine that we receive, teach, or preach nothing else but that is very truth. As Christ also saith of his father's doctrine: joh. 12. Thy word is truth. thirdly, Why the Jews would not hear the word of God. Christ showeth a reason in this gospel why the jews can not hear the word of god and believe him, saying: He that is of God, heareth the word of God: and because ye be not of God, therefore ye hear not his word. See here what great difference (in as much as concerneth justification) is between the judgement of the flesh, and the judgement of Christ. The jews judged this, that seeing they came of the seed of Abraham, and the patriarchs, and that they had circumcision, therefore they must needs be god's people and children. But how doth Christ judge? he saith: They be not of Abraham nor of the patriarchs, but the children of the devil. And that he proveth on this wise. Because they do not hear the word of god & believe it as Abraham did, but doth rather despise, set at nought and persecute the same. Where is now the boasting pride and arrogancy of the jews? what prevailet now their circumcision? Or what helpeth it them to be under the law and borne of the fathers? Verily all is not worth a straw, neither is there left any hope at all, We must hear god's word if the word of god be not heard and steadfastly believed. No nor Abraham himself should have been numbered amongst the children of god, except he had received the word of god, and believed the same, as it is witnessed in scripture: Abraham believed in God, and that was accounted to him for righteousness. joh. 17 Moreover scripture saith: There is none other way to salvation, but to believe in him, whom God hath sent into this world. If now thou wilt know the children of God, How the children of God, are known from the children of the devil. from the children of the devil, mark this. The devils children can by no means abide or hear God's word, how good, just, and holly so ever they appear or seem to us. They will not have their works rejected and condemned, although they deserve none other but condemnation. The children of God do willingly hear god's word, and receive it in their hearts, and believe it, considering that all their felicity and salvation is set therein. The power of God's word. Fourthly, this gospel declareth unto us the power of the word of god, in that that Christ sayeth: If a man keep my word, he shall never see death: & that hath he confirmed with an oath. And thinkest thou that that pleased the jews? No, no, because they ascribed his doctrine to the devil before, they could in no wise be pleased with such a noble commendation of his doctrine, but were thereby the more steryd to envy and hatred. And let them be angry as long as they will, Christ nevertheless goeth forth and ceaseth not to say the truth, how wroth so ever they be. Therefore we (se●tynge all men's wroth apart) shall consider of this text, what our heavenly father by the words of his well-beloved son jesus Christ will work in them, that hear & believe the same, he saith, They shall never see death. O the excellent & noble power of god's word. From Adame, by right inheritance, Death through Adam. Rom. 5. we took our damnation and death: so, that no man in the world by any his works could avoid this sentence, The wrath of god hath fallen upon us all. And now cometh Christ and will teach us how we shallbe delivered from the same sentence, that is, by his word In the which is showed unto us his passion and death, considering this always, that we truly understand and keep this word. There is great power and strength in this word, Mine. for by that he excludeth the law of all men, and of Moses also, and giveth justification only to this gospel. And if we would well look upon the matter, The difference between the doctrine of Moses & Christ we shall perceive great difference, between the doctrine of Moses and Christ. Moses doth only show sin, in that that he commandeth and forbiddeth those things, which of mine own power and strength I can neither do, nor leave undone: And yet doth he give the holy ghost, wherewith I might do, that he would to be done. But Christ in his word doth grant the holy ghost, that I may freely and willingly do those things, that be both good and righteous: yea, and by the gospel he giveth me remission of sin, righteousness, inheritance, the kingdom of heaven, and everlasting life, & that without any my merits or deserts, of his only grace and mercy. And this can no man, nor Moses' ●y their laws do. Neither doth Christ ask any thing of us again, but that we keep his, his, his, word I say. And how should it be kept? We must in our hearts hear it, What it is to keep the word of God. Mat. 10 receive it, and keep it. The world goeth about to take it from thee, when she bringeth the to the trust in thine own works. But thou must be strong bold and hardy, and suffer not Christ and his word to be taken from thee, but receive it into thy heart, & keep it: which if thou do, thou shalt live for ever, although thou cast of this corruptible body. Mat. 22 Abraham with all the Prophets be dead, but yet they live with god, because they believed in Christ (which was before Abraham) and did ascribe their righteousness to him. And if thou do not receive his word, thou shalt die for ever. But peradventure thou wilt say again: It were good for a man to hear and believe this word, saving that so many wise and holy men have resisted it. But what is that to thee? Dost thou not know that Christ is set as a token that shallbe of many spoken against? Thou art not better than he. If the jews would have stoned him to death, for his doctrine and wholesome sermons, as this gospel showeth us, then must not thou look to be safe and sure from advarsities, but must suffer as he did, saying the servant is not above or more than his master. And to make an end: In the only word of Christ is given unto us remission of sins, righteousness & everlasting life if we believe therein, and will in no wise be pulled from it. which I pray almighty god, through jesus Christ, to grant to us forever. Amen. The gospel on Palm sondaye is the same, which is before on the first sunday of advent. The gospel on Easter day. Math. 28. Woodcut illustration depicting the Resurrection, with Christ floating above the tomb. And behold, there was a great earthquake. For the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightening, and his tayment white as snow. And for fear of him the keepers were astonied, and became as dead men. Mar. 16 Luc. 24 The angel answered & said unto the women. Fear it not: for I know that ye seek jesus which was crucified: he is not here, he is risen, as he said: Come see the place, where that the lord was laid, & go quickly and tell his disciples that he is risen again from the dead. And behold, he goeth before you into Galilee, there ye shall see him. Lo, I have told you. THE EXPOSITION. THe evangelists have with great diligence written of the resurrection of Christ: The resurrection an article of faith. and not without great and evident causes. For it is an article of great gravity, & in the knowledging of our faith, one of the chieffest: 1 Cor. 15 to believe that Christ rose from death, and is become the first fruits of them that sleep. And that it is an article of great weight, and not easy to be understand (in especial of a fleshly man) so many acts and ensamples in this history declareth it, that further proof or more evident declaration doth not need. Is it not written in the Gospel of S. Luke, Luc. 24 of the women, that when they had declared to the apostles, that, which they had seen, their words were counted as words of no reputation or truth? Did not Christ himself show them before, Luc. 18. that all that was written by the prophets of the son of man, should be fulfilled, and that he should be delivered unto that heathen, and should be mocked, and when they had scourged him, that they should put him to death, & that upon the third day he should rise again? Yet this notwithstanding, they did not believe, but through seeing, touching, handling, and finally through many words and great miracles, at the lane were brought unto the faith. Yea, the angel here was not believed until such time, that Christ himself came and confirmed the apostles in the faith. Therefore this article of the resurrection is not so hard to be taken and understanded, but it is as needful and necessery to our justification and salvation. For without we do comprehend and believe this article, we shall never be holly, just or blessed. Rom. 4 And this proveth S. Paul to the Romans, brilfely, but with words of great efficacy and power, saying: Christ was given for our sins, and raised up for our righteousness. Thorough the resurrection of christ we have obtained the justification of God. isaiah. 53 Wherein he showeth two things. first, he ascribeth to the passion, death and blood of Christ, remission of sins, which undoubtedly by none other work or deserving may be taken away, as isaiah witnesseth: He is wounded for our offences and smitten for our wickedness. Secondarylye, he assigneth unto the resurrection of Christ, our justification, whereout it doth follow ●hat the death of Christ, how profitable so ever it be profiteth me nothing, except that the same saviour ●nd my Lord jesus Christ had risen from death. Therefore if I desire to be discharged and loused ●rome those sins that do stir and prick me, How a man shall be delivered from sin. so ●s it requisite and needful, that I believe that to be done alonely through the passion and death of our Lord jesus Christ, without any work or deserving of man. And furthermore: If I be made righteous, the same righteousness is obtained through the resurrection of Christ. Now, seeing that our salvation cometh and is brought to pass through the death and resurrection of Christ, so is it very necessary, that I with a pure faith & confidence do understand and believe it. For very little profit cometh of an historical belief. For the devil knoweth and believeth it, and yet it profiteth him nothing at all. Ye, how many be there amongst us, that be named Christian men, which do confess and knowledge, that Christ rose from death, and yet shallbe damned? We do confess and knowledge the resurrection, but the merits thereof, we do clean take away, and condemn. How so? Through trusting in works, to the which we ascribe righteousness. The and me hath God served with his resurrection. And therefore if thou wilt go the high way, and pull nothing from the merits of Christ, thou must believe not alonely that Christ died and rose again, but that he died and rose for thee (for the I say) and all sinners did he pleasure and service therewith. For through his death he took away thy sins, and by his resurrection he hath justified the. Yea, through his resurrection, he entering in his kingdom, mightily hath declared, that all power in heaven and in earth is given unto him, and also that he hath overcome sin, death, hell and the devil. And finally, that there is nothing, which is not subject unto him, and that he, as a Lord of heaven and earth, mercifully keepeth and saveth his, and maketh they in partakers of his kingdom. Only requiring of us, that we believe in him, and die, as concerning our sins, and walk in a new life. Unto this pertaineth the sixth chapter to the Romans, Rom. 6 in the which Paul toucheth this article of the resurrection very highly, amongst other things, saying: If we be dead with christ, we believe that we shall live also with him, and are sure, that Christ raised from death, dieth no more: death shall have no more power over him. For as touching that he died, he died concerning sin, once: But as touching that he liveth, he liveth unto god. Likewise ye also, count yourselves to be even dead, as concerning sin, and to live unto God, through jesus Christ our lord. God serveth us by his angels Secondarily, we see here in this gospel, that for because this article of the resurrection is so hard of the flesh to be received, how mercifully and meekly God through his angel handleth and entreateth the women, that brought spices and anoyntementes to the sepulchre of the lord, plainly and manifestly showing by words and signs, that his only son Christ was risen. Who would now (I pray you) despair of such a gentle and merciful father? which so patiently suffering our inftrmitie, and so lovingly exhorting and instructing us? Whom would not this great and inestimable charity provoke to believe? The women that bought this anointment and came to anoint Christ, surely had an honest intent. And their going and hasting to the sepulchre, doth plainly show the hearty love that they bore unto Christ, yet not withstanding, they did it after a fleshly manner, and utterly without any right faith. For if they had had faith, they would have remembered the words, that Christ spoke, how that he should rise the third day, and go before them into Galilee. But these words they forgot, and prepared themselves to anoint Christ, Mat 2● which was not commanded unto them to do. But so man's reason is oft wont to do. The curiosity of men. For it doth often that, which it should not do: and that, which it should do, it overpasseth and leaveth undone. In so much that our lord god, to oppress this curious rashness and curiousness, Deut. 1● commandeth in the law that we should not do that, that seemed to us good Yet notwithstanding, so good is our god, that he doth not for this curiosity and unfaithfulness reject these women, but through the angel enticeth and leadeth them from this carnal and fleshly serving of god, unto his word. Which thing is here done after this manner. When these good women went toward the sepulchre, & said one to an other: Who shall roll us the stone from the grave? Looking back, they saw that the stone was rolled away. And they going into the sepulchre, they saw a young man sitting on the right hand, which had a long white garment upon him, and they were abashed. But he said unto them: Be not ye afraid: Ye seek jesus of Nazareth which was crucified, he is risen he is not here. Behold the place where they laid him. etc. Here mayst thou hear and see, that god sent not his angel alonely to roll of the stone from the grave, but most chief to inform and instruct the women, and to manifest and show unto them the glorious brightness of his resurrection, What the shining vesture signifieth. which the angelical shining vesture did signify. Here mark, how diligently it is written here, how and in what manner a man must be justified and saved. First, there is written, how the women were sore abashed. Such troblinge and abashing, the preaching of the law bringeth forth, Rom. 3. when my sins thereby be made evident and plain. Yea truly, whom should it not make afraid so many commandments in the law enjoined to us, and are impossible of us to be brought to pass, or done, and yet nevertheless, that sentence remaineth immutable? Cursed is he that continueth not in all the words of the law, Deu. 27 to do them? next now followeth the angels (who represent and signify the preachers of the gospel) with their comfort and consolation, Angeles are preachers. saying: Be not afraid. O joyful and glad tidings that we shall not discomfort us for our sins. But from whence cometh these joyful and merry tidings? From Christ our lord, which was delivered for our sins, & rose for our justification, With such preaching of the resurrection, the Angel comforteth these women, bringeth them in remembrance of the words that they had afortyme hard of the resurrection. Moreover, he doth confirm his words with a sign, A sign. when he showeth them the place where Christ was laid. Do ye think that this was not a gentle way to instruct these women, patiently to bear their infirmity, & by that means to make them to believe the resurrection? Like as Christ thorough his angels and miracles did instruct these women and the apostles, so will he likewise do daily unto us through his word, so we as obedient children, obey and believe his word, and seek our salvation none other where, then alonely in the merits of Christ. thirdly, it followeth now that the women were enjoined by the angel, to go and declare the rising of Christ, not to the disciples alonely, but also in especial to Petre, Women became apostles. which for the denying of the Lord, was in great fear and heaviness. Here out we may learn how necessary the preaching of the resurrection is. And contrary wise, what a miserable calamity it is, where the glory of the resurrection is not known. For the apostles, which were in so great heaviness, & fear of death for their sin, could by none other means receive comfort & tranquillity of conscience, then by hearing the tidings of the resurrection of Christ. And who can deny that they, if they had been demanded as he was, had not all don as Peter did? Did they not forsake Christ? Fled not they from him? If they fled, then did they sin, Ma●. 26 after the saying of Christ: This night shall ye all be offended in me. For he that is offended in Christ, must needs sin, Mat. 11 for it is written: Blessed is he, that is not offended in me. Then go to. If there was sin, so was there likewise fear and pangs of death. So that it is necessary that these troubled consciences must needs receive comfort through the preaching of the passion and resurrection of jesus Christ. As if the angel should speak to the women: Get you hence shortly to the troubled apostles, and say unto them, Christ is a conqueror over sin, hell and the devil. Moreover bid them be of a good cheer: for Christ is risen from death, & the prophecy of Oseas is fulfilled, saying: Death is swallowed up in victory. Ose. 31. Death, where is this sting? Hell, where is thy victory? Tell them also, that Christ himself will go before them into Galilee, where they shall see him. and have these things declared of him: and that they pluck up their hearts and doubt not of his resurrection. On this wise doth the angel teach the women to preach, instructing them, what they should say to the apostles. Mark, how that at priestly officeis here enjoined to the women. But who did consecrate them Priests? the bishop of Rome? No. Who then? God, through his son Christ, our bishop. For who so ever believeth in Christ, All Christian men be priests. 1. Pet. 2 and through his word hath received the holy ghost, pertaineth to those people and flock, of the which S. Peter speaketh without any difference of kinds, be they men or women, saying: Ye are that chosen generation, that kingly priesthood, that holy nation, that peculiar people, that ye should show the virtues of him, which hath called you out of darkness into his marvelous light. Luc. 2. Did not Anna the prophetess exercise this priestly office? did not the four daughters of philip prophecy? Act. 12. And as touching that, 2 Co. 14 S. Paul doth not permit a woman to speak in the congregation, thereout it doth not follow, that it is not lawful for women to confess Christ, but that every thing should be done in good order. For it is meet and convenient for women, to hold their peace when men be present that exerciseth the office of teaching. But if such men should fail, who would forbid women to teach? For surely the angel that commanded the resurrection to be declared to the apostles by the women, was no fool. Finally, we altogether (whether we be men or women) must confess, that we be regenerate into a living hope, through the resurrection of Christ jesus, from death. For in this confession and knowledge (as S. Peter saith) consisteth and standeth our justifying and salvation. 1 Pet. 1. The first sunday after Easter. john. 20. THe same day at night, Luc. 24 which was the first day of the Sabathes, when the dotes were shut, where the disciples were assembled together for fear of the jews, came jesus, and stood in the midst and saith unto them: Peace be unto you And when he had so said, he showeth 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 the father Esa. 61 Mat. 11 Luc. 4. Io. 17. sent me, even so send I you also. And when he had said those words, he breathed on them, and said unto them: Because the holy ghost. Whose so ever sins ye remit, they are remitted unto them. And whosesoever's sins ye retain, they are retained. THE EXPOSITION. The weakness of the disciples first of all, here we may mark and see an example of incredulity in the apostles, and how meekly Christ suffereth their imbecility and weakness, and doth not strait ways cast them of. The women showed them that Christ was risen from death, and that it was showed and told them by the angel, Luc. 24 but (as S. Luke witnesseth) they took their words for a jest, and did not believe them. Yet this notwithstanding, at the hearing of it, they were gathered together. But how? Very privily, and with the doors shut. Why so? For fear of the jews. The fear of the disciples Lo, behold and mark, here ye have excellently set forth the power and might of the flesh. For the Apostles, though the women had showed them, yet did not they believe, that Christ was risen from death. Moreover they were stricken with so great fear, that they gathered together privily, and their abode with the doors shut to them. Who dare now be so bold, as to say, that the flesh can do any thing, in things pertaining to our justifying? They that be after the flesh, are fleshly minded, Rom. 8. as Paul witnesseth. Now if a fleshly man be fleshly minded, he can not lightly believe in Christ, which rose from death, & was the first of the dead that rose, as the same S. Paul likewise declareth in the acts of the Apostles. Act. 26. And in this point must the holy ghost work. For when he through the word is given us, & hath made us new creatures, then shall we no more fear men as the apostles here do, but we shall fear god, not as a servant feareth his master, but as the well-beloved son, which diligently will take heed and beware, that he doth not that thing, that shall provoke his father that is in heaven to anger. Such fear doth Christ teach us, saying: Mat. 10 Fear not them that kill the body, but rathet fear him that hath power to kill both body and soul for ever. Boldness of them that he lightened with the holy ghost. Actu. 5. Surely all they that be lightened with the holy spirit, are bold, & do without any fear persist and persevere in the knowledging of the truth and the gospel. Yea very then, when they suffer and are rebuked for the truth of the gospels sake, as the apostles did: as the acts of the apostles witnesseth: They departed from the presence of the counsel, rejoicing, that they were worthy to suffer rebuke for his name's sake. Now because that the apostles had not so great strength and faith, Christ cometh and appeareth, commending and announcing his peace unto them. And also giveth them his holy ghost, which afterward upon Witsondaye, should be confirmed in their hearts, that nothing should be left behind, where through their faith might be increased. The increduliti of Thom. Here we must needs bring in saint Thomas with his incredulity, which would not believe, unto such time he saw and felt. How goodly I pray you did he take heed unto Christ's words, & keep in remembrance that Christ had said, namely that he should be delivered unto the Gentiles, Luc. 18. & they should mock him, & put him to death, & that the third day he should rise? Yet nevertheless Christ did him like service, as he did the other. For eight days after he came & said unto Thomas: joh. 20 Reach hither thy hand, and put it in my side, and be not unfaithful, but believe. Here is the heart of Thomas opened, so that he crieth out and saith: My lord, my god. Out of all these things it must needs follow, The corruptness of the flesh. that we (concerning our nature and kind) are evil and very mischievous, and ever prone to incredulity and misbelief, and that we cannot with our own power attain unto faith, except through the word of god, the holy ghost be given us, and that he likewise as Christ served the apostles, may serve and asiste us also. Fruit of the resurrection. Secondarily, we have in this gospel the fruit & commodity of the resurrection, that is to say, peace and tranquillity of our consciences, which is he● three times pronounced to the apostles. To have peace Peace. with god is no other thing, then to believe the Christ died for us, and rose from death for our justification in so much that now sin can neither accuse us, nor condemn us. But who giveth such peace? Christ our lord. Whereby? By his word, in the which the merit of his passion and resurrection is freely offered & given unto us. Likewise in the same word the holly ghost is given unto us, which worketh faith in us, which faith comprehendeth the mercy of god in Christ, and to Christ she casteth up her eyen, in him she putteth her trust and confidence, and finally, she knoweth all her sins to be forgiven by Christ. Wherefore then should not the conscience have peace? If she knew and took God first for a strait judge, now she knoweth him and taketh him for a loving and merciful father, that mercifully will defend and save her, and that by Christ. This peace doth S. Paul praise and wisheth to all christian men, when he writeth in his epistles: Grace & peace. Grace and peace from God the father, and from our lord jesus Christ. By grace (if we do believe) we obtain remission of sins, whom the peace aforesaid followeth. Where out mark, that they that intend to obtain remission with their works, have not this peace, as witnesseth scripture: The wicked men have no peace, Esa. 45 saith the lord: But how may this be? Because they go about to obtain remission & peace with God, thorough deserving of works, which is unpossible. So long as no man can do so much as he is bound for to do, so long must he needs doubt & be uncertain, whether he please & be acceptable unto God or no. And in so doubting, I pray thee, Where doubt is cannot be a pacefied conscience. Rom. 5. 2 Tes. 4 The sending of the apostles. how can thy heart and conscience be pacified and at rest, when thou art doubtful, whether thy sins be forgiven the or no? Wherefore it is faith that getteth this peace, which cleaveth and hangeth to the resurrection of Christ, and not to deserving of works. thirdly and last of all, here we may see and consider, in what manner of wise the apostles were sent forth to preach the gospel. As the father sent me (saith Christ) so do I send you. But how was Christ sent? That he should preach repentance & remission of sin. That self same preaching (for as much as it is contrari to our reason and capacity which always trusteth in the deserving of our works) did so stir up against Christ all jerusalem and jewry, that they named not him all only a false deceiver of the people, and possessed with a devil, but also after so great benefits done unto them, most despitefully crucified him, and put him to death. Nevertheless yet must we confess, that this poor, despised, scourged, and crucified Christ, had authority and power of the father, to forgive sin. Luc. 14 After this manner wise also are the apostles sent forth that in the name of Christ they should preach repentance and remission of sins to all people, Luc. 22. beginning at jerusalem. etc. Further more that they should have likewise power also as Christ had: That is to say, power through the word to forgive and retain sins. Also, as Christ was despised & persecuted, that they even so should of the world be despised and persecuted. But thou wilt say. Can the priest torgive sin? Doth not that all only pertain unto god? I answer: Truth it is, that through Christ we have remission of sin yet notwithstanding, there must ministers be in this business, by whom this precious treasure must be published, opened and distributed. The minister of the gospel (as concerning his own power) doth not forgive sin, but through the commission and word of Christ. Who doth forgive sin. Therefore when thou hearest the gospel out of the mouth of the preacher, and believest the word, whether it be openly or privately ministered, thy sins be forgiven the. And thou hast not here respect unto the person that denounseth the remission of sins, but unto the commandment and word of Christ. The commandment & word of christ forgiveth sin. And thou dost not here receive and hear the preacher, but Christ himself as he saith: He that receiveth you, receiveth me. And although the preacher be he the alonely with the mouth absolveth thee, & declareth and promiseth the remission of sins through the word, yet Christ is he that fulfilleth it, which hath committed this thing to the minister here to be done with his word. Here to pertaineth that Christ faith: Whose sins so ever you remit, they are remitted unto them: And whose sins so ever ye retain, they are retained With the which words he declareth himself, how & in what manner should be understand the promise made unto Peter. Mat. 16 Peter in the person & steed of all the apostles said: Thou art Christ the son of the living God: Likewise in the person of Peter was given power to all the apostles, to open and shut heaven, which thing so to be, is here by this gospel manifest and plain. Finally, the apostles are sense to preach repentance, and to forgive sins, and that not of themselves, but by the power of Christ, and by his word. The second sunday after Easter. john, 10. I Am Eze. 24 Mic. 4 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 flieth, and the wolf catcheth and scattereth the sheep. The hired servant flieth, because he is an hired 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 2 Tim. 2 Mat. 11 Mar. 10 Luc. 10. 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. The good shepherd The hiering. IN this similitude first of all, a good shepherd and a hired servant be compared, and the nature and property of both be described. But this is to be noted, that this present gospel is part of the similitude, which Christ in the 10. chapped. of john, put forth to the Phariseis, of the door, the sheepfold, the shepherd and the porter. For the Phariseis heard and taught the law, but they understood not Moses, which did not all only require of them the outward works, but rather the affection of the heart. Whereof it came, that they could not teach the righteousness of faith, that was accepted before god, nor yet could print it rightly in people's hearts. Then for as much as in the steed of this righteousness, they taught the righteousness of works, and sought salvation by an other mean, then by the seed of Abraham, promised unto them, willing other also to seek the same. Therefore Christ said not without a cause in the beginning of this similitude, that they entered not in at the door, but that they were thieves & murderers. For there cannot be begun or raised up in the church greater mischief or murder, then to teach to trust in works. Phil. 3. Dogs Of the which doctoures Paul speaketh, when he saith: Beware of dogs, beware of evil workers. He calleth the false prophets dogs, that for their own lucre and advantage, will not teach the people the righteousness of faith, but the righteousness of works, against the wholesome doctrine of Christ. And Christ called them hired servants. Wherefore? forbecause they care not for the sheep. because they regard not the health and salvation of the sheep, neither will danger themselves therefore. And so it is written in the prophet: Soph. 3 Her prophets are light persons etc. For the hired servant tarrieth while he findeth advantage, but when he perceiveth none advantage, he flieth away, ye though the wolf should eat up all his sheep. But Christ doth not so, for he saith: I am a good shepherd. etc. Surely all only Christ is the good shepherd, for he hath got and obtained for his sheep through his death, the pasture and feeding of everlasting life. Out of this office of Christ, we may know, what mind Christ beareth toward us. For he beareth us such affection, that he will save us, and not destroy us. How doth he confirm that unto us? In feeding, & dying. Feeding is in the scripture a common term, feeding and is as much to say, as to teach god's word rightly, without mingling therewith false doctrine. as thou seest in the last chapter of john, where Christ saith: Peter feed my sheep. And in the acts of the apostles: Act. 1●. The holy ghost hath set you to be bishops, to feed the congregation of god. With this feeding, with this doctrine, hath god first served his sheep, and afterward, with his death and shedding of his precious blood that they being saved for ever, should not be a pray to the wolves. Who to die, would not believe such a shepherd? Who would desire other feeding? Now compare Christ and the hired servant together. Christ seeketh the commodity and profit of the sheep: The hiereling seeketh his own wealth and commodity. The one hath the word of life, the other of condemnation. The one quickeneth, the other slayeth. The one refresheth and comforteth, the other chargeth and troubleth men's consciences. The one abideth with the sheep in all need and necessity, and the other flieth away. Briefly, Christ is alonely the good shepherd, which through his doctrine and death, hath made us just, righteous and holly. Secondarily, we have here in this gospel a marvelous comfortable saying, in that, that Christ repeateth that he is the good shepherd etc. In the which words he declareth, what thought and care he taketh for his sheep, that they be well kept, and have good feeding. And that we should undoubtedly be sure, that he careth for his sheep, he joineth and addeth, that he knoweth us none otherwise, than the father acknowledgeth him, and he the father. For Christ and the father be one substance undivided, so that Christ can not be separated from the father, nor the father from Christ. For if Christ could be separated from the father, then could there not be one god. And that meaneth the father, Mat 17 when he sayeth: Here is my well-beloved son in whom I delight, hear him. Which is even as much to say. as to hear & obey Christ my son, is to hear and obey me. Likewise here the son meaneth the same thing, when he sayeth: joh. 1● I and the father are one. Also to Phylippe he saith: joh. 14 Phylyppe, he that seeth me, seeth the father. Hereoute though mayest lightly gather, how that Christ acknowledgeth the father, and likewise how the father acknowledgeth Christ. Now If Christ knoweth us, as he knoweth the father, & the father knoweth Christ, so must we needs be one body and one substance with him: Yea even his brethren. Then when I am one body, and one substance with Christ my lord, when I am Christ's brother, will not he defend me? will he forsake and leave me without comfort? No surely, but will know me, and stand by me, until the consummation and end of this world. So that and if I as a sheep were in the midst of the wolves, there were no jeopardy, only if this Christ would acknowledge us. But how can I bring that to pass, that I may be the brother of Christ and graft in him, and that I may know him, as he knoweth me? Or how doth he acknowledge me? Before the foundation of the world was laid, he did elect me, and predestinate me to salvation, 1 Tim. 2 of his great mercy, without any deserving of works. And after that he became man, he called me through his word to the same salvation, so, that if I now believe in him, he and I be one. This to believe from the bottom of our hearts, What is to know Christ. is to know Christ, in the which knowledge consisteth our righteousness and salvation, as it is written in the gospel of john: Ioh, 17 This is the everlasting life, that they know thee, that thou only art the true god, and whom thou hast sent jesus Christ. The calling of the heathen thirdly, we have here the calling of the gentiles, how that they shall come to the knowledge of their sins, and to the grace and mercy of the gospel, that the church gathered of the gentiles and of the jews, shallbe made one flock, and have one shepherd. But here mark and take heed, in what manner this calling shallbe. Christ alone must bring it to pass and perform it, as he saith: I have yet other sheep that be not of this fold, and those same must I bring also etc. Christ must bring the gentiles, whereout it followeth necessarily, that the gentiles of themselves, without they be brought by Christ, can not come. And if they can not come of themselves, it is manifest and plain, that we through grace and mercy be justified and saved, as saith S. Paul: By grace are you saved through faith, Ephe. 2. and that not of yourselves, for it is the gift of god, not of works, lest any man should boast himself. Now, if we are called to righteousness and everlasting life by grace, why do we then boast us of our works? Whereunto is now free will become? why do not you leave Christ his honour? wilt thou become a thief, and privily steal away christes honour? Is it not sufficient, that the pharisees, those glorifiers in works, are called thieves? If ye are wise, take counsel with the scripture, and believe the same, if ye will be saved, which saith: No man knoweth the father, joh. 14 but the son, and to whom the son will reveal it .. Mark diligently that he saith: To whom the son will reveal it. And in this gospel he saith also. I, I, I myself must bring them. When Christ doth bring us through his word and spirit, then do we hear his voice, then do we willingly obey him, and mortify the old Adame in us. To make short, we live according to gods will and pleasure. Some there be that suppose, that by this sentence (Theridamas shalhe one flock and one shepherd) is promised through out all the world, Unity & concord in the doctrine of Christ's faith is not to be looked for unity and concord in the doctrine and faith of Christ, but they be deceived. For this saying is fulfilled, when both the jews and gentiles are called by the word of god, into the communion of one church: And in th'end of the world, finally it shallbe fulfilled, when the faithful, as well of the jews as of the gentiles, shallbe dissevered & divided from the kids, that is, from the unfaithful, and taken into the kingdom of Christ. Which God the father grant us, through jesus Christ our Lord. Amen The third sunday after Easter. joh. 16 AFter a while ye shall not see me, joh. 7. & again after a while ye shall see me: for I go to the father. Then said some of his disciples between them selves: What is this, that he sayeth unto us, after a while ye shall not see me? and again, after a while ye shall see me: and that I go to the fathers They said therefore, what is this that he saith after a while? we can not tell what he saith. 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, and again After a while ye shall see me. Verily verily I say unto you, ye shall weep and lament, but contrary wise, the world shall rejoice. Ye shall sorrow, but joh. 2● your sorrow shallbe turned to joy. A woman when she travaileth, hath sorrow because he thow● is come, but as soon 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. christ showeth his passion & resurrection to his disciples. IN this gospel diligently we shall note four things. First, how Christ showed before unto his disciples his passion and resurrection. Furthermore in what wise through his resurrection, he should reign in his kingdom, and go to the father. This sermon and teaching must needs be very necessary, when Christ so oftentimes and with so many words repeateth it, and showeth it his disciples. Yea truly it is very needful, considering the infirmity of our flesh, and the hard understanding of these articles. Wherefore Christ, after the manner of a faithful master and instructors, ceaseth not continually to inculcate and drive into the apostles hearts such articles, that in all points he might truly and justly execute his office. And this is the exposition and meaning thereof. After a little while I shallbe delivered unto the jews, and they shall condemn me, scourg me and at the last crucify me. And likewise as jonas was three days and three nights in the belly of the whale, Mat. 21 so shall I be three days, and so many nights also in the heart of the earth. And that is the same that I say unto you: After a little while ye shall not see me: and yet after a little, that is, the third day when I am risen from death, ye shall see me: But that shallbe no great while, for I must go to the father, and receive my kingdom, which is spiritual. With the which, he instructeth and teacheth his disciples, what manner of kingdom he shall have, and in what wise he shall enter into it. The kingdom of Christ Eph. 14 The kingdom of christ lieth herein: That Christ hath overcome sin, death, hell, and the devil, and hath all the authority and power of the father, in heaven and in earth, that hereafter he being ordained the most mighty king upon the holly hill of Zion, Psal. 2. should strength and rule his faithful and elect, through the holy ghost. And into this kingdom he hath entered through his passion, death, and shedding of his blood, as the prophet david showeth before. Psa. 109 He shall drink of the brook in the way, therefore shall he lift up his head. The Apostles knew yet but little of the spiritual kingdom, and thought it should have been temporal, until such time that they received the holy ghost, which opened their eyes, and instructed them, what manner of kingdom it should be, & how we should come unto it, and abide in it. And if we desire to enter into this kingdom, and will overcome sin, death, the devil and hell, it is most convenient & necessary, that we know Christ our Lord and saviour, our king and bishop, and that by his blood we are reconciled to the everlasting father. And we must do also as Paul monisheth us, in the epistle to Timothe, saying: 2 Tim. 2 If we be dead with him, we shall live with him also. If we be patiented, we shall also reign with him. If we deny him, he shall deny us. Secondarily, here is laid before us in the apostles, an example of our ignorance. An example of our ignorance. For as the apostles could not understand and perceive the mystery of the gospel without the holy ghost, so likewise we can not attain or get us justification and salvation of our own power, or free will Note and perceive now this ignorance of the apostles, out of the text. Christ said: After a little while, and ye shall not see me, and again, after a little while and ye shall see me. for I go to the father. Which are to be understand of his death and resurrection, and of his spiritual kingdom. What is to go to the rather. For to go to the father, is none other thing, then to fulfil and accomplish all things, and through the holy ghost to lighten and illuminate men's hearts, and to save them (or as the prophet saith) to give gifts unto men. Psa. 67 But how did the Apostles understand these things? They said amongst themselves, What is it that he speaketh? After a little while, and ye shall not see me: and again, after a little while and ye shall see me, for I go to the father? We know not what he speaketh, after a little while, and ye shall see me, for I go to the father. We know not what he sayeth. The apostles confess, that they understood not what Christ spoke, though divers and sundry times before, he had declared and showed them of his passion, resurrection and kingdom. Wherefore I greatly marvel, what those creatures think that so sharply and earnestly defend our free will, and the power of our flesh, saying that they have both read and heard in this text (and such other like) of the ignorance of the apostles. I think that they must have wonderful gloss, to help them withal. But rather I think that they are in like case with the apostles here, that they cannot tell what they say, even as S. Paul hath written of them, saying: Some have erred, 2. Tim. 1 and have turned unto vain jangling, willing to be doctoures of the scripture, and understand not what they speak, neither what they affirm. The sum and effect of all this, is nothing else, but that the flesh can do or bring nothing to pass, concerning righteousness and our salvation, without it be given through the help of the holy ghost, and the word. For it is written in the prophet: Esa. 45 All men shallbe learned of God. Of God he saith not of themselves. Thirdly, while the apostles understood not these words, and were in mind to axe, Christ prevented them, saying: Ye demand and inquire amongst you, for because I said: After a while, & ye shall not see me. etc. Verily verily, I say unto you, you shall weep and lament, but the world shall rejoice, and ye shall be sorry. Note here with what mildness, gentleness & familiarity, he behaveth himself toward his disciples. He doth not reject or despise them for their ignorance, but most familiarly instructeth them and showeth them, how his words be to be understand, saying unto them, that they should be sorry and lament and why? because they should see their lord and master taken of the jews, and crucified, The cross & persecution. herefore shall they morn and lament. But specially this shall grieve them, that the world should reiose both at theirs, and their masters misfortune. Therefore like as Christ here showeth before to his disciples, that he should be put to death, and should suffer, and that they should morn and lament, even so●t came to pass and chanced. Supposest thou, that his passion was easy or a trifling matter, when Christ hanging upon the cross, must he are the jews jesting and scourning him, saying: He trusted in god, Mat. 27 let him deliver him now, if he will? I recite not here whereof he complaineth in the psal. saying: Psal. 21. But as for me, I am a worm and no man: the scorn of men, and the outcast of the people. All they that see me, laugh me to scorn. etc. I think that the apostles were stricken with great heaviness, seeing this shame and despising of Christ. Now although Christ chiefly speaketh here of the time of his passion, which should be a great cause of sorrow and heaviness to the disciples, yet notwithstanding here he showeth what fortune and chance all faithful men shall have in this world. For Christian men shall suffer persecution, and the wicked shall have good days and prosper. Prou. 3. Therefore the wise man saith: My child, despise not the chastening of the lord, neither faint when thou art rebuked of him. Is not this a gentle teaching of the apostles? Now further, that thing that Christ doth to his apostles, he will have it done likewise daily to us, through his word and spirit, requiring only of us, that we suffer patientely to be warned and taught. The sorrowfulness turned into joy. Fourhely, here is to be noted, that though Christ showed before to his disciples, how they should have sorrow and anguish through his passion, yet because they should not be left without comfort, he said: Your mourning shallbe turned into joy and gladness. That is. The world will think, when they have put me to death, they have won all, and that my days be passed. But yet on the third day, I will rise again, & come and comfort you in your great heaviness. And though hereafter ye shall chance to suffer slander and rebuke for my gospel, yet that passion and sorrow shall be short, and not endure long. But the joy that shall follow the same heaviness, shallbe everlasting. Take here an example of this thing. A woman when she travaileth hath sorrow, for her hour is come: but when she is delivered of the child, she thinketh no more of the anguish, for joy that a man is borne into the world. So likewise ye be now full of sorrow, but I will see you again, and your hearts shall rejoice, and that same your rejoicing no man shall take from you. This similitude put forth of Christ, is very full of great comfort and consolation. first it declareth, that the professors of Christ, so surely shall suffer persecution, as it is sure, that a traveling woman shall not be delivered without pain. How be it, in that point the word of God shall be a great comfort to every Christian man. Furthermore note, Of the sorrowfulness of the apostles that this persecution shall be for a time, and not everlasting. And finally, that the rejoicing of this world doth not continue long, as Christ saith in an other place: Luce. 6. Woe unto you that laugh here, for ye shall weep and wail. How be it, in the mean while, a christian man shall not be without joy. But what joy shall it be? I will (saith Christ) visit you again, and your hearts shall rejoice, & that rejoicing shall no man take from you. The peace of conscience. This is the very joy, and this is the quietness of conscience, to know that God by Christ is merciful, and will reserve us to everlasting life. The fowerth sunday after Easter. joh. 16. But now I go my way to him that sent me, and none of you ask me whether 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 unto you. But if I depart, joh. 14 and .15. Act. 2. a I will send him unto you. And when he is come, he will rebuke the world of sin, and of righteousness, and of judgment. 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 joh. 12. the prince of this world is judged already. I have yet many things to say unto you, but ye can not bear them away now. Howbeit, 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 Mat. 11 a 11. ● Luc. 10. joh. 3. 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. IN this present golspel, The promise of the holy ghost. we are admonished of three things. first, we have here of the promise of the holy ghost, which Christ going to the father, should send unto his disciples, Moreover, what he should do and bring to pass when he came. It is now our part, to note well this promise, which pertaineth as well to us, as to the Apostles. Faith cold not be confirmed in the apostles without the virtue of the holy ghost. So likewise, the holy ghost could not be sent, if Christ had not gone to the father. The flesh can do nothing but sin. Here learn that our flesh can do nothing but sin, if it be not lightened through the holy ghost, and that it is nothing but hypocrisy, though we do outwardly never so many good works, Luc. 18. as we may see in the Pharisye, which thanked God that he was not like other men. Item, All they that say unto me: Mat. 7. Lord, lord, shall not enter into the kingdom of heaven, but they the fulfil my father's will. Likewise learn this, that we cannot receive this spirit by our good works, but by the merits of Christ, as Christ sayeth here: It is better for you that I go: for if I go not away, the comforter cometh not unto you. as though he would say: Christ giveth the holy ghost. If the infirmity of your flesh shallbe changed into the strength of the faith, the holy ghost must needs bring that to pass in you. Now if this holy ghost shallbe given unto you, so must I needs promote you there unto, and obtain it through my desert and benefit. Wherefore it is very necessary, that I suffer & die, and that after my resurrection, I ascend up in to heaven, that the holy ghost may visit you, lighten you, and lead you into all truth: Than the same spirit shall work and bring to pass in you and through you, that thing that he was sent for. Will you know what that is? The holy ghost shall rebuke the whole world. Rom. 3. hearken to. He shall rebuke the world. Here is the glory of the flesh, the liberty of free will, and what so ever is man's wisdom, utterly cast in the dust. Why should the holy ghost rebuke us, if we were not worthy of rebuke? They are all gone out of the way: they be all together become unprofitable: there is none that doth good, no not one. Ye & as S. john the baptist said: Esa. 40 Mat. 3. All flesh, is as have, and all his glory, as the flower of the meadow. This seemed to be rigorously enough (and more then enough spoken) to the bishops and to those gloryfiers in works at jerusalem, and also to the papistry of our time, if the holy ghost did fear them. But he setteth nothing at all for our anger. For he was sent to rebuke, which also he doth busily. And blessed is he, that is rebuked of him, that by that means he may learn to know his sins: For that done, the holy ghost leadeth us further into the faith and knowledge of god, so that we being delivered from sin, through the deserving and merits of Christ, are made the children and heirs of god. Why the holy ghost doth rebuke the world. Secondarily, we may note here, wherefore & for what cause the holy ghost will rebuke the world: Truly for sin. But you will say: Is the world ignorant, that adultery, murder, theft, and such like trespasses are sin? No. But they are ignorant, that good works without faith are sin, and that alonely unbelief, is the occasion of their damnation. Wherefore it is necessary and needful, that the holy ghost come, that he may fully learn and teach us, what sin is. Wherefore let us consider what Christ calleth sin. Sin is nothing, but infidelity. For they do not believe in me (saith he). Here thou hearest, that the greatest sin under heaven is, that we do not believe in Christ. If incredulity be the greatest sin upon earth, then must it needs follow, the faith is the most glorious & highest thing upon earth, which no man can deny. Faith hangeth on Christ, & as a faith full man knoweth that he is saved by Christ, so surely doth he good works which are accepted before god for his faith, as saith the prophet: Thou o lord, jere. 5 lookest alonely upon faith. But incredulity trusteth in his works. Wherefore what so ever goodness an unfaithful man doth outwardli, it is not accepted before god, for it cometh not of faith. For Christ saith: He that believeth not, is all ready judged. The world, joh. 5. nature, flesh, or reason, doth not receive nor understand this. wherefore it is needful that the holy ghost come to rebuke and teach. Moreover the holy ghost shall rebuke the world of righteousness. How shall we understand that? The world and reason adscribeth righteousness to our works, and both think and judge, that righteousness cometh of men's works outewardelye done, as the pharisee boasted himself to be righteous. But ever this chanceth so, Luc. 18. that they that will maintain their own righteousness, Rom. 10 be not subject unto the righteousness of God. Therefore it is necessary, that the holy ghost teach & show us, what manner of justice that is, that pleaseth god. from whence justice cometh. The justice that pleaseth god proceedeth hereout: that I believe that Christ went to the Father. that is as much to say: That I believe that he died for me, that he rose and ascended unto heaven, for to send me and all his elect his holy ghost, to open us the filthiness of our works, and to instruct us in the knowledge of god. Behold, thus the holy ghost shall learn us the righteousness of faith. Furthermore, judgement. the holy ghost shall rebuke the world of judgement: for as much as they judge not right in things pertaining to righteousness and salvation. Which thou shalt understand on this wise. The devil, sin, death, hell, are constrained to give place unto Christ and his word, for by him they be overcome. But how doth the world know this? Truly the world ever regardeth works, and ever suffereth the devil to blind them, so that they know not, nor yet can divide nor separate the righteousness of faith, from the worlds righteousness. And so remaineth Christ the stone that men shall stumble at, Luc. 2. 1 Pet. 2. and a sign which shallbe spoken against. For the thing which we should ascribe unto Christ, that is to say, whereas we should confess, that the prince of this world is judged through Christ and his word, we ascribe it unto our righteousness. For the which cause, it is needful that the holy ghost do rebuke us, whereby we may learn to judge right. And here hast thou now the right cause, why the holy ghost shall rebuke the world. Thirdly here is to be noted, that Christ showeth us here the infirmity of the apostles, saying: The weakness of the apostles I have yet much to say unto you, but ye can not now bear it away. That is as much to say. If I should make many words with you of incredulity, of righteousness and of judgement, and of my spiritual kingdom, that after my resurrection I shall enter into, you cold not understand it, nor comprehend it, for because you are yet carnal and fleshly, and my spirit is not as yet, confirmed in you. For they that shall understand and give faith and credence unto my doctrine, the spirit must work inwardly in them, with the outward word that shall be expressed with the mouth, Mat. 3. or else that seed shall not fall upon a fruitful ground, or so that it shallbe other trodden of men, or else devoured and eaten of the birds of the air. Wherefore it is needful that the holy ghost come. and when he cometh, he shall lead you into all truth. The gospel is the truth. The gospel is a doctrine of Christ, whole and sound, which doth not alonely teach the outward honesty, but showeth also the righteousness of the heart inwardly: wherefore it is called in the scripture the truth: The doctrine of men be lies. And contrary wise, the doctrine of men, teacheth hypocrisy, finally, neither understandeth nor teacheth any thing of the righteousness of the heart. Wherefore this doctrine, and also the doctoures and teachers thereof, are called, false, and liars, as it is written in the Psalm: There is no truth in the their mouth. Psal. 5. that is, there is no sure and certain thing amongst them. And again, thou shalt lose and destroy all those that speak lies. Now seeing that the holy ghost shall lead us into all truth, and not into lies, Let every christian man guess in his mind, whether the fathers and the counsels have had the holy ghost, whose ordinaunuces and laws, The counseiles did err have been commanded unto the church, in stead of the gospel. For if they had had the holy ghost, they would have concluded nothing against the word of god. The holy ghost leadeth us not into lies, but into all truth, How goodly have they used this text, in the defence of man's traditions? seeing the holy ghost teacheth none other thing, then that christ taught. Further, he teacheth only the Apostles, and the elect of god, to perceive and receive the doctrine of Christ: which of ourselves we cannot understand, If they had eyes they might perceive, that the plain text reciteth the same. He saith: He shall not speak of himself, but that he hath heard, he shall speak. Item: He shall glorify me, for he shall receive of mine and show it you. Briefly Christ speaketh here of the infirmity and weakness of his disciples, which should be strengthened & comforted by the holy ghost, & is to be understand of us every one. Mat. 7. and 21. c Luc. 11. jacob. 1. joh. 14 and 15. b 1 joh. 3 and 5. c The fift sunday after Easter. joh. 16. Verily, verily I say unto you. Whatsoever ye shall ask the father in my name, he will give it you. Hitherto have ye asked nothing in my name. Ask, & 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 to you by proverbs but I shall show you plainly from my father At that day shall ye ask in my name And I say unto you, Mat. 13 that I will speak unto my father for you. For the father himself loved you, because ye loved me & have believed, that I came out from god I went out from the father and came into the world. Again I leave the world, & go to the father. joh. 20 His disciples said unto him: Lo nowtalkest thou plainly, and speakest no proverb. Now are we sure, thou knowest all things, joh. 21 and needest not that any man should ask the any question. Therefore believe we that thou camest from God. THE EXPOSITION. IN the first part of this gospel, With promise and commandment we are called unto prayer. we have a commandment and a promise, whereby we are alured and enticed to prayer. And truly, forasmuch as in all trouble and misery, wherewith a christian man is oppressed, there is no greater comfort here present in this world, them with continual & daily prayer, to open & show our necessity unto god. Wherefore it is very necessary, that we do note & print in our hearts this gospel, whereby we may be the more inflamed & stirred to prayer. Who would reject and despise prayer as a thing not necessary? seeing that it is here in this gospel, so diligently and highly commended and commanded to us of Christ? Ask (saith he) and you shall receive. This commandment of Christ bindeth us aswell, as the first commandment in the first table of Moses. And this to be true we may more evident and plain see, in an other place, where Christ sayeth, Luc. 18. that we ought always to pray, and not to be weary. Here diligently note, that he saith: we ought always to pray. Therefore as we through a singular and special commandment of god are egged and enticed to pray, so likewise, this present gospel allureth us thereunto through a great and excellent promise. Here is promised to us which be Christian men, that our prayer shall not be in vain, but shall be sure to be heard. Wherefore else would he confirm and bind this promise with an other? Verily, verily I say unto you (sayeth he) If you axe the father ought in my name, he shall give it you. also, Ask and ye shall receive. Here thou hearest, that we shall not pray in vain. Who would now be slothful and loath to prayer? Christ constraineth us thorough his commandment. And furthermore that we shall not think to pray in vain, he (as I said before) enticeth us here, with a great and high promise. Wherefore two things are here to be considered and noted. The first is, that we shall pray in none other name, than all only in Christ's name. Then we pray in Christ's name, Christ is our mediator only when we come unto god in the faith of Christ, in such mind and confidence, that he all only is our mediator, by whom all things be given unto us and that without him, we can deserve nothing, them wrath and indignation. Can there be (I beseech you) any saint in heaven or in earth, that prayeth for us unto god the father, as Christ doth? For by his merits and advocation we do not all only obtain righteousness and remission of sins, but also we be made his brethren, and partakers of his preestly office, so that we ourselves may go unto Christ, and call upon him, and seek his help in all our necessity and need. And that is it, that he saith here: And I say not unto you, that I will pray the father for you, for the father himself loveth you, for because you have loved me, and believe, that I am come out from god. All Christian men are priests. seeing therefore that we have such a mediator, yea seeing that we our selves are admitted, unto this priestly office by Christ, why do we not with true faith and confidence call upon him in our necessity? another thing to be noted is this. We must consider, that in no wise we do pray that, What we ought to desire. that shallbe against the glory & will of god, or contrary to our salvation. For it is apparent, that he will not hear such prayer, in so much as in the Pater noster, he teacheth us daily to pray, that his will be fulfilled. Finally, when so ever we pray unto god in our urgent necessities, we shall look upon the merits of Christ, (not upon our worthiness) which commandeth us to pray, and promised us to hear us, when so ever we call upon him. For all the promises of god in Christ are sure, and need not to be doubted at. For S. Paul saith, that all the promises of god, are ye, in him, and amen. 2 Cor. 11 Secondarily, it is to be noted, that forasmuch as we are fleshly, and know not oft times what we have need of (as S. Paul saith to the Romans) Christ voutchsaveth here to learn us, Rom. 8. what our prayer should be. And as he himself faith: we ought to pray, that our joy may be perfect. But what manner of joy is this? Truly it shall never be temporal nor worldly, but spiritual. Of the which, Phil. 4. S. Paul writeth, saying: Rejoice in the lord always and again I say, rejoice. But whence cometh this rejoicing? Of faith. And how is that brought to pass? That is brought to pass, when I hear the gospel preached, in the which remission of sins is given to all mortal creatures, by Christ. Which preaching, if I will have it profitable and fruitful unto me, I must needs believe it, which thing, I cannot do, except it be given me through the word by the holy ghost, which must work this faith in me. And when this word and the holy ghost work this faith in me, I shall not doubt but believe the Christ hath all only forgiven me all my sins, so that they can neither accuse nor condemn me. And further, that he hath purchased me a merciful father in heaven, that will acknowledge me for his son, and bring me into everlasting life. And hereout cometh tranquillity of conscience and that spiritual joy, tranquillity of conscience. 2 Pet. 3. of the which this gospel to day speaketh of, and it is very needful and necessary, that this joy grow and increase, even as our faith ought to grow and increase, if it shallbe perfect: which thing doubtless God shall bring to pass, if we daily pray unto him for it. He will that we shall pray always. and not with out a cause, For we have nothing to give him But he as a merciful god, creature and father, forgiveth us all things. And for as much as he commandeth us to pray, that our joy might be perfect, let us obey him, that we may say with the virgin mary: Luce. 2. My spirit rejoiceth in god my saviour. thirdly, christ showeth us here the ignorance of his disciples, and witnesseth, that hitherto his learning hath been unto them as a proverb, and that if they should understand that doctrine, it is needful that he speak no more through proverbs, but plainly to show them of his father. that Is. it is needful that he send them the holy ghost, to make them apt to understand his words. Such ignorance and blindness hath not been all only in the apostles, before the ho●y ghost was confirmed in them, but also hath been graft in all mortal men, so that there is not one that understandeth, no not one that doth good, Psal. 13 joh. 3. without they be transformed into a new creature, through the holy ghost. We think ourselves subtle and wise, as th'apostles say here in this gospel: Behold, now thou speakest plain, and showest us no proverb. now we know that thou knowest all things. But this is such an other foolish presumption, as was in Saint Peter, Mat. 26 which promised that he would go to prison and to death with Christ, and yet that night before the cock crew, he denied him thrice, which presumption brought him to confusion. Wherefore all this is written for us, that we should not rashly presume, but rather to meek ourselves, and to confess, that we as concerning godly things, are rude and ignorant, and that we can not perceive the mystery of the gospel, with out the holy ghost. For the wisdom of the flesh, is foolishness before god. And as much the more we go about to boast ourselves of our subtlety and wisdom, concerning godliness, so much the more we declare and show forth our foolishness. The sixth sunday after Easter. joh. 15. But when the comforter is come joh. 14 and. 17. Act. 3. d whom I will send you from the father, even the spirit of truth, which proceedeth of the father, he shall testify of me. And ye shall bear witness also, because ye have been with me from the beginning. THE EXPOSITION. After that our lord jesus Christ in the last supper had promised his disciples with divers promises, to send them the holy ghost, now he nameth the same spirit by his proper name, and declareth unto us, what utility and profit he shall bring into the world, and saith on this wise: When the comforter whom I shall send you from the father, even the spirit of truth. etc. first we see here how christ nameth the holy ghost by his proper name, The comfortet. and calleth him a comforter. Who hath made our conscience so sure, that we believe, that by Christ we be made the sons of God? and cry Abba, dear father, but alonely this same comforter? Rom. 7 Gal. 4. Who maketh us without any fear or abashment at the confession of this faith? Who comforteth us, and aideth us in all our calamities and miseries, which we must suffer here in this world for his name's sake? None other but this spirit of truth, which proceedeth from the father, and is the same good spirit, for the which the prophet David so earnestly prayeth to obtain, in the 50. psalm For this we see in the examples of the apostles, that when the holy ghost was not yet confirmed in them, they left their master and fled from him: they also denied him & locked themselves up, now here, now there, in corners. But after that the holy ghost was confirmed in their hearts, they confessed christ boldly, and bare witness that he was risen. In so much, that in persetution and tribulation they rejoiced, and took great pleasure: as we read in the acts of the apostles. Act. 5. The holy ghost maketh us faithful Now forasmuch as this holy ghost (by reason of his office) maketh true men and faithful, and boldeth and comforteth us in confessing and showing of the truth, so likewise by his office, he shall testify of Christ. Then if he shall testify of Christ, he shall teach no other thing, than the same that Christ taught and preached before, that is. he shall instruct the apostles, and make them meet to receive the doctrine of Christ, and write the gospel in their hearts, for as much as of their own power, they can not perceive the learning of Christ. The wisdom of the flesh can not bring it to pass, but the holy ghost must needs do it, as the lord promised by his prophet jeremy, saying: jer. 31. I will plant my law in the inward parts of ●heym, and write it in their hearts, and will be their God, and they shallbe my people. And from henceforth, shall no man teach his neighbour, or his brother, and say. Know the lord. But shall all know me, from the lowest unto the highest, saith the lord. Hereof it is evident and plain, that without the holy ghost, we can neither say the truth, nor yet believe the truth. Secondarily, we be taught and learned, The office of the apostles what th'office of the apostles is, which is no more but to testify and bear witness of Christ. To bear witness, signifieth in scriptures, Testifiing. to speak and teach, not that we think good, but that God commanded. And therefore is Christ in the psalm called a faithful witness in heaven. Psal. 88 And likewise Esaias sayeth: Behold I shall give him for a witness among the folk, for a prince and captain unto the people. Now forasmuch as the holy ghost, and the apostles must testify of the self same thing, it is to be thought, that their witness must be both one. And that the holy ghost bare witness in the apostles, it is apparent, according to Christ's saying: You be not they that speak, but the spirit of your father, The papists saying. that is in you, speaketh. Where be they now, that hitherto have taught and preached, that Christ hath revealed to the apostles, and to the fathers a higher thing, then is contained in the gospel? Whom shall I believe? Christ? or else their chattering and unprofitable ianglinges? Christ saith: the holy ghost shall bear witness of him, and make the folk meet to receive and understand the gospel. And plainly that we shall be taught none other thing of him, then that he himself taught. And these janglers chatter, that we must teach higher things, then is contained in the gospel. After my judgement, it is best, that we obey and believe him, that hath this testimony and witness of the father: Mat. 7. This is my dear son in whom I delight, hear him. And he that is not content with the doctrine of Christ, of the which not alonely the apostles, but also the holly ghost beareth witness, let him choose himself an other kind of learning, and bide the adventure of it. I had liefer be sure, then doubtful herein. The world persecuted the gospel, thirdly, we be taught in this gospel, that the doctrine of Christ, of which, aswell the holy ghost as the apostles, shall bear witness, shall not please this world. For the world shall curse and abhor all those, as heretics, that shall confess this doctrine. And when they have tormented and persecuted with all kinds of torments, the apostles and faithful men, they shall think they have done a high service unto God. But what sayeth Christ? All these things shall they do unto you, because they neither know the father nor me. Behold the fortune, that this holy and precious word of the gospel and the faithful shall have in this world If thou wilt confess Christ, look for no merry nor quiet days, For Paul saith: 2. Ti. 2. All they that will live godly in Christ jesus, must suffer persecution. And in an other place he sayeth: If I should please men, Gala. 1. I were not the servant of Christ. Seeing than that for the confessing of Christ, I must suffer persecution, it is needful, that I be well instructed and armed with the word of God, and that we know it to be the will of God, that with such temptation, our faith should be proved. And when we know this, we shall not lightly be offended, but what so ever the world for Christ's name putteth unto us, we shall patientely suffer it. For this is our comfort, that they that persecute us, neither know Christ nor the father, though they think and boast themself never so high. Moreover let us not be ignorant, Rom. 8. that the persecutions & tribulations of this world, be not to be compared to the joy and bliss, that is prepared for us. And therewith let us comfort ourselves that we may live with a quiet mind in this present world, through Christ our lord. Amen. The gospel on Whytsonday. joh. 14. Woodcut illustration of the feast of Pentecost, with the Holy Ghost (represented as a dove) descending upon Christ's disciples. Yet a little while, and the world seeth me no more, but ye see me, for I live, and you shall live. That day shall ye know that I am in my father, and you in me, and I in you. joh. 15. 1 joh. 5. 2. joh. 1 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, and will show mine own self to him, Act. 15 judas saith 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 holly ghost joh. 15. and .16. Act. 2. whom my father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever 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, joh. 13 and 16.. 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 joh. 12. and .16. hath nought 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. THe apostles were ever of that mind, The ignorance of the flesh before the holy ghost was confirmed in them, that the kingdom of Christ should have been temporal and worldly, wherein he should have mightily reigned, as in times paste did David and Solomon. Truly when judas, not the Iscariot, according to this saying, did ask Christ in his last supper: Lord what is the cause then, that thou wilt show thyself unto us, & not unto the world? Christ did lead him with the other disciples away, from this hope and trusting of a temporal kingdom, to those things that were more necessary, which was the fulfilling of his word. And therefore he doth teach in this gospel. first of all, he teacheth here what the fruit of our love toward god is, which must needs flow out of the heart, and cannot stand without faith. For how can I love him, Love towards God. of whom I hope and look for no goodness? For in that I look for goodness of Christ, that I hope and trust in him, and set all my consolation and comfort in him, that faith (I say) only bringeth to pass, which receiveth the word, and thereby knoweth, that the father will be known and glorified in this Christ alone. joh. 1. And that is the meaning of this sentence: Who so ever believeth not that he receiveth of his fullness, & that by Christ he hath a merciful father in heaven, and remission of sins, righteousness and salvation, & moreover that it is God through Christ, that keepeth us and defendeth us from the jeopardies and periles of this world, he loveth not Christ, but rather his own proper works, righteousness and wisdom. Moreover, where Christ is neither loved nor known, there (of a surety) is his word neither observed, nor kept. And contrary wise: Where the same merciful father, with all his benefits done unto us, is known, and all our hope cast in him by Christ, it is not possible but that there shallbe true love towards Christ. True love willeth, that god willeth: liveth according to his godly will: hath great delight and pleasure to hear, what god desireth of us, and when he heareth it, he fulfilleth it in work. And such faith and love did Moses require of the people of Israel, Deut. 6. saying: Hear o Israel, the lord our God is one lord only, and thou shalt love the lord thy god, with all thy heart with all thy soul etc. Faith. Chieffely here note, that Moses, as a law giver, requireth faith and hope of the heart toward the only god, that he is the same, that keepeth and preserveth the people; and willbe to us a merciful father. And after that he requireth love towards god (though he cannot give it by the law) that we should love god with all our heart, with all our soul with all our might. And on this wise Moses draweth us from all creature, and directeth us to god only. Moreover he desireth such manner of love, Love towards God. that not constrained, but freely and volutarily shall serve god, and keep his commandments, and fulfil his will, as the nature of love is. Which more plainly we find in the gospel, Mat. 13 that the seed that fell in a good ground, gave fruit. etc. Here thou hearest that the word of god, taken with the heart through preaching, bringeth forth fruit. By the word we receive faith: from faith cometh love toward god & our neighbour, & of love, cometh the fulfilling of godis commandments. Finally: Faith & love bring a godly & a christian conversation & life. Wherefore Christ in the gospel of this day, constraineth no man by the law, but exhorteth them to faith and love, as they that willingly would keep his word and fulfil his comaundment according to saint Paul's saying: 1. Tim. 1 how that the law is no● given unto the righteous, but unto the ungodly, disobedient, and sinners. Secondarily, this gospel teacheth, The kingdom of god join the hearts of the faithful. where Christ will have his kingdom and dominion, namely in the hearts of the faithful. Likewise he promiseth us here not only that if we show this love outwardly with the word, that the father shall love us, but also more greater and more excellent things. that is to save▪ that he with the father, and the virtue of the holy ghost will come unto us. O comfort O grace. It was out duty to 〈◊〉 unto him, seeing that our nature is so corrupt, and wanteth so much amendment. But behold, God will come unto us. so merciful is our god, that he preventeth us, and promiseth to come unto us, by Christ. And what will he do with us? He will make him a dwelling place with us. If we consider the disposition of our nature and first nativity, we shall find, that our heart is the dwelling place of the devil: Which alas is to true, in so much that S. Paul saith: Ephe. 2. that naturally we were the children of wrath, even as well as other. And for this original sin, that is graft in us, god by right might condemn us wretched creatures. But yet consider how mercifully & goodly he handleth us, which not all only forgiveth us our original and actual sin (as they call it) so mercifully through Christ, but also he giveth unto us Christ himself. And so he giveth him unto us, that he with him voutchsafeth to dwell in us, whereby Satan is expulsed and driven away, 1 Cor. 6. and our hearts made the dwelling place and temple of the holy ghost. He now that here in this world showeth us so great grace and favour and voutchsafeth to have his kingdom in us, and which doth daily deliver and defend us from all false doctrine and temptation of the devil, and finally, Mat. 17 from all evil, without doubt, in the life to come, will grant us also everlastingly to live and reign with him without end. So that in any wise, we take heed in the mean season, that we love and believe his word, and fulfil his will. To this pertaineth the saying of S. Paul, where he saith, that we are the temple of god. 1 Cor. 6. And also in an other place, that god liveth, dwelleth and moveth in every one of us, Act. 17. as it is written in the acts of the apostles. thirdly, this gospel learneth us, wherefore, and for what cause the holy ghost shallbe sent, which Christ before, with so many words promiseth to send, for thus he saith: That Comforter, The office of the holy go● even the holy ghost, whom my father shall send in my name he shall teach you all things, and bring all to your remembrance, what so ever I have told you. whereout it is evident and plain, that the holy ghost is sent into the world to teach. Now if we cannot know god in Christ, without the holy ghost must be present and learn us, so must it needs follow, that we, as of ourselves, can do nothing, joh. 3. in those things that pertain to godliness and salvation: And that (without we are lightened of this spirit) there is nothing in us, but darkness, The flesh is darkness. joh. 1. as S. john the Evangelist witnesseth, saying: The light shineth in the darkness, and the darkness comprehended it not. Where is now (I beseech you) the glory of the flesh? what can our reason and our wisdom bring to pass? Think you that the holy ghost was promised to the apostles, and all gods elect without a cause? But I would have the verily believe, that Christ did well perceive and know, that no mortal man could have come unto the knowledge of god, then by this spirit. Wherefore else would he have promised and sent it? Now for as it is expedient & plain, that the office of the holy ghost is to teach, not part or half, but al. Print this in thine heart that followeth: He shall bring in to your remembrance, all that I have spoken. For I hear not in this place, that he shall teach any other thing than Christ taught before, but only that he shall bring into the disciples remembrance the ●●ataynge wh●ch Christ had preached? The holy ghost doth in spite. Hereto pertaineth, that the foresaid spirit shallbe sent in Ch●istes name. Moreover, if the holy ghost shall teach no new thing unto th'apostles, but make them meet to take and understand the preaching of the gospel, who then hath given such power to the Romish spirituality to ordain and make in the church so many traditions of men, against this text? Let a christian man learn here also, that the doctrine of Christ is sufficient to our salvation, as S. Peter said unto Christ: Thou haste the words of everlasting life. And in no wise forget, that no mortal man can understand this doctrine of Christ, except it be written in the heart of man, through the holy ghost: as the prophet jeremy clearly showeth in the 31. chapter. The peace of Christ. fourthly, Christ promiseth his peace unto his disciples and all his elect, in this gospel. And there is a notable & vehement signification in this word. My peace: For Christ showeth here a difference between his peace, & the peace of the world. The peace of the world, The peace of the world. though it be an excellent gift, and a gift that all only cometh of god, for the which, according to the doctrine of S. Paul, a Chr●stiane man is bound to pray, yet notwithstanding, it is temporal, & not song durable. And it may oft chance that outwardly I shall feel peace, & inwardly warr● in the conscience. But it goeth not so with them a●● peace. For though that it have outwardly resistance and is tempted, yet notwithstanding, it remaineth unmovable, & not due not ●uer●●●e, because it knoweth, that with Christ, the prince of the world hath no ●ight in him. 〈…〉 Christ, that god in heaven is a merciful father 〈◊〉 him. Y● knoweth that nothing can chance unto him, against the good will of god, and that persecution shall not endure for ever. joh. 14 finally, Act. 14. that through such like tribulation he shall have a celestial entering into glory. This peace Christ left and did give us. Furthermore, as Christ gave us this peace of his great mercy and grace, without any deserving, so that it is necessary, that we comprehend it in our hearts with faith. For works can do nothing in this behalf, as witnesseth S. Paul saying. Rom. 5. Because therefore that we are justified by faith, we have peace with god. fifthly, this gospel teacheth us, The word of god doth comfort us in persecution. that in persecution & tribulation is nothing so sure & comfortable, as to be furnished & armed with the word of god. And for that cause, Christ showed before unto his disciples, that he should suffer his passion, & thereby entre into the glory of his father, saying: And now I have told you before it come, that when it is come to pass, ye may believe. Rom. 15 And in like manner saith S. Paul. What so ever things are written afore time, are written for our learning, that we through patience and comfort of the scripture, might have hope. Therefore in as much as the confession and knowledge of the word of god and the gospel, cannot be brought to pass in this world without persecution, saying that the devil is so plain an enemy and adversary thereof, it is meet and covenience to all true Christian men, to be so instructed and armed with the word of god, that our house builded upon a rock, do not fall in time of persecution & storms of temptation, Mat. 7 and great winds. Which God grant to us every one. Amen. The gospel on trinity sunday john. 3. THere was a man of the pharisees, na●● Nicodemus, a ruler of the jews. joh. 7. The same came to jesus by night, and said unto him: Rabbi, we know that tho● 〈◊〉 a teacher come from god: for no man cou●● do such miracles as thou dost, except god were with him. jesus answered and lord unto him. Verily verily I say unto thee, except a man be borne from above, he can not see the kingdom of god. Nicodemus saith 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 joh. 4. and. 7. Tit. 3. a Rom. 8. Verily verily I say unto thee: Except a man be borne of water and of the spirit, he cannot entre into the kingdom of god. joh. 4. and. 7. Tit. 3. a Rom. 8. That which is borne of the flesh, is flesh and th●● 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 Eccl. 11. but canst not tell whence it cometh, and whether it goeth. So is every one that is borne of the spirit. Nycodemus answered and said unto him, How can these things be? jesus answered and said unto him: Art thou a master 〈◊〉 Israel & knowest not these things? Verily verily I say unto thee: 〈◊〉 speak that we do know, and testify that we have seen, and ye receive not our witness. If I have told you earthly things, and yet believe not, how shall you believe if I tell you of heavenly things? Ephe. 4 And no man ascended up into heaven, but he that came do●●● from heaven, even the son of man which is in heaven. And as Moses life us the serpent in wilderness, Nu. 21. even so must the ●onne of man be lift up, that whosoever believeth in him, perish ●o●, but have eternal life. THE EXPOSITION. IN this gospel we have and excellent disputation of the righteousness of the flesh, and also of the righteousness of the spirit. Christ teacheth us the one, and Nicodemus defendeth the other: But so, that in the mean while, he is content to be taught and informed of Christ. first of all let us consider the person of Nicodemus, as it is here described of the evangelist, The description of Nicodemus. how unwisely and undiscreetly he speaketh of regeneration. Whereout we may note, what reason and man's strength can do, in understanding of divine and heavenly things. The evangelist sayeth on this wise: There was a man of the phariseis named Nicodemus, a ruler among the jews. Herein he declareth that Nicodemus, as concerinng his outward conversation, led an honest and a worshipful, life, which could not be reprehended or rebuked, so that he was taken and counted one of the chief rulers amongst the jews. Here also thou haste the description of the person, which after worldly fashion and manner is taken and counted both wise and righteous. Yet this nowistanding, The flesh is fearful. there is not so great strength or boldness in Nicodemus, that he durst speak unto Christ openly, though he knew him to be a teacher sent from god, whose wonders and miracles, he could not deny. Why doth not reason here step forth boldly, and openly profess the doctrine of Christ? For so Christ would have it, according to that he spoke: Whosoever knowledgeth me before men, Mat. 10 him will I knowledge before my father which is in heaven, and the angels. But reason can not do this, for it passeth and excelleth far his capacity and cunning. He will not be charged with the hatred of the world for the truths sake. For the which cause, Christ will have us mortify this old Adame in us, and become a new creature. But what knoweth or understandeth the flesh and our nature here of? truly nothing at all. as it is plain and evident here declared by this Nicodemus. For Christ speaketh of a new and a spiritual nativity, but Nicodemus contrary wise understandeth a carnal and a fleshly nativity. How can a man (saith he) be borne, when he is old? can he enter into his mother's womb and be borne again? We are all Nicodemes, ignorant of godly things. Here you hear in what wise this worldly righteous man answereth to godly things. Yea, Christ himself must open & declare unto him in what wise a man must become a new creature, & be borne again, yet he understandeth it not, but demandeth again, saying: How may these things be? What other thing can a man se & perceive in this Nicodemus, than ignorance & incredulity? Wherefore if his outward conversation had been a great deal more glorious than it was, yet could it not have pleased god. & why? Because that god doth not regard the outward fashions of men, but judgeth according to the heart & faith of a man, as the prophet jeremy declareth, saying: Thou o lord, lookest only upon faith. jere. 5. Ro. 14. And S. Paul to the Romans, saith: What soever is not of faith, that same is sin. Mat. 5. For first we must get the inward righteousness, if the outward shall please god. For if we want righteousness inwardly, Christ may strait way say unto us, as he said to the jews: Except your righteousness exceed the righteousness of the scribes & phariseis, ye cannot enter into the kingdom of heaven. Therefore likewise as Nicodemus had here but a rude & blind understanding, in those things that pertain to the grace of god & our salvation, even so be we every one, rude & ignorant, and the very old Adam, yea nothing but flesh & carnal, according to the saying of Christ: That (saith he) which is borne of flesh, is flesh. What the scripture calleth flesh. If it be not renewed and lightened with the spirit. I understand by flesh the whole universal nature of man, both body, soul, reason, understanding, freewill, without the holy ghost. For such a man, yea such a body of sin, can do nothing but sin, how excellently so ever he shineth outwardly. though outwardly he garnisheth himself with never so many works. Which thing S. Paul expresseth with manifest words, Rom. 8. to the Romans. And here also it is plain and evident by this Nicodemus, which in the sight of the world, was holy and righteous. secondarily, The new birth is necessary. Christ teacheth us in this gospel a new nativity, which Nicodemus could not comprehend or understand, and so speaketh of it, that it may appear to be a thing necessary to salvation. He sayeth on this wise: Except a man be borne a new, he can not see the kingdom of God. To see the kingdom of God, is to be justified. Now mark & consider what Christ speaketh of this justifying, and contrariwise what Nicodemus thinketh thereof. To see what the kingdom of god is Christ concludeth, that no work, no reason, no outward conversation, can justify and save us, except alonely that the man be borne a new. Contrary wise thus thinketh Nycodemus. that if our outward conversation, life, and working be alonely confirmable unto the law, that for those works, god is constrained and bound to justify and save us. But herein he erreth greatly. Not Nicodemus, but Christ hat here the victory, forasmuch as all men are liars, and all only god is true. Psall 115 Rom. 3. Wherefore let us sharply mark and consider, in what wise this new nativity and regeneration is so brought to pass. He saith on this wise: Except a man be borne of water and of the spirit, he can not come into the kingdom of god. Here thou hearest, Baptism. that this regeneration and new nativity, beginneth in Baptism. For baptism is a sign of mortefiing our flesh, as S. Paul saith: We be buried with him by baptism into death, Rom. 6. etc. and this is one part of this new nativity. Furthermore, in baptism the holly ghost is given us, which, we being so mortified, doth revive and regenerate us again, ruleth, draweth, pulleth and changeth us, and so worketh in us, that we savour and understand now no more carnal, but spiritual things. We desire not worldly things, but heavenly things, & live to righteousness. And this is the other part of this new nativity. Where out it appeareth, What it is to be borne again. that to be borne again, is no other thing, then to die, as concerning sin, and to line to righteousness, through the spirit and faith And where so ever this is, there is the kingdom of god seen, and the entering thereunto openeth. But I beseech you, what glory hath here the righteousness of Nicodemus? truly before god it is but dirt & dung, Phil. 3. even as S. Paul did reckene and count all his righteousness that came of the law, he being a jew and circumcised, for dung. For not that, which cometh of our reason, but that the spirit worketh in us, pleaseth god. For that, that is borne of the spirit, is spiritual, and of great reputation before god. Therefore S. Paul to the Ephesians saith on this wise: Ephe. 4 So then as concerning the conversation in times passed, lay from you that old man, which marreth himself through deceivable lusts, and be you renewed in the spirit of your mind. How can reason do or comprehend these things? when in earthly and bodily things he is so rude and ignorant, that he cannot tell, namely, from whence the wind cometh, or whether it will? briefly, to bring to pass this new nativity, we must needs have the holy ghost, though the papists extol never so highly, the righteousness of the flesh. thirdly, this gospel teacheth us, through christ we have obtained the holy ghost. who hath obtained and given us this spirit, by the which we are new regenerate and borne again, truly jesus Christ the son of man, which alonely descended from heaven, and ascended up into heaven. But wherewith hath he obtained and deserved this? Even therewith, because that he was exalted on the cross, like as the serpent was in the wilderness. But what serpent was that? In times past the children of Israel murmered against the lord in wilderness than was the lord angry, and sent fiery serpents among the people, which boat the people, so that there died much people in Israel. And Moses praying then for the people, the lord said unto him. Num. 21 Make the a brazen serpent, and set it up for a token. Whosoever is bitten, and looketh on it, shall live. The serpent is the figure of Christ. This figure applieth Christ unto himself,, as though he would say: I shall be crucified and put to death, and with my death, the wrath of my heavenly father shall be pacified for the sins of the world, that whosoever is bitten with sin, and looketh upon me, which am crucified, that is, whosoever believeth in me, shall not perish, To believe in Christ. but have everlasting life. Behold, on this manner Christ is set forth unto us, as he that only forgiveth us our sin, and giveth us the holy ghost, maketh us new creatures, the sons and heirs of god, so that we believe and set our confidence and trust in him. God grant unto us, that we may have a true and perfect faith. Amen. The gospel on the first sunday after trinity sunday. Luc. 16, THe 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 ful of sores, desiring to be refreshed with the crumbs that 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, & was buried. And being in hell in torments, he life up his eyes and saw Abraham a far of, & Lazarus in his bosom, and he cried & said: Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of high finger in water, & cool my tongue, for I am tormented in this flame. But Abraham said: Son, Gal. 6● remember that thou in thy life time, receivedst thy pleasure, & contrary wise, 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, cannot, neither may come from thence to us. Then he said: I pray the therefore father, sand him to my father's house, for I have five brethren for to warn them, lest they also come 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 If they hear not Moses and the prophets, neither will they believe though one to see from death again. THE EXPOSITION. first of all, A description of the rich man. 1. Ti. 6. Mat. 19 What it is to be rich. this gospel treateth of a rich man, in whom was neither faith nor charity. This word, rich, is here taken as Paul took it, when he said to Timothy: Charge them that are rich in this world, etc. And in the gospel of Matthew: It is easier for a camel to go thorough the eye of a needle, then for a rich man to enter into the kingdom of heaven. In this place, a rich man signifieth him, whose heart is set upon riches which thinketh on nothing, then upon riches: rejoiceth in nothing, then in riches. Finally, whose heart delighteth in nothing then in that devilish mammon. And s. Paul chief for this cause, calleth these rich men, the rich men of this world, for that, that they be given to transitory and worldly things, more than to celestial things. Otherwise if riches of themself had been evil, Abraham, Solomon, Naaman Sirus, had been damned, which were very rich, but they did not abuse their riches. Therefore this rich man is described, not as a good, but as an evil tre. Now if ye will hear the fruits of an evil tree, Lo: He clothed himself with purple and costly linen etc. Doubtless he should not have been damned for his clothing, if he had not had so great pleasure in them, and sought worldly honour and glory therein, utterly forgetting the poor Lazarus. We read of joseph when he was in Egipte, Gen. 41 how excellently he was clothed in rich apparel, and a chain of gold about his neck, and yet pleased god, for because his heart was not set upon pomp and riches. And that this rich man had his heart and mind fixed upon gorgeous raiment, and delicate meats, that that followeth plainly approveth it, where it is said: He fared deliciously every day. The wise man saith: Eccle. 3. There is a time of mirth, and a time of morning. And a christian man, so ought to weight upon time, that he ever remember the saying of Saint Paul, Rom. 12 which saith: Be merry with them that be merry, and weep with them that weep. But when a man beginneth to make of eating, gluttony, and of drinking, drunkenness, in so much that his heart forgetteth God, and seeketh therein but his own pleasure and voluptuousness, it is not possible, but that he shall forget his poor neighbour, and take little thought for his necessity. Now to forget god & his neighbour, bringeth everlasting damnation. Such an ungodly engorger & glutton doth this gospel here set forth, which taketh so great pleasure in his vesture, and in eating, that he forgetteth God, and careth not for the poor, and hath so little charity toward his neighbour, that the dogs hath more pity, and doth more good unto this poor Lazarus, than he did. Secondarily, To be poor what it is in scripture. a certain poor man Lazarus by name, is here described. The scripture calleth him a poor man, not only which hath nothing of his own, but him also which with his heart forsaketh all worldly things, and cleaveth alonely unto god, so that a rich man may have this poverty in his heart, being always ready, when it shall please god, to forsake all that he hath. Such poverty had not that rich man in his heart, to whom christ said: Go thy way, and sell all that thou hast, Mat 19 Mar. 10 Luc. 18 and give it to the poor, and come and follow me, for he when he hard that he should forsake his riches, did morn, and was very sad, for he was a man that had great possessions, and it grieved him shrewdly to forsake them, and he had rather to have kept them still. But here we see this Lazarus both inwardly and outwardly poor, and is a good tre, as the fruits in him greatly do declare. But what were his fruits? He lieth at the rich man's gate, full of sores, and desired to be filled with the crumbs that fell from the rich man's table. Behold is not here a singular fruit of faith, to have in such extreme misery and calamity, so great patience? He crieth not, he howleth not, but holdeth his peace, even as job did, when he said: God gave it, job. 1. God hath taken it away, the name of god be blessed. Is not this also a singular virtue & fruit of an excellent faith to be commended? for as much as he desireth not of his dainty dishes, but all only the crumbs that fell from the table. Truly an unfaithful heart could never have done this, for the more it hath, the more it desireth to have. The prophet David saith: Psal. 33 that the rich men shall want and suffer hunger, but they that seek the lord shall want no manner of thing. But how can a rich man hunger? Thus truly. for as much as there is no measure in his covetousness, and because he ever feareth, that he shall never have sufficient. Here have we now a very saint, a faithful heart, which in so great misery and calamity, in such great pain and necessity, with patience overcometh the deliciousness and glory of princes. The reward of Lazarus & the rich man. thirdly, we see here in this gospel the end and reward, aswell of this rich man, as of the poor Lazarus. Both changed their lives: Lazarus is carried of the angels into Abrahames bosom. The rich man was buried in hell. I beseech the now which of these seem unto the rich? Which of them got the better? Truly this is no little change. For he that was rich, now is poor: and he that was poor, is now made rich. Who had not rather now (if he had choice) to be this poor Lazarus, than the rich man? Who had not rather be with Lazarus in Abrahames bosom, then in hell with this rich man? To be carried into Abrahames bosom, To be in Abraham's bosom. is to sleep in God, in the power of God, and there to be kept and preserved until the day of judgement, tarriing with a sure hope and confidence, the coming of our lord jesus Christ. For as it is written: Sap. 5. To be buried in hell. The souls of the righteous are in the hands of god. To be buried in hell is to die in desperation, and to be kept in terror & fear of everlasting death, unto such time, as that last sentence of Christ be spoken: Go you wicked in to everlasting fire. In this flame and heat of desperation, is this rich man tormented, desiring that his tongue might be cooled by Lazarus. But he must hear these words: Remember son, that thou received thy pleasure in thy life. And: There is a great space set between us and you, so that they which go down from hence to you, can not neither may they pass over from thence unto us. Here is no help nor comfort left to the rich man, And sueclye the saying of Christ is fulfilled: Woe be unto you that laugh here, Luc. 6. for you shall weep and wail. Lazarus on the other side, is recreated with perpetual comfort and solace, which in his life time, before had none. These things O thou rich man, consider in thy heart, and see that thou make the friends of the wicked mammon, least that like thing chance unto thee, as unto this rich man, fourthly, this gospel teacheth us, All that is necessary to our salvation, are sufficitly in holy scripture that all things that are both necessary to be known and done, are contained in holy scripture, wherefore we ought alonely to credit and believe the same holy scripture When the rich man was utterly destituted of comfort and help, he would gladly have sent Lazarus unto his brothers, to warn them hereof, least they likewise should chance to come into that place of torment. But it was told him: They have Moses and the prophets, let them hearken unto them. For Moses did witness of Christ, saying: Who so ever will not hearken unto this prophet (namely Christ) shall be punished. For the prophets bear witness also of Christ. And therefore, whosoever heareth Moses and the prophets, which bear witness of Christ, the same heareth Christ himself. Seeing now that Christ alonely is to be heard, where is become now men's traditions? and our new found doctoures, that teach Diriges (as they call it) and masses for souls departed? All these things must fall, for we may not hearken unto men, but unto Christ, of whom the heavenly father beareth witness, saying: This is my well-beloved son: Here him. To whom with the father and the holy ghost, be all honour and glory for ever. Amen. The gospel on the second sunday after trivitye sunday Luc. 14. Mat, 22 Apo. 16 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 once began to make excuse. The first said unto him: I have bought afarme, and I must go and see it, I pray the have me excused. And an other said: I have bought five yoke of oxen, 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 goodman of the house displeased, and said to his servant: Go out quickly into the streets and quarters of the city and bring in hither the poor, and the feeble, and the halt, and the blind. And the servant said: Lord, it is done, as thou hast commanded, and yet there is room. And the lord said to the servant Go out unto the high ways and hedges, and Gen. 19 compel them to come in, that my house may be filled. For I say unto you, that none of those men which were bidden, shall taste of my supper. THE EXPOSITION. IN this similitude, The grace of God. first of all is praised the great goodness, grace & mercy of god, which he hath so mightily showed us, by his son jesus Christ, without any deserving of our works, in that, that he compareth it here to a supper. For all suppers are most chiefly prepared and ordained for mirth, and not for heaviness, that a man should eat, drink, and be merry. Likewise, as a supper here upon earth, is ordained and prepared to make men merry and light hearted, even so this great supper of the grace of god and the gospel, hath god prepared for our great consolation and comfort, wherein we should rejoice & be merry & glad. For what other thing is the gospel (by the which the great goodness and mercy of god is showed us so gently and sweetly through Christ) than a good and merry tidings? The gospel. It could be no lie that the angel showed unto the shepherds when Christ was borne, saying: Behold, Luce. 2. I bring you tidings of great joy, which shall happen unto all people Neither doth the prophet David monish us with out cause to rejoice in these days of grace, saying: This is the day which the lord hath made, Ps. 117 let us rejoice and be glad in it. Now seeing that god our merciful father hath so lovingly prepared for us this supper Supper through Christ, without any deserving of our part. Without doubt, it is a token of his great love toward us, specially if we considre, that not alonely the jews, but also all the heathen, publicans & sinners are called hereunto. And therefore Christ might well say: joh. 3. The love of god. That god so loved the world, that he gave his only son. Here thou hearest, that alonely love moved god by Christ, to prepare this supper of the grace of the gospel. Then if love moved him to prepare this supper, so it is a greater token of love, that he hath called us thereunto. For what should it avail me, that this great supper is highly praised & commended, if I were fain to sit without the door, & were not called nor let in? And that we should perceive that Christ hath not alonely prepared this supper, but hath bid all men thereunto, the evangelist saith here, that the lord of the supper sent his servant to them that were bidden, to tell them that it was supper time, and to bid them come, for all was ready. This servant signifieth th'apostles, which Christ first of all sent to preach to the jews, and after when they had despised the preaching of the gospel, and made them unworthy thereof, they were sent to the gentiles. Thapostles calleth us to this supper. And what did they preach? They said: All things are ready, now come. Christ hath showed us the will of the father, Christ hath suffered death for our sins, & is risen for our righteousness, ascended up into heaven, & hath gotten us the holy ghost wherefore all things pertaining to our salvation are ready This did the holy apostles so diligently preach so that Esaias did not speak in vain of them, when he said: isaiah. 52 O how beautiful are the feet of th'ambassador that bringeth good tidings & preacheth health What can we desire any more? Health is obtained us of mere grace: By grace we be called unto salvation. This alonely is now required of us, that we come. Therefore let us not despise this supper, but rather let us hast us to Christ, that we may get righteousness & salvation. Secondarily, first the gospel was preached unto the jews. Mat. 15 we see in this similitude the calling of the jews to the grace of the gospel, and in what wise they be rejected for their incredulity. For they were the first that should be called, as Christ himself witnesseth, saying: I am not sent but unto the lost sheep of the house of Israel. And Paul with Barnabas in the acts of th'apostles, said: Act. 13. It behoved first the word of god to be spoken unto you etc. But how did the jews hear the calling? They begun all to excuse them, contrary to the counsel of the prophet David, saying: Ps. 49. To day if you will hear his voice, harden not you hearts. They will not follow this faithful counsel, but they excuse themselves & will not come. The first saith: The jews in obedience and incredulity. I have bought a farm, and must needs go forth to look upon it, I pray the hold me excused. The other said: I have bought a yoke of oxen, and must go forth to prove them, I pray the hold me excused. The third said: I have married a wife, and I cannot come. as though he could not be a married man and a christian. but this it is. From the beginning hath the jews ever been stubborn & disobedient wretches. How often times (I pray you) did they murmur against god in the wilderness? How often did they provoke god unto anger? Act. 7. doth not s. Steven bear witness that the jews were both the betrayers and murderers of Christ? saying Ye stiff necked, ye have always resisted the holy ghost. Now if he that bought the farm, set more by the farm, than he did by the supper, for buying of the farm he should have been damned. For he that hath much riches is not damned, but he whose heart is set upon riches. ●. Co. 6. For as Paul saith, we should be as having nothing, & yet possessing all things. Abraham bought a piece of land of the children of Heth, for his sepulchre and other uses, Goe 24: was he damned for so doing? No, For to buy land and oxen, or other cattle, pertaineth not to the kingdom of Christ, but belongeth unto the politic ordre, & may therefore lawfully be done. But if I would so stick and cleave to worldly things, that I should forget heavenly things, that should damn me. After this manner we speak of marriage: To have a wife is a good thing & lawful. But if I love mi wife better than god, it is to my damnation. Therefore S. Paul teacheh us, ● Co. 7. that they that have wives, be as though they had none. that is, in the acknowledging of the gospel, I shall not permit my wife to be an impediment unto me, but rather for the gospels sake (if need require) I shallbe ready to forsake wife children and all. Finally, those men outwardly appear here to be good men, but while they will not believe the gospel of Christ, this sentence goeth upon them: None of those men that were called, shall cast of my supper. The calling of that heithens thirdly, we see here, that while the chief in jury did despise this supper, how god called thereunto all sinners, whores and publicans, out of every street of the town, that they should knowledge there sins, and are grace and pardon of Christ. Also we see here the gentiles, that were not named the people of god, now to be called to this excellent and great supper. Here is two things also to be noted first, that it hath pleased god to call the poor and the weak: that is, those that be of a contrite heart, & a lovely spirit, and by the preaching of the law, be come unto the knowledge and repentance of their sins. For by those words (compel them to come in) properly we understand the preaching of the law For such be let into this supper: that is, they be comforted through the gospel, Luc. 1. as the virgin mary saith: He filleth the hungry with good things and letteth the rich go empty. The second that thou shalt mark is, that after the resurrection of Christ, all prophecies, Osee. 2. both of the rejecting of the jews, and of the calling of the gentiles, must needs be fulfiled. To go into the streets of the town is none other thing, then to preach the gospel to all men, as Christ saith in the gospel of john: joh. 10. I have yet other sheep that be not of this fold, and those must I bring. The calling of the gentiles, well considered in faith, causeth a man to have great comfort. For who would now be discomforted, when we hear that god all only for incredulity, hath rejected his people, which did excel us with so great privileges, and received us sinners unto his mercy & grace, that never did good at all? Wherefore good people let us beware, that we now being called to this supper of grace, be not loath to come thereunto in which supper we shall everlastingly see and taste how good and sweet the lord is. Psal. 35. and .85. Which god the father grant us, through his son our lord jesus Christ. Amen. The gospel on the third sunday after trinity sunday. Luc. 15. Mat. 9 Mar. 2. THen resorted unto him all the publicans & sinners for to hear him. And the pharisees and scribes murmured saying: He receiveth sinners and eateth with them. But he put forth this parable unto them, saying: Mat. 18 What man of you having an hundredth sheep, if he lose one of them, doth not leave ninety & nine in the wilderness, and goeth after the which is lost until he find it? And when he hath found it, he layeth it on his shoulders with joy. And as soon 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 shallbe 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, if 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 & her neigh bowers together, saying: Rejoice with me, for I have found my groat which I had lost. Likewise, I say unto you, shall therebe joy in the presence of the angels of God over one sinner Luc. 5. that repenteth. THE EXPOSITION. THis gospel teacheth us first of all, how that publicans & sinners drew nigh unto Christ to hear him. And although they were received and defended of Christ, Psal. 5. yet he is not such a God, that hath pleasure in sin. Therefore it is convenient, that we learn to know a difference between sinners. Vnshameful sinners. There be sinners of such unshamefastness, that they live in open sins, and in such wise increase therein, that they forget god and all honesty, and glory and rejoice in most abominable things, and seek praise in wickedness. And these villains, for the great crimes and gross sins, Pro. 2. which they do use and daily commit, even the world counteth and taketh them for knaves and vagabonds, not worthy that any divine scripture should make much rehearsal of them. There be also other sinners, which outwardly feign holiness, but are in their hearts most mischievous wretches. Against whom both the prophets and the gospel crieth out. Esay. 3. Esa. 52. Esaias accuseth them for this mischief because they call good, evil, and evil, good, and make light, darkness, and darkness light, etc. and David witnesseth of them, that in their hearts they think, that there is no god, Psal. though outwardly they appear never so good and holy. Doth not this appear also in the gospel? Christ saith: Mat. 5. Except your righteousness exceed the righteousness of the scribes and Phariseis, ye can not enter into the kingdom of heaven. And such hypocrites here in this gospel Christ calleth just, not that be fore god they be just, but that they think themselves to be just, and need not repentance. Sins that acknowledge their sins. There be also sinners, which knowledging their offences be sorry for their evil deeds, and draw unto Christ, for to ask pardon and grace. Such a sinner and publican was Zacheus, which joyfully received Christ our lord into his house, and at the hearing of his word, said: Behold, I give half my good to the poor: and if I have defrauded any man, I restore him four fold. Of such saith Christ in on other place: Mat. 9 I am not come to call the just, but sinners to repentance. Such publicans and sinners draw now nigh unto Christ. And why? To hear his word. For they feel their sin, they knowledge their sin, they seek grace, that they might be delivered from the borden of sin. Now forasmuch as grace, remission of sins, righteousness and salvation, is offered and given unto them, through the word of Christ, without any work or deserving: Moreover, for as much as the doctrine of Christ is the doctrine of life, it becometh them to draw nigh unto Christ, and to hear him. To hear Christ's word I say, not the word of the law only that maketh a fearful conscience. The knowledge of sin. Where out learn, that if Christ shallbe profitable unto thee, thou must first become such a publican and sinner. that is, that thou may knowledge thyself to be a sinner Secondarily, this gospel describeth unto such publicans and sinners, what a meek and merciful Christ he is unto such sinners, which repenteth them of their wicked deeds, and intent to lead a holy and a good life. Christ is a comfort to all sinners. Mat. 10 The phariseis did not alonely say of Christ: This man doth receive sinners and eateth with them, but also Christ himself, excuseth this his dead, (which not a little did anger the phariseis) that he lawfully might do it. now seeing that Christ receiveth sinners, and rejecteth no man, so that if he will be penitent and ask grace, it must needs follow, that for sinners he came into the world, and to be the saviour alonely of sinners: Now for as much as he is a saviour which forgiveth sin without any work or deserving, alonely of grace, who (I pray you) would not believe in him? Who would not trust to receive all goodness of him? If thou dost diligently consider, both those similitudes wherein he declareth and proveth his great charity toward us, thou shalt find, how plentifully thou mayest hope of the great goodness and benignity of Christ. The lost sheep. first he compareth himself to a man that hath an hundredth sheep, which man, if he should lose one of them, he would leave the four score and ninety, and go seek the one lost, unto such time that he hath found it: And when he hath found it, he would lay it on his shoulders, and bring it home again, and therefore rejoice amongst his neighbours. Even as though he would say: You Phariseis do judge evil of me, because I receive sinners, but I would you should know it, that for sinners I am come into the world: For they can not help themselves. For the sin that is graft in them, is so great, and weigheth so heavy on their shoulders, and their nature is so corrupt, that they be a great deal more inclined to sin, then to goodness. Finally, their free will, reason, wisdom, Gen. 6. maketh them a great deal worse, rather than better. For as much as whatsoever is borne of flesh, joh. 3. Rom. 8. 1 Cor. 2. is flesh: and a fleshly man can understand nothing but fleshly things, and cannot perceive godly things. Wherefore I, like as a good shepherd over my elect and chosen sheep, seek them through my word, and take their sins upon my shoulders, & so bring them to the knowledge of their own sin, and worshipping of one God. Furthermore, for as much as my father hath no pleasure in the death of a sinner, Ezec. 1 but rather that he convert and live, truly it cannot be possible, but that the angels in heaven rejoice with me, because I have found the lost sheep, and turned the sinner from the way of iniquity, to the following of the gospel. And you pharisees likewise would I bring to such a point, but ye will not be called sinners, but just men, wherefore I am constrained to forsake you, and help them that knowledge themselves sinners. In likewise he compareth himself to a woman that hath ten groats, which leesinge one of them, seeketh so long that she findeth it, etc. And he concludeth both these similitudes, saying on this wise: That their is more joy in heaven upon one sinner that hath repentance, then upon four score and ninety just, that think they have no need of repentance. Behold, thou haste here a Christ that seeketh thee, findeth thee, receiveth thee, justifieth and saveth the. Believe in him, and thou art safe. The nature of hypocrisy. thirdly, we see here in this gospel the disposition of feigned holiness, and hypocrites. For such men do not alonely trust in their own works, but also count themselves holy, and contemn and despise other. I would have the consider the cause, why these phariseis murmur so against Christ. They say, that this Christ receiveth sinners, and eateth with them. O thou most envious and unreasonable hypocrite. It were thy part to extol, magnify, and praise this excellent and precious work of charity of Christ toward the sinners, and behold thou art against it, and rebukest it, as though it were not well and righteously done. Thinkest thou, that it is not well done, that a sinner is turned to repentance, and brought unto the knowledge of god? Christ our saviour careth not for meat and drink, but he regardeth much the turning of a sinner to repentance. Such examples of charity shouldest thou follow also, if thou wouldest be a right just man, both in teaching, informing, exhorting praying and deseching, so that righteousness, not alonely in thee, but also in other, might be found. But the case standeth thus: Thou art against the gospel, and the gospel against the. Why hypocrisy is against the gospel. If thou askest why, I answer thee: The gospel can not suffer, that thou shouldest hope and trust in thy works. Again I say: hypocrisy cannot leave the confidence in them. Hereout springeth the strife between Abel and Cain, between jacob and isaiah, between David and Saul: Also, that the workmen murmured against the householder, forbicause the last received equal reward with the first: Item, Mat. 20 that the eldest brother disdained the youngest that was lost. To be short: Christ receiveth and keepeth company with those sinners that knowledge their offences, and ask grace, and he will not have them lost. And again, he codemneth hypocrisy, for because she feigned righteousness, when in deed she is neither right nor just. Therefore all these hypocrites murmur against Christ and his gospel, but it helpeth nothing. For Christ followeth the same way, and proceedeth where he began. To whom with the father and holy ghost be honour and praise. Amen. The gospel on the fowerth sunday after trinity sunday. Luc. 6. BE you therefore merciful, as your father also is merciful Mat. 7. judge not, and ye shall not be judged. Condemn not, and ye shall not be condemned. Forgive, and ye shallbe forgiven, Pro. 11. give, and it shallbe given unto you, good measure, and pressed down, and shaken together, and running over shall men give into your bosoms. Mat. 7. Mat. 4 For with the same measure that ye mere with all, shall other men meat to you again. And he put forth a similitude unto Mat. 15 them: Can the blind lead the blind? Do they not both fall into the ditch? mat. 10 The disciple is not above his master. Every man shall be perfect, even as his master is. joh. 13. why seest thou a mote in thy brother's eye, but consideress not the beam that is in thine own eye? Either how canst thou say to thy brother: mat. 7. Brother, let me pull out the mote that is in thine eye, when thou seest not the beam that is in thine own eye? Thou hypocrite, cast out the beam out of thine own eye first, and then shalt thou see perfectly, to pull out the moat that is in thy brother's eye. THE EXPOSITION. Faith maketh us acceptable unto God. HItherto through many instructions & examples, we have sufficiently proved, how that we attain and get remission of sins, rightuosnesse and salvation only through faith. And moreover that no work (how holy or precious so ever it mai be) can make a man acceptable before god, except only faith, which we have declared and taught you out of the holy srripture. For this faith so comprehendeth the goodness and the love of god through Christ, that utterly he can trust to none other thing, then to the merits of Christ, through whom also he hopeth to obtain salvation. Heb. 11. By faith (saith the apostle) we have an entrance unto god. And likewise as a true and living faith, which knoweth that he hath a merciful father through Christ, hanleth himself toward his god and father, so must it likewise break forth toward his neighbour, to help him in all need and necessity, that he may be known thereby unto the world, to have a right and a good faith, and not feigned. The works of charity be contrary to hypocritical and feigned works, for it is the nature and disposition of hypocrisy, ever to seek his own advantage, and not the profit and utility of his neighbour, in so much that Christ himself for this cause said unto the pharisee is, for that, that they condemned for a light matter, his disciples: Ose. 6 Go your way (saith he) and learn what it is: I will have mercy, and no sacrifice. Therefore likewise as Christ sometime reacheth faith, and adscribeth righteousness alonely there unto, yea, and commendeth it as a fountain whereout all goodness floweth, john. 6 so other whiles he teacheth the fruits of the faith, not that we are justified by them, but that they be sure tokens and testimonials of that faith, which we ought to have in our heart, as saint Peter sayeth: 1 Pet. 1. Brethren, give the more diligence to make your calling and election sure. Nevertheless sometime Christ teacheth these works of charity with long process, some time with short and few words. He declareth it shortly, when he sayeth: Thou shalt love the lord thy God, Mat. 22 Luc. 10. Mat. 6. with all thy heart, with all thy strength. And in an other place: What so ever you would that men should do unto you, the same do unto them likewise. But in the gospel of this day, he teacheth the works of charity in many words and plentifully: For he thought it not sufficient to speak it generally: Be merciful. but he declareth the same mercifulness here by parts, namely, judge not (saith he) etc. To be merciful, To be merciful in this place signifieth, to help our neighbour of our goodness and charity, of what so ever need he is oppressed withal, Luc. 10. as we see in the Samaritane, which did so great mercy on him, that fell amongst the thieves. Out of which words it followeth, that they be good works, wherewith we help our neighbour in all need and necessity. Which deeds of charity, we will by ordre recite one after an other. To judge To condemn. first of all Christ saith: judge not, and ye shall not be judged: Condemn not, and ye shall not be condemned. With the which words, Christ teacheth every christian man, to look upon his own works, and not upon the works of his neighbour, & though his neighbour sin & err, he shall not therefore suddenly or rashly despise him. For it may chance that he that standeth to day, may fall to morrow, 1 Cor. 10 & he that falleth to day, may rise to morrow. Furthermore, it is not a point of mercy, that thou shouldest judge or condenne thy neighbour, as soon as he of infirmity sinneth. For the hypocrites, and those that glory in works, were wont to do so, which for the most part, damn that, that of itself is nothing damnable. Therefore we shall not follow the hypocrites, but that, that our father in heaven teacheth us, which although lawfully may judge & condemn us for our sins, yet nevertheless, rather would show us his mercy, in & through his well-beloved son our lord jesus Christ, so that we are now become the children of god by adoption, if we do believe in the name of his son jesus Christ. joh. 1. Wherefore if god (when I was an enemy unto him) received me into his grace, Rom. 6 why should not I likewise show charity & mercy unto my neighbour, with teaching him, enforminge him, exhorting him, and praying him? For he doth not say: judge, and condemn a sinner, but help him, do good unto him. Here is now a difference to be had, A diffe- between the office & the person between a man having an office, and a private person. For it is for bidden a private person to judge, or condemn, but the magistrate & the judges by the virtue of their office ought to judge & punish the evil doers, yea, with extreme punishment. Likewise a preacher, as concerning his own person, shall not judge, but by reason of his office the word of God shall do it. For Christ saith: The word that I have spoken, joh. 12. shall judge him at the last day. Here of knoweth nothing the pharisee, but with a proud heart judgeth and condemneth all men, ye in those things also that he himself is culpable in. Rom. 2. Wherefore Christ calleth him here a leader of the blind, that leadeth himself into the ditch. Also, a disciple that will be above his master: And, one that seeth a mote in his brother's eye, and considereth not the beam that is in his own eye. And so according to his own judgement, he shallbe condemned. To forgive. Secondarily, Christ teacheth us here to forgive and we shallbe forgiven, with which words he teacheth us an excellent work of mercy, so that we must needs look again upon our celestial father. but how so? Because that he hath pardoned & forgiven us all our offences and trespasses, of his mere grace, without any deserving, & that through his only son jesus Christ, so that we now being cleansed from our sins, are become heirs of his kingdom. Now for as much as according to this example, our heavenly father requireth the same thing of us, that is, that we heartily should for give them that trespass us, why be we then in this behalf so negligent? why do we hate and envy one an other? It is to no purpose, and if thou shouldest complain, The envious man harh no excusation. and say: This man hath done me great injury, he hath hurt me, and such like. This is no lawful excuse. For we have provoked god unto anger with weightier and greater sins, than we can be provoked withal, and yet through Christ he pardoneth and forgiveth us all. Yea if Christ would handle us according to our wickedness which we have committed against him, and according as we have deserved, when should we come unto salvation? Rom. 2. Choose now one of these two: Either do well to thine enemy, and forgive him with all thine heart, that thy sins may be forgiven the through Christ, Or else envy thy neighbour, that thou mayst ever lastingly be damned. This sentence agreeth with that, which we have in our Pater noster. thirdly, Christ saith: give, and to you it shallbe given. wherewith he exhorteth and warneth us to do well to the needy, that is, to our neighbour. And for as much as our life without this mercy, wherewith we help our neighbour, can not consist nor stand, and rather to be a devilish life, if it be forgotton, therefore doth Christ exhort us unto this trade of love, goodness, mercy and charity, alluring us thereunto with this promise, saying: A good measure, pressed down, shaken together, and running over, shall men give into your bosoms. Again: With what measure ye meet, with the same shall it be measured unto you again. Here thou hearest, that thy giving shallbe rewarded an hundredth fold. And so saith Solomon: Pro. 19 He that hath pity upon the poor, dareth unto the lord. Therefore if thou wilt do good works that pleaseth god give unto the poor, distribute thy goods unto the needy, lend him that wanteth, do well to thine enemy, Rom. 2. and thou shalt heap coals of fire upon his head. The time shall come, that thou wilt wish that all thy good had been given unto the poor. For those goods that are given to the poor, are not lost, but are lent to the lord, which in time to come shall liberally recompense them. And hereto pertaineth it that is spoken in an other place: Gather your treasure together in heaven: And also: Mat. 8. Make you friends of the wicked Mammon etc. Luc. 16 Finally: As we do behave us to our neighbour, so shall god do to us. To whom with the son & the holy ghost, be all honour for ever. Amen. The gospel on the fift sunday after trinity sunday. Luc. 5. IT came to pass that when the people pressed upon him, to hear the word of god, he stood by the lake of Genezareth, Mar. 4. and saw two ships standing by the lake side, but the fyshermennes were gone out of them, and were shashing their nets. And he entered into one of the ships which pertained to Simon, and prayed him, that he would thrust our 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, and 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 they had this done, they enclosed a great multitude of fishes. But their net 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 the ships, that they sunk again. When Simon Petersawe this, he fell down at jesus knees, saying: Lord, go from me, for I am a sinful man. For he was astonied, and all that were with him, at the draft of fishes which they had taken: and so was also james & john the sons of zebedee, which were partners with Simon. And jesus said unto Simon: Fear not, from hence forth thou shalt catch men. And they brought the ship to land Mat. 4 and forsook all, and followed him. THE EXPOSITION. HEre is commended in this gospel unto us, the great diligence which Christ took in the office of preaching. And also the great desire that the people had, that followed him, to hear the word of god. Which thing is not written alonely for them that execute the office of preaching, The diligence of preachers but also for the hearers, that both parts should have an example laid before them to follow. When Christ saw now the greedy desire of the people to hear the word of god, & that the people pressed so on him, he went in to a ship that was Simons, (for he stood by the lake of Genezareth) and taught the people out of the ship. But what did he teach & preach? christ taught the word of God. Luc. 7. Truly the that the people came for to hear, which was the word of god. And as Christ was ever ready to preach and teach, though he had had no more audience than one Magdalen, yea surely like as he never left occasion, but rather always sought means for to teach, So likewise is every preacher bound to execute diligently his office to teach & instruct the people, gladly & willingly, & not alonely for that cause, that he is thereto here in this gospel induced by the example of Christ, but also by commandment, that Christ gave unto Peter, saying: Feed my sheep, Ioh 21. for feeding in that place signifieth to teach, which we find likewise in the tenth chapter of john. To teach. Now if Christ will have his, (whom often times he compareth unto sheep) to be taught, so is it needful, that it be done with great diligence, so that they be not seduced with the inventions and dreams of men, but be taught sincerely and purely through god's word. Unto this, now refer, the first epistle of Paul to Timothe, 1 Tim. 3 where (amongst other virtues that should shine in a preacher or Bishop) he requireth of them, Mat. 15 to be apt to teach. Also, the servant that hide his masters talon, and won nothing. Therefore let the punishment of this servant fear us, that have the office of preaching, that we with all diligence do that, that is enjoined us, least we also with like punishment be rewarded. The diligence of the hearers. Furthermore, let the hearers follow the example of them that followed Christ, to hear god's word, that they likewise be glad to hear the same, and suffer themselves to be instructed and taught. For what profiteth, if the preacher preach and teach perpetually, if there doth no man hear him or receive his word? For it is aswell commanded the to hear, Luc. 11. as the preacher to teach. For if they be pronounced blessed, that hear the word of god and keep it, so must it consequently follow, that they be damned, that do not hear it and keep it. Wherefore this text serveth both for to teach, and for to hear, namely, to allure the preacher with great diligence to teach, and likewise the hearer to hear. God feedeth us by a certain mean. Secondarylye, Christ showeth us in this gospel that when his word is both hard and received and so therewith the soul feed, that he likewise will give the necessaries for the body. But mark this. that Christ feedeth and nourisheth us here by a mean. For he saith unto Peter: Lanche out into the deep, and let slip your nets, and make a draft, as though he would say: I will feed you and give you that you lack, but every man shall do the thing that he is called unto, that is, they shall labour. Gene. 3. For if you labour Labour. and put your confidence in me, I will see that your laborure shall not be lost. And this considereth Peter, saying: Master, we have laboured all the night, and got nothing, but at thy word, I will lose forth the net. Who doth not perceive in these words of Peter, that all our counsels, thoughts, and all our merits, what so ever we intend for to do or leave, are all in vain, and to none effect, except that they be taken in hand, and begun in the name of god? For before they had laboured all the night, and took nothing. And that happened upon them, which is written in the psalm, where the prophet saith: Psa. 126 It is but lost labour, that ye rise up early, and take no rest, but eat the breaded of care fullness. For look to whom it pleaseth the lord, he giveth it in sleep. But when Christ said: Let slip your nets, and the disciples regarded not their own labour, but having respect to the word of Christ, then took they a great multitude, in so much that they were fain to call to their fellows (which were in an other ship) for help, and filled both the ships full. Deut. 4. Who would not now believe Christ, which not all only will, but can help us Therefore believe now, and he will see that thou shalt lack nothing, neither for body nor soul. As touching thy soul, he will keep it by his word, and thy body with corporal meats and norishinges, which thing thou mayst evidently perceive by this miracle. To this pertaineth that Paul saith to Timothe: 1 Tim. 6 Godliness is profitable unto all things, as a thing which hath promises of the life that is now, and of the life that is to come. And Christ sayeth in the gospel of matthew: Mat. 6. Seek ye first the kingdom of heaven, and the righteousness thereof, so shall all these things be ministered unto you. The calling of the apostles. thirdly, Peter was not alonely here comforted, which for simpleness, ignorance or fear, bad Christ depart from him, because he was a sinner, but also the other likewise which were called to the apostolical office. For Christ said: Fear not, as though he would say: When a man feeleth and knoweledgeth his sin, there should he not fly from me, but run to me, forasmuch as I am come into the world for sinners. For they that be hole, Mat. 9 need no physician, but the sick. Wherefore my Peter, take heed, that thou biddest me not go from thee, but to tarry with the. For I am no tyrant, which for cruelness kill and destroy men, but with mercy and goodness I will allure men unto me, and truly I will not alonely forgive you and pardon you your offences, for because you knowledge them, but also I will make you fishers of men, that hereafter ye shall become mine apostles & disciples. And likewise as hitherto ye have taken fish with bodily nets, so ye shall hereafter get & take men with spiritual nets, out of the stormy sea of this world, and bring them into my kingdom. And Christ hath here respect to the prophecy of jeremy where he saith: jer. 16. Behold I will send out many fishers to take them. Mat. 13 And in the gospel of S. Matthew we have, that the gospel is compared to a net, cast into the sea, wherewith are taken all manner of fishes. And likewise as Christ comforteth here Peter with the other, because they were abashed and afraid and were comforted, so we shall learn hereout, how a sinner can get no consolation and comfort by nothing, but all only by Christ. Also by the calling of Peter, james, & john, we learn that no man ought to thrust himself into the office of a preacher except he be called. For those three apostles were before in the common calling, which every man is called unto. That is, Gen. 3. that in the sweat of their face, they should eat their bread, And therein like good and simple men, they would have remained, if they had not been otherwise called. Fourthly, we have in this gospel, The power and strength of the gospel. The obedience of the apostles. what strength and virtue the word of Christ hath, and also the obedience of the aforesaid apostles. For as soon as Christ had said: from hence forth ye shall be fishers of men, incontinent when they had brought their ships to land, they forsook all, and followed him. Here we must needs grant, that Christ did not speak it alonely in their ears, but also in their hearts. for else how should they have so soon followed him? For it is not so light a matter nor so easy, to forsake father and mother, land, house and money, that a man can do it of his own self, It is the work of the holly ghost, joh. 6. and cometh not of the flesh. Wherefore seeing that the words of Christ are spirit and life, ye may well perceive this calling not to have sound alonely in the ears of the apostles, but also in their hearts, or else they would not have forsaken their parents, wives and children so lightly, and have taken Christ for their saviour and Lord. To forsake all. But what is that, to forsake all things? It is none other thing, but so to be affectioned, that gladly (whensoever god will) a man be ready to forsake wife and children, father and mother, and all that in the world is, and to follow Christ. Remember also, that the following of Christ consisteth not always in the outward work, but most chiefly in the heart. For we see many christian men, that do abide and live still with their wives and children, which are not called to follow Christ, as the apostles were, and yet natwithstandinge are so minded, that at all times they be ready and willing, when it shall please God, to forsake all, neither suffer them by no means to be called from the acknowledging and confessing of the gospel, and the righteousness thereof, which is in Christ jesus, which also follow Christ as well as those apostles did. But they that be not called there unto, to forsake wife and children, & go run over all the wide world, to be a charge & a burden to other men, as do the Anabaptists, 2. Cor. ● may be counted rather to be followers of the devil, then of Christ our saviour. To whom with the father and the holly ghost, be all praise and honour Amen. The gospel on the sixth sunday after trinity sunday Math. 5. FOr I say unto you: Except your righteousness exceed the righteousness of the Scribes and Phariseis, ye can not enter into the kingdom of heaven. Ye have hard that it was said unto them of old time: Exo. 20 Leu. 18. Deut. 5. Thou shalt not kill: whosoever killeth, shallbe in danger of judgement. But I say unto you, that whosoever is angry with his brother unadvisedly, shallbe in danger of judgement. And whosoever saith 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 aultare, and there remember'st that thy brother hath aught against the leave there thine offering before the aultare, job. 42 and go thy way first, and be reconciled to thy brother, and than come and offer thy gift. THE EXPOSITION. Forasmuch as our lord jesus Christ divideth his righteousness, from the righteousness of the scribes and phariseis, Two rightousnesses. The righteousness of works. it is to be noted, that there is two righteousnesses, that is to say, the righteousness of works, and the righteousness of faith. The righteousness of works is, when I intend and go about to do works without faith in Christ, thinking that by such outward works, the law is fulfilled. And such righteousness did the jews use for the most party, and in especial the scribes and phariseis. For the flesh, wherein is grafted hypocrisy, is so affectioned and of such nature, that nothing can please it so excellently, as the outward shine of works, and it can have none other judgement herein, then that such works are acceptable before god, and that the same are rewarded with everlasting life. Hereof cometh this damnable and detestable trust in works, with the which the holy prophets have so warred and fought: isaiah. 1. and. 19 and especial Esaias, complaining on the jews, because that they did worship the works of their own hands. And in an other place he saith: This people draweth nigh me with their mouth, and praiseth me highly with their lips, where as their heart nevertheless is far from me. But how doth Christ like this righteousness? Truly he thrusteth it into the deep pit of hell, in so much that he denieth his disciples the entering into the kingdom of heaven, except their righteousness exceed the righteousness of the scribes and Pharisees. How could this righteousness of the jews be more contemptuously depressed? If our spiritual men in time paste, and so likewise now a days, were, and had been so judged and condemned unto hell for their hypocrisy, good lord, I think for very pure anger, they would spew out tier. But the spirit of Christ which is sent to rebuke the world of this in credulity, setteth little by their threatenings, and anger. Righteousness of faith. The righteousness of faith is, when I hope and trust in Christ, and not in works, but in such wise, that I open and declare myself in the meanwhile to have this trust and confidence, through fulfilling of his commandments & good works. And such righteousness, is the work of the spirit, and can not be comprehended nor understand of the flesh. And forbecause she giveth god his honour, & looketh and trusteth alonely in his grace and mercy which is given us, in, and by Christ, therefore she pleaseth and is so acceptable before god, that she is sure to have everlasting life. Good works. Mark that this inward righteousness can in no wise consist or be without charity and good works, and without an honest life or conversation. For it is the same good seed, that fell in the good ground, & brought forth much fruit. Again contrary wise, the outward righteousness, as a work of the flesh, may be done without the righteousness of faith, as we see in the phariseis, Mat. 24 which be likened unto painted sepulchres, that appear beautiful outward, & with in are full of dead men's bones and filthiness. But thou wilt say unto me: Doth not Christ himself here call the righteousness of the phariseis, a righteousness? Yes, Act. 10. but because god hath not respect of persons, that is, he careth not so much for the outward shining of things, as he doth require the heart, faith and spirit, therefore he attributeth and giveth everlasting life unto the inward righteousness, forasmuch as the same never seeketh nothing so much, as the glory of Christ. And to the hypocrisy of the phariseis, he hath assured everlasting damnation. Secondarily, Christ proveth by a declaration of a commandment taken out of the law, that the exterior & outward righteousness is not acceptable nor of valu before god, without we have joined thereunto the inward righteousness, which proceedeth from the heart. Ye have hard (saith he) how it was said to them of old time: Thou shalt not kill, for whosoever killeth, shallbe in danger of judgement. But I say unto you: Whosoever is angry with his brother, is in danger of judgement. etc. Likewise also Saint Paul saith: Rom. 7 The law is spiritual that is, the law cannot be fulfilled, except the spirit, faith and the heart, be joined with the outward works, saying that the law requireth not alonely the outward fashion, but also the affection of the heart. Therefore Christ in this command mente that pertaineth to man slaughter, maketh four degrees, wherein he counteth guilty, not alonely those, that kill and slay with the sword, but also all them, that with thought and word sin against their neighbour. Anger. The first degree is the anger of the heart, which Christ doth liken unto the outward work of man slaughter. And forasmuch as this anger is graft in every one of us, no man can keep this commandment and precept, except he be new borne again through the spirit. The second degree is, Racha, Racha. by which word is signified, tokens of wrath and hatred: that is, when I behold my brother with a lowering and a grim countenance, or passing by, do disdain to speak familiarly unto him. And those outward misfashioned manners do condemn even as much as the deed itself. The third degree is, if I call my brother; Fool: Foole. By which word is signified and understand all manner of opprobrious and ignominious words, and those words if they come out of rancour and malice, they condemn me as well as man slaughter. But it is possible also, that such injurious words, oft times proceed of a faithful heart, as we see that the pharisee is were called fools often times of Christ, Mat 14 Man slaughter. and that is neither hurtful nor damnable. The fourth degree is man slaughter, even committed with the deed, that is, when I not being content with mine injurious and opprobrious words, and strange uncorteous countenance, but go farther to handstrokes, & with my hand (as did Cain) I kill my neighbour against the commandment and precept of god. Gen. 4. Now for as much as god in his precepts doth not alonely forbidden the outward ungracious works, but also the inward mischief and affection of the heart, how is it then possible, that the outward righteousness can save and justify? Surely hereto pertaineth the saying of S. joh. He that hateth his brother, 1 joh. 5 is a murderer. that is, It is not sufficient that thou haste not killed thy brother with thy hand, but thou must have a loving and gentle heart toward all men, not to do and wish well alonely to thy friends, but also to thine enemies. finally. If I desire to be saved, so it is needful that I be just & righteous, both inwardly and outwardly, or else outward righteousness profiteth the nothing at all. thirdly, Christ exhorteth & allureth us here in this gospel to the love of our neighbour, forasmuch as he hath referred this precept, (Thou shalt not kill) to the love of our brother, and that two manner of ways. first, for as much as he teacheth that no work (how good or precious so ever it be) can please God, except that thou do first desire thy brother, whom thou haste offended, to pardon and forgive the. Therefore he maketh mention of all oblation commanded of God in the old law, which is now abrogated, and was then a high excellent work. This is the meaning of the words of Christ. If you do observe with never so great diligence, all god's service, which heretofore hath been commanded you through Moses which now after my death shall cease and take no more effect, yet in that shall ye not please god, except you be reconciled to your brother, whom you have offended. For it is not serving of god, when thou offendest thy neighbour, but that is called serving of god, when thou offendest not thy neighbour. For that that, thou dost with hindrance of thy brother, cannot please god. Therefore God through the prophet Oseas speaketh, Osee. 6. saying: I will have mercy, and not sacrifice. Truly, oblation was commanded in the law by god, yet did he not set by it, if thou didst offend thy neighbour, except he that had offended his brother, did first reconcile himself. And as Christ speaketh of oblation unto the jews, as unto those which as yet were under the law, so likewise, god's service in the new testament, is to no purpose, except thou be reconciled to thy brother, whom thou hast offended. Secondarily, Christ warneth us here to agree with our adversary, quickly, while we are in the way with him. etc. That is, if any man offend thee, and he that hath offended thee, desireth the to pardon him, forgive him gladly, as Christ did, saying: Father forgive them, for they know not what they do. And if you be not desired thereunto, yet be always ready to forgive, or else thy conscience in the day of judgement shall accuse thee, and so thou shalt be cast into prison. Luc. 24 Verily I say unto you (saith Christ) thou shalt not come out thence, till thou have paid the uttermost farthing, that is, Thou shalt never come out. For this word, until, so signifieth in this place. Therefore let every christian man well consider & take heed, that he be found in brotherly love, so that his works, which he serveth god withal, may be acceptable and pleasant before god, through Christ our saviour. Amen. The seventh sunday after trinity sunday. Mark. 8. IN Mat. 15 those days when there was a very great company, & had nothing to eat, jesus called his disciples to him, and said unto them: I have compassion on the people, because they have now been 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. isaiah. 14 Tob. 13. 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 basketes full. And they that did eat, were about four thousand. And he sent them away. We have treated of this gospel upon the fourth sunday in lente, out of the sixth chapter of john, which shall agree well hereunto also, that alonely excepted, that there is five loves and two fishes, & five thousand men, And here seven loves and a few fishes, and four thousand men, which Christ did feed. This thing also is to be noted, that there Christ spoke alonely unto Philip, and here unto all the apostles. Look upon the exposition. The gospel on the eight sunday after trinity son. day. Math. 7. Deut. 13 1 joh. 4 BEware of false prophets, which come to you in sheeps clothing, but inwardly they are ravening wolves, ye shall know them by there fruits. Luce. 6. Do men gather grapes of thorns? or figs of thistles? Even so every good tree bringeth forth good fruits. But a corrupt tre bringeth forth evil fruits. Mat. 12 A good tree cannot bring forth bad fruits: neither can a bad tree bring forth good fruits. Mat. 13 Luc. 3. c Every tre that bringeth not forth good fruit, is heaven down, and cast into the fire. Wherefore by their fruits ye shall know them. Not every one that sayeth unto me Mat. 25 Luce. 6. and. 14. 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. WE have here in this gospel a good admonition that we should beware of false prophets. For it is commonly seen, that those be always mixed with the good and faithful preachers. And in this admonition Christ himself doth like a good shepherd. The office of a good shepherd For a wise and a diligent shepherd doth not only lead his sheep into an wholesome pasture, but also diligently taketh heed that they be not taken and devoured of the wolves. In like manner must a diligent preacher do. He must instruct and bring up the church committed unto his charge, with the wholesome doctrine of Christ, and take heed, that he instructeth not the people with none other doctrine but only with the puer word of god. For Christ said unto Peter: Ioh 21. Feed my sheep. and not satisfied with the once rehearsal thereof, he repeated the same commandment, whereby it might be perceived how fervently he desired the wealth of his sheep. This done, the pastor ought diligently to look about him, that the flock of Christ be not seduced and deceived by false prophets, which teach perverse doctrine, contrary to the wholesome doctrine of Christ. But that point belongeth not alonely to the pastor and preacher, but also it behoveth every christian man to be so instructed in things pertaining to faith, that he by the word of god may judge, whether he be right taught or no. For thinkest thou that this power to judge every preachers doctrine, was given the of Christ in vain? 1. Tes. 5. Or thinkest thou that Paul commanded the Thessalonians in vain, to prove all things, and keep that, which was good? joh. 4. And also S. john writeth, that we should prove the spirits whether they be of God. Wherefore saying that many false prophets are gone into the world, believe verily, that this liberty to judge, is given the for somewhat. For the devil is subtile, and is an extreme enemy of wholesome doctrine, and such a one, that hath in his kingdom nothing then lies, joh. 16 1 Cor. 11 Ma. 24 and murdre, which he bringeth in under a colour of holiness. For he can change himself into the fashion of an angel of light, so that (if it were possible) he should deceive and seduce the very elect of God. And no man knoweth this better than Christ, which teacheth us so earnestly to beware of them, which also painteth the ministers of Satan in their own colours. Wherefore, let us take to heart this his faithful monition. But how and with what colours doth he describe them? Prophets. To prophecy. He calleth them prophets, whereby he declareth, that they shall use the office of preaching. For to prophecy, signifieth other while, to teach and to interpret holy scripture, as we find in the 14. chapter of Saint Paul, in the first epist. to the Corinthians. More over he sayeth: Sheep's clothing. They shall come in sheeps clothing, That is, they shall come in great and angelical meekness, and without all pride, having outwardly the shine of holiness, but inwardly they are ravening wolves, even the destroyers of the lords flock. Now forasmuch as we shall have such in the ministry of the word of god, whose outward conversation shall appear as most simple and holy, therefore it is necessary, that we note and print in our minds this doctrine of Christ, whereby we may avoid them, and daily pray unto god, that he will vouchsafe to retain us in wholesome doctrine, and preserve us from the vain jangling of these false prophets. Secondarily, it is to be noted, that Christ doth not all only instruct us to beware of false prophets, but also telleth us how we shall know them. Ye shall know them (sayeth he) by their fruits. Which thing, that he might drive into us the better, he putteth forth a similitude, and sayeth on this wise: Do men gather grapes of thorns? or figs of thystelles? As though he would say: How possible it is to gather grapes of thorns, or figs of thistles, so possible it is, that a false prophet, in whom the knowledge of god is not, should teach any good thing, though he never so much glorify himself in the knowledge of the word of god. A false prophet may boast and glorify himself of the gospel, but the true doctrine of the faith, he shall never attain nor follow. All that they have taught with their vain ianglinge, are but leaves, and remain leaves, having only an outward shining. And for to know these false prophets, and their spirit, It is needful to have the holy spirit and perfect knowledge of God. Wherefore we christian men, which in this dangerous time are assaulted with this pestiferous and strange learning, must so endeavour ourselves, Faith charity. that faith and charity, wherein consisteth the hole sum and foundation of our doctrine, may ever be our rule, whereby we may discern and judge all manner of doctrine, that shall be laid before us. For faith cleaveth alonely to the word of god, and sayeth with Saint Paul. I know nothing but jesus Christ, 1. Cor. 1 and him crucified. that is, I seek remission of sins, righteousness and salvation alonely in the passion and merits of Christ. And charity, with the deed and work, witnesseth such faith to be in the heart. And what so ever is contrary to this doctrine of faith and charity, cometh of the devil, though they that teach so, in their so teaching, lead never so religious a life. For the tree is evil, and so likewise is the fruit evil: Shall we judge now some trees by their fruits? The papists have a long season had the handling and administration of the word of god and the sacraments, The papists. with so great shine of holiness outwardli, the they have nigh subjecteth unto them the whole world. But now that the gospel is broken out & come to light, through the greatinercy of god, it hath given us power to know the tree by the fruit thereof, through god's word. Now we have the word of god, which we set against their doctrine, concerning works, and we find their learning to strive & be repugnant with the manifest word of god, and to bring nothing to pass, but hypocrisy. Therefore according to their fruits, we reprove and abject the whole papacy with all that belongeth unto it, yea if the devil rage never so much: We reprove & detest also those spriteful men, which with their Masses & superstition have abused the supper instituted by Christ, contrary to the manifest words of Christ. Yea, we reprove them for the fruit of their doctrine: For besides the false expounding & laying out of Christ's words, they have brought the sacraments into great abusion. What shall I say of the Anabaptists? I would to god the ungracious fruit of their doctrine were not so manifest. To make short, we have the clear and manifest gospel, by the great grace of god in our hearts received, wherein by his mercy we shall abide, when all the false prophets shall go to the devil. thirdly, Christ expoundeth these words (by their fruits ye shall know them) even as he would have them understanded, making a difference between hypocrites and those that fulfil his father's will, and declareth both their rewards. The justifiers and glorifiers in works cry ever, Lord, Lord and that more is, they glorify in the gospel, and in the holy ghost. yea and are so bold, that they dare say: Lord have we not prophesied in thy name: have we not cast out devils in thy name? etc. But it is but hypocrisy, & remaineth hypocrisy, for the which they have no reward. For Christ sayeth: Depart from me, ye workers of iniquity, I know you not. And faith in this present gospel: Every tree that bringeth not forth good fruit, shallbe hewn down, and cast in to the fire. Behold with what reward the fruit of false doctrine shall be rewarded with all. And again consider what manner of folk shall enter into the kingdom of heaven. Those (saith Christ) that fulfil the will of my father that is in heaven. But what is the will of the father in heaven? That we should believe in him, joh. 17 whom he hath sent. Here thou dost hear, that the kingdom of god is promised not to feigned works, but to those that have faith in Christ. We do not speak here of an historical faith (as the call it) but of that faith that cometh by hearing of the gospel, the which also the holy ghost worketh in us. This faith like as it obtaineth the grace and mercy of god in Christ, and setteth all his trust in him, and finally seeketh his righteousness alonely in the merits of Christ, so likewise it worketh & doth good works through love, and causeth us to mortify the old Adame in us, and die unto all creatures, he prayeth, praiseth and commendeth god, with giving thanks, in what so ever state and degree he is in. finally, he liveth according to the will of god, and through Christ shall he obtain everlasting life. Which god grant us all. Amen. The gospel on the ninth sunday after trinity sunday. Luc. 16. ANd he said also unto 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 thus of thee? give account of thy stewardeshyppe: for thou mayest be no longer steward. The steward said within himself: What shall I do? For my master taketh away from me the stewarshyppe: I can not dig and to beg I am ashamed. I wot what to do, that when I am put pute of the steward ship, they may receive me into their 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 hundredth tons of oil. And he said unto him: Take thy bill, and sit down quickly, and write fifty. Then said he to an other: How much owest thou? And he said, an hundredth quarters of wheat. He said unto him. Take thy bill and write ●oure score. 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 the light. And I say unto you: Make you friends of the unrighteous Mammon, that when ye shall have ●eede, they may deceive you into everlasting habitations. THE EXPOSITION. THere be three things in this gospel to be noted. first, worldly wisdom. we rind in the similitude of this gospel, how the wicked steward is praised, not for his iniquity and deceitfulness, but as a wordly child, which handleth himself wisely. For the children of this world, in all that they go about, seek their own profit and ease, and not the utilyty and profit of their neighbour. They give great diligence, that they themselves may be full, and have sufficient, & care not how they get it, other by right or by wrong, so that they have it, and may be sure that they do not lack, not considering the need & poverty of his neighbour. This word Mammon, signifieth here, goods & riches, and are called wicked, not the of themselves they be evil, but forbicause the thorough great abuses they be both kept & spent, and not distributed to the profit & use of the poor & needy. And therefore Christ fetteth before our eyes the wisdom & craftiness of this world, not that he praiseth or commendeth the deceitfulness, where through the goods of this world be gathered together & gotten, but that we thereby are admonished, the which like study & diligence, we do endeavour ourselves to obtain & get celestial & heavenly riches, when we perceive & mark that the children of this world seek with so great study, that which is transitory and earthly. And if they despise and scorn our eternal and celestial goods, that we seek here, well let them seek their treasure here on earth, and let us gather our treasure in heaven. And then hereafter it shallbe tried, which have kept the better treasure. Moreover this admonition, that we with all diligence should seek eternal riches, is very necessary, for we be very flow and negligent, and should very lightly forsake the faith and fear of god, if we were not with such godly exhortations well instructed and armed. Slothefulnes is pernicious. For what greater jeopardy can be unto a christian man, then to be negligent and slack in the word of god? We must ever wake and stand in awe and fear with continual prayer, that our faith may be increased and daily wax more and more. And in any wise let us beware and take heed, that we be not careless, Ma. 24 and to say with the wicked: Pax & securitas, there is no jeopardy. Let them, that despise god's word, do so, which say in their hearts, that there is no god. And do thou according to the doctrine of the prophet David, 1 Tes. 5 Psal. 2. saying: Serve the lord with fear, and rejoice before him with reverence, which if thou dost, thou shalt not lose the great benefit, that thou hast gotten through the gospel. Surely thou shalt go and abide in the right way, and thou shalt avoid all danger to fall into the broad way, Mat. 7 that leadeth to damnation, according to the saying of the wise man: Who so feareth god, walketh in the right path: Pro. 14 and he that regardeth not him, goeth out of his ways. Then if those go the right way that fear god, then take earnestly to heart this exhortation of Christ, and all security or rechelenes laid a part, with all diligence do that, that is commanded the of Christ, least the children of this world be found in their kind, more diligent, than the children of light. secondarily, we see in this gospel, that our study and diligence to get everlasting treasure, lieth herein, that we do make us friends of the wicked Mammon. To make friends of the wicked mammon. But how doth this agree with our doctrine? For we have taught hitherto, that alonely through faith we be justified and saved, shall the works do it now? No, not so: The words sound as though it should seem so, but well expounded and understand, they pull nothing from faith. Christ speaketh here of good fruits, and will not that the tree that beareth those good fruits, should be reproved and cast away. For how would you have good fruits, if there were not first a good tree? And how would you have fruit, if the tree did not bear it, and bring it forth? Therefore it is necessary, that the tree be good, before it bringeth forth good fruit. What good works do pleese God. And so likewise we speak of good works: No work, how precious or excellent so ever it be, can be acceptable or pleasant before god, except the person which doth the work, be first justified & acceptable before god. If thou wilt be just and acceptable, thou must believe. And if thou believest, than art thou justified. For faith apprehendeth thou mercy of god in Christ, through the which we obtain righteousness, without any work or deserving. And therefore when the person is accepted & justified before god, then likewise are the works accepted, not that the works be of themselves of such reputation and worthiness, but forbicause they be wrought of that person, that is justified and accepted before god. Wherefore when Christ doth admonish us, for to make us friends of the wicked Mammon, and to do good works, doth not regard so much the work, as he doth the fountain, from whence the work floweth. He doth hate & setteth so little by hypocrisy, that it is to be thought, that he teacheth not works without faith. For what be works without ●aithe, but hypocrisy? Those works, which the jews did observe in the law, which also were commanded of god himself, did not please god when they were done without faith, much less shall those works please god, which be invented & made of men. Although Christ said: Make you friends of the wicked Mammon, teaching us therewith the works of charity, yet doth he not ascribe righteousness to the same, but he will that our faith be declared by them, and brought to light, for it is needful that the tree be known by the fruits. Faith is known by works Considre also, that Christ in these words (Make you friends of the wicked Mammon) did look upon the works of charity, namely that than our goods are good & right, when they be turned and distributed to the use and help of the poor and needy: and contrary wise, they are nought & wicked, when we seek in them only our pleasure and voluptuousness. Therefore saith Solomon: Pro. 14 He that despiseth his neighbour doth amiss, but whosoever hath pity on the poor, is blessed. Thirdly, we have here the reward that is give to the faithful, which worketh through a lively faith works of charity, for as much as the poor, whom we have succoured & helped with our goods, shall receive us into everlasting tabernacles. This text the papists apply unto saints that are departed out of this world and go about to stablish therewith that ungodly doctrine of invocation unto saints. But take heed of this opinion, for it is against the first commandment of god, & against the gospel also, joh. 16 which teacheth us to pray unto the father in the name of Christ. And it is against the doctrine of S. Paul, which teacheth us that we have but only on mediator. 1 Tim. 2 Furthermore this gospel speaketh not of the dead, but of those saints that be a live. And those should we make our friends & do our charity upon. wherewithal? With the wicked Mammon. That is. Let us think that our goods & riches are not given us of god for our pomp & voluptuousness, but that thereby we are ordained & deputed to be god's ministers, to deal & give it out to the poor & needy, and to serve them in their necessity. Which if we do, they at the day of judgement shall bear witness of our charity done unto them, by which means we shallbe received into the everlasting tabernacle This exposition the bare text giveth itself. For the that Christ will do for the poor, he saith that his christians do it. As in an other place he saith unto that apostles: Luc. 20. In that day ye shall sit upon the twelve seats, to judge the twelve tribes of Israel. Finally what soever we do unto the poor by faith, shallbe plenteously recompensed and rewarded us of God, through Christ our Lord. Amen. The gospel on the tenth sunday after trinity sunday. Luc. 19 ANd when he was come near, he beheld the city and joh. 11. wept on it, saying: If thou hadst known those things which belong unto thy peace, even in this thy day, thou wouldest take heed. But now are they hid from thine eyes. For the days shall come upon the jere. 52 Ma. 14 that thine enemies also 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 the And Mich. 3. Mar. 13 Luc. 21. they shall not leave in thee, one stone upon an other, because thou knowest not the time of thy visitation. * mat. 21 Mar. 11 john. 2 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: ♣ 3 Re. 8 d. e. f. My house is the house of prayer: but ye have * esa. 51. made it a den of thieves. And he taught daily in the temple. THE EXPOSITION. IN this gospel we learn, how we must receive Christ two manner of ways: One way, as a gift, an other, as an example. Therefore when I take and receive him as a gift, Christ is given unto us. must I understand and know, that this his weeping hath done me service, and that he is so given me, that he with all that he hath is mine own. And also I must know and believe, that he careth for me, and hath compassion with me, and pitieth me in my calamity and misery. For there is no greater comfort to us, neither in heaven not in earth, then to know (when we are assaulted with temptation) that god careth and provideth for us. If thy sins bite thee, if thy conscience accuse thee, if thou fear the wrath and vengeance of god, return and look upon Christ, by whom thou art promised remission of sins. isaiah. 53 For it is he that alone hath taken away our infirmity and sins, and beareth our pain. And in any wise take heed, that thou takest not him for so cruel, that will not be entreated or pleased, and which will not be spoken withal, but rather persuade thyself, that he is such a one, that is not alonely displeased with those, that neglect him and seek and other way to salvation, but also that he was sorry and wept for them, as we may lightly perceive out of this his compassion, that he is ready and priest to help every man, so that we acknowledge our sins and hate them, desiring to be delivered from them. For it is he, he alone (I say) through whom the father will help troubled consciences, and say in our hearts: Be of good comfort, thy sins be forgiven thee: which also in worldly tentation and trouble doth the same. For if in my trouble and misery I call unto god through Christ, I am sure that he will help. For Christ hath said: What so ever ye ask the father in my name, joh. 14 it shall be given unto you. And in an other place he saith: Be of good comfort, I have overcome the world. that is, joh. 16 Through me ye shall nat alonely overcome the world, and that that is in it, but also ye shall overcome death, the devil and hell. And in like wise, when I have comprehended Christ as a gift, joh. 11. I must learn thereby, to serve my neighbour both with body and goods, even as Christ here both with his weeping, passion and death, hath served us. As saint Peter saith: 1 Pet. 2. Christ hath suffered for us, leaving us an ensample to follow his footsteps And these be the very true works which scripture doth allow, the which also we must do, to manifest and declare our faith withal. Secondarily, in this gospel Christ doth morn & weep for the jews, because they knew not what was for their peace, wherewith he declared & showed unto us, the blindness and wickedness of the flesh. Whereof (I beseech you) can a man glorify, seeing so many excellent sermons, so many and great miracles done by Christ at jerusalem, and those in a manner all done in vain? Where is here free will with his power, which the prudent and wise men of this world, hath attributed unto it? Wherefore would not they believe his word, and know him to be the son of god, and the true Messiah? Surely it was hidden from their eyes, though notwithstanding, they did both hear his words, and saw his miracles. whereout it followeth, that our flesh while it is not lightened with the holy ghost, and a new heart given unto it, Eze. 36. is very blind, indurate, and wicked, which can in no wise know god in Christ. The blindness of the flesh. Psal. 51 This blindness believe verily, is not in our outward vesture, but is grafted in us in our mother's womb. Wherefore, if we will enter into the kingdom of heaven, we must be new borne again thorough water and the holy ghost. john. 3. Such like maliciousness and blindness we see in them, that sold and bought in the temple, which jesus drove out. Who amongst them knew themselves? or amended their lives, though they were never so much admonished and taught, that the house of God was a house of prayer? They were fleshly, and therefore as yet they could not understand nor judge right, the words and acts of Christ. thirdly, here is declared unto the jews, the reward and punishment of their blindness and infidelity. The punishment of incredulity. For thy enemies (saith he) shall cast up a bank about the and thy children, and shall not leave in thee, one stone upon an other, because thou haste not known the time, wherein thou hast been visited. O marvelous grievous punishment. First the jews are punished, for because they would not know Christ, and this is a spiritual punishment For they have eyes and see not, ears and hear not. Esay. 6. so that Christ might well say: joh. 9 I am come to judgement into this world, that they which see not, might see, and that they which see, might be made blind. But who is able to search the depth of his incomprehensible judgement? No man, but alonely god: Rom. 12 for we may not, nor can not. Now after this spiritual punishment followeth bodily punishment, in that he saith, how the jews shallbe besieged on every side, that there shall not be left one stone upon an other. And even as it was told them of Christ, so was it brought to pass. surely it was such an horrible & cruel punishment, that it is lamentable to hear. Which if thou wilt know, read josephus de bello jud. Now ye have hard of the punishment where with the jews have been punished with all, Mat. 7. for the despising of the gospel. What thinkest thou shall chance and happen unto us, which so long a time have hard the gospel, and yet have not amended our ungracious living and conversation, but rather have trodden under our feet, neglected and despised that precious pearl? Wherefore if we turn not, he hath whet his sword, (saith the prophet David) he hath bent his bow & made it ready: Psal. 7. He hath prepared him the weapons of death and ordained his arrows to destroy. Here thou dost hear that not alonely the jews, but all those that will not turn to amendment of life, shall he punished. Sometime doth God prolong the punishment, but the longer he suffereth, the grievous at the last doth he punish. Therefore let every man turn from his wicked way, and believe the gospel, lest we perish both body and soul. fourthly, Christ commendeth in this gospel his office, in that, that the next day following he went into the temple, & drove out the buyers & sellers, saying: Esa. 56. It is written, My house is a house of prayer, and ye have made it a den of murderers. And also in that he declareth his office, The office of christ. that he daily taught in the temple. It became Christ to do all these things, for he was sent into the world to teach the will of his father, by preaching. Because for as much as god's word and the out ward worshipping of god in ceremonies, (which shortly after should be abrogated and taken away) was very much letted and hindered in the temple at jerusalem, through the covetousness of the scribes and phariseis, therefore would Christ not only teach, Abuses to be taken away but also root out all the abuses which did hinder the true worshipping of God. And what so ever Christ doth here, by scripture he approveth it, that he may do it by right. For why may not Christ, in so much as he is lord both of the bodily temple & spiritual also, drive out such villains? Now, that Christ did here with the hands and with the doctrine, that may we not do, but all only with the doctrine and word of god. For we may do nothing but to teach the gospel. but if that should be hindered, and those doctoures (which seeking nothing but their own profit, through teaching the traditions of men) should defile the temple of god, which is the heart of faithful men, then must we hold our hands (I grant) but not our mouth, and make such dreamers ashamed, to the intent that the gospel may have his right course and flourish amongst us. Hereto pertaineth the saying of saint Paul to Titus: Tit. 1. A bishop must be such a one, that cleaveth to the true word of doctrine, that he may be able to exhort with wholesome learning, and to improve them that say against it. The eleventh sunday after trinity. Luc. 18. ANd he 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 pharisee stood and prayed thus with himself. God, I thank the that I am not as other men are; extortioners, unjust, adulterers, or as this publican: I fast twice in the week Deu. 26 Eccle. 7 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 upon 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. Mat. 24 Luc. 14 For every one that exalteth himself, shallbe brought low: And he that humbleth himself, shallbe exalted. THE EXPOSITION. IN this gospel we find two rightousnesses, that is to say, righteousness of faith & of works, which is here described in these two persons, so that we may clearly perceive, that not the righteousness of works, but the righteousness of faith, is commended and allowed. Therefore we will entreat of the things that be here to be noted of, by order. The description of the pharisee first, we must consider that hypocritical person, which came with the publican up into the temple for to pray. For he is excellently set forth, and described with glorious high works and many, which notwithstanding how excellent so ever they were, they did not please god, because they were done without faith. Who would have reproved the prayer of the pharisee, if it had come out of a perfect heart and a true faith, and had sought therein the glory of god, and the utility of his neighbour? For we ought to commend and praise such a work, for godly and christian, forasmuch as Christ himself hath commanded it, saying, that we ought always to pray, and not to leave of, Luc. 18. but this prayer was not done in spirit, and in the truth. joh. 4. The glory of god was not taught therein. Wherefore we may liken it to the same thing whereof Esaias speaketh saying: Esa. 29. This people draweth nigh me with their mouth, and praiseth me highly with their lips, where as their heart nevertheless, is far from me. And that this pharisee did not seek the glory of god, the words of his prayer plainly declareth it. For he saith thus: giving of thanks I thank the god, that I am not as other men. Thanks giving, wherethrough we praise god for the benefits which we receive, whether they be bodily or ghostly, is a good and a Christian work. For how can we be called christian men, if we do not knowledge the benefits of god done unto us, & for the same give thanks? Do not we find such fruit of faith in the apostle S. Paul, through out all his epistles, that is, evermore giving of thanks? But undoubtedly, the thanks giving of this pharisee, is not good, but very blasphemy toward god, because he seeketh not the glory of god therein, but his own glory. I am not (saith he) like other men. What manner of giving thanks shall we call this? how canst thou perceive here that he giveth god his honour? Where can we know here, that god alonely is he, which justifieth us through Christ? For here we see how the pharisee hath no need of god, for he is righteous of himself. O notable pride. But it is so, hypocrisy ever hangeth upon pride, where with he extolleth himself, & despiseth other. This pharisee thinketh not sufficient, that he praiseth himself, but he despiseth all other, & most highli slandereth them. He calleth them robbers, unrighteous & adulterers. Also this goodly pharisee is alonely good, and thinketh he hath satisfied and fulfilled the law, for because outwardly he seemeth to have fulfilled it, and for the same thinketh himself righteous before god. And in the mean while considereth not, Rom. 7 the law (as Paul saith) to be spiritual, that is, that the law requireth not alonely the outward work, but also to be fulfilled with the heart, affection and spirit. It may well be, that he stole nothing, nor with violence and force took any thing from his neighbour, with his hands. And likewise, although that he had fulfilled the same with his heart, have we nothing therefore to say? Yea surely, in this giving of thanks he hath stolen and rob god from his glory. And again, though outwardly with the deed he hath not been an advoultrer, Mat. 5. yet he may have been one in his heart. All this he doth not believe, but putteth all to this poor publican, whom all manner of ways he thinketh worse than himself. Thus when he had boasted himself, he goeth forth further & glorified him again, that he is no glutton nor no drunkard, but that he fasteth twice in a week: Also that he giveth the tenth of his good to the poor. Call you not that glorifying? But where remaineth the saying of jeremy: Let him that rejoice, rejoice in god? jerm. 9 The Pharsye doth not thus, but he must glorify himself in his own works. Behold, here thou haste the person of this righteous and honest Pharisey described. A description of the publican secondarily, we will entreat of the publican, which is described far unlike unto the pharisee For he, as the evangelist writeth, stood far of, and durst not lift up his eyes, but knocked on his breast, and said: God, be merciful to me a sinner. Here thou hearest no glorifying, no pride, no despising of other men, but alonely disabling of himself, in so much that he judgeth himself unworthy, to lift up his eyes toward heaven, or to stand in the midst of the temple, as the pharisy did. With these gestures this miserable publican sufficiently doth declare, what he thought of himself in his heart. but why do not we consider it out of his words? God (he saith) be merciful unto me a sinner. The confession of sinners. Here do I hear the true confession of sinners, which is so necessary, that without that, no christian man can with any fruit hear the comfortable tidings of the gospel. For the preaching of the gospel promiseth us remission of sins through Christ, but not to them that justify themselves, but unto them that from the ground of their hearts knowledgeth themselves to be sinners. For so saith Christ: I am not come to call the righteous, but sinners. Mat. 9 For if I knowledge not myself to be a sinner, how can my sins be forgiven me? Hereto pertaineth, that S. john baptist and Christ, first of all preached repentance. For through the preaching of the law, our sins be declared and showed, that we may be brought through it to the knowledge of ourselves, and acknowledge that we have need of help and comfort. In this wise also S. Paul saith, Rom. 3. that both the jews and gentiles are under sin. And to conclude. Knowledge of sin, is the first degree to come unto righteousness, and where this knowledge is, there is the gospel preached with fruit. Like as Christ sayeth: The gospel is preached unto the poor, Mat. 11 that is, unto contrite hearts that knowledge their offences, is preached the gospel. And where the gospel is so preached, the hearer learneth how that all only through Christ of mere grace, we be justified and saved. whereout he beginneth to pray with the publican: God, be merciful to me a sinner. For none other work can help him. Here you have now the description of the publican, which knowledged his offences, and asked mercy. thirdly, let us see and hear, what sentence & judgement Christ did give over them both. Of the publican he saith: He went down into his house justified, more than the other. For whosoever exalteth himself, shall be brought low. And he that humbleth himself, shall be exalted. But how cometh that to pass, that so righteous a man, is here condemned? and contrary wise so great a sinner received & saved? So it is, This publican knowledging his offences, perceiveth and feeleth his vicious and sinful nature, and out of this knowledge he findeth himself so unprofitable and miserable, that he cannot in any wise aid and succour himself. Wherefore he is not puffed up, he trusteth in no works, he despaireth of himself, he mekeneth himself, yet notwithstanding, upon that hope and confidence, that god will be unto him a merciful god, and forgive him his trespasses, he asketh mercy and grace. And this hope and confidence marvelously pleaseth god. Wherefore this publican is pronounced just, that by this example, the righteousness of faith might be known. And contrary wise. Righteousness of faith, Because the pharisee not knowledging himself to be a sinner, but proud and puffed up for his works sake (which notwithstanding were done without faith) and despising other men, and exalting himself, of very right he is brought low. And for because that he before the world took the highest place, Luc. 14 now with shame he must give place unto the publican, and sit beneath. For god will not regard his feigned hypocritical works. notwithstanding, we do not reject good works, so that they come freely out of faith, and are fruits of a good tree, but if they proceed not of faith, we improve them, saying with saint Paul: What so ever is not of faith, that same is sin. Ro. 14. though the outward appearance shine never so excellentelye. For we know, that hypocrisy pleaseth not god, as scripture testifieth, saying: The joy of hypocrite continueth but the twinkling of an eye, job. 20. and the praise of the ungodly is short, though his pride ascendeth up to the heaven, and his head reacheth unto the clouds, yet he shall perish at the last, like dung, in so much that they which have seen him, shall say: Where is he? Let this be sufficient for this gospel. The gospel on the twefte sunday after trinity sunday Mar. 7. ANd he departed again from the coasts of Tire and Sydon, and came unto the sea of Galyle, Mat. 15 thorough the midst of the coasts of the ten cities: Mat. 9 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 a side from the people, he put his fingers into his ears, and spit, and touched his tongue, and looked up to heaven, and sighed, and said unto him: Ephata, that is to say, be opened: And straight way his ears were opened, and the string of his tongue was loosed, and he spoke plain. Mar. 1. 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 du● to speak. THE EXPOSITION. another man's faith first, in this gospel is praised and commended an other man's faith, which after she herself had known Christ to be a saviour, putteth all her trust in him, & willingly she breaketh forth through charity, taking thought for other men, prayeth for than, seeketh Christ for them, that they also might come into the knowledge of faith, & to embrace Christ to be their alonely saviour. This we see in those men, that brought unto Christ one that was deaf and dumb, prayed Christ that he would vouchsafe to lay his hands upon him. Laying on of hands. The laying of hands upon, was a custom used in the old Testament, and remained likewise by Christ and his apostles, in so much that often times, when they healed the diseased, or would give the holy ghost, Luc. 4. the laid their hands upon them: as we read in the fourth chapter of Luc. that Christ laid his hands upon those that were sick, Act. 14. and .8. and healed them. And also in the acts of the apostles is written: They laid their hands upon them, and they received the holy ghost. So these men because they had oft seen Christ lay his hands upon those that he healed, they prayed him likewise, that he would vouchsafe to lay his hand upon this deaf man. Here note that these men had true faith and confidence in Christ. For if they had not had faith, why would they have brought that poor man unto Christ? or why would they have prayed him, to heal this man? For to bring the sick impotent men unto Christ, and not believe that he could heal them, were not called, seeking of Christ, but rather a mocking of Christ. Undoubtedly they had a very true faith, and did knowledge Christ to be the saviour both of body and soul. And that thou mayst easily perceive, in that, they praying unto Christ, obtained their petition, and through their prayer and means, the deaf was restored unto health. Further thou shalt note, that this deaf is come to faith and health, through an other man's faith, but not thereby justified and saved. For to justification and salvation, every man must have his own faith. another man's faith may pray for me, that God through Christ will make me faithful, but to get remission of sins, I myself must believe and have a perfect faith. For it is written: He that believeth in me, (he saith not he, john. 6. that trusteth in an other man's faith) hath everlasting life. secondarily, for as much as we have hard, How Christ behaved him towards us. how every man is bound to believe and hope in Christ, therefore let us likewise hear on the other party, how and in what manner, Christ behaveth himself, toward those that believe. And here he is described how familiar, friendly and merciful he is, which when this sick man was brought unto him, & their desire and prayer ended, strait ways he took him a side from the people, and maketh answer with the deed, that their prayer was hard. And so in likewise how the prayer of all those that pray unto the father in his name, shallbe heard. But what did he, when he took him aside from the people? He did spit (saith he) and touched his tongue. but why did he not make him hole alonely with a word, of whose power & virtue Centurio spoke, joh. 14 Mat. 8. saying: Speak but alonely a word, & my child shall be hole? Truly he did know, that in the latter days there should come, which should despise his flesh, john. 6. & should say: The flesh profiteth nothing which alonely mai be understand of our flesh. And therefore that we may learn that god & man is one Christ, & his flesh profitable & wholesome, whereof it is right well spoken: It is my flesh which I will give for the life of the world. Christ would not heal this deaf man alonely with word, but would add thereunto both spittle, hands, & fingers. Which things when he did add there unto he looked up into heaven & sighed. Psa. 110 O how happy are we that are so received of Christ that he for our sake looked up unto heaven & sighed, & as a true high priest & bishop, prayed to his celestial & heavenly father? Christ also did pray for Peter, Luc. 22. & for all th'apostles, that their faith should not fail, and was heard. And now likewise if he for our sake sigheth and prayeth, we need not to care, for he will bring it to pass. And that he will do the same for us, he doth testify it with the deed, so that we knowledging our weakness & corrupt nature, believe & hope, that he likewise as he did help this deaf man, will help & have mercy upon us. After this holsom handling of this man, his voice bursteth out, and said: H●pheta, that is, be opened. Can Christ's mercy & benigniti be more plainly described unto us? He taketh the deaf aside from the people, wherein he showeth that he would help him: He speaketh a word, & helpeth him: thereby declaring how he could help him. Now seeing he can help us, and will help us, what great blindness is than in us, that we seek or cry unto any other for help? Is it possible, that the oppressed being in necessity, can be helped by any other means, than by god through Christ? The prophet David saith: When I am in trouble, Psa. 120 I call upon the Lord, and he answereth me. Thou turnest the same clean contrary, and sayest: When I am in trouble, I call upon the saints. etc. What if it chance like unto the as to the foolish virgins which desired oil of the wise virgins? Mat. 25. Shall they save thee, which could not help themselves, but alonely were saved through the grace and mercy of Christ? I do not speak this to dishonour the saints, but to stablish the glory of Christ, which will give his honour and glory to none other. isaiah. 4● It is Christ alone that can help us, and will help us, which forgiveth sin and justifieth sinners. Now if thou canst not abide to hear the truth, nor to confess it, thou art stricken with the same disease, that this deaf and dumb man is stricken withal. Therefore get the unto Christ, and disclose unto him thy sickness & disease, & he shall help the. Which if thou dost, not doubting of his benignity, truly he will make the hole, even as he made this miserable creature hole. How was that done? Immediately (saith the Evangelist) his ears were opened, and the bond of his tongue was loosed, and he spoke right. Thirdly, we find here an excellent fruit of faith, in those that out of this miracle acknowledged and confessed Christ to be their saviour. For they said: He hath done all thing well: The praise of Christ. The deaf hath he made to hear, and the dumb to speak. Thinkest thou not this to be an high praise of Christ? They say: He hath done all things well. Of whom under heaven might this be said? Our first father Adame so behaved himself in paradise, Rom. 5. that through his disobedience, death and damnation entered into the world. And we following our father's footsteps, daily provoke God to anger, that if he were not so mild and merciful, he might by right thrust us reckless and disobedient children, into everlasting damnation. Phil. 2. And for that cause was Christ sent into the world to help us, and was obedient to the father unto death, yea the death of the cross, and hath taught us faithfully the way of truth. He hath alured us & enticed us unto him through works & miracles, john. 8. wherein he sought nothing else, them the glory of the father, & our salvation. And to be brief, he left nothing undone in his office, but did all the ꝑtained other to the glori of his father, or to our salvation Therefore by right we must adsribe unto our selves all confusion and shame, and to Christ all glory. For that same thing, which we through our inobedience and sin had lost, Christ through his death and merits hath recovered again. Hereby we are reconciled unto the father, and of deaf men be made to hear, and of dumb men and speechless have obtained our speech. The cause why Christ commanded the people here, that they should not manifest nor publish this miracle, and yet other where commanded the same to be showed, we can not, nor will not reason of it why he did it, he knoweth himself best. For if it had been meet for us to have known it, he would not have hid it from us, For that which cause we will not examen his judgement, but rather call upon him for grace, that we may be able to here his word, and to understand it with our heart, and afore the world (which is so froward and sinful) freely to confess it. Which god through Christ grant us, Amen. The gospel on the thirteenth sunday after trinity sunday. Luc. 10. ANd he turned to his disciples, and said secretly: Mat. 13 Happy are the eyes which see the things that ye se. 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 hard them. And behold a certain lawyer stood up, and tempted him, saying: Mat. 22 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: Deut. 6 Mat. 22 Mar. 12 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 to him. Thou haste 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 ce●ayne 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 Samaritan, as he journeyed, came unto him: and when he saw him, he had compassion on him, & went to, and bound up his wounds, and poured in oil and wine, and set him on his own beast, and brought him to a common in, & 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 so ever thou spendest more, when I come again, I will recompense the. Which now of these three thinkest thou, was neighbour unto him that tell amongst the thieves? And he said: He that showed mercy on him. Then said jesus unto him: Go and do likewise. THE EXPOSITION. Whithe apostles were called blessed. IN the beginning of this gospel, we see how the Apostles were pronounced and declared, blessed. And though at that time it was alonely spoken to th'apostles, yet notwithstanding it is universally spoken unto all the world. And for as much as they be so counted, let us therefore search out the cause why. He saith on this wise: Blessed at the eyes, which see that ye se. Though Christ speaketh here simply of his person, his office and miracles, yet notwithstanding, if we will esteem & count blessed the apostles and those that saw Christ, that is, knew Christ, so is it very needful & necessary that they have the inward sight of the heart, which is faith. For what had profited them the outward & bodily seeing of Christ, if they had not had in likewise the inward seeing? For if the outward seeing might have attained & gotten salvation, so had Pilate, Annas, Caiphas, and Herode bene saved, forasmuch as they both saw Christ with their bodily eyen, & also spoke with him. It saveth nor helpeth no more a man to see Christ with his bodily eyen, than it did the jews their boasting in their father Abraham. joh. 8. Here be requiered greater things. But which are they? A pure heart, that believeth the word of god, and Christ the truth, and the same Messiah that was promised unto us, and also to believe and knowledge him the saviour of the world. And such faith and confession had the apostles when the holy ghost was not yet openly given, but hid. For Christ ask them: Will ye also go away? joh. 6. Peter answered in the name of them all: Lord to whom should we go? thou haste the word of everlasting life, and we believe and know, that thou art Christ the son of the living god. Doth not this seem unto the an excellent & glorious confession? which confession pleased Christ so highly, that he said: Blessed art thou Simon Bar jona, for flesh & blood hath not revealed this thing unto thee, but my father that is in heaven. whereout it is evident, that the apostles saw not Christ alonely with their bodily & fleshly eyen, but also saw him spiritually, whereby they got & obtained blessedness. In that they saw Christ, they are to be preferred before kings & prophets, forbecause they knew Christ not only through his word, but also they saw his parsonage and miracles, and were a live at that time, in the which his divine and godly grace through the gospel was diclared unto the world. For Abraham desired to see this day, and saw it in spirit, and rejoiced therein. john. 8. But he could not come thereunto, to see him bodily. And because we in these days can not see Christ, bodily to be conversant amongst us, to preach and to do miracles, to eat and drink amongst us, let us therefore endeavour our cogitations and thoughts, to see and know him spiritually. And in so doing, the saying of Christ unto Thomas shall be perfurmed in us, where he saith: Blessed at they that see not, joh. 20. and yet believe. secondarily, when Christ had pronounced his disciples blessed for their faith sake, behold, there stood up a scribe and tempted him and said: Master, what must I do to inherit everlasting life? In the which properly is described unto us, the nature of hypocrisy. For hypocrites ever treat of works, yea they trust in works, and therefore ever they be speaking of them. Doth it not seem unto the a foolish thing, to dispute of the frutest, before the tree be planted? What prevaileth it, to know what is written and commanded in the law, If I know not how to fulfil it? For that knowledge doth not alonely not prevail, but also worketh anger & wrath according to the saying of S. Paul. Rom. 4 Wherefore it is necessary for them that desire to be saved, to inquire inquire t only what manner of work they should do, but how and when the law is fulfilled. For the law is spiritual, Rom. 5. as S. Paul writeth to the Romans. And if the law then be spiritual, so can it not be fulfilled with outward works, which have outwardly a shine, but it is necessary that it be fulfilled in the spirit and inward affection. Furthermore, for as much as the spirit and the affection pertain necessarily to the fulfilling of the law, to what purpose is this question of the scribe? Yet thou shalt note, that he answered both wisely and truly to that question, that Christ objected against him: In the law is written: Thou shalt love thy lord god with all thy heart, with all thy soul, with all thy strength, with all thy mind, and thy neighbour as thyself. This only wanted and lacked which Christ bringeth in: Do this (saith he) & thou shalt live. And forbecause he did not inquire by what means or how that same might be fulfilled, it appeareth thereby, that he was one of those scribes that justified himself, and so still remained. And though he of presumption & pride, which ever doth follow hypocrisy, inquired no more of that thing that he commoned of, yet must not we leave there, but are bound to know what is the law and what it worketh, and what the gospel is, and what it bringeth to pass. The law The law. is a doctrine that teacheth me what I am bound to do and to eschew, and undoubtedly the effect thereof is nothing else, then that it showeth us our offences, and our sin. For wheresoever the law is preached, there I do hear what thing I am bound to do and to leave, but in deed I perceive, that of mine own power I can not do nor bring to pass, that thing, that is commanded me to do, & by that means meeked and brought low, I come to the knowledge of my corrupt nature & sin. Also I find, that without the holy ghost I can not fulfil the law. Hereto then pertaineth the gospel, The gospel. that glad & joyful tidings of Christ, which declareth & showeth me, how that my sins be forgiven me through Christ, which gospel bringeth with him the holy ghost, & a working faith in me, so that now I shall fulfil the law, not by coaction, but willingly. But this scribe careth not for these things, Mat. 7. wherefore Christ would not cast that which was holy unto dogs. thirdly, when this scribe justifying himself, asked Christ who was his neighbour, Christ by a similitude layeth it before his eyes plainly, that he might understand it, and saith on this wise. A certain man went down from jerusalem unto jerycho etc. In th'end of this similitude this scribe knowledgeth himself, that he was neighbour unto him that fell amongst the murderers, which holy him that was wounded, and had compassion upon him, where Christ teacheth us, not only who is my neighbour, namely he that needeth of my help, whether he be friend or foe, but also mihtely concludeth, that this scribe had not kept this second commandment in loving his neighbour, whereout it must needs follow & was evident, that he had not observed the first commandment, wherein he is commanded to love god. For why else would Christ have said: Go thy way then and do thou likewise? If he had done it, there had been no need of a commandment, to have done it again. Wherefore in conclusion. Though this scribe outwardly appeared never so virtuous & just, yet is he here overcome, that he neither kept the first nor the second commandment. Wherefore let us take here an example, not of the scribe, but of the Samaritan, whom the love of god so alured to do this benefit upon him that was wounded. But note this also, how privily he toucheth this scribe, in speaking of the Priest and of the Levite, that passed by this wounded man, without showing of any mercy unto him. For therewith all, Christ accuseth all the priestis at jerusalem, that they had neither the love of god nor of their neighbour, without there chanced thereby some profit. Even like as they be painted and set forth by the prophet, saying: Soph. 3● Here judges are as wolves in the evening, which leave nothing behind them till the morrow. The gospel on the fourteenth sunday after Trinity sunday. Luc. 17. ANd it chanced as he went to jerusalem, that he passed thorough Samaria and Galilee. And as he entered into a 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, Luc. 14. Mat. 8. 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 a loud 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. first, this gospel declareth unto us marvelous excellent examples of faith in these leepers, which together with one voice cried and called upon Christ for help. And these examples are marvelously well joined to that doctrine that Christ taught before, teaching us (as S. Luc. testifieth) to say and confess: Luc. 17 We be unprofitable servants, yea though we do all that is commanded us to do. Out of which words we may gather, that saying there is no work sufficient before god without faith, that there is no work at all, whereby we can get or obtain any thing of god, in especial if it pertain unto salvation. For that that he giveth, he giveth of his mere mercy, wherefore if we will obtain any thing of him, we must gape after mercy. For if we regard our works and have confidence in them, it is unpossible but we shall doubt, whether he will help us or not, for as much as no mortal man doth so much as he is bound to do. Is it not blasphemy to god contrary and repugnant to the faith in christ, to doubt, whether we be heard or not? Wherefore we may see in these ten lepoures, that they believed and doubted not, but that freely without any deserving, christ would restore them to health. Which if they had doubted, surely they would not have hasted unto christ with so great desire, neither would have cried out so loud before they came at him. But this is the matter: They had herd how meek and merciful Christ was, and that he mercifully helped every man, that desired help of him. Through such fame and speaking of Christ, they conceived a certain hope & trust to be restored unto health. And so was it brought to pass. When Christ is found through faith, the men stand still and seek none other. And when as he entered into a certain town, there met him ten Leprous men, which stood still for joy according to the nature and disposition of faith. They stood, as though they would say: Here is he that can help us, and will help us, what will we go any further? Let us open our infirmity to this merciful Lord, and surely he will not suffer us to go away without comfort. Rom. 8. And after followeth their petition, which was not done privily, but with a loud voice, whereout we may note, how they hoped for great comfort of Christ. But what say they? jesus master, have mercy upon us. How could they have made such an excellent prayer, if they had not been instructed by the holy ghost? For to acknowledge Christ to be their governor and master, is to profess that he was sent from God, and his doctrine to be such, as is worthy to be received of all men. And to desire of him to show his mercy upon us, is nothing else, but to confess that we of our own righteousness, goodness and works, can obtain nothing, but must receive all thing through grace. We give unto God his own honour, when we knowledge him true in his saying, where he saith: Without me ye can do nothing. Iho. 15. Now forasmuch as these lepers have so great hope and trust in the goodness of Christ, and doubt nothing, but that he will help them, We must needs confess, that they had a true faith. Wherefore let us here consider, that we learn likewise to seek and call upon Christ in our trouble and necessity. Secondarily, we see in this Gospel, that if we seek Christ with a true faith, he will show himself as good and merciful toward us, as he hath done toward these lepers. first he beholdeth them. Blessed are we if Christ with his merciful eyen looketh upon us, Christ showed himself unto us & findeth faith in our hearts. For where that chanceth, we be sure to have salvation, both of body and soul. And that the beholding of Christ signified no wrath, but grace, the words that follow declare it, for he saith: Go your ways, and show yourselves unto the priests. For unto those were given power by the law, Levi. 13 to discern and look upon Leepres. Now when Christ perceived the faith of these lepers, he saith not that he will help them, but as though they were already holpen, he biddeth them to go and show themselves to the priests, whose office and duty was to judge and discern Lepre. What do now these lepers? They do even as Abraham did, Gen. 12 when God commanded him to go out of his country and from his kindred and from his father's house, he asked not where he should become, but obeyed unto God, and in his so going, conceived a sure confidence, that God would not lead him amiss. And in likewise do these ten Leepres. They believed that this word of Christ (Go your ways) was not spoken in vain, but undoubtedly would bring them their health, as it did. For thus saith the text: As they went, it came to pass that they were cleansed. Who would not now hope I trust in the goodness of Christ? which helpeth so willingly, so lovingly & so gladly, so that for his benignity, familiarity and mercy sake, all the whole world is bound to haste unto him, to ask mercy. But we, alas, The world is indurated. are so ungracious & indurate that no benevolence or graciousness (although it be never so great) can move us to seek Christ. Wherefore it is said in a certain place: If you had faith like a grain of mustardseed, Luc. 17 Mat. 17 and should say unto this Mulberry tree: Pluck thyself up by the roots, and plant thyself in the sea, it should obey you. As though he would say: In you shallbe the fault, and not in me. If you can believe, my help shall always be at hand. But let every Christian man learn hereout, how he should behave himself toward Christ our Lord, and so he needeth not to care. thirdly, we see in this gospel the giving of thanks of this Samaritane, which when he perceived himself to be clean, he returned again, and with a loud voice magnified God, giving him thanks for the great benefit done unto him. And again we see here the ingratitude and unthankfulness of the other nine, which fell from their faith, and gave no thanks to Christ for the great benefit done unto them. whereout we learn, Mat. 20 that there be many called to the faith, & but few which persever therein unto the end. It is a marvelous thing and wonderful to say, that these ten men had faith, and thereby obtained health, and yet was there but one of them that persevered therein, and was saved. Who would not now fear himself, and stand in dread, to see these nine jews that first believed, Mat. 10 and. 14. and so shamefully fell again from it. This is a true saying, where Christ saith: Whoseever persevereth unto th'end, shallbe saved. There are many of us, which hear the word of God, and receive it with joy, and show themselves as though they would devour the whole Gospel, and yet for all that, in the end they do not alonely forsake their faith, but also against their own conscience, Gala. 5. they do persecute the manifest truth. Unto whom might very well be spoken: Ye ran well, who was a let unto you, that you should not obey the truth? Mat. 10 Briefly: Christ is true in that he hath spoken, saying: There be many called, but there be but few chosen. Wherefore by right the ingratitude and unthankfulness of these nine jews, aught to fear us, and not only to fear us, but also to constrain us daily and hourly to pray unto God, that we may obtain through Christ this constancy and perseverance. Also the thankfulness of the Samaritane, may provoke us to laud & praise God for his goodness, that we receive of him. Forasmuch as our merciful God marvelously delighteth in rendering and giving such thanks, as he speaketh through the Prophet David: Psa. 49 Who so offereth unto me thanks and praise, he honoureth me. Why (I pray you) doth Christ ask after these nine that were clean, and doth not return again unto him, to give him thanks? Truly therefore, that their ingratitude and unthankfulness highly displeased him. And wherefore think you doth the Evangelist so diligently describe, that this Samaritane, which crying out, did fall down upon his face at jesus feet, and magnified God, and gave him thanks? doubtless that he therewith would commend, publish and show us the constancy of his faith, and how highly the sacrifice of giving thanks and praise, pleaseth god. Now forasmuch as the kingdom of god is taken from the unthankful jews, and given unto us Gentiles, we knowledging this benefit, let us daily give thanks unto God through Christ, that he will vouchsafe to make us constant in faith, and bring us to everlasting salvation, through Christ our lord. Amen. The gospel on the fifteenth sunday after trinity sunday. Math. 6. NO man can serve two masters: Luc. 16. 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: Luc. 12. Psal. 55 1 Pet. 5. Be not careful for your life, what ye shall eat or drink, nor yet for your body what raiment ye shall put on. Is not the life more worth than meat? and the body more of value than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor carry into their barns, and your heavenly father feedeth them. Are ye not much better than they? Luc. 12. Which of you by taking careful thought, can add one cubit unto his stature? And why care ye for ray●ente? consider the lilies of the field, 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 arayedlyke unto 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 you 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. THE EXPOSITION. The true service of god is repugnant with the false service. CHrist teacheth us first in this gospel, how that he can not suffer the false service of god (wherewith in the steed of god, the creatures are worshipped) to stand with the true service of god, concluding it on this wise, that it is needful for us, other to be in all things christian men, or else whole heathen & infidels. For if I will be a christian man, I must with all my heart set my trust & confidence in Christ. And if it be not done with all the whole heart but partly, that is, if I think I must trust & put my confidence in creatures, I have here the sentence given upon me, that I am no christian man, but rather an ethnic and infidel. Seeing than that Christ requireth of us our whole heart, it is meet that we go about to learn, how we might truly please & serve him. To serve Christ To serve Christ. is none other thing, then to be leave that we be saved by him. For this faith maketh us acceptable before god, & irreprehensible & blameless before the world, so that afterward we shall diligently go about to perform that thing, that becometh us to do, & ever remain and abide in that fear & dread of god. Of this worshipping speaketh david in the person of Christ, saying: Psal. 17 A people whom I have not known, shall serve me, as soon as they hear of me, they shall obey me, But the strange children dissemble with me. whereout it followeth, that if I serve god in such wise, as is aforesaid, so am I become a christian man. And here is to be noted, that this word, to serve, is ever to be referred to faith, & the true worshipping of god, as Moses saith in Deut. Thou shalt fear god thy lord, Deut. 6. and him only thou shalt serve. It is needful that I serve my neighbour with worldly things, & also with spiritual, but I shall set no creature in the steed of god, to put my hope & trust in them. How many of us is there (I beseech thee) that serveth god on this wise? We boast us of faith, but there is so few of us that trust not in creatures, & specially in the same which Christ here bringeth in, that is, in wicked Mammon, Mammon hath many servants in so much that we run through fire & water to get it, ye to obtain it, we put both body & life in jeopardy. And why do we thus? forbecause infidelity & blindness leadeth us, that we can not believe that Christ which through his blood hath gotten us everlasting riches, can & also will give us temporal & worldly riches. But Paul judged right in saying: 1 Tim. 6 They that will be rich, fall into the temptation and snare of the devil. For I suppose that never creature deceived man so much as this wicked Mammon For where this Mammon is, there is great sorrow and care, to keep him, and also to increase him. And hereof springeth lady covetousness, Ephe. 5. which S. Paul calleth idolatry, which causeth a man to hate Christ, and to love this wicked Mammon. And surely this idol will not suffer us to follow the council of David, saying: If riches chance unto thee, Psal. 62 set not thy heart upon them. For it will take away thy heart from Christ, and cause the to hang upon it. In temporal and worldly matters, seeing thou canst not serve two masters, and thinkest thou to do it in spiritual things? Thou shalt never bring it to pass. If thou set thy heart upon Christ, and not in the gathering of treasure, thou art a Christian man. But if thou set thy heart upon Mammon, thou art an infidele. Vngodli carefulness is forbidden Secondarily, Christ forbiddeth in this gospel the ungodly care and thought of worldly things, & for the sustentation of our life, and allureth us unto faith through two excellent examples. And this prohibition followeth the sentence of serving of god and Mammon, very properly. For a man might have brought in, and said: If I shall not care to get riches, how shall I find my wife and children? To the same doubt Christ answereth: Be not you careful for your life, what ye shall eat, or what ye shall drink: nor yet for your body, what ye shall put on. As though he would say: Ye be careful, Carefulness is forbidden as though he which hath given you both body and life, is not able to give you meat and clothing. Here is forbidden the carefulness of temporal things, but so, that gods commandment of labour, which was given to Adam in Paradise, namely, Gen. 3. To labour is not forbidden. In the sweat of thy face, thou shalt eat thy bread, is not taken away. I must labour, and in any wise take heed, that I run not from one place to an other, like the Anabaptists and Libertines do, Anabaptists & Libertines as though every man were bound to give me: This done, must I cast all my carefulness upon god, with such an hope & trust, that god our faithful father, shall not suffer me his child, here upon earth to suffer hunger. Hereunto are to be referred two examples, one of the birds of the air, and the other of the lilies of the field. The fowls of the air (saith he) doth neither sow nor reap, nor yet carry into the barns, and yet your heavenly father feedeth them. Item: consider the lilies of the field, they labour not, neither spin. And yet for all that I say unto you, that even Solomon in all his roialtye, was not arrayed like unto one of these. Would God deny us, that which he giveth both unto the unreasonable fowls, and also unto lilies, that have no sensible life? Infidelity blindeth us. But we be of little faith, as Christ saith here, and in frail and transitory things so blinded & indurat, that neither entreaty, neither threatening, neither promise, nor miracles, nor yet no teaching can move us. We will not forsake the care of the belly, which causeth us against the doctrine of Christ, to heap up riches here upon earth, and serve that idol our belly, whereby we forget the true and right serving of God, and do neither hope nor yet believe in God, but all our care is, to have our barns full. And here it appeareth to be true, that Christ spoke in an other place: Mat. 5. Where that thy treasure is, there is also thy heart. And like wise as he saith here: After all such things doth the heathen inquire. Dost thou not hear, that to have unfaithful carefulness for temporal things, is a heathen work? How can our covetous christian men be better painted in their own colours, which at this time in a great numbered do reign? thirdly we have here an excellent promise full of consolation and comfort, whereby the faithful may strengthen his faith and hope in god through Christ, that he will never suffer his to be comfortless in this world. He saith: Your heavenly father knoweth that you have need of all these things. If our father in heaven knoweth what thing we have need of, and is so merciful and full of pity, that he giveth his children their daily bread, why do we vex ourselves, with so sorrowful care? Why be we so inwardly moved with sorrow & with doubtfulness? Let us seek the kingdom of heaven, & the righteousness thereof, and surely he shall minister unto us those things that pertain to the sustentation of our life, Rom. 5. joh. 14 or else he must be a liar, which in no wise can not be, that god which is the truth, should lie. But here let us search out again what Christ meaneth, when he biddeth us, Seek first the kingdom of god. To seek the kingdom of god, is no other thing, then to pray that he will bring us unto faith, and through his holy ghost comfort and hold us in the same faith, unto our end, as the Prophet David did, of whom we read in the 50. psal. and in the 118. Which if we diligently do, our faith (for the which we pray) shall not be alonely increased and augmented, according to Christ's promise, Mat. 7. saying: Ask, & you shall have. but also it shall happen, that likewise temporal things being promised us, shallbe given & ministered unto us. This word, joh. 16 It shallbe ministered unto you. declareth our labour & provision to be nothing, if god should not give the increase. Therefore let us well consider and comprehend this promise in our heart, that we may learn, both in our spiritual and worldly matters, to hope, trust, and put our confidence only in god through Christ, that we may not through such ethnical carefulness for bodily things, be separated from Christ, and the true serving of god. To whom with the son & holy ghost, be all honour. Amen The gospel on the syxtenth sunday after trinity sunday. Luce. 7. ANd it fortuned after this, that he betwente into a city which is 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, sat up, and began to speak. 4 Re. 17 4 Re. 4. Accu 9 and 20. joh. 4. and. 6. And he delivered him to his mother. And there came a fear on them all and they gave the glory unto god, saying: 4 Re. 17 4 Re. 4. Accu 9 and 20. joh. 4. and. 6. A great prophet is risen up among us, and god hath visited his people. THE EXPOSION. Forasmuch as in this gospel we find what great benefit and charity was showed unto this widow, therefore let us search out afore all things with what sorrow & misfortune she was oppressed with al. This well & diligently considered and taken to heart, shall the better commend unto us, declare & set forth this benefit done by Christ. First the evangelist describeth the state of this woman, and saith that she was a widow. A woman even of her nature, is a weak vessel, as witnesseth S. Peter, 1 Pet. 3. If now that incommodity also chance unto her, to lose her husband, than utterly she hath no comfort in this world. Hereof it cometh, that there is no man well-nigh, that more moveth a good heart, and allureth him to pity and compassion, than the name of a widow and a fatherless child, yea god himself, because that this kind of people live without comfort and consolation, & utterly are despised of the world, helpeth them, and careth for them, ye & with this example he commendeth them unto us, that we herein should follow him. For it is written in the fift book of Moses: Deu. 18. The lord your god is god of all gods, and lord over all lords, a great, mighty, & terrible god, which regardeth no parson & taketh no gift. He doth right unto the fatherless & widow. He loveth the stranger, & giveth him food and raiment Therefore love you also the strangers. etc. Two things are here to be noted. The one is, That God will not forsake the widows and fatherless children, but that he will keep and mercifully save them. Another is, that we shall love and help poor miserable and forsaken people. To the first the prophets and in especial david hath much respect and regard, commending and praising god to be the father of widows & of orphans, Psa. 67 saying: Oh sing unto god, sing praises unto his name, Magnify him that rideth above the heavens, whose name is the lord. Rejoice before him. He is a father of the fatherless, he is a defender of widows. Psal. 9 And in an other place he saith: The lord is a defence for the poor. Of the last writeth S. james, saying: Pure devotion and undefiled before God the father is this, to visit the friendless & widows in their adversity, and to keep himself unspotted of the world. Now forasmuch as this woman had lost her husband and was become a widow, undoubtedly she was in a miserable state. Nevertheless she had some comfort & solace left in her only son, in whom was her delight. But he in like manner died also, so that now all her joy & comfort in this world, was spent and gone. He that knoweth with what great affections the mother loveth and embraceth her children after the death of the father, may lightly perceive and understand, in what trouble and misery this woman was in. But what should I make many words? undoubtedly I think there could scant chance more trouble unto this woman, then to lose both her husband & her child, and to be so utterly comfortless. Wherefore let a man first consider her misery as it is written of the Evangelist. Secondarily we see & perceive in this gospel the goodness and love of Christ, with the which he pitieth this woman. And this is to be noted, that though the love of Christ is highly commended and praised in all the histories of the gospel, yet chifly we may perceive it here in this place more plainer and excellent, for here was no faith that should express the sorrow of this woman, and seek for grace. All that is done here of Christ, is done of mercy & love, and of great pity and compassion of the heart, that was had toward this woman. And it is here fulfilled that was spoken of Esaias, saying: Esa. 65 Before they cry unto me, I shall hear them. Seeing that all is done here of mere grace, who would presumptuously glory in works, though he had wrought never so much? And again. who would despair for sin, and would not rather hast him to Christ? This benefit done to this widow, is and may be to us a lively doctrine, that we shall hope for all goodness of Christ, if that ungracious infidelity did not hinder us, and lead us away from the confidence in Christ. The holy scripture doth teach & commendeth faith. Such examples of the great love and charity of Christ, do lead & instruct us to true faith, so that we may perceive that we be not only restored unto health by grace, but also thereby are justified and saved. This faith requireth of us the whole scripture, with all thapostolical Epistles, But reason and masters subtlety will not understand it, but thinketh to obtain all things through her works. And if the scripture sixehundreth times did witness, Rom. 4 That he that worketh not, but believeth in him that justfieth the wicked, that his faith were reputed to righteousness, Yet our curiosity can a great deal better do it and understand it. But let every man take heed, that he go the right way, and err not. For the time is near at hand, that we shall either for true doctrine rejoice with God, or else for false doctrine be utterly confounded. Surely this woman had neither faith before in Christ, nor yet had done any work, where through she had deserved so great benefit, and yet great grace was showed unto her. He that not being desired, nor yet entreated, doth so great benefit unto this woman, thinkest thou that he will not do the same to those that pray to him for it? Briefly. At all times he is ready to help us and to do us good, so that we can believe & doubt not. And for the most party, then doth he helpeth us, when we have most need of him, yea, when we think that God himself, heaven and earth, & all is against us, & that we be utterly forsaken, then (I say) doth he begin to help. And the same thou seest to happen to this woman. For when her sorrow was greatest, then did he help her. And that is the same that David saith: When I call, Psal. 4. hear me, O God of my righteousness, and comfort me in my trouble. thirdly, we see in this miracle the strength and virtue of God's word, The power and virtue of the word of God. and what it worketh in us when we comprehend it by faith. For the Evangelist after that he hath showed & declared unto us, how Christ had pity on this woman and comforted her, after he writeth, how Christ through his word, raised this child from death, & saith: He came nigh & touched the coffin, & they that bore him stood still, & he said: Young man, I say unto thee, arise. Here you hear, that Christ is Lord aswell over the dead as over the quick, & what he speaketh to this young man that is dead. But what happened? The dead sat up and began to speak. Behold the great virtue of Christ's word, that by the same the dead are raised to life. And whatsoever is done here, after the history to this young man, the same must be done daily, spiritually in us. For who is without sin? And the reward of sin is death. Therefore if we will be delivered from sin, & escape everlasting death, Christ with his word must come & do it. For Christ saith: He that keepeth my word, Ihon. 8. shall not die everlastingly. And his word must be comprehended & understanded by a true faith. For where the knowledge of this word lacketh, Ihon. 1. there Christ which is the word, is not known. And again, where Christ is not known, there cannot God be praised nor glorified with the words of this people, saying: A great prophet is risen amongst us, and God hath visited his people. The knowledge of God bringeth thanksgiving. And contrary wise, where this word is comprehended & in heart conceived, there is Christ known, & when he is known, then is God praised and glorified, because that he hath visited us, not in his wrath, but with his infinite mercy, and hath given us his only well-beloved son, so that through his passion & death, he hath redeemed us from sin, death, devil, and hell, For the which great benefit we are bound to thank him everlastingly. Finally, the benignity of Christ allureth us unto faith and faith acknowledgeth the power of God's word, and this knowledge praiseth and glorifieth God everlastingly. To whom with the son and holy ghost be all honour and praise. Amen. The gospel on the xvii sunday after trinity sunday. Luc. 14. ANd it chanced, that he went into the house of one of the chief Pharisees, to eat bread, on a 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, Mat. 12 Mar. 3. Luc. 6. is it lawful to heal on the sabbath day? And they held their peace. And he took him and healed him, and let him go, & answered them, saying: Which of you have an Ass or an ox fallen into a pit, Exo. 23 Deu. 22 Mat. 12 and will not strait way pull him out on the Sabbath day? And they could not answer him again to these things. He put forth also a similitude to the gests: when he marked how they pressed to the highest rooms, & said unto them, when thou art bidden of any man to a wedding, 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 & say to thee: give this man room, and thou then 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 the cometh, he may say unto thee: Friend sit up higher. Pro. 25 Then shalt thou have worship in the presence of them that sit at meat with thee. Mat. 23 Luc. 81 For who soever exalteth himself, shallbe brought low. And he that humbleth himself, shallbe exalted. THE EXPOSITION. IN this gospel Christ had to do & handleth with two manner of persons. first with the pharisees, which waited him to find occasion to reprehend him, & also with this man that had the dropsy. Let us therefore see first how he handleth himself toward these Phariseis, and how the Phariseis handle themselves towards Christ. The condition & nature of the Phariseis. The Phariseis ever went about to blaspheme Christ's doing, according to their nature and custom. As for his doctrine seemed unto them nothing at all, by reason it was contrary to hypocrisy. Wherefore there was never nothing that pleased them, whatsoever Christ taught. And though they saw never so much his great miracles, which they could not deny, yet would they not give God the glory, but said, that it was all done through Belzebub, prince of the devils. Much such blaspemye, deceit and envy, shalt thou find in the histories of the gospel. Mat. 12. For even as the pharisees persecuted Christ, Mat. 12 condemned his doctrine, and blasphemed his works and miracles, so Christ set himself against them, & withstood them, as most great enemies to his holy doctrine. If you look in the histories of the gospel, you shall find continual war between Christ and the Phariseis. And it could be no other wise. For he was the stumbling stone, 1. Pe. 2. Luc. 2. & a rock to be offended at, and a token which shallbe spoken against of the world. Wherefore it had not been well done, if he should have granted them any thing pertaining and touching the glory of his father. It was sufficient, that he did declare with his deed his doctrine of christian patience, in those things that pertained to his person. Love is the master of all the laws. Wherefore Christ after his accustomed manner (though the Phariseis never so much waited him) healed this dropsy man upon the sabbath day, showing with the same miracle, that aswell God's laws as man's laws, aught to serve and give place unto charity. And though the sabbath was commanded unto the Jews most straightly to be kept, yet that commandment did not extend to the hindrance of charity, whereof Christ in another place showeth the reason why, saying: The sabbath was made for man's sake, Mar. 2. and not man for the sabbaths sake. 1. Ti. 1. And S. Paul saith: The chief somme of the commandment is love from a pure heart, and of a good conscience, and of faith unfeigned. Wherefore when I see my neighbour in necessity, I am bound to show him charity and love, if it were xx. times holy day, because love is the rule and masters of all laws. Now consider well with thyself, whether Christ did not right in healing of this man that had the dropsy, how frowardly soever the Phariseis took it. If an Ox or an ass had fallen into a hole on the sabbath day, thinkest thou that they would have tarried till the sabbath day had been past? No surely. Why then should not Christ show unto a man, that they showed unto a beast? Christian liberty. Ro. 14. And so let us likewise use the liberty that we have in Christ jesus our Lord. Let us receive those that be weak, into the faith, & beware to trouble not their conscience. And as for these obdurate and stubborn justifiers of themself, which have heard our doctrine of christian liberty, and yet despiseth it, against them let us use the same liberty. For whatsoever we do or leave for their pleasure and weakness sake, it will help nothing at all, but still they will obstinately remain in their blindness. For so are the Phariseis against Christ, and Christ against the Phariseis, & yet is there so great power & strength in the truth, that the Phariseis are constrained to hold their peace. Secondarily, Christ gently handled this sick man. we see in this gospel how familiarly and gently Christ handleth this man sick of the dropsy, he handled & healeth him, & letteth him go. first he was in hand with these pharisees, whom he would have gladly instructed, how all laws in time of need are bound to give place unto love and charity, but they would neither hear, not yet receive his doctrine, their hearts were stricken with so great blinds. Yea, they would not only refuse to hear Christ, but sought always & means to destroy him, which thing happened chief upon the Sabbath day, Deu 18. Mar. 3. when in the synagogue he made whole the man's hand that was dry and withered. Nevertheless Christ is friendly to this man that had the dropsy, he healeth him, & biddeth him go his ways. Howbeit, it is to be thought that this man that had the dropsy had a good hope & trust in Christ, insomuch that he followed Christ into the Phariseis house. And without doubt he had not been healed, if he had not had such an hope in Christ. And as the blindness of these Phariseis ought to abash and fear us, because that they had eyen and saw not, ears and heard not, an heart & believed not, so the goodness & benignity of Christ, showed unto this man that had the dropsy, aught to move us to lift up our hearts, and to put all our trust and confidence in Christ. Therefore this miracle and such like, Rom. 25 are written unto us, that thereout we may learn, what manner a man Christ is, & why the father hath sent him into this world, and what from him is to be hoped for of a christian man. He did good unto this man that had the dropsy, because he hoped well in him. Wherefore then should he deny us any good thing, if we believe in him? Is his hand shortened, isaiah. 59 that it can not help? No truly. His mercy endureth for ever. The fault is in us, & not in his helping hand, & that forbecause we will neither acknowledge our infirmity, nor yet believe. But if we will acknowledge our imbecilite & weakness, specially in those things that pertain to our soul, and ask grace of Christ in a true faith, it is not possible, but it shall be granted us. Furthermore, it is requisite, that we once obtaining this his grace and mercy, endeavour ourselves to show like love and charity to our neighbour, as Christ showed here unto this man that had the dropsy. thirdly, The Pharisees still remaining in their blindness, and so that they could neither through Christ's words, nor yet through his miracles be moved to believe, Christ paid them home, and forasmuch as he perceived in them a desirous appety of vain glory, and ever choosing themselves the uppermost seats at feasts, and said: Christ reprehended the ambitiousnes of the Pharisees When thou art bid to dinner to a marriage, thou shalt not set thyself in the highgest place, lest peradventure one that is more honourable than thou, be also bidden. And then he that bade both the and him, come and say unto thee: Give this man place. But when thou art called, set the down in the lowest place, that he may say: Friend sit up higher. With these words Christ would have corrected the ambition of the phariseis. For they sought the glory of this world, and were in their hearts all given to pomp and pride, Mat. 23 As he saith in an other place, That all the works they did, were done for the intent, that they might be seen of men. Mat. 6. And in the sixth chap. of Math. where Christ taught us truly to pray, to fast, & give alms. There likewise he warned us to take heed of such phariseis, and not to do good works in that intent, like as they did, & there he addeth, saying: They have received their reward. He hath teached us here mystically, that if any man be called to the marriage of the godly grace, he must not be puffed up, nor yet think of himself more than becometh him, but rather he ought to take heed, that he beareth himself upright and be ever in fear, lest he lose the goodness and gifts that he hath received. For thus it standeth in the kingdom of Christ, that he that exalteth himself, shall come low, & he that meeketh himself, shall he exalted. And in an other place. He that will be greatest amongst you, Mar. 20 let him become your servant. The same thing alloweth Christ, Mat. 19 when he took a child and set him in the midst of his disciples, and said: Except ye turn and become as children, ye shall not enter into the kingdom of god. Luc. 28. Likewise, What happened unto the pharisee, in preferring himself before the publican? Very this: The publican was justified, & the pharisee counted unjust & not righteous. Therefore whosoever with this sinner chooseth him the lowest place, & knowledgeth his sin, and asketh grace, Christ shall set him in the highest place, & give him everlasting life. Which god through Christ our saviour, grant to us all. Amen. The gospel of the eighteen sunday after trinity sunday, Math. 22. But when the Pharisees had heard, that he had 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 Deut. 6. love 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. Levi. 19 Rom. 13 Galat. 5 jacob. 2 Thou shalt love thy neighbour as thyself. In these two commandments hang all the law & the prophets. While the Pharisees were gathered together, jesus asked them, saying: What think ye of Christ? Whose son is he? They say unto him: the son of david. He said unto them Mat. 1●. Psa. 11 how then doth David in spirit, call him lord, saying: The lord said unto my lord, Mat. 1● Psa. 11 sit thou on my right hand, till I make thine enemies thy footstool. 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. FIrst, we have in this gospel of this day a question of the law, wherein is to be considered, what they be that move this question and what their intent was. The Phariseis were the chieffest, and counted the holiest amongst the jews people, which ever boasted of works, and disputed of the same. A certain doctor of the law, whom the pharisees had appointed, moved this question here, because they feared, lest it should chance unto them, as it did unto the Saducees. Neither was it marvel, though those justifiers of themselves, reasoned of the greatest and chiefest commandment of the law, for all their boasting was in works, all their labour and diligence was to be justified and blessed, and all through works. Which false opinion was so grown & imprinted in their hearts, that the prophets, Christ, & also the apostles endeavoured themselves greatly, to reform it, but it was for the most part all in vain. Wherefore the pharisees do here according to the common saying, which also was used of Christ in an other place, saying: Mat. 12 Out of the abundance of the heart, the mouth speaketh. They understood the virtue of faith, Wherefore they must needs fall into hypocrisy, which ever is repugnant unto faith. And hereout it chanced that they so stiffly with stood Christ, was the true doctor of faith and truth. They reason with Christ, but not of a good zeal, as we may lightly perceive in this gospel. The text is thus. One of them a scribe, tempted him. etc. There is a difference when a man of ignorance doth question of a thing out of a good intent and for his erudition, & when he goth about to tempt a man. For he that of a good zeal, To tempt. asketh any question, he doth it to learn, because he is ignorant therein. And he that tempteth a man, he doth it for that intent & purpose, to trip him in his saying. Wherefore in that the phariseis questioned not with Christ of no good intent, Malice & wickedness of our nature. but for to tempt him, we may learn thereout the maliciousness of our nature. For that is so rooted and graft in us, that by no means we can knowledge the truth or believe Christ, except we be transformed into a new creature, through the word & the holy ghost. john. 3. For if we will not perpetually remain indurate and blind, we must be pulled therefrom, and learned by the holy ghost. Secondarily, consider now this question well, & also the answer of Christ. And although those phariseis did not put forth this question of a good intent, yet for all that the doctor of the law was not so stiff necked nor yet so stubborn. Surely Christ's answer and solution did like him so well, in so much that Christ himself said, that he was not far wide from the kingdom of God, as saint Mark therein testifieth. Mar. 12 The question was this. Master, which is the chiefest commandment in the law? Whereunto Christ answered: Thou shalt love the lord thy god with all thy heart, with all thy soul, and with all thy mind. And addeth: This is the first and greatest commandment. And the second is like unto it: Deut. 6. Thou shalt love thy neighbour as thyself. In these two commandments hang all the law & the prophets. O what an excellent answer, if the Pharisees could have understand it. For Christ rehearseth not here only two commandements, but also teacheth that in them hang the whole law and the prophets. Which must be understand in this wise. The law (as witnesseth S. Paul) is spiritual. that is, Rom. 7 The law is fulfilled with the spirit the law cannot be fulfilled with outward works, but requireth the affection of the heart, Then if the affection of the heart ought to be wholly directed to the love of god, so that we should neither cleave to works, nor yet to any creature, then must I needs have faith, This faith the holy ghost worketh in me through the word. And when I have this true faith, then do I all thing willingly that the law asketh of me, and not constrained out of love, and not for fear. Faith. And I do not only that the first table of Moses requireth of me, but also I do that the second commandeth me. For I do believe and trust that the lord my god is he that will save me through Christ, of his great mercy and grace, without any deserving of my party. Furthermore, I love my neighbour as myself, for I count his poverty, tribulation and misery, to be mine, and all that he suffereth, as though I suffered myself. Hereout cometh, that when I do what so ever is acceptable unto mi neighbour, and leave the thing that is prejudicial and hurtful unto him, than the fulfilling of the law is ascribed unto love. And that mayest thou perceive & find in the epistle to the Romans, where S. Paul writeth, Rom. 13 that he that loveth his neighbour, hath fulfilled the law. For thou shalt not be an adulterer, thou shalt not kill, thou shalt not steal, thou shalt bear no false witness, thou shalt not desire, and if there be any other commandment, it is comprehended in this saying: Love thy neighbour as thyself. And though the law both requireth faith and love, yet still it remaineth a word of wrath and anger, while she giveth me not the spirit to do that she commandeth. Thou wilt say unto me: Why then is the law given, and what is her office? I answer with S. Paul: Rom. 3. By the law cometh the knowledge of sin. etc. and for this purpose she serveth and is necessary. She bringeth me to the knowledge of imbecility and weakness, perverse and froward nature, sins, which can through no work be expelled & driven away, so than that I by that means am made the apt & readier, to hear & embrace the doctrine of Christ of the divine grace & goodness. thirdly, like as we have had in this gospel a question partaininge to the law, so we have here now an other question partaininge to the gospel. After that an answer was given unto the Pharisees according to their question, which was the first and greatest commandment in the law, Christ asked them again saying: What think ye of Christ? whose son is he? They answer: The son of David. Then Christ said unto them: How then did David in spirit, Ps. ●09 call him lord, saying: The lord said unto my lord, Sit thou on my right hand? etc. Here were the pharisees taken at a bay, how crafty or subtile so ever they were. And while they were ignorant therein, knew not how Christ was the son and the lord of David, they showed themself to have little understanding in the mystery of the gospel. And although the Pharisees had no understanding therein, yet all they that will be counted christian men, must both know it, and believe it. For what other thing is the gospel, than a sweet and comfortable preaching of Christ the son of David? that he for us became man, and came into the world, to redeem & save us through his death & passion? And the he is called (as concerning the flesh) the son of David, Whose son Christ is is for the great & excellent promise, that was made of Christ unto David. So likewise we knowledging him to be the lord of David, we confess him to be very god & man, sent from the father into the world, that by him we should be saved. This so excellent a mystery is hidden from the Pharisees, & all that justify themselves, but unto us that know & worship the father in Christ, & Christ in the father, it is plainly opened & well known. This preaching of Christ that he is the son and lord of David, agreeth well with the question of the law. The law openeth sin, but it forgiveth not sin, for that high power is only given unto Christ our lord the son of David. Also the law teacheth, what we ought to do and forbear, but she giveth not the spirit, which can do that the law commandeth. Wherefore there belongeth besides the preaching of the law, which doth humiliat us, the preaching of the son and lord of David, that is the gospel's, which may pacify our troubled consciences, & may give us the holy ghost to teach us willingly and for love to do that thing that god requiret of us. Which knowledge god the father grant us, through Christ our lord. Amen. The nineteenth sunday after trinity sunday. Mat. 9 HE entered also into a ship, and passed over & came into his own city. And behold, Mat. 2. Luc. 5. b they brought to him a man sick of the palsy, lying in a bed. And when jesus saw the faith of them, he said unto the sick of the palsy: Son, be of good cheer, thy sins be forgiven the. And behold, certain of the scribes said within themselves: this man blasphameth. And when jesus saw their thoughts, he said: Wherefore think ye evil in your hearts? Whether is easier to say, Thy sins be forgiven thee, or to say, arise & walk? But that ye may know, that the son of man hath power to forgive sins in earth. Then saith he unto the sick of the palsy: Actu. 3. and. 9 f Mar 2. Luc. 5. c joh. 5. b Arise, take up thy bed, and go unto thine house. And he arose and departed to his house. But the people that saw it, marveled and glorified God, which had given such power unto men. THE EXPOSITION. IN this gospel, is handled one of the most principal articles of our faith, that is, remission of sins. Would god that we might learn & understand this article. For it is a necessary thing for us to know, how our sins be forgiven us. Sin, is a terrible word, bringing with him everlasting damnation, if we abide & persever therein. Furthermore, sin so highly displeaseth god, that he would not be pleased with no other satisfaction, than with the passion & death of his only son jesus Christ our lord. Moreover, there is scarce any other word that hath more consolation & comfort in it, than remission of sins hath, in especial, if we know from whence it cometh, and how we may apprehend it. The which thing we may perceive in this gospel. They offered unto Christ a man sick of the Palsy, that he should heal him. But what did Christ? He knew full well, The disease of the soul. that the disease of the soul, was much more dangerous than the disease of the body. And though he intended to heal & take away the bodily disease of this man that had the palsy, yet he did and brought to pass first that which was more needful & necessary, & afterward healed the body. And that is the cause why he is called a physician in the gospel, because he doth chief take away the diseases of the soul, as he saith of himself: The whole need not the Physician, Mat. 9 but they that are sick. Christ of his mere grace for giveth sin. Wherefore he said to the man that had the Palsy: My son, be of a good cheer, thy sins be forgiven thee. Here thou hearest the name of sin, and hearest also that joyful name of forgiving. And if diligently thou wilt consider who it is that speaketh these things, thou mayst lightly perceive and find what he is, that will forgive us our sins, so that we knowledge and confess them and desire grace, we may perceive I say, that it is jesus Christ our Lord, to whom is granted of God the father this power to forgive sin, as the Angel witnesseth, saying: Mat. 1. He shall save his people from their sin. And as we necessarily may note and mark here, that remission of sins, is and cometh of mere grace, by Christ, without any deserving of works, so likewise it is to be noted, how gently and mercifully Christ here in this place doth show himself. This man that had the palsy, prayeth and desireth only for his bodily health, and Christ healeth him both in body and soul, yea, and maketh him the son and heir of God, and saith: Son be of a good cheer. O unspeakable charity, which can not be expressed. O merciful and loving Lord, can there be showed greater grace to this man that had the Palsy? The sins are two manner of ways forgiven. Esa. 34 But note how that his sins be forgiven him double. first they be driven from his heart, and grace powered in it, which alonely God doth, as Esaias witnesseth saying: I am he, that taketh away your sins, so that I will never think upon them. Secondarily, forgiveness of sins is only declared here, which if it be comprehended with faith, it is not without effect, for it hath both a commandment of Christ, & also a promise. whereout we may note, that if we receive faith through hearing of the word of God, promising to us by the minister forgiveness of our sins, & do knowledge our offences, surely our sins be forgiven us. For he in that office of preaching hath the keys in the name of the Church, as we find evidently in the xx. chapi. of John: Iho. 20 Whose sin ye forgive etc. And in the xvi. Mat. 16 chapter of matthew, Whatsoever ye lose upon earth etc. So that in any wise we doubt not, but do comprehend the promise of Christ with faith. Another man's faith. Secondarily, we see here what another man's faith prevaileth, & how greatly it helpeth. Undoubtedly, it helpeth no more, than that he in his prayer may pray for me, that I myself may attain unto faith, whereby I may be saved. Which if I do not obtain and get, another man's faith shall help me but a little in my last end, in the point death. Therefore the gospel here saith plainly, That Christ saw the faith of them that brought this diseased man. For surely those honest men had heard a good report of Christ, and peradventure had seen also, with what great benevolence and charity Christ had healed those that were diseased, having thereby great trust and confidence, that he likewise would not forsake them. This their great faith & confidence is plainly expressed in that, that they were not only not ashamed to carry this sick man in his bed, but also (as saint Mark testifieth) insomuch as they could not come nigh Christ for the multitude of people, Mar. 2. they uncovered the roof of the house where he was, & when they had made a hole, they let down the bed by cords, wherein the sick of the Palsy lay. With this faith surely they moved Christ to restore this sick man unto health, to receive him, and to make him the son of God. And surely it must needs be that this man that had the palsy, did comprehend this article of remission of sin, & that with faith, or else his sin had never been forgiven him, as witnesseth scripture: Mat. 17 He that believeth and is baptised, shallbe saved. He saith not: If another believeth for thee etc. Therefore forasmuch as the prayer or intercession of them that are alive, done & made for other in faith, is both a good work and a charitable. Let us therefore follow the saying of saint james, warning us thus: Pray one for another, jaco. 5. that you may be saved. For true and perfect faith breaketh out, and is showed through such good deeds of charity, if it cometh to pass that saint Paul saith: Gala. 6 One bear another's burden etc. thirdly we see here, how that the Scribes & Phariseis took Christ for a blasphemer of God, and besides this, when Christ knew their thoughts, how he answered them. For he could in no wise suffer this contumely and blasphemy. But consider the Scribes, forasmuch as they had red in the Prophets, that God alonely forgiveth sin, and thinking Christ to be but a simple man, they thought that Christ with those words had highly dishonoured and blasphemed God, challenging unto him the honour that belonged unto God. Wherewith they declare and evidently show, that they knew not Christ, Iho. 18 nor also the father, which willbe known in Christ. It is surely true and can not be denied, that God only forgiveth sin. But here must be considered and known, that Christ is very God, which also hath power to remit sins. Mat. 28 And the same power gave he unto his church, that in his name remission of sins should be announced unto th'end of the world. Wherefore Christ doth reprehend here the Scribes, forbecause they should come to the true knowledge. He judgeth their thoughts, which was above all man's understanding & learning. And finally, with this great miracle he declareth himself to have power here upon earth to forgive sin, and saith to him that had the Palsy: Arise, take thy bed and go home. And he arose and went home. But the Scribes and Phariseis remained still in their blindness, and would not know Christ's high power. Therefore it is meet unto us, that will be counted faithful men, to leave and forsake these blind and leaders of the blind, and glorify God with the rest of the people, which did give such power unto men. Amen. The gospel on the twenty sunday after trinity sunday. Math. 22. THe Luc. 13. 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 bid 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 fattlynges are killed, and all things are ready, come unto this marriage. But they made light of it, and went their ways: one to his farmeplace, 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, & sent forth his men of war, & 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, & as many as ye find, bid them to the marriage. And the servants went out into the high ways & gathered together all, as many as they could find, both good & bad, & the wedding was furnished with gests. Then the king came in, to see the gests, & when he spied a man, which had not on a isaiah. 6. wedding garment, he said unto him: Friend, how camest thou hither not having a wedding garment? And he was even speechless. Then said the king to the ministers, take & bind him hand and foot, and cast him into utter darkness Mat. 13 and. 25. there shallbe weeping and gnashing of teeth. For many are called, but few are chosen. THE EXPOSITION. THis Gospel agreeth almost with the similitude which is written in the fourteenth chapter of S. Luke, of the which we have a part spoken of on the first sunday after trinity sunday, And as the grace of the gospel is there likened unto a supper, so is it here likened unto a marriage, Howbeit, the union and coupling of Christ with the church, & in what wise he hath taken her, and married her unto him by faith, is here more plainly and more evidently set forth and declared by this marriage, them there, through the parable of the souper. For it is true, that even as a souper here upon earth, is prepared and ordained for mirth and joyfulness, so likewise there is perpetual peace & joy in the kingdom of Christ. But in a marriage there is not only joy, but the bridegroom & the bride are made one flesh, Gen. 2. as the scripture testifieth: For the cause shall a man forsake father & mother, & stick to his wife, & they shallbe two in one flesh. Ose. 2. And even likewise as the bride & the bridegroom are one flesh, so shall we be in Christ one body, so that we have a true faith. And as a man and his wife have all their goods in common between them so have we likewise all that was Christ's, so that we are not found unfaithful. To this pertaineth that S. Paul writeth to the Ephesians: Ephe. 5. You men love your wives, as Christ loved the congregation, & hath given himself for it to sanctify it, and cleanse it in the fountain of water, by the word, to make it unto himself a glorious congregation, having no spot nor wrinkle nor any such thing, but that it should be holy and without blame. secondarily, The outward word. there is commended in this gospel the outward word. wherethrough we are called and bidden to this marriage. For even as gorgeously as he prepared this marriage with all things belonging thereunto, so diligently by his servants, he sendeth and calleth his gests. first of all through the word of the gospel the jews were called unto this marriage, to whom also Christ was promised, as we find in the eighteen chap. of deuteronomy. Deut. 18 And were called also again the second time, and would not yet come. For they were so cumbered with worldly things, that they cared not for the wealth of their soul, and therefore were forsaken and condemned, in whose place the poor Fentiles succeed. And that it is here spoken, that they gathered together all that they found both good & evil, that is not spoken that we should think, Mar. 23 that the ill men for their maliciousness, shall receive a special reward in heaven, Mat. 25 but that we must suffer to grow here upon earth the tars with the good wheat, unto such time, that god by Christ shall divide the sheep from the kids, and receive the sheep into his kingdom. thirdly, in that the jews did contemn and despise the word of god and the gospel, and destroyed the ministers thereof, wherewith the king being angry, sent forth his warriors, and destroyed those murderers, and set fire upon their city. These words declareth how hardly and without any mercy god shall punish them both body & soul, The punishment of the jews. & all other worldly commodities, which despise & persecute his word. Were not the Jews punished with like punishment? Hither may be referred that Christ speaketh in the tenth chapter of saint matthew: If no man will receive you, Mat. 10 nor hear your preaching, depart out of that house or city, and shake the dust of your feet. Truly I say unto you, it shall be easier for the land of Sodoma and Gomorra, in the day of judgement, then for that city. Fourthly, we have in this parable, him which entered in without a wedding garment, whom the king commanded to be bound & cast into utter darkness, because he could not excuse himself. That, that is spoken here of the wedding garment, is to be understand of those that justify themselves. For those though outwardly they appear to be good & holy, yet forbecause they be hypocrites, The punishment of hypocrites. they shall not enter with Christ into the kingdom of heaven. There is only but one work, where through we are justified and saved, which is the merits of Christ. And whosoever receiveth this work with a right and unfeigned faith, he weareth that wedding garment, and in that great day shall he entre with Christ into his kingdom. Heb. 11. But without this vesture of faith, it is unpossible to please God. But they therefore that have not this vesture (which, The wedding garment. though many be called, yet is there but a few that hath it) they shall not have part with Christ, but with Satan. Which I pray God save us from, through Christ our Lord. Amen. The Gospel on the xxi. sunday after trinity sunday. Ihon. 4. ANd there was a certain ruler, Mat. 8. Luce. 7. whose son was sick at Capernaum. As soon as the same heard that jesus was come out of jewry 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 saith unto him: Sir come down or ever that my son die. jesus saith unto him: Go thy way, thy sonde liveth. The man believed the word that jesus had spoken unto him, and he went his way. And as he was now 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: Yesterday at the seventh hour, the fever left him. So the father knew, that it was the same hour in that which jesus said unto him. Thy son liveth, Act. 18. And he beeleved, and all his household. THE EXPOSITION. FIrst, An example of unperfect faith. in this gospel we have an example of unperfect faith, which is a great comfort for us, that are not as yet strong in the true faith, when we see this ruler, having little faith and yet not rejected of Christ, but rebuked familiarly, and afterward by the virtue of the word, made strong in the faith. Whereout we learn how Christ suffereth the weakness of our faith, and that we shall not be rejected of him, so that we with like patience will suffer his correction, where withal he rebuketh our misbelief, as we see here the that this ruler did, & persevere ever in prayer with the apostles, saying: Luce. 15 Lord augment and increase our faith. And that this ruler had little and no perfect faith, it is evident, in so much that he prayeth & desired Christ, to go down with him to his house and heal his son. For a true faith and a perfect, would have spoken like the evangelical Centurion, saying: Mat. 8. Lord, speak but a word, and my child shall be hole. Which Centurio believed, that so great might and power was in god's word, that by the same, Christ not being present, the child should have been healed. Wherefore he regardeth and looketh only to the word, for as much as he knoweth very well, that the child should be made hole. In what manner of wise shall we now be made hole, whether we be diseased in body or in soul, if we do not regard & have respect to this word? David saith: He hath sent forth his word, Ps. 106. and hath healed them. But in these things is this ruler as yet ignorant & also did not perceive that which Christ spoke: joh. 11. He that believeth in me, shall live, though he were dead already. Wherefore he desireth Christ once and again, that he would vouchsafe to come home into his house. And as Christ doth not reject this man, weak in the faith, being not as yet perfect, so like wise we shall not despair, though we feel like weakness in us, but surely hope in Christ that is so merciful, and will bear and suffer our weakness unto such time, that through his word and holy ghost we shall be brought unto more perfection. Faith must increase Secondarily, we see here how faith must ever augment and increase. No doubt this ruler hath faith, though it be not hole and perfect. He truesteth in the goodness of Christ, and believeth that he is ready to help every body, and that he is a most gentle & a meek lord. Or else why should this ruler hearing Christ's coming out of jury into Galilee, come unto Christ to ask grace? It must needs be, that he here had a good hope in Christ, But in this he failed, because he thought that Christ's person must needs have been there, if his son should have been healed. For as yet he did not understand, what power the word of god had. Wherefore his faith must needs be increased and augmented. For it is not sufficient, that I believe only, that Christ will be my merciful lord, & ready to help me, without I believe also that he can do it, yea that he can do it only with a word, though he were not personalli present. And further also I must believe, that in what so ever trouble I am in, my help must come from god, though all things seemed to be against me. But this is a high cunning which every body knoweth not. Yet did that good Abraham learn it, of whom S. Paul saith, that he believed upon hope, Rom. 4 where nothing was to hope, that he should be a father of many people. This knowledge, in so much that it was unknown unto this ruler, Christ instructed him frienly, and with a soft & a gentle fashion, bringeth him unto the true & perfect faith. And he doth reprehend him, because he would not be content with a word, but was one of those, 1. Cor. 1 that seeketh signs & miracles as though he would say: For to seek signs & miracles, & not to be content & trust to the word, is a token of infidelity. Therefore take thou heed, Mat. 12 that thou apprehend the word, for there shall none other token be given to this adulterous generation, them the token of jonas the prophet. Lo, after this sort was this ruler rebuked. Thus when he was yet lacking true faith, and did not cease praying Christ, that he would vouchsafe to go with him before his son died, Christ did not only speak in his ear, but also in his heart, saying: Go thy ways, thy son is a live. But what doth the Evangelist add unto it? He believed those words etc. Here thou hearest, that he that afore was unperfect and weak in faith, now hath a steadfast faith & belief. By whom? by Christ. which through his word & spirit, if we do increase in the knowledge of god, daily doth and will help us. Hither may be referred the saying of Saint Paul in all his Episteles, where he prayeth and wisheth, that the faithful might grow and increase in faith, and in the knowledge of god. How much we at heard in our prayer. thirdly, we see in this gospel, that we are not heard further, then in those things that pertain to the health of our souls. For Christ although he was desired of the ruler to go home with him, yet for all that, he went not but denied him the same, without doubt for that intent, that when he should perceive his son to be made hole by the word, he should hereafter so much the more cleave to the same word, & learn therewith to be content. And though Christ heareth us no further, then in those things that pertain to the glory of god and our salvation, yet nevertheless we ought still to be diligent in prayer without ceasing for because that the holy spirit itself (although we know not how & what to pray) maketh intercession mightily for us with unspeakable sighing. Rom. 8. Unto us therefore is made a promise that what so ever we desire in CHRIST'S name, shall be given us. Wherefore if our prayer pertain to the salvation of our soul, we are sure through promise, to obtain it, as Saint Paul saith: 2 Cor. 1. All the promises of god are yea in him, and are Amen in him, to the praise of god by us. And if we desire any thing, that is both contrary to the glory of god, and against our salvation, and if we be not heard, it is for our wealth, and it is so meet that we be not heard. For it is better not to be heard in our prayer and receive therewith salvation, then to obtain our petition and own will, in things being to our damnation. Of this mind was also S. Augustine And this is the cause, that we are taught to pray in the lords prayer: Fiat voluntas tua, Mat. 8. Let thy will be fulfilled. Doth not the leper pray on this wise? Lord, and thou wilt, thou mayst make me hole? He prayeth for health, but in such wise, that the thing which he desireth, be neither against God, nor the salvation of his soul. And so likewise ought we to pray, that what so ever we desire, should be referred unto the will of God. fourthly, we see in this gospel, Miracles are testimonials of the word that signs and miracles are testimonials, wherewith was confirmed that the word came from god, and to be his word. And also through miracles, men are allured unto faith. But we do not speak here, of those signs and miracles, which happen after a doctrine once taken, received and confirmed but of those miracles which approve every new doctrine to be of god. Exo. 17. As we see in the second book of Moses, that the law was established by and through many signs and miracles. And if a false prophet had come, and taught contrary to that law, (as often times god suffereth us to be tempted) and had approved it with miracles, yet ought we to give no faith to such prophets. Deu. 13. 2. Tes. 2. As we see likewise in the gospel, which was preached by Christ in the world, after the abrogation of the law, and approved through so many miracles, that no doctrine, (if it be contrary to that) ought to be received, though the false prophets show never so great miracles. For in the beginning by Christ, and after through the apostles, hath the gospel been sufficiently approved, and he that now seeketh any more signs or miracles, let him hear this sentence: Mat. 12 This adulterous generation seeketh signs etc. Wherefore tokens and miracles which were done in the beginning of the gospel by Christ, bare witness unto the word, that it was of god, and was the truth. The word that Christ spoke here to this Ruler, which was, Go thy ways, thy son liveth. is approved by a token, insomuch that the servants come and show the master, at what hour the fever had left his son. And more over, through this miracle they were all allured unto the faith, as the Evangelist declareth it. Hither pertaineth, that Christ spoke in the fourteenth chapter of S. john, joh. 14 saying: Believe me, that I am in the father, and the father in me. Or else believe me, at the least for the works sake. Out of all these things, it appeareth, why in the beginning of the gospel, were done so divers and many miracles. God grant us the true knowledge of his holy word. Amen. The gospel on the xxii sunday after trinity sunday. Math. 6. THerefore is the kingdom of heaven likened unto a certain man that was a king, 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 for as much 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 hundredth pence, and he laid hands on him, and took him by the throat, saying: Pay that thovowest. 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 ●nto prison, till he should pay the det. 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 tailors, till he should pay all that was due unto him. So jacob. 2 Mat. 6. Mar. 12 likewise shall my heavenly father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. THE EXPOSITION. THe sum of this gospel is, We are bound to keep the commandments of god. that by grace our sins are forgiven us, wherefore we likewise are bound, to forgive our neighbour their offences done unto us. But forasmuch as it is written here goodly in order, in what wise a man is justified, therefore diligently we shall entreat of every part thereof, as it standeth. first, we hear in this parable, a certain part of the law. There is no man under heaven, but is bound to observe the law, and yet nevertheless is a transgressor thereof, Psa. 110 in especial if god would contend with us in judgement. For how should a man here be justified through his works, yea though he had done outwardly all that were commanded him? It must be fulfilled and done with all thy heart with all thy soul, and with all thy might, according as god hath commanded it. And forasmuch as the saints and the elect of god, often times do stumble here & offend, and have need to pray unto god, for to obtain forgiveness of their sins at all hours, how shall an hypocrite then be justified before god, through his works? For the prophet David did not pray without a cause, Ps. 142. when he said: Lord enter not into judgement with thy servant, For in thy sight shall no man living be saved. And in an other place, Psal. 31. he saith: Blessed are they, whose unrighteousness is forgiven, and whose sins are covered. Blessed is that man, unto whom the lord imputeth no sin, in whose spirit there is no guile. Wherefore we must needs say, that we all are this kings debtors. that is, we be all sinners. For else how can my sins be forgiven me, without I felt them and knowledged them? If this physician Christ, shall be profitable unto me, so must I needs knowledge my deadly sickness & infirmity. And also, if I shall know my sin and debt, so must this king bring forth his reckoning book, which is the law, wherein my sins & transgressions be noted, to show me the same, to th'intent that I may meek myself, & ask mercy, where at the last I fall down prostrate before his feet, and knowledge myself a very debtor. Secondarily, Through grace are our sins forgiven us. after that this servant was brought under sin, and had knowledged himself a debtor, the parable showeth in what wise he was released & discharged thereof, which was through mercy and grace. For thus goeth the text. Then had the Lord pity on that servant, and discharged him, and forgave him the debt. This servant promised to pay it all (as troubled consciences are wont to do) but the king knew well that it was impossible for him to do. Wherefore he discharged him, and forgave him of very pity and mercy, the debt freely. Out of all this we must learn, from whence forgiveness of sins cometh. For remission of sin standeth not in works or in any deserving, but is granted and given us freely by Christ, of mere grace & mercy. For why would this king have had mercy of this servant and forgive him, if he had had wherewith to pay? But truly, forgiveness of sins. reason and the flesh understandeth not this, nor comprehendeth it, but goeth about to bring this thing better to pass through works. Surely there is contention and strife throughout all the world of this one article. The world will not permit and suffer, that Christ is true herein and yet notwithstanding reason shall here be confounded, and Christ shallbe true, or else we certainly shallbe dampened everlastingly. For thou must needs be sure and certain, if you will be saved, that thy sins be forgiven thee. And thou canst never be sure of this article, if thou do lean and have confidence in works or merits. Wherefore, if thou desirest a peaceable conscience, thou must comprehend the great grace and mercy of God in Christ, and that through faith. And if thou dost perceive this, thou hast on thy side the holy Gospel, that every where ascribeth remission of sins unto the grace of God, & not to thy works. Ihon. 1. Did not saint John Baptist declare evidently, that Christ was the Lamme of God, that taketh away the sins of the world? Now then, if Christ taketh away sin, through his own merits and deserving, how can our works do it then? Further more th'apostles teacheth us so likewise iin the Acts, Act. 4. where they treat of this article, & say: There is no other name given to men wherein we must be saved etc. And here on this parable we have, how the king of great mercy and compassion forgave this debt. Thirdly, this servant should have been mindful of the great benefit which was showed upon him, and by right should have had patience with him that was in his debt, forasmuch as faith, which comprehendeth remission of sins in Christ, is ever wont accustomably to come unto light and break forth through charity. But as an unthankful, & forgetful man of such great goodness done unto him, he would have no patience with his companion which ought him an hundredth pence. Doth this man seem unto the a christian man, although his sin afore was dimitted him? No surely. For a christian man knoweth, that of mere grace through Christ, his sins be forgiven him: and knoweth also that in like manner he should handle his neighbour. Therefore in that I apprehend forgiveness of sin by faith in Christ, and for Christ's sake serve and forgive my neighbour, in so doing and continuing in the same I am a christian man, Which if I do not, I am no christian man. Mat. 22 For the scripture witnesseth that all the law and the Prophets hang and consist in the love of God and my neighbour, as in two of the principal commandments. Luc. 6. Wherefore Christ in another place saith: forgive, and you shallbe forgiven. Which thou mayst not understand, as though thou couldst deserve remission of sins through thy forgiving. The first part of this knowledge, is the preaching of repentance, declaring unto thee, what thou oughtest to do with thy neighbour, namely to forgive him. And the second part is a promise, that thy sins shallbe forgiven the in Christ, by grace and mercy. And hereto pertaineth our daily prayer, wherein we say: Remit nobis debita nostra etc. forgive us our debts, as we forgive our debtors. Wherefore if thou have pleasure to do good works, to testify by charity that thy faith is a right & a true faith in Christ, serve thy neighbour, as God by his son hath served the. For by this shall every man know, that ye are the disciples of Christ, if you have love one to another, as Christ saith in the xiiii. chapter of Ihon. Iho. 14. Fourthly, we see in the fourth part of this parable how God shall punish those that leave & depart from the faith, & forget the charity and love, The punishment of those that do fall from faith. that they own to their neighbour. For assoon as the king had heard how extremely the servant, to whom he had forgiven his debt, had handled his companion, he was very wroth. Wherefore he called him before him, and rigorously rebuked him, and delivered him to the iaylours until he paid all that he ought. This word, until, signifieth here, time without end. As though the king would say. Of my great mercy and grace I forgave thee all thy sins, that thou being mindful of this great benefit, shouldest have likewise handled thy debtor. But forsomuch as thou art so unthankful, and hast utterly forgotten charity, thou shalt be dampened everlastingly. Out of all these things consider, how every thing ought to be done in the kingdom of Christ. first we ought to knowledge ourself to be sinners, and that we cannot be justified in the sight of God by works. And that is the first part of this parable. Secondarily we must know, that our sins be forgiven us of grace through Christ, and that teacheth the second part of this parable. And thirdly we are here taught, that when we have received remission of sin by faith, it is needful that we by charity testify to have this faith. Fourthly, we be here taught, that if we do not these foresaid things, we shall be dampened without mercy, & that is the last part of this parable. give thanks unto God. The Gospel on the xxiii. sunday after trinity sunday. matthew. 22. THen went the Pharisees, Mat. 12 and took counsel how they might tangle him in his words. And they sent out unto him their disciples with Herodes servants, saying: Luc. 20. 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 outward appearance of men. Tell us therefore: How thinkest thou? Is it lawful that tribute be given unto Cesar 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 say unto him. Caesar's: Then said he unto them: Ma. 17 Ro. 13. give therefore unto Cesar, the things that are Caesar's: and unto God, those things that are Gods. THE EXPOSITION. WE have in this Gospel a very subtle and crafty invented question of the Pharisees, wherewith they went about to take Christ in some trip, in his words, whereby they might have brought him in some slander. Which question diligently considered, we shall find, that the children of this world in their kind, to be no fools, but nevertheless, their wisdom, craft, & subtlety ever being clothed and mixed with great maliciousness and blindness. Therefore first of all the Pharisees took counsel, But at what thing? Certainly of an evil matter. For when they could find no occasion nor means whereby to hurt Christ, they took counsel and with one consent did all agree & determine to take & trip Christ craftily in his speaking. Whereout we may consider the Phariseis to be of that sort, of whom the Prophet David had before spoken, saying: Psal. 2. The kings of the earth stand up, and the rulers are come together, against the Lord and against his anointed. But whereof do they treat in their counsel, and what do they conclude? They conclude to send their ministers with th'officers of king Herode, to ask and demand of Christ, whether it were meet to pay tribute to the Emperor, or not. For herein he was constrained either to say yea, or nay. If he had said no, it was not lawful to pay tribute unto th'emperor, strait were the officers ready to accuse him before Herode as a seditious person. And if he had said and affirmed, that they should have paid tribute, then should he have lost the favour of the people, because he spoke against the liberty of the jews, & so being out of favour & in great displeasure, thought by that means he might be delivered into their hands. This was a subtle, deceitful, & devilish policy. And without a christian man had not the wisdom of Serpents, The wisdom of the serpents Mat. 10 which was commanded also to the Apostles to have, who could withstand such subtle objections? Here out it cometh, that which David the Prophet complaineth of these wicked persons, Psal. 20 saying: Lo, they have bend their bows, & made ready their arrows in the quiver, that they may privily shoot at them, which are true in heart. So likewise do these Pharisees here, they go to counsel how they might take jesus in his sayings, & even the same that they concluded, they command their disciples, instructing them how & what they should say unto him, namely this: Master, we know that thou art true, & teachest the way of God truly, & carest for no man. For thou regardest not the outward appearance of men etc. How goodly are these wolves dressed with sheeps garment? They call Christ a master, & all for to constrain him with such flattering words to make answer unto them, yet be not they of such disposition to become his disciples, although there had been taught never so much goodness unto them. Furthermore they add that he is true, & teacheth the word of God truly. This is not evil spoken of Christ. Iho. 14 For he teacheth not only God's word truly, but also he is the truth himself. And this is required of all preachers, that they so endeavour themselves, that these words may be truly spoken of them. For it is our office to be true, & to teach God's word truly. Furthermore that they say: Thou carest for no man, nor regardest the outward appearance of men, pertaineth unto us also. For the truth is not to be hidden for no man's pleasure, but faithfully to be preached & teached, yea although his destruction should follow & should be put to death as S. John Baptist was. And although Christ is excellently described unto us by these words, yet they that were sent did speak it, with a false feigning & dissembling heart. whereout we may learn the disposition of those hypocrites, which persecute the word of god. They omit the head & the principal of the thing, and bring in unprofitable questions. They speak nothing with the heart, But whatsoever they speak, is for that purpose, that they may take and trip the innocentes and good men in their communication. Secondarily, after that the Pharisees had put forth their subtle devised question, & Christ knowing that they did it to tempt him, so he did answer them, that it was not spoken in vain of the wise man, Pro. 21. saying: There is no wisdom, there is no understanding, there is no counsel against the Lord. Therefore he calleth them hypocrites. And that they might well understand, that he knew their malicious thoughts, he added: Why do ye tempt me? Which words by right should have revoked the Pharisees and the ministers from their maliciousness and deceit, and caused them to have amended their lives. But they were blind & remained still blind. Yet notwithstanding, Christ bade them to show him their tribute money, and said: Whose is this image & superscription? They said unto him: The Emperors. Then said he unto them: give therefore unto the Emperor that, which is the Emperors, and give unto God that which is Gods. As though he would say: Forasmuch as you are come thereto, that for your sin you are brought under the yoke of the Emperor of Rome, you must needs give, as unto your head & highest lord here upon earth under God, that which belongeth unto him. Here is to be noted, the difference that Christ maketh between the kingdom of God and this world. For he doth not only approve and allow this high power and politic life, The kingdom of Christ. but also confirmeth it. For the kingdom of God or of Christ, is spiritual, which consisteth in the spirit, faith, and truth, wherefore it cometh not with outward doings, but it must be inwardly in us. Now because that it is a spiritual kingdom, God requireth and will be worshipped in spirit, Luc. 17 Ihon. 4 and in the truth, as Christ saith in the fourth chapter of saint Ihon. The true worshippers shall worship the father in spirit and in truth. But to worship God in spirit and truth, is, to love him with all thy heart, Deut. 6. with all thy power, and to trust in him. For such faith and love, giveth God his honour, and keepeth his commandments, as Christ sayeth in an other place: He that loveth me, shall keep my word. joh. 14 Wherefore, when I put my whole trust in god the father, through Christ, and love him above all creatures, then do I give god that pertaineth to god, and pull from him none of his honour. And hereunto pertaineth the fruitful admonition of the prophet David, saying: Psal. 28. Ascribe unto the Lord O ye mighty, ascribe unto the Lord worship & strength. And contrary wise, Caesar's kingdom the kingdom of the Emperor is worldly, it is visible, in the which the Emperor himself governeth and beareth rule mightily with his lords and princes, as the scripture witnesseth in an other place, saying: Luc. 22. The Kings of the world have dominion over the people, and they that bear rule over them, are called gracious lords. Nevertheless that kingdom is of god, Rom. 13 and established by god's ordinance, in such wise, that he that resisteth this ordinance, resisteth god himself. Thinkest thou, that princes and great lords in the scripture, are called gods in vain and without a cause? For if they be gods, Psa. 8●. and are made by god partakers of his magnificence, then must they needs be in god's steed, whose room they bear. Therefore, seeing they rule in gods steed it is both meet and convenient, to give them that we are bound to give them. But what are those things? S. Paul setteth them forth, and saith: give unto every man his duty, Ro 13. Tribute, to whom tribute belongeth, Custom, to whom custom is due, Fear, to whom fear belongeth, honour, to whom honour pertaineth. Here thou hearest what thou art bound to give unto high powers. But peradventure thou wilt say: Shall I give obedience unto a tyrant & an ungracious prince or Lord? Yea truly, thou art bound both to give & obey him. For what hast thou to do with his tyranny? If the magistrate doth nought & contrary to equity, he hath a judge, whom he must answer in that appointed day. judgement is not here granted unto thee, except he constraineth thee to do any thing against God. Then thou mayst say with the Apostles: Act. 5. We ought more to obey God, than men. But if he constraineth the do nothing against God, than hast thou here the sentence of Christ: give to Cesar that belongeth unto him, and to God, that is Gods. Which answer is so good and godly, that they that were sent of thee, Pharisees marveled at it. And for because they could say nothing against it. They went their ways. God grant us his grace. The gospel on the xxiiii sunday after trinity sunday. Math. 9 Whiles he thus spoke unto them Mat. 5. Luc. 8. behold there came a certain ruler, & worshipped him, saying: My daughter is even now diseased, but come and lay thy hand upon her, and she shall live. And jesus arose & followed him, and so did his disciples. Mar 5. Luc. 8. Leu●. 15 and behold, a woman which was diseased with an issue of blood xii. years, 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, & when he saw her, he said: Daughter be of good comfort, thy faith hath made the safe, and the woman was made whole, even that same tyme. THE EXPOSITION. WE have two examples of faith in this Gospel. One in the Ruler that came to Christ to get help for his daughter, which Ruler saint Mark calleth jairus. And another in the woman that was diseased with a bloody flux, and healed by Christ. In this woman was a perfect saith, but the ruler's faith as yet was not perfect, but weak. first, it was a point of faith in this ruler, because he believed that Christ could raise his daughter to life, though she were dead: wherewith he confesseth Christ to be God, and a Lord over life and death. Then if Christ be a Lord over death, he must needs be a Lord over sin (forasmuch as Adam through his sin, brought death into the world) and such a Lord doth of death and of sin is he, that both death and sin by his death he hath overcome, abrogated and taken away. But how and to what purpose? That they should have no power to condemn us that believe in Christ. For undoubtedly, we can not live without sin, while we be in this mortal life, as it is written: Pro. 24 A just man falleth seven. times in a day, & riseth up again. But the sin (so that we believe) shall have no power over us, nor condemn us. Likewise, Rom. 6. although this natural death is not clean taken away, yet is it so overthrown, that it is no more damnable unto us, but is the beginning of the true & principal life, Iho. 11 as Christ saith: He that believeth in me, shall not die everlastingly. This must we surely hold fast if we will be christian men, That is, we must believe, that by the death and blood of Christ, we are delivered from sin, death, devil and hell, so that we persever in a true faith, we shall have everlasting life through Christ. And this believeth jairus partly. But in asmuch that he believeth not that Christ by the might & power of his word could make whole his daughter, except he had been personally present, we must needs confess that his faith was imperfect. But what shall we say of the faith of this woman? She surely had so great confidence in Christ, that she concluded by herself, that she should be whole, if she might touch only the hem of his vesture. Not that the vesture did make her whole, (for as S. Mark saith, he felt great virtue go from him, and speaketh nothing of the vesture) but only the great faith that she had in Christ. Wherefore Christ highly praiseth and commendeth the faith of this woman, saying: Daughter be of good comfort, thy faith hath made the safe. Lo, there thou hast an example both of perfect and unperfect faith. Secondarily, we see in this gospel how friendly and familiarly Christ suffered the weakness and imbecility of this Ruler, and with the miracle done unto the woman, augmenting and bringing him to more perfect faith. For he showeth himself willing at the desire of jairus, & followeth him strait ways home, declaring with his deed that which he had taught before, saying: Mat. 11 Come to me all ye that labour and are laden, & I will ease you. But what happened in the way? Behold, a woman that had been diseased xii. year with an issue of blood, holding her peace, by faith got and obtained health. She had determined also by herself, that in holding her peace, and in silence, would have gone home again. Mat. 5. But as a city builded upon an high hill, can not be hid, so likewise it was neither meet nor yet convenient, that such great, high, and excellent faith, should be hid. And doth not Christ say in the Gospel: Mat. 10 There is nothing hid that shall not be openly showed, and nothing secret that shall not be known? So likewise he will, that the faith of this woman should be manifest & brought to light. And inquireth and saith: Who hath touched me? The Apostles ignorant of this miracle, answered him and said: The people thrust thee. But the woman feared and trembled, for she knew what was done in her, came and fell down before him and told him the whole truth. Wherein Christ commendeth her faith before all the people, not only that this should be an example for the people to follow, but also to strength jayrus' faith, that he should not doubt, but that such benignity and mercy as was showed unto this woman, should likewise be showed unto his daughter. Can Christ behave himself more gently, or be endued with greater love, meekness, pity and mercy? He declareth with the very deed, that he can help and secure us in all trouble & necessity, yea in the point of death, and is ready and willing thereto. But we of our nature are so indurate, deaf and blind, that we will neither with wholesome doctrine and teaching, nor yet with miracle be moved unto faith. Truly it is to be feared, lest we take and receive like end with the stiff necked and blind jews. For we can not excuse ourselves, but the same that was spoken unto the jews, might likewise be spoken unto us, joh. 15. where Christ said: If I myself had not come and spoken unto them, than should they have had no sin. Is not Christ come through his gospel, and hath showed the same? Do we not hear his word daily? but when do we hear the same for any amendment of our life? I pray the take it once to heart, and remember the goodness, friendliness, & mildness of Christ, how lovingly through his word and miracles, he intyseth & allureth us unto faith. How familiarly he taketh and suffereth our imbecility and weakness, and how fervently he desireth us to be just and blessed. Let these things so move us, that by the meditation hereof, we may not only increase in faith, but persever in the same, and thereby get everlasting salvation. thirdly we see in this miracle, how the works of Christ are counted and adjudged in the world for foolishness, yea and are scorned and despised. For Christ saying: The maid is not dead but sleepeth, what did they but laughed him to scorn? Dost thou not think it a miserable thing, that the creature should scorn his maker, creator of all things? That ungracious and blind flesh, standeth well in his own conceit, and thinking himself to have done a high feat, when it doth both scorn, deride, and blaspheme the doctrine, works, and miracles of Christ, ye his heart in his body laughed at it. But what get they thereby? hearken, The people is put forth, that they should not be present, at the raising of this dead unto life. Lo, so it goeth with them, that scorn and despise the gospel of Christ, Rom. 1. that god giveth them up unto shameful lusts, and blindeth their foolish hearts, so that they shall neither see nor understand the great mystery of the death and resurrection of CHRIST, but shallbe everlastingly dampened. Hereunto is to be referred the saying of David the prophet, saying: Psal. 1. Blessed is the man, that goeth not in the council of the ungodly, that abideth not in the way of sinners, and setteth not in the seat of the scornful. But delighteth in the law of the lord, and exerciseth himself in his law, both day and night. Scorners calleth David here all those, that thinketh all to be both foolishness and trifles, that god hath spoken and done. Scorners. And he counteth them blessed, that meddle not and have nothing to do with such scorners. Out alas, how full is the world now a days of such scorners? They be counted glorious and goodly fellows in this world which scorn, despise, persecute and blaspheme the word of CHRIST. They be loved and much made of, ye with goods and riches accumulated, so that they shall lack nothing, neither cease to scorn Christ and his membres. But good men shall here think and have in remembrance, how this is not only chanced unto them, but afore time hath such like blasphemy happened to our saviour jesus Christ. For if they have called the good man of the house, Mat. 10 Belzebub, how much more shall they call them of his household so? Besides this, we have also a cause of great consolation and comfort, insomuch as our quarrel is just, godly, conformable, and consonant with God's holy word. For we can not glorify God more highly, then to ascribe unto his only begotten son, whom he hath for great love and mercy that he bore us, sent into the world to be crucified, to be our righteousness, holiness, and redemption, so that we may remain and assuredly stand now in him as our only salvation. For if we should ascribe unto our works, righteousness or salvation, we could never be sure. Wherefore let all the word scorn, blaspheme, and persecute this our doctrine. Hereof we are sure, that God, Christ, the word of God and all the Angels in heaven, be all on our side. From the beginning, the preaching of the gospel was foolishness unto the gentiles, and occasion of falling unto the jews, 1. Cor. 1 as saint Paul beareth witness, and so shall remain unto the end. God almighty so merciful, give us grace through the virtue of the holy ghost, that we may daily more and more increase in wholesome doctrine, true faith, and godly conversation, unto th'end, that at the last through Christ we may obtain and get everlasting salvation. Amen. The sunday next before advent ye shall find in the fourth sunday in Lent, and is written. john. 6. Here endeth the sermons upon the sundays through the whole year. JESUS. Suffer the children and forbidden them not to come unto me, for of such is the kingdom of heaven. Math. 19 Come unto me all ye that labour, and are laden, and I will ease you. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest in your souls. For my yoke is easy, and my burden is light. Math. xi. Woodcut illustration of Christ welcoming the little children to him (Matthew 19: 14) THE second part of this book containeth the sermons upon the gospels, which commonly are read on the festival days, through the whole year. The Gospel on saint andrew's day. Math. 4. Woodcut illustration of St. Andrew the Apostle carrying an X-shaped saltire cross. AS jesus walked by the sea of Galilee, he saw two brethren: Simon, which was called Peter, & Andrew his brother, casting a net into the sea (for they were fishers) & he saith unto them: follow me, and I will make you (to become) jer. 46 Eze. 46 fishers of men. And they strait way left the nets, and followed him. And when he was gone forth from thence, he saw other two brethren, james the son of zebedee, & John his brother, in the ship with zebedee their father, mending their nets, and he called them. And they immediately Luc. 5. left the ship and their father, and followed him. THE EXPOSITION. ORDINATELY and very fruitful hath saint matthew the Evangelist described, how, and by whom it were meet and necessary that the kingdom of Christ were ministered. For inasmuch as the same is brought to pass through the word of God by ministers, therefore he declareth first in what manner of wise Christ began his preaching: and afterward, how unto the same gift of preaching, he called certain of his disciples, and sayeth: From that time forth began jesus to preach, and say. etc. Here he nameth the man that first preached the gospel, yea which by his word offered unto all men the grace of God unto salvation, and nameth him jesus, and that for the same intent and purpose, that we might clearly perceive and understand by the name, what manner of preacher he is. For he doth not only preach and offer unto all men salvation freely and willingly, but also he will give it unto all those that hope and trust in him, only by his proper merits and desert, without any respect of our works, ye of mere grace and mercy, john. 1. according to the saying of Saint john, which saith: The law is given by Moses, but grace and truth by jesus Christ. The sum of the preaching of Christ. Now peradventure thou wilt demand of me, what the preaching of Christ was, and the some thereof. In short words he spoke as followeth: Amend yourselves, for the kinkedome of heaven is at hand. To amend ourselves, to walk in a new life, and to forsake our old vicious living, requireth the preaching of the law of penance. And forasmuch as the preaching of the gospel of the grace of god, bringeth little utility or profit to man, except he first be brought to the knowledge of his offences & sins, Rom. 3. & have a contrite heart, therefore it is very requisite & necessary, that the law, whereby we be brought to the same knowledge, be ever first preached and taught: The kingdom of heaven. Which done, the other followeth: namely this: The kingdom of heaven is at hand. The kingdom of heaven in this place, is taken for the godly grace of the gospel, As though Christ would say: If I may this only thing obtain of you, that your sins may earnestly displease you, & ask for grace with all your whole heart, it shall be brought to pass, that grace shall not be denied you. For now truly, that acceptable time and days of salvation be at hand, in the which remission of sins is not only offered unto you, but through my merits and of mere grace, shallbe forgiven you. At the lest be warned of this, that you may know this time of visitation, and that you do not despise my word. Here thou hast out of the gospel of saint Matthew, the true preacher of grace, and the whole sum of his preaching, with the which Christ will have his kingdom begun and ministered. But will he alone be occupied and charged with the administration of the same? No truly. For as before this time he hath had ministers and servants, so likewise he will have them now. Ministers of the word of God The Prophets, and in especial saint John baptist, were needful and very necessary, to prepare the way to this preaching of grace. And so likewise as in his time, and also after his departing, he would have such helpers (such I say) as saint Paul nameth them, 1. Ti. 5. which faithfully and earnestly should teach the word of God, and do that lay in them, to hold it in estimation and his dignity. But where shall he pick out those, or get such? Shall he get them in the high school at Athenes? or out of the numbered of the doctoures in egypt? Or else shall they be found at jerusalem, where so great a company of honest Scribes & Phariseis are found? No verily: He will pick and choose them out of the number of labouring men. Why, and wherefore will he do so? Therefore, forbecause his doctrine was so vile counted, and had of so little estimation before the world, which doctrine wheresoever it is brought to light, for the most part there followeth persecution and mortal hatred. In so much that saint Paul nameth the same word, The word of the Cross. Also note and mark, even as the word is despised and abjected before the world, so shall likewise his ministers be. joh. 13. For the servant is not greater than his master. 1. Cor. 1 And saint Paul saith: There is not many wise men after the flesh, not many mighty, not many of high degree called, but that foolish is before the world, hath God chosen, that he might confound the wise. But how did Christ use this calling? jesus walked (saith the Evangelist) by the sea of Galilee, he saw Simon Peter, and Adrewe his brother casting a net into the sea, and said unto them: Follow me. The same soon after doth he to james and john, Two manner of calling. which also were fishers. Where is to be noted, that there is two manner of calling. The one is described in the first book of Moses where it is written, that in the sweat of thy face thou shalt eat thy bread. Which pertaineth unto all men. And tother is, when any man is called of God, or by some other lawful means to be a King, a prince, a ruler of the common wealth, or chosen to be a preacher of god's word. And this pertaineth not unto all men, but to a certain. In the first calling were the apostles, wherein doubtless as good and virtuous men, they would have remained and abiden, in case they had not been called to none other. After whose ensample are we bound to abide in our calling. And if it fortune any man to be called to any office or dignity concerning the common wealth, he shall not only take it upon him willingly, but also he is bound to beware, that he behave himself therein righteously, & justly. 1 Cor. 4. And if any man seem meet to teach the congregation of Christ, let him follow the counsel of good men, and be instructed with the warning, 1 Cor. 4 that (as S. Paul saith) he be found faitstfull therein. And where there is no calling, there let every man abide in the first calling. And no man taketh the honour unto himself, Hebre. 5 but he that is called of God, as was Aaron. Secondarily, The office of the Apostles after that Christ had segregated and called to him these four apostles from their first calling, he declared what he would do with them, and sayeth: I will make you fishers of men. Fysshinge in this place is as much to say, fishing as preaching the word of god or the gospel. As we have also in the xiii. chapter of matthew, Mat. 13 Where he likeneth the kingdom of heaven to a net, cast into the sea, wherewith are taken all manner of fishes. For as a net is cast into the sea for none other intent or purpose, than there to catch fish, so is it convenient and meet that they which by lawful calling come to the office of preaching, oft declare the word of god, and that for none other intent, then to allure and bring men thereby in the true faith of Christ, to the laud and praise of god, and for the salvation of their souls. As we read of Christ our lord, how he glorified by good right, because he sought only the glory of his father. john. 8. Luc. 19 And in an other place, he sayeth: The son of man came to seek and to save that which was lost. And when Christ spoke these words of fishing, jere. 16 he had a respect unto the prophecy of jeremy, when he said: Behold, I will send out many fishers to take them. Out of all these sayings a man may lightly gather, what Christ desired of the apostles, and what they were bound to do, which was nothing else, but to preach and teach, and not to devour and slay. For CHRIST neverment, that to fish, was as much to say, as to kill and slay, or to oppress any man by violence, but contrary wise, to handle the word of God with all faithfulness and gentleness, as we have in the last chapter of saint Mark: Go your ways (sayeth Christ) into all the world and preach the Gospel to all creatures. And saint Paul when he describeth and informeth a bishop, 1 Tim. 3. he requireth not of him, that he should be expert how to handle a weapon, but that he should be apt and meet to preach and teach. 1 Cor. 4. For in the first Epistle to the Corinthians, he declareth what a preacher is, and also setteth forth his office, saying: Let every man this wise esteem us, even for the ministers of Christ, and stewards of the secrets of God. Now is there no more required of the Steward, then that he be found faithful etc. The saying of the Prophet Esay agreeth well with this sentence, saying: isaiah. ●4. Cry as loud as thou canst, and leave not of. lift up thy voice like a Trumpet, and show my people their offences. lift up thy voice and be not afraid. We must needs confess that all this is spoken of the office of preaching and teaching. What need we many words? The office of a preacher is to teach, to rebuke, to comfort, to exhort, and to be found faithful in his office. Therefore, he that will be taken for a true preacher, shall not come to that madness, for to draw again saint Peter's sword, which was once put into the sheath. But all his authority and office standeth in this, that he is bound to remain with saint John baptist, the voice of a crier, Mat. 26 isaiah 40 or else he doth usurp another office, and should rather be named a seditious manqueller, than a preacher of the word of God. thirdly this Gospel declareth unto us the obedience and simplicity of the Apostles, The obedience of the Apostles. which were called of Christ to preach. For assoon as they heard this voice of Christ: Come and follow me. strait ways they did give themselves over into the will of God, were obedient, not disputed whether it were lawful & meet to forsake father and mother, wife and children, to follow a man of so little reputation before the world, as was Christ, but did even as we read in another place of Abraham, when he was commanded to go out of his country into a land that God should show him, he disputed not whether he should go, or whether he might not serve God aswell in his father's house, as in a strange country, but most simply obeyed the word of God. So likewise were these Apostles found obedient. The power of the word of God. Wherefore that mighty word of God and the gospel is highly to be magnified and extolled, which doth not only penetrate the ears, but striketh and toucheth the heart, Or else truly flesh and blood had aswell remained disobedient in the Apostles as in the Phariseis. For they, though Christ never so oft repeated and cried unto them: amend yourself, the kingdom of heaven is at hand. yet would they neither hear him nor follow him. But where Christ crieth aswell in the heart as in the ear, there without any business, willingly, men both heareth him and followeth him. But when he crieth only but in the ear, then remain we as blind and as hard hearted, as that blind Pharaoh did. Nevertheless it is all our fault that we do not hear and follow Christ. Furthermore, we shall with all diligence seek Christ and be fervent in hearing of the Gospel, forasmuch as he sayeth: Luc. ●. Who so hath ears to hear, let him hear. And though the Apostles are bound to give thanks unto God, and knowledge that it all came of him, in that they were so obedient and followed Christ, yet is this written for an example for us, so that I know not how to give greater honour and worship to the saints, The worshipping of saints. then when through their ensample I am induced to follow Christ. And here is to be noted, that there is two manner of following of Christ. The one is bodily wise, The following of Christ is two manner of wise. in and the other spiritually. Of the bodily following of Christ speaketh this present Gospel, and doth not pertain unto all men, but unto those only that be commanded, as the Apostles were, and also Abraham. Or when through the will of God, the Tyrants of this world shall take thee from thy wife and children by violence, and put the to execution for the gospel sake, And so there is Christ to be followed, not only spiritually, but also bodily. For of that it is written: Mat. 10 Whosoever denieth me before men, him will I also deny before my father which is in heaven. How to follow Christ both spiritually & bodily. The other following of Christ is spiritual, & pertaineth unto all christian men. For as long as I determine with myself to forsake all things that I have in the world willingly, whensoever it shall please God so to ordain it, yea and at all times am ready to die for the truth sake, so long I follow Christ. And so may this spiritual following of Christ stand, and be acceptable before God, without the bodily following, as chanceth often times. But the bodily following without the spiritual ought not to be. For such things ought in such a chance both to be joined together. wilt thou know now, in what wise thou shalt behave and instruct thyself herein? hearken to. If God ordain it so, that thou must forsake all thing, & for the truth sake sufferest all adversity, put away and expel from thee all fear, and be of good comfort, and follow Christ faithfully, not considering neither wife nor children, Mat. 5. for great shall be thy reward in heaven. And although God doth not visit the with such affliction and tribulation, nevertheless it is meet and convenient that thy heart and mind be settled, and utterly persuaded at all times to be ready to follow Christ. But in the mean time, thou shalt not temerously and without great causes forsake neither wife nor children, nor no other thing that God hath sent thee and endued with all. For in that to be willing to suffer all trouble, persecution and poverty, when it shall please God to send it thee, is called the true obaiing and following of Christ. To whom with the father & holy ghost be all honour. Amen. The Gospel on saint Thomas day. Ihon. 20. Woodcut illustration of the apostle St. Thomas. But joh. 11. Thomas one of the xii. (which is called Didymus) was not with them, when jesus came. The other disciples therefore said unto him: We have seen the Lord. But he said unto them: Except I see in his hands the print of the nails, & put my finger into the print of the nails, and thirst my hand into his side, I will not believe. And after eight days again his disciples were within, and Thomas with them. Then came jesus when the doors were shut, and stood in the mids, and said: Peace be unto you. After that said he to Thomas: Bring thy finger hither, and see my hands, and reach hither thy hand, and thirst it into my side, and be not faithless, but believing. Thomas answered and said unto him: My Lord, and my God. jesus said unto him: Thomas, because thou hast seen me, thou hast believed: Blessed are they that have not seen, and yet have believed. THE EXPOSITION. An ensample of incredulity. first we have in this Gospel an ensample of incredulity in saint Thomas, & so gross, that worthily any man might wonder at it, in especial in such an Apostle which had heard so often times of Christ, how that he should be put to death, and rise again the third day. except that the imbecility and weakness of our nature and flesh were not sufficiently known unto us, yea except that our detestable incredulity that is graft in us, were not better known unto us, then is needful here to recite with many words. And wherein I beseech you may we wretches glorify in, when such notable incredulity can be found in such an Apostle? But for no other intent or purpose is this laid before us, then only that we thereby may learn to know the weakness and maliciousness of our flesh. For as long as this blindness and maliciousness of our flesh is not helped and redressed through Christ and his spirit, so long shall that faith which Christ requireth of us with so many words be no greater in us, than it was here in S. Thomas. Many there be which suppose that faith is so common a thing, that it is in every man's freewylle to believe who will, that Christ died & rose again the third day. Which if it were so in deed, what needed Christ to say these words: Suppose you that the son of man, Luc. 28. when he cometh, shall find faith upon earth? Moreover, what was the cause that the apostles in the time of the resurrection of Christ, were so rude and ignorant, in the matter of faith and justification? Nor it is not to be thought, that such thing happened only unto S. Thomas, and not to the rest of the Apostests, except that we will say, that all such tokens and acts which we find in the story of the resurrection of Christ (first done through angels, and then by Christ himself, whereby the apostles in this article were confirmed) were vanities and lies. I may suffer every man to say herein his pleasure. Yet do I thus think, and can approve it by many testimonies of scripture, that no mortal man, how well learned or wise so ever he be, how good or sharp witted so ever he be, can learn or be instructed in the faith of Christ, The holy ghost worketh faith in us. isaiah. 54 except the singular grace of the holy ghost draw him and instruct him therein. The prophet saith: They shall be all taught of god, Then if I can instruct and teach myself in those things, that concern our faith, what need hath god to teach me? Upon this reason S. john the evangelist, saith: He came into his own, john. 1. and his own received him not. If faith be such a light and an easy thing to come by, what was the cause that the jews were so ignorant in the coming of their Messiah, which were taught and brought up in the law? Or for what cause doth the light shine in darkness, and the darkness can not comprehend it? Wherefore it is meet that we learn hereout, that it is not in every man's power to have faith, but that it is a gift and a work of God only, as we find in this place of saint Thomas, that in no manner of wise he would believe, except he saw with his eyen, and felt with his fingers. Secondarily, we find in this ensample how patiently, and gently Christ suffereth such imbecility and weakness in his servants. Yea, he turneth such meekness into a strong faith. For as we read in the history of the resurrection, how he first did appear unto the women and the Apostles, so he doth seem here likewise in this place unto the unfaithful Thomas, because he should not still persever in incredulity, but should become faithful. He came the eight day after his resurrection unto the disciples, and besides that he saluted them with his peace, he showed unto Thomas his hands and his feet, saying: Bring thy finger hither, and see my hands, and reach hither thy hand and thrust it into my side, and be not faithless, but believing. Is not this a high and an excellent patience and gentleness, in such wise to suffer the weakness of his elect? And I beseech you, how could be done unto Thomas a greater pleasure? For except he had seen and felt, he would not have believed. And yet was Christ so good and so full of pity, that Thomas had all his will and mind. For besides that he rebuked him with most gentle and sweet words, he suffered him to put his finger in his side. O good Lord, what great affection and love thinkest thou doth he bear to his elect servants? Doth not this place approve and confirm the same saying, that he used while he was yet in this mortal life, saying: Mat. 11 Come unto me all ye that labour and are laden, and I will ease you? Note also here, how Christ thoroughly learneth and instructeth Thomas, both with words and tokens. The words wherewith he is taught, driveth away and expelleth his incredulity, which words are so laid against him, that thereby thou mayest perceive no greater sin to be upon earth, then is incredulity. Whereout, Incredulite is a great sin. as out of a fountain and spring, floweth all other sins. For he saith: Be not faithless, but believe. As though he would say: If thou fall from the faith, thou art utterly undone. But if thou be faithful and believest, & hereafter do not doubt of the merits of my resurrection, then trust surely, that this incredulity shall not in any wise hinder or hurt thee, but shall so and in such manner of wise be forgiven thee, that hereafter I will never remember it more. For I require nothing else for this great benefit, which I have purchased for the whole world, through my bitter passion, then only a faithful heart, which shall not put his confidence in no creature, whether it be in heaven or in earth, except only in my merits and deserving. Behold, how with these words, th'apostle is reduced and brought to true faith. And likewise as he is strengthened and comforted with words, so also is he helped with signs & tokens, Signs confirmeth faith. which for the most part is showed to confirm our faith. And yet it is done after a most simple manner, by reason he may the easier be brought to a true faith and believe. Who would not put and set his trust in such a merciful and a gentle Lord? Who would set his hope in any other except him only? Thirdly, this Gospel praiseth and commendeth tranquillity, Peace of conscience. quietness and peace of conscience, and showeth likewise how that Christ hath communicated the same to the Apostles. And of this peace Christ speaketh before his passion, Iho. 14 saying: Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you etc. With the which words Christ maketh a difference between a civil & a christian faith. The peace of the world lieth in civil and corporal things, whereunto if riches and goods chance plenteously, it maketh men very negligent and careless, in case it be not provided and prevented through the word of God. But a christian peace consists in spiritual things which maketh a man hardy & strong in persecution and temptation, and such a one, as when extreme necessity and the honour of God doth so require, they shall not only not fear the devil with the world and all their adherentes, but also shall despise them and set nothing by them, Act. 5. as we see the Apostles did after that the holy ghost was confirmed in them. Such a faith doth Christ work in his servants, and is apprehended of them only, that with a true faith knowledge & embrace jesus Christ their lord. And this peace I have, so long as I believe in Christ. And now if I do not believe, it is not possible that I can have any peace in my conscience toward God for my sins sake, which always accuseth me in my conscience, nor will not suffer me to come nor attain to this spiritual peace. Fourthly, The confession of Thomas. we find here an excellent confession in Thomas, in which he knowledgeth Christ to be his God and his Lord. And this confession is so needful and necessary, without the which no man can have the true righteousness that prevaileth before God, nor enter into the kingdom of heaven. But note also, how afore that Christ had showed his hands and his feet unto Thomas, he could not have this confession. Hands and feet what it is in scripture. Hands and feet in scripture betokeneth often times works and conversation. Therefore when Christ showeth us his hands and feet, that is, When he hath brought us to that point, through his spirit and word, that we acknowledge his merits, passion, death, and finally all his works, only to be the cause of our righteousness and salvation, then may we say with the Apostle: My Lord, my God and put all our trust in him, according to the saying of David: Ps. 54. Set your trust in the Lord, and he shall care for you. When Christ doth not in such wise show us his hands and feet, so is it for us unpossible to make any such confession. For saint Paul sayeth not without a cause to the Corinthians, saying: 1. Co. 12 No man can say that JESUS is the Lord, then through the holy ghost. Wherefore it is Christ that must bring us to this confession. Further note, that Thomas being inflamed with the holy ghost, calleth Christ his god. This & such like sentences, by the which it is proved that Christ is the true & natural God, ought diligently to be noted, and surely laid up in our minds, and especially now in this last and perilous tyme. Wherefore it is very necessary, when such errors & abuses creep in (which God forbidden) that we be well instructed with this confession of Thomas, lest we be utterly drawn from the true faith of Christ. With this confession of Thomas, saint John in his canonical Epistle agreeth very aptly, 1. Iho. 5 where he calleth Christ very God and everlasting light, which is freely confessed Christ to be the true God. He that will (these admonitions notwithstanding) be deceived, on his peril be it. For we truly (through the help of God) will stand, live and die in this article, in such hope and trust, that the almighty God of his great mercy & goodness, will maintain us here everlastingly, through his only son our Lord jesus Christ. Amen. The Gospel on saint Stephin his day the Martyr. Math. 23. Woodcut illustration of St. Stephen 's martyrdom; the apostle is being stoned to death as he prays. Wherefore behold Mat. 10 Luc. 11. joh. 16 Act. 6. and. 7. I send unto you prophets and wise men, ● Scribes, and some of them ye shall kill and crucify: and some of them shall ye scourge in your synagogues, and pierce cure them from city to city: that upon you may come all the righteous blood which hath been shed upon the earth, from the blood of righteous Gen. 3. Abel, unto the blood of Zacharye the son o● Barachias, 2. Pa. 24 whom ye flew between the temple and the altar. Verily I say unto you: all these things shall come upon this generation. Luc. 13. O jerusalem, jerusalem, thou that kyilest the prophets, and stonest them which are sent unto thee, how often would 4. Es. ● I have gathered thy children together, even as the Hen gathereth her chickyns under her wings, and ye would not? Behold Psal. 9 your house is left unto you desolate. For I say unto you: ye shall not see me henceforth, till that ye say * Ps. 118 Luc. 9 Blessed is he, that cometh in the name of the Lord. THE EXPOSITION. IN this Gospel Christ handleth the jews somewhat roughly, like as one that almost had made an end of his course & running, and near to his death, ready to be offered up: Yea, he reproveth them in such wise of their blindness, maliciousness and their indurate heart, and that with so great vehemency and so earnestly, that he could not hardlier assault them. And that their ingratitude should be the better known unto them and be brought to light, he reciteth unto them the great benefits that God from the beginning of the world had visited them with all, yea, and that which was yet coming before that their great cicie of jerusalem should be destroyed: And said how he sent them Prophets, wisemen and Scribes, and ever had sought all means and occasions to bring them through their preaching to salvation, yet all would not help. Prophets. He calleth Prophets those which through the inspiration of the holy ghost, and by the commandment of God prophecy and teach the people the will of God: And which have been taught of no man, except of God only, as Moses was. wise men. And he calleth wise men those, that have learned and heard all their wisdom of other good men, and are ready to utter it again to all men, as was Aaron in the old Testament, and saint Stephin in the new Testament. scribes Scribes he calleth those, which not only through preaching the word of God, but also through their diligent labour in writing, teach other men, and profiteth them highly, as were many after the Apostles time, and likewise in our time there be many that have done much good in the church of Christ, and daily yet doth. Of the which in another place Christ saith: Mat. 13 Every Scribe taught unto the kingdom of heaven, is like an householder, which bringeth forth of his treasure things new and old, Out of which words lightly may be gathered, the great benefits that God had showed upon the jews. And how (I pray you) can be so wise or well learned that can comprehend with words all the benefits that god had showed unto the jews, from that time that he had brought them out of Egypt, and delivered them from bondage? A great benefit to have the word of God And yet amongst all other, this was the greatest & highest benefit that he had given them his word, without doubt a most precious and excellent gift. Which gift was so great, Rom. 4 that as saint Paul saith, they far excelled us Heathen people, forasmuch as God had committed his word unto them. And the prophet David boasteth, Psal. 16 that god had done no such thing to all nations, like as he had done unto the jews. But they showed themselves again so unthankful, that it constrained god to take away that same word from them, as we see in the eight chapter of the prophet Amos, saying: Behold the time cometh, sayeth the lord god, Amos. 8 that I shall send an hunger into the earth, not the hunger of bread, neither the thrust of water, but an hunger to hear the word of the lord. And the truth of such a prophecy doth god sometime fulfil, as in few years after it did chance, when the jews were brought into Assiria. etc. And yet nevertheless it is to be thought a great grace and benefit, that they were not deprived of the word of god. For they had Moses, Aaron, and so many prophets besides, as saint john baptiste, Christ himself and the apostles, that Christ might well rehearse unto them: I send unto you Prophets, wise men, and scribes. etc. secondarily, he reproveth them of their cruelty, which they used against the Prophets and other that were sent unto them, receiving them with no reverence, but most abominably did handle them. And where they had been worthy of great rewards, they contrary wise, killed them. The ingratitude of the jews. Some of them (saith he) shall you kill and crucify, and some of them shall you scourg in your synagogues, and persecute them from city to city. etc. This was a great blindness that the jews slew all the Prophets, and would not suffer none to live that spoke against their false worshipping of God, which they contrary to the word of God, had invented of their own brains. And in this blindness and maliciousness they abode and remained still in Christ's time, and long after, and would in no wise suffer any thing that should learn them to amend their blindness. But so it is wont to go with them that will not hearken unto the word of God, but abuse the same. Wherefore worthily happeneth unto them the saying of Esaias: isaiah. 6. Blind the heart of this people etc. Surely they can not blame Christ, seeing that the way of truth was so diligently taught unto them, before his coming. first through the Prophets other ministers of his word, and in his time by Christ himself, and after Christ's ascension, by the Apostles and other more, so that they can lay no blame to no man, nor can in no wise excuse themselves. Did not Christ give them sufficient warning in this present Gospel, where he sayeth: jerusalem, jerusalem, Thou that slayest the Prophets and stonest them that are sent unto thee, How oft would I have gathered thy children together, even as the Hen gathereth her chickyns under her wings, and ye would not? etc. He that had leisure or time to declare the worthiness of this similitude, and in what wise the Hen is affeccioned toward her chickyns, and in what wise she retaineth them, and getteth them their food, and with what desire and ferventness she fighteth for their safeguard, and in how many things she dissembleth and suffereth them patiently: finally, in what wise she keepeth and defendeth them under her wings, which all aptly may be apropriated unto Christ, which for our sakes did and suffered so many things, without doubt it should be evident unto all men, the the jews themselves were the very cause & occasion of their blindness & damnation, As the prophet Oseas witnesseth, saying: Ose. 13. O Israel, thy iniquity hath destroyed thee: But in me only is thy help. To whom of the prophets have they obeyed? Or which of them have they not persecuted? What trouble and business suffered Moses among them? Yea how shamefully they behaved themselves against Christ, and how did they handle him? Which of the apostles were ever safe and sure amongst them? Did they not stone to death that blessed Saint Steven the holy martyr of god? Out of their doings it is manifest, The nature of the flesh. that there was nothing more pleasant to the jews, than to stone, crucify, to obtruncat, scourge, and persecute with most grievous ponishments, the blessed saints of Christ. But to hear the holy word of god, to knowledge that most joyful time of their Messiah, there were very few of them so to do. Yea and though we were ignorant with how great cruelty they entreated all those that were sent to them from god, yet might a man sufficiently learn it in the only story of Steven, which is written in the seventh chapter of the acts of the Apostles. Act. 7. thirdly, Of the punishment of the souls of the jews. Christ declareth the punishment that should happen unto the jews for their ingratitude which should not only be a corporal punishment, but also a spiritual punishment. first shall come upon them all the righteous blood that was shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharye the son of Barachias, 2 Pa. 24 whom they slew between the temple and the altar. O what an horrible and a grievous punishment should this be? For god will no more suffer unpunished this effusion of blood, than he will suffer unpunished the effusion of the Precious blood of his only son, as the scripture witnesseth, saying: Zach. 2 He that toucheth you, shall touch the apple of his own eye. And again in an other place: Verily I say unto you, Mat. 25 whatsoever you do to one of the least that believe in me, that same do you to me O you tyrants why doth not these sayings touch you and move you? Why doth not the great punishment of the soul withdrawn you from your great curelnes, that you might be afraid to commit any more such unworthy acts against the words of god? Do you not hear that the blood of those, which you do kill for the word of god, shall not alonely come upon you, but also all the blood that hath been shed upon the earth, from the blood of righteous Abel unto this day? Ye will not believe these things, but daily go about to maintain your wanton and abominable mind But since it is so, that you will do none other, take your pleasure. For we truly shall abide patiently (by the grace of God) that time, in the which we shall resist you, and all the adversaries of the word of god openly, with great trust and constancy. For doubt you not but that day of vengeance shall come. Sapient. 5. Besides this, you shall be punished with corporal punishment for your ingratitude and unthankfulness, For thus saith the lord: Behold your habitation shall be left unto you desolate. And in an other place, he saith: Mat 24 There shall not be left one stone upon an other. These be those things that Christ gave the jews warning of, which should happen upon them, and partly he told it by similitudes, and partly without any similitude. But what prevailed it to them? Did they either repent them or amend them? No snerly. And Christ also after his ascension left them his blessed apostles, giving them forty years space to repent them, and yet all would not help, nor cause them to forsake their mischievous incredulity & pertinacy, but as S. Paul sayeth: Rom. 2. They heaped themself a treasure of wrath, against the day of wrath. etc. Wherefore it is come to pass, that the judgement of god, his wrath & indignation is come upon them, which is evident to the whole world. And they which afore time would not hear Christ and his apostles, in the name of god, afterward were constrained to hear the Romans in the devils name. I pray god the father, The ingratitude and unthankfulness of them that have the word of god. that we be not once constrained to learn, what a thing it is, so manifestly to despise, forbid and drive away by force god's word, and in no wise to give place to the truth. The word of god shineth so clear amongst us, the it can not be denied, but be confessed to be the very true word. And on the other side, our ingratitude and maliciousness is so great, that it is not unknown. Wherefore I think that such punishment as pleaseth God shall follow, yet I know not what God purposeth to do, but I know what I am bound to fear, and to be afraid of. Nevertheless, let us ask for grace, and he of his goodness shall turn his wrath from us. Amen. The Gospel on saint John his day the and Apostle Evangelist. Ihon. 21. Woodcut illustration of the apostle St. John the Evangelist, holding a chalice with snake. JESUS said unto Peter: Follow me. Peter turned him about and saw the disciple john. 13 19 & 20. whom jesus loved, following (which also leaned on his breast at supper and said: Lord, which is he that betrayeth thee?) When Peter therefore saw him, he saith to jesus: Lord, what shall he here do? jesus sayeth unto him: If I will have him to tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that the disciple should not die. yet jesus said not to him, he shall not die, but if I will that he tarry till I come, what is that to thee? The same disciple is he, which testified of these things, and wrote these things. And we know that his testimony true. THE EXPOSITION. IN the last chapter of the Gospel of saint John, Christ demandeth three times of Peter if that he loved him At the which demand Peter answered three times, and said that he loved him. And because that Peter should not lack an occasion to declare his love, & to prove it in deed, Christ goeth to and declareth unto him wherewith he might gratify and serve him, namely, if he loved him, he should feed his sheep. To feed is to teach. Psal. 22. To feed is as much to say as to teach and preach. And so taketh it David, when he saith: The Lord is my shepherd, I can want nothing. He feedeth me in a green pasture, & leadeth me to a fresh water. He calleth the sheep, Sheep. Iho. 10 his elect christians, as he sayeth in the ten chapter of John: My sheep heareth my voice. And in the Gospel of Matthew Christ sayeth: Mat. 10 Behold I send you as sheep in the mids of Wolves. As though Christ would say unto Peter: My Peter, I have bought my sheep, that is my christians, dearly, with an unestimable price, wherefore I would not see any of them neither neglected nor yet lost. Therefore if thou lovest me, as thou hast spoken, thou shalt understand, that there can be nothing more acceptable unto me, then that my sheep have good feeding: That is, that they be diligently taught & instructed in the word of God. How Peter should follow Christ And if thou wilt know whom thou shouldest follow in this office of preaching, hearken to this saying: Follow me. For thou knowest and hast seen in what wise I have behaved myself herein etc. Now that in this place Peter is commanded to follow Christ, I think that the same commandment and precept pertaineth not only unto Peter but generally unto all christian men. For since we be named christians, & take our name of Christ, whom should we follow but Christ? who saith here: Follow me? But there hath been in the world, and is yet unto this hour, divers & sundry ways prescribed us to follow, For this followeth S. francis, the other S. Benedict, the third S. Dominick, the fowerth followeth S. Bruno, as a most sure rule of his living. And as touching this thing, there hath been amongst christian men, so variable & sundry opinions & ways to follow, that who so ever will note them well, it can not be, but he must needs be sore grieved in his heart at them, in so much that they be all feigned & made repugnant to the manifest word of Christ. For who of the fathers can be found, that dare avow & say of themselves: He that followeth me in my rule, walketh not in darkness. Though in need it is not evil if we follow our fathers, In what wise we should to low the Father's 1 Cor. 4 but it is needful them that we do it in such form as S. Paul describeth it saying: Be ye my followers (where he doth add) as I follow Christ. Wherefore it is needful, that this commandment of Christ should move & steer us, & not to think that it was given only to Peter, but also unto all christian men, nameli unto those, that glorify themselves of Christ, therefore should they likewise follow him, of whom they bear the name. For it is Christ only that dare avow and sai: john. 8 He that followeth me, walketh not in darkness. Secondarily, forasmuch as we have heard & learned, that theridamas is no surer thing in this life, them to follow Christ, therefore it is necessary, that we learn how & in what manner of wise it is needful that we follow him. that is, that every man must follow Christ in his calling. For this present gospel teacheth us that in Peter, that when he heard Christ say: Follow me. he turned himself about, and saw the disciple whom Christ loved, and said unto jesus: Lord, but what shall he do? Peter had a commandment of Christ to follow him, and that in his calling, which was before declared unto him, Every man follow Christ in his calling. namely in feeding Christ his sheep. And forbecause he had so soon forgot it, looking to another, he is here reproved of Christ with these words: what is that to the? And again he heareth, Follow thou me. But this was not only done for Peter, but for us also, that we should not charge ourselves with other cares & business, but with good advisement & counsel being diligent in our own businesses, should endeavour ourself to do faithfully & with a christian mind that thing, whereunto we are called. For truly, if every man in his degree would diligently endeavour themselves, to do that thing whereunto they are ordained & called of God, and not to set so little by it as they do, without doubt, or should find himself so charged, that he should soon forget to remember what other men had to do. And take an example: The office of preaching If I am called to the office of preaching, to be a minister of the word of God, so is it very necessary, that I do the same with all diligence, in preaching, reading, rebuking comforting, and providing for the poor etc. Furthermore it is necessary, that I behave myself in all things appertaining to that office, that men may perceive, that I seek none other thing, but the honour of God, and utility of the congregation. Then if I will diligently & studiously fulfil this office as here is a commandment given to Peter, and as saint Paul in his Epistles glorieth that he hath done, 2. Co. 12 doubtless I shall have so much to do in mine own office, that I shall not need to meddle with other men's offices & duties, nor take them upon me, but ever be studious with all my strength to do according to mine own calling. In like manner, Magistrare. if I were chosen to the office of the magistrate, and had received of god the power of the sword, to defend the good and virtuous, and to punish the evil and transgressors, and in that office did apply myself with all diligence to do, as it becometh me before god to do in that office, surely I should not have leisure in mine office, to behold what other men do, but it should be necessary for me with diligence to endeavour myself to be found faithful in mine own calling. The like manner it is in the office of a good and diligent father of the household or mother of an household, servant or handmaid, that every one do well remember their own duty, and faithfully serve and do in their vocation, never taking one the others office upon him, seeing that it is an unjust and a sinful thing to see the matter come to this point, that the servant should take upon him the masters part, or the master the servants. And therefore Saint Paul saith: 1 Cor. 7 Let every man continue in that same calling that he is called unto. And here note, that we speak of that vocation that God calleth us unto. Neither are the feigned religious men of our time to be heard, if at this text they seek a defence for their error, and say: Thou are called unto a Monastical life, therefore needs must thou continue in the Monestarye, and live a religious life. And the cause why they are not to be heard, is this. God called them not to that living, but men: that is, they were brought unto it by the tradition of devils. thirdly, The authority of the apostles. in this gospel is commended and highly praised the authority and office of the apostles, especially against those that say: If man's doctrine is not to be received, no more is the apostles doctrine, for they were men also. But who ever taught thee, or of whom ever haste thou heard that it is not convenient to hear those men, that teach the truth and word of god? In this point it is necessary that men understand well. For when we say that the doctrines & traditions of men are nothing worth in the matters of justification and faith, we speak nothing of the word of god which is preached by men, but such doctrine as men have imagined against the word of god. And surely if our adversaries would in this matter show and behave themselves as the Apostles did, we would right gladly receive them, nothing considering that they are but men. And if ye will know what the apostles did, hearken what is written in this gospel of john the Evangelist, for we will not now speak of the other apostles. For john saith in this place: This is that same disciple that beareth witness of these things, & hath written these things. etc. Hear ye not now whereof john glorifieth? Of the truth doubtless & that he wrote no lie. Now seeing he hath written the truth, why should I not believe him? Truly I can not denay, but I ought to receive a prophet in the name of a prophet. and on the other part, I am bound to forsake him that cometh not in the name of a prophet, that is, he that speaketh not the word of god and the truth. Wherefore if we will that men shall receive and hear us, go to then, let us speak and preach the truth of the word of god, & bring not dross for silver, isaiah. 1. but set it forth poorly, & lead not the people into a confidence of their own works, but bring them unto Christ. Let us follow the Apostles in the office of preaching, especially S. john in this gospel, which justly may glory, that he preached the truth, and so shall the people on the other part remember their duty toward us again. For we know that this sentence of Christ was spoken for that same cause, Luc. 10. where he saith: Whoso heareth you, heareth me. And who so despiseth you, despiseth me. The gospel upon the Innocents day. Math. 2. Behold, an angel of the Lord appeared in sleep to joseph in Egypt, saying: Arise and take the child and his mother, and go into the land of Israel. Exo. 4. For they are dead which sought the child's life. And he arose, and took the child and his mother, and came into the land of Israel. But when he heard, that Archelaus did reign in jewry, in the room of his father Herode, he was afraid to go thy ther. notwithstanding, after he was warned of God in sleep, he turned aside into the parties of Galilee, and went and dwelled in a city which is called Nazareth, that it might be fulfilled which was spoken by the Prophets: jud, 13. He shall be called a Nazarite. THE EXPOSITION. THis gospel dear christians, is replenished and full of many godly doctrines and helthsom lessons. Therefore we ought to wish & desire with hearty prayer, that God of his great mercy would vouchsafe to lighten our minds, that we may receive, gather, and print in our hearts such things, as in it are profitable and necessary for our instruction. And first the Evangelist describeth in this place how Mary, joseph & the child fled into egypt: Christ fleeth into Egypt. Which doubtless was a great sorrow to Mary and joseph: yea such a cross, as day and night tormented them. Think you this did not right sore vex them, seeing that they had heard before that this child should, as a most mighty king, reign in the house of jacob eternally, and now they are constrained to flee with him into Egypt, and (as banished persons) there to live in all misery? But in this God would declare, that the kingdom of his beloved son is not of this world, and that he must entre into his glory and kingdom through many persecutions, and much trouble. Yea, john 18 Luc. 22. furthermore it declareth that all such as depend upon him, and repose their whole hope in him, shall have none other fortune in this world, than Christ himself had. And here note the profound judgements of God. Christ being the beloved son of the father, with joseph and his loving mother Mary, must needs flee and give place to Herode, a most wretched caitiff and cruel tyrant: Where as yet God might (yea with one word of his mouth) have destroyed him, and punished him according to his demerits. Why was this done? Doubtless, forasmuch as Christ was given into this world to die for us, and to suffer all manner of evils, it was necessary that some proof of it should be now showed in his childhood. Osee. 11 And furthermore, it was necessary to fulfil the prophecy of Oseas' saying. Out of egypt I have called my son. And also Herode himself (as yet) had not fulfilled the measure of his fury, And needs must he daily more & more heap the wrath and indignation of God upon himself. For wretchedly he lived all his life, therefore he wretchedly died. He cruelly executed the tyrants part, wherefore he had the reward of a tyrant. And such is the fortune of Christians, that their enemies do live a most pleasant life and are exalted as high as the cedar trees of the high mountains of Lybane, Psal. 36 but the Christians are oppressed & trodden under foot, as you see here, that it chanced, to Christ himself, to Marry his blessed mother, and to joseph. God is careful for his. Secondarily, in this Gospel is declared, how like a father, and how mercifully, God taketh upon him the cure and charge to provide for his beloved son Christ, and his parents. And first, lest they might fall into the hands of that most cruel tyrant, he commanded them to flee into egypt, and to tarry there unto the death of Herode. And this doth he by a noble messenger. that is to say, an angel. Besides this, where as jesus parents were poor folks and had small comfort, either of kinsmen, or of their neighbours, yet god so looketh unto them, that the wise men came from the east countries, bringing them gifts, wherewith they might sustain both themselves, and the babe, until the tyrannous cruelty of Herode were ceased, and at an end. Now, although god laid a very heavy cross upon mary, joseph, and the babe jesus, yet withdrew he not from them his fatherly mind, but cherished them with such goodness and mercy, that although they were in tribulation, yet they perished not, but were fortunately delivered, even as god hath promised unto all christians, that suffer tribulation for his word. And although god for a time withdraw his help, and appeareth that in very deed he hath forsaken us, yet at the last we shall evidently prove and plainly see, that in very deed no man can be more studiously careful for us, than the Lord our God. In the mean time let us only study to do after the Prophet David's council, to abide patiently the lord, Psal. 26 to do his pleasure manfully, that our hearts may be comforted, and by hope lifted up unto him, so that patiently we abide what adversity so ever chance unto us. This (I say) if we do, it is impossible that we should be forsaken & left without comfort. And though men would not comfort us, yet needs must it come to pass that God by his holy Angels shall comfort us, as here you have a noble example in joseph, Mary & the child jesus, which although for a time they gave place to Herode, yet after Herodes death, they were again called out of Egypt by the Angel. thirdly the Evangelist describeth the cruelty and tyranny of Herode. For after that he had given commandment unto the wisemen, that they should go and diligently search for the child, and when they had found him to bring word to him, that he also might come & worship him, and do him reverence, he now seeing that he was mocked of the wisemen, was exceeding wroth, and sent & slew all the children that were in Bethleem two years old or under, according to the time that he had searched forth of the wisemen. What is this? Is this to worship him? This is to worship with tyrants yea doubtless, thus appeareth hypocrisy and tyranny. For as touching such men, when they speak fairest, then get they soonest and farthest of from them. For surely their mouths are full of bitterness and desceite, and under their tongues are pain and sorrow, Psal. 9 as saith the Prophet David. A man needeth not to seek far for an example. Did not joab master of the army under David deal so with Abner bearing to him a friendly countenance? 3. Re. 9 Or when did Saul keep faithful promise with David, although often times he swore deeply unto him? Even so did wicked Herode here with the wisemen. For first before them he pretended himself to be a simple person, & a man with out guile or fraud, promising that he would honour and reverence that new borne child: even as in our time some evil persons seem to do, which can fashion themselves to every man's company, and with fair & sweet words wipe simple men's mouths so smoothly, that any man would think their minds and words were all one, till at the last, the poor and simple do prove by experience that they dissemble with them, & intended nothing less than the godly words that they spoke. But let us speak of Herod, which before these wise men promiseth that he intendeth to be virtuous & to worship this Christ, that should come in to the world, But fulfilleth he this promise? Yea god wots: His prayer was so strong, that no mother in Bethlehem nor in all the coasts, might keep her children a live. For as many as were two year and under, were slain. Oh excellent prayer. Are there not think ye in our time that would worship Christ in like manner, if they might thereto be suffered & have occasion? surely it were ill done, to surmise any such thing of our hypocrites sith they do daily hear so many sermons. Yet I fear me, if it should come to that point, that they would destroy & root us out whom the world counteth heretics (for flesh is flesh and so continueth) that many would be ready to do such god's service (as Christ calleth it in S. johnes gospel) yea and right gladly proffer their service to do it. And this I know that we (with the grace of god) shallbe ready not only to suffer all adversity for the gospels sake, but also to die for it, be Herod and all his ungodly membres never so mad with it. fourthly, the Evangelist in this place reciteth the saying of jeremy the Prophet which so many years before prophesied that miserable murdering of the infants, jere. 13 which were slain under that cruel tyrant Herode, and also the great lamentation and weeping of those mothers for their childrent. And in this place first is declared & praised the truth of all the prophecies, The truth of prophecies. that those things which they before spoke of, must needs be accomplished and fulfilled, even as Christ said: Heaven and earth shall pass, but my word shall not pass. Furthermore here is an example to all ministers of the word, Ma. 24 that with all diligency they consider it and endeavour themselves, All preachers should confirm their sayings with scripture that whatsoever they teach, preach, or otherwise do in their office, that they do it upon a good foundation of the holy scriptures, so that they may ever be ready to answer to those, as are not sufficiently instructed in their doctrine or works, or that understand not their preaching. For even Christ himself in likewise approved his doctrine out of the old testament and the Prophets, and that in many places. And did not the Apostles in like manner? How excellent an artificer doth Paul show himself in reciting the texts of the old Testament? For whatsoever it be that is builded upon that sure foundation of the holy scripture, be it doctrine, or work begun or finished, it standeth sure and steadfast. Contrary, whatsoever is not builded upon that foundation, there is no remedy, it must needs fall. God through Christ give us the knowledge of of his holy word. Amen. The gospel on the conversion of S. Paul the apostles day. Mat. 19 Woodcut illustration depicting St. Paul the Apostle leaning on a sword. THen answered Peter, and said unto him. Behold Mat. 4 Mar. 10 Luc. 18. we have forsaken all, and followed thee, what shall we have therefore? jesus said unto them: Verily I say unto you: that when the son of man shall sit in the seat of his majesty, ye that have followed me, in the regeneration Luc. 22. shall sit upon twelve seats, and judge the twelve tribes of Israel Deut. 33 And every one that forsaketh house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, joh. 13. shall receive an hundredth fold, and shall inherit everlasting life. THE EXPOSITION. IN the gospel of S. matthew is made mention of a certain ruler, which did ask Christ what he should do, that he might inherit and have everlasting life. Unto whom Christ answered saying: If thou wilt enter into life, keep the commandments. And forbecause he did ask like a justifier that would be iustifed by his own works without faith, therefore he receiveth such an answer as concerning works. This jolly fellow by and by boasteth and rufleth out (as the fashion of justifiers always is for to do) and proudly answered of his works which he had done, and saith: All these have I kept from my youth up, What lack I yet? justifiers are boasters of their works. What shall we say or think of this vain and proud confidence? Peradventure he should not have had answered much amiss, if the law had not been spiritual (as saint Paul saith) and had not required the affection of the heart and the inward man, and not only the outward appearance of works, works. wherein this justifier was deceived. Now for-because that he should learn to know his imperfection and hypocrisy, Christ saith unto him: One thing ye want. If thou wilt be perfect, go thy way & sell that thou haste, and give it unto the poor. Here was suddenly a window opened into his heart, so that he might have seen, upon what a feeble & weak foundation & imperfect faith he stood. But what doth he? He goeth not about to do that, riches are a let unto life everlasting. which Christ commanded him, but left him, & goeth his ways. whereout it cometh well to pass which Christ saith: O how hardly shall they that put their confidence in riches, come into the kingdom of god? It is easier (saith he) for Camel to go thorough the eye of a needle, than for a rich man to enter into the kingdom of heaven etc. Which things when S. Peter had heard that it was no small thing to leave all & follow Christ, and that he had already done it voluntarily & not compelled thereunto, he doth ask Christ, what shall become of him & tother Apostles. It cannot be denied but that S. Peter with his brother Andrew, freely & voluntarily did leave & forsook all (although it was but little) & followed Christ. And surely, if Peter had been so rich as ever was Croesus, yet when he had heard Christ speak in his heart this saying, Follow me. A carnal affection was in Peter he would have left all & followed him. Nevertheless it was a carnal affection in him, taking thought for his reward, before he had done his diligence, or before he had brought his work to an end. And as touching this matter, it seemeth that Peter was like unto those workmen, which when they were agreed for their wages, went into the vineyard, but yet requireth a greater reward, than they that came about the ix. and xi. hour. For when did Abraham (I pray you) require any such thing when he was commanded of God to forsake his father's house and follow the Lord into a strange land? Therefore Peter is set forth in this place as an example of man's infirmity which notwithstanding, Peter s faith of Christ. Christ (according to his gentle & fatherly affection) doth gladly bear & take in good part, even as it often times chanced in the Apostles, whom Christ with such lenity & mildness of mind did so long bear withal, until at his time he did bring them unto perfection. Yea if that good & most bountiful Christ should reject & cast away all them which were weak in the faith, what should become of us I beseech you? There is not one of us which would not gladly take a reward, though he had not deserved the same by any manner of service. Besides that, all we with good will would reign with Christ, though we have neveer suffered any thing with him or for him. But look not, that that shall so come to pass, but thus it shallbe, He that suffereth with me, shall also reign with me. Secondarily, though it be meet and convenient, that we do our duty & service unto God of very love of the heart, without any respect of reward (for the reward shall follow of his own accord) yet notwithstanding Christ showeth unto Peter & to the other Apostles, how he will entreat them, and what they shall at length receive of him. And this his promise he also confirmeth with an oath, saying: Verily I say unto you, that when the son of man shall sit in the seat of his Majesty, ye which have followed me in the new birth, shall sit also upon the twelve seats, and judge the twelve tribes of Israel. Hear how large a promise is made in this place unto the Apostles. For he will not only confer this benefit unto them, (although a greater can not be desired) that by him they shall be made good and righteous, The reward of the Apostles. and (if they persever unto the end in a true faith) partakers also of everlasting life, by his only grace and mercy: but also he will make them judges, that in the new birth, when we shall be received into everlasting health, they shall sit near unto Christ. Of the which judgement saint Paul also speaketh: 1. Cor. 6 Do ye not know (saith he) that we shall judge Angels. Albeit we must not refer this judgement to the last judgement only, but it must also be understanded of the last judgement of the spirit among christians in this life. For assoon as by the word we receive the holy ghost, & and are made the sons of God through faith, them is this gift given us also, that by the word we may judge all things, even as saint Paul witnesseth in another place. The spiiritual man judgeth all things, 1. Cor. 2 and he is judged of no man. And Christ also: Now is come the judgement of this world, and the prince of this world shallbe thrust out. Are not the things, which are promised unto the Apostles in this place, great and excellent? And it is to be understand that to leave all things, & to follow Christ, must be done at the first. For although the Apostles had left all things and followed Christ when he spoke these words, yet was faith at that time unperfect in them. Moreover the holy ghost was not yet confirmed in them, as it came to pass afterward upon the day of Pentecost. Yea, even Christ himself affirmeth, that they left all things unperfectly, & followed him, when he saith that he sent forth his disciples without staff and scrip, & yet they lacked nothing. And in another place. The children of the spouse fast not, whiles the spouse is with them. The Apostles in very deed followed Christ, He that believeth is constant in time of persecution. & were sent forth to preach in jury. But where was persecution? yea, rather where was faith, which could have borne such persecution if it had happened? Wherefore it is to be understand, that the Apostles left all things, & followed Christ perfectly then, & not before, when upon the day of Pentecost, they did with constant mind confess Christ before the Scribes & Phariseis, and all the people. Moreover, when they preached not only in jury, but in all the world unto the people with such sedulity, diligence and constancy, that at last they were also compelled to die for preaching of the Gospel. The conversion of saint Paul. And truly as concerning this matter of following Christ, saint Paul, whose feast we celebrate this day, is not to be counted the least. For after that he was converted of God (as we read in the ninth chapter of the Acts of the Apostles) and of a Wolf was made a sheep, he preached his Lord Christ with such zeal and earnest affection of mind, that even at this day his voice is heard of this matter, and that not in one place only, but throughout all the whole world. The almighty God grant that we may receive his doctrine and direct our life according to the same. thirdly, forasmuch as Christ hath promised unto his Apostles, judgement over the xii. tribes of Israel, because that in his name they left all things, & followed him: Now he proceedeth to declare further, what he will give to all those that for his name's sake shall lose any thing, Reward cometh of itself and saith. Every one that forsaketh house, or brethren or sisters, or father or mother, or wife or children, or lands for my name's sake, shall receive an hundredth fold, and the inheritance of everlasting life. If any man will refer the former promise only to the Apostles, let him know, that this promise is spoken so plainly to all christians generally, that it must needs remain a general truth. Only let us mark this well, how it must be understand, to leave all things, & to follow Christ. For to do this truly & unfeignedly, doubtless is required a true faith. yea, if I have a true faith, which is dead unto all creatures, and liveth unto Christ alone & unto righteousness, then have I left all things in my heart, To leave and forsake all. although by the good will of God I may christianly & godly use & enjoy my goods so long as I live: yet nevertheless I am always ready, if need be, to leave all things & willingly to follow Christ, yea even unto death, having this hope & assured trust, that it pleaseth God that it be so, & that he requireth the same of me. Besides that, I am certain, that God will use me with such liberality, that I shall receive an hundredth fold for the things that I have forsaken in this world. Finally, I know this also, that in that other life, I shall receive everlasting life. For Christ, which is the truth itself, in no wise doth lie, but without doubt doth perform this promise with me. But in this place it shall be expedient that we do rightly understand, what it is to receive an hundredth fold. The error of the Anabaptists For the Anabaptists go about hereof to prove a corporal kingdom of Christ, and a sure and quiet life, which the christians must enjoy a thousand years after the resurrection of the dead, all the wicked and ungodly being destroyed. And of this error they make this the chief ground, because it is added in S. Luke, and also in S. Mark: In this life. john. 6 john. 8 But I pray you, how do these agree together, that where Christ in an other place did refuse to be chosen a king amongst the jews, after a corporal and worldly manner, and said unto Pilate: My kingdom is not of this world? now as one forgetful of his former sentence, is of a contrary mind, and is come to administre a corporal kingdom in this world, and to give unto his christians earthly pleasures, the pride and power of this world? No, To receive an hundredth fold. not so. But to receive an hundredth fold in this world is nothing else, than to have a mercy, quiet and sure conscience, which esteemeth more his redemption, justice and everlasting health, which he hath gotten by Christ only, than all the riches of this world, be they never so glorious and delectable to the ungodly. And in very deed, such a good thing is a quiet conscience, through the benefit of Christ. And this so great a good thing, will Christ give in this life unto all them, which with a true faith faith do hang upon him, or leave any thing for his sake. And in the country everlasting to come he will give that felicity of life which ever shall endure. To the which, the almighty god preserve and keep us all, through his well-beloved son jesus Christ our lord. Amen. The gospel on the purification of the Virgin mary's day. Luc. 2. Woodcut illustration of the Virgin Mary holding the infant Jesus. ANd when the time of their purification Levi. 12 after the law of Moses was come, they 1 Reg. 2 brought him to jerusalem to present him to the Lord, as it is written in the law of the Lord: Exo. 23. and. 22. Num. 8. Every man child that first openeth the matrix, shall be 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. And behold, there was a man in jerusalem, whose name was Simeon, & 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 Lords Christ. And he came by inspiration into the Temple. And when the father and mother brought in the child jesus, to do for him after the custom of the Leu. 12. law, than took he him up in his arms, and said: Lord, now lettest thou thy servant departed in peace, according to thy promise. For mine eyes have seen thy salvation, which thou haste prepared before the face of all people. Esa. 49 Act. 17. A light to lighten the Gentiles, and the glory of thy people Israel. THE EXPOSITION. THe gospel this day red (deareli beloved) describeth first the purification of Mary, and the offering up of the child jesus into the temple. And doubtless, there was a marvelous great meekness and lowliness in the blessed virgin Mary, and also in the child jesus, to submit themselves so lowly and so diligently to fulfil that law, which they were nothing at all bound unto. I pray you, who can say, they were bound unto the law? Let us first speak of Mary. The law of purification containeth this in sum: Leu. 12. That when a woman hath borne a man child, she must remain forty days in the blood of her purifying: & if she bore a woman child, fourscore days. But this law could by no means include Mary, forasmuch as she was virgin before the birth & in the birth of her child, The perpetual virginiti of Mari & perpetually for ever continueth virgin. Neither ought she to be accounted among those women, whom that law speaketh of, which have conceived & borne by the seed of man. Neither saith the scripture: Examples of love and meekness in Mary and in Christ. A certain woman. but a virgin should bear Christ. Yet that notwithstanding, in this matter she gladly doth as other women, yea and that with the pure love of the heart, wherein she would serve & teach other. And in this she instructeth us, that we should many times do by brotherly love, some things that we are not bound to do. But what shall we say of the child jesus? Was not he above the law, and lord of the whole law? yet for all that he is offered up in the temple as another child should be, with the accustomable sacrifice, by the law required at such purifyings, & that for this cause, that in the oblation of this child it might be signified, that our first nativity is so unpure, so full of malice & so filthy, Rom. 8. as nothing is filthier. And in like manner by this purifciation it is signified, that by this child as by the first borne among many brethren, all men must needs be purified. Furthermore, Christ also submitteth himself under the law, not that it was necessary for him so to do, as concerning his own person, but that he would satisfy the law for us, & so abrogate it, The law is abrogate by Christ. that in the matter, concerning justification, it should have nothing to do, even as Christ hath brought it to pass. For doth not saint Paul say: Rom. 6. You are not under the law, but under grace? This now is very comfortable to us. For the law commanded many things, which we were unable to fulfil, Acts xv. yet nevertheless it was necessary, and that under pain of eternal damnation, that we should fulfil the law, and satisfy it. Wherefore without doubt, we all must needs have despaired, if Christ had not come and fulfilled it, & abrogate it, and by his grace and merits only obtained for us remission of sins, righteousness, and eternal health. And here note, that the law in ●he matter of justification is abrogate, as we have before monished. But in asmuch as pertaineth unto the obedience of faith, so much it becometh us to fulfil and do, as christians and the children of God. secondarily, for as much as Simeon should bear witness of this child and of his doctrine that should follow, to the intent, that his testimony might take (as it is worthy) more weight and estimation, therefore is he so well described of the Evangelist by his virtue and godliness. For thus saith the evangelist. And this man was righteous and godly. Simeon But no man can be righteous and godly, without the holy ghost, & faith. For why, faith only maketh virtuous & righteous, as the scripture witnesseth. Furthermore, he that believeth, feareth god, Fear. not with servile or bond fear, but with a childly fear, or such a fear, as becometh a son to bear unto his father. If then it be true that the evangelist writeth of Simeon (as without doubt it is) needs must it follow that simeon had a faithful and godly heart. But such a faith, whereunto did she pretend, or wherein did she put her trust and confidence? To works of the law? Nay. But he looked for the consolation of Israel, as the evangelist saith. What is this that I do hear? Is this babe the only comfort of Israel? surely & without doubt he is even so. The fathefull are every where few in numbered. How many think you were there among so many thousands of men in Israel & juda, that knew this? I warrant ye a small numbered, if ye take away from them, Marry, joseph, Anna the prophetess, & this Simeon. What a wondered thing is this. Yea there is no such marvel as this, that among so holy a people & enriched with so many prerogatives from god himself, are found so small a numbered, that acknowledged this time of grace & salvation. Only this old man Simeon, & Anna the prophetess, took heed unto the prophecy of Christ, and marked this time of grace: certainly believing that it should be so in deed, that he should not taste of death, but that he should first behold the Christ of the lord. And what followed? For asmuch as his faith and hope was certain and right, therefore he received an oracle or answer of the holy ghost, that he should not see death, before he had seen the lords Christ. Oh in what joy was this good father then? And on the other side, how grievous was the abiding so long time unto him, till he might see that day and attain to that joy. notwithstanding at the last it came, and he obtained his hearty desire. For when the parents brought in the child jesus, to do for him after the custom of the law, this Simeon came also into the temple not of his awne head, but by the motion of the holy ghost. And then received the babe into his arms and confessed him to be his lord and saviour, and wished unto him all things fortunate and prosperous, as in this place in goodly ordre and fruitfully the evangelist describeth it. The joy of Simeon. thirdly here note, in how great mirth, in what great joy, this old man triumphed as it were when the eyes of his heart were opened to know his Messiah. Now (said he) O lord, thou lettest thy servant departed in peace, according to thy promise. Oh, how noble a thing is a heart that believeth well? For, I pray you, what thing careth Simeon for now? when he knoweth his king and saviour? Doubtless nothing now can make him pensive or sorrowful. Neither careth he much, whether he live or die. As though he should say: Oh lord God, I have with great and fervent desire longed to see thy son, the saviour of the world, and now by thy goodness and mercy I have that I ever desired. And therefore, now I feal my self in so great joy, that it is all one to me whether I live or die. Phi. 1. Now if I must live longer, I know that my saviour, yea the saviour of all the whole world is come, and therefore there is nothing can make me sorrowful. But if I must die, then am I sure that death is to me advantage. Yea verily (oh Lord) I heartily desire to be dissolved & be with thee. For I am sure, that neither sin nor death, nor devil nor hell can hurt me, for asmuch as I have seen thy son my lord, and I have known him as my Messiah and saviour. Behold how after this manner simeon maketh his song, and declareth what faith he hath in this child. And what doth he more? Sufficeth it that he only believeth, Christ is saviour before all people and that this joy tickleth his heart only? Nay not so. But he would make this joy known unto all men, and he saith, That God hath prepared this saviour, before the face of all people. Whereunto? A light to lighten among the Heathen, and the glory of thy people of Israel. Surely that is it that I would so gladly have hard spoken of. And I beseech you what thing might we poor heathen require more? We were bond unto this time in darkness & great incredulity, utterly ignorant what we should do to attain everlasting salvation. But God hath set forth this light, and now hath he ended this misery. Who hath done this? This child, of whom simeon speaketh such excellent things. And by what thing hath he brought this to pass? By his helthsom doctrine and gospel. For as he only is the glory of his people, when they acknowledge him by faith, so also is he a light unto us, when he would that his most holy word should come unto us. For then in deed began it to be fulfilled, that the prophet long before saw in spirit, and said: The people that dwelled in darkness saw a great light etc. Wherefore (dearly beloved) let us with hearty affection endeavour ourselves, that in as much as we are made the children of god, by the word of god, that we acknowledge the same with Simeon, and be thankful. And never admit to seek remission of sins, justice and eternal health at any other, than this child, whom Simeon acknowledgeth and nameth the saviour of the whole world. Who with the father and the holy ghost preserve and keep us all Amen. The gospel on saint Mathias the apostles day. Math. 11. Woodcut illustration of the apostle St. Matthias leaning on a spear. AT that time, jesus answered and said: I thank thee, O father, lord of heaven and earth, because thou haste hid those things from the wife and prudent, & hast showed them unto babes, verily father even so was it thy good pleasure. Mat. 12 Luc. 10. joh. 3. All things are given over unto me of my father. ♣ joh. 7 8. b 10. b And no man knoweth the son, but the father: neither knoweth any man the father, save the son, and he to whom so ever the son will open him. Come unto me all ye that labour and are laden, and I will ease you. Eccle. 6 Take my yoke upon you, & learn of me, for I am meek and lowly in heart, & ye shall find rest unto your souls. For my yoke is easy, 1. joh. 5 and my burden is light. THE EXPOSITION. TO the right understanding of this present Gospel, Two natures in Christ. it is necessary that we consider well, two natures in Christ. And verily if these two natures be well and christianly considered, it shall open and make plain many places of the godly scriptures, which at the first sight might seem to be contrary, so that in very deed there shall appear in them no repugnauncye at all. As for an example: I and my father are one. And again in another place: My father is greater than I Now if you refer this sentence unto Christ's divine nature, & the other unto his humane nature, I pray you, shall not these sayings well agree? And in like manner must thou needs do in this gospel. For that he giveth thanks to his father, it belongeth to his manhood: and that he saith, All things are given me of my father. it must be referred unto his godhead. But wherefore giveth Christ thanks unto his father? Forsooth because the word which is contemned of Corazin, and Bethsaida, is hid from the wise and prudent, and is revealed or opened unto young children. Wise & prudent men. In this place he calleth them wise and prudet, that trust to their owns wisdom, and by their own wits and understandings, will search out all things. Of whom also the prophet saith: Woe to you that are wise in your own eyes, isaiah. 5. & prudent in your own conceits. Such wisdom and such prudence (that is) such as will not be subdued and submit itself captive under the word of God, and to the foolish preaching of the cross, shall never be able to perceive any thing at all of the matter of his justification, nor in any thing that appertaineth to the glory of God. And why? God can by no means, nor will suffer such pride, as commonly cometh of carnal wisdom, as it is written: God resisteth the proud, 1. Pe. 5. and giveth grace unto the lowly. Furthermore we see that such as are carnally wise and civilly prudent men, very seldom they come unto the knowledge of God. But who then are they that are admitted unto the knowledge of God, and unto faith? Forsooth little children. And in this place Christ calleth them children, Children or babes that despair of themselves of all their carnal wisdom and prudence, that only considereth and deeply fixeth in their heart, those things which Christ taught, preached & wrought. Knowing also that in matter appertaining unto the honour of God, to righteousness & our salvation, or our own carnal wit, is of no waytte nor value, but only the word of God. Wysmen And knowing also that no man can kmowe or apprehend that justice without the revelation of God. And now, unto the first number that is of carnal wise men and prudent, pertain the high priests, Pharisees, and Scribes, and all justiciaries, that from the beginning of the world unto this day, defend & maintain justice of works, contrary & against the justice of faith. And of such at this time in so open light of the Gospel ther are innumerable. On the other part, that is to say, among them that be little children, Children are to be numbered the Apostles, and all that believe, which esteem the evangely as a most precious and holy relic, and in nothing are against it, but with all gentleness and lowly mind do receive it. Therefore if thou wilt come with these children unto the knowledge of the gospel and eternal felicity (well) be not wise and prudent in thine own conceit, but meake thyself in thine heart. for the word continueth hid unto carnal wisdom. Wherefore also saint Paul calleth it a mystery or a privy secret that all men understand not, nor perceive. We speak (saith he) the wisdom of God in a mystery. Secondarily, Christ is very God. when Christ as very man had ascribed the revelation of his evangely or gospel unto his father, he would now also show himself to be very God, equal with the father: and he saith, All things are given unto me of my father. And, No man knoweth the son but the father, neither knoweth any man the father but the son, and he to whom the son will open him. Of these words it is evident, that Christ is not only very man, but also very God. For seeing that in this place he showeth that the knowledge of his heavenly father is in his power to give it unto whom he will, which thing in another place he ascribeth unto his father only: needs must it follow, Christ is equal with the father. that as concerning the divine nature, he is equal with his father. And if he be equal with his father, it followeth of necessity, that he is very God. Now if he be very God, why should I not believe in him? why should I refuse to put in him all my whole hope, trust and consolation? especially seeing that he is so minded toward me and all men that believe in him, that both he will, and also is able to help us. And that he will gladly secure us, it appeareth in this, that for our sakes he giveth thanks unto his heavenly father, as one that hath great pleasure in our salvation and health. Besides that, he is able to help us, for all things are given unto him of his father. And to this pertaineth it, joh. 14 that he said unto Philip. Have I been so long time with you, and thou hast not known me? Philip, he that seeth me, seeth also my father: Again, Believe me that I am in the father, & the father is in me. Hear you not in this sentence, that Christ is equal with the father, & therefore needs must he be God? It will be very profitable to collect and gather such sentences together, and to have them in our minds. For how hards thing is it to the flesh, to believe that a man so despised and crucified, should be the son of God, yea God himself: And that he hath (by the effusion of his precious blood) washed away the sins of all men, & obtained for them eternal life. So strongly, and with such force is sathan wont to fight against this article. For he knoweth certainly that if he may win us from this Christ, it is impossible but he shall take us for his pray. For think you, that it was for nought the Christ said: Mat. 9 He is blessed that shall not be offended against me? Surely he saw before, that his poor and contemptible person should make many afraid to come to his doctrine. Therefore he willeth that we look unto his word, & consider it prudently, and not only say: jesus son of David have mercy upon us. But also say with Thomas, Mar. 10 joh. 20. My Lord and my God. thirdly Christ allureth and calleth us unto himself with a very sweet and fatherly promise, and saith: Come unto me all you that labour and are laden, and I will refresh, comfort, and ease you. Christ allureth us unto himself with a merciful promise I pray you, who now will be slow, & not rather with all that he can, make haste unto so gentle a saviour Christ? And diligently note, who they be that Christ calleth here unto himself. They are such as labour, and are laden in their conscience. And who be those? Those doubtless that feel their sins and knowledge them, and for them be fearful and trembling, without comfort, & of a contrite heart. For to such consciences there is no work, no holy deed, no wisdom, that can secure them, but Christ only by his death and passion, and by that precious effusion of his blood. Many one there are, that in such trouble of conscience, and in the great conflicts and anguish of the same, seek remedies, by certain prescribed holiness and works. But these profit no more than did that woman, which was sick of the issue of blood xii. year, which had suffered many things of many Physicians, & spent all her goods, & was never the better, Mar. 5. neither had any succour. For the more they study with their works (those I say, which are done without true faith) to pacify the conscience, the more they do hurt it. Wherefore, thus must we seek for remedy. When by the preaching of Moses we be brought into the knowledge of our sin, Rom. 3. and we feel ourselves right sore oppressed with the burden of sin, then let us seek for him, which by his death and passion hath obtained for us remission of all our sins. But if Satan will here draw the back, and (as he is full of malice and craft) so put it into thy mind that thou shalt think Christ such a one, The comfort of conscience must be sought at Christ as can in no wise abide sinners: then know thou that thou look unto this promise, that Christ hath made to thee in this Gospel, when he saith: Come unto me all ye that labour and are laden, and I, even I, shall refresh you: Which else no work, nor saint, can do. Why I beseech you, be you afraid? when I am gentle and lowly in heart, and such a one, as it should be full sore against my will that any sinner should departed fro me without comfort. Behold thus Christ allureth and calleth us unto himself, and setteth forth to us a promise, that he will refresh and comfort such as are laden and oppressed with sin. Yea, & further when we be comforted, he will lay a yoke upon us, but no such as they felt before. But Christ's yoke is easy, and his burden light. The doctrine of Christ, because of the cross, which it ever bringeth with it, is a great yoke and heavy burden to the flesh. But when the spirit cometh, it is made easy and light, were it afore never so heavy, as saint John saith: His precepts are not heavy. 2. joh. 5 That almighty lord give us grace that we never suffer our selves to be withdrawn from that yoke. Amen. The gospel on the annunciation of the blessed virgin Mary. Luc. 1. Woodcut illustration of the Annunciation, with Mary sitting to the left of the angel, with the Holy Ghost (represented as a dove) and a lily between them. When she saw him, she was abashed at his saying, and cast in her mind, what manner of salutation that should be. And the angel said unto her: Fear not mary, for thou haste found grace with God. Behold, isaiah. 6. thou shalt conceive in thy womb, and bear a son, and ♣ Mat. 2 Luc. 2. shalt call his name jesus. He shall be great, and shall be called the son of the highest. And the lord God shall give unto him the seat of his father david, and he * Esa. 9 shall reign over the house of jacob for ever, and ♣ Dan 7 Mich. 4 of his kingdom there shall be none end. Then said Mary unto the angel: How shall this be, seeing I know not a man? And the angel answered and said unto her: The holy ghost shall come upon thee, and the power of the highest shall overshadow the. Therefore also that holy thing which shallbe borne, shallbe called the son of god. And behold, thy cousin Elyza beth she hath also conceived a son in her age, and this is her sixth month, which was called barren, for Zach, 8. Mat. 19 Mar. 10 Luc. 18. with god shall nothing be unpossible. And Mary said: Behold the hand maid of the Lord, be it unto me, according to thy word. THE EXPOSITION. Here in the Gospel of this day, is described the Annunciation of the natyvyty of our lord jesus Christ, which was before promised unto the holy fathers, & that there so long & so desirously waited for. And the evangelist Luke with very great diligence marvelous plainly describeth that glad tidings. For he right diligently discusseth all the circumstances of it, and in as goodly ordre as may be recited them. first he showeth the time, The tyme. that is, the sixth, month, after that Elizabeth wife to Zachary the priest, had conceived john the baptist. And then furthermore, Gabiel, he nameth also the angel, by that name that was known and excellent in the scriptures: as in Daniel the 8. and 9 chapter: And this angel also was before sent unto Zachary. thirdly, he showeth who sent that angel, Who sent him that is god, which long before had ordained mary unto this glory that she should be the mother unto his son. fourthly also you see, whether and to whom the Angel was sent: that is, into a town of Galilee, named Nazareth, The city The husband. The virgin. unto a virgin despoused unto a man called joseph, of the house of David. And the virgins name was Mary. Now if a man will declare these circumstances, and according to their dignity discuss them, it can not be opened what dignity and ornament these shall add unto the annuntion. And now consider after what manner this annunciation came to pass, and how we should understand it. The angel cometh unto Mary, and very gently saluteth her, as a virgin replenished with grace, with whom the Lord is: and which should in time coming, be blessed above all women, because of those excellent gifts, which god would give unto her. And in as much as she was abashed or troubled, because of his words, therefore the Angel continueth his words, and saith: Marry, be not afraid, doubtless thou hast found grace with God. Behold thou shalt conceive in thy womb and bear a son, and shalt call his name jesus. Here it is necessary that we consider well two things. first, that Mary found so great grace with God. Two things noted. For that which is found, surely it is found without any merits of any works that went before, and so it cometh unlooked for. To confirm grace is not to merit or deserve. Then if Mary found such grace afore God, I beseech you where are they, that say she deserved it? And thereupon do make an Idol of her, setting it above God. I can well bear, and truly so is it worthy, that Mary be praised, and exalted as a goodly virgin, and full of grace afore God, yea, and also to be set forth unto all christians, as a lively ensample of faith. yet (that notwithstanding) suffer her to continue a creature that attained unto that dignity, by grace without merits, and that never desired to be extolled above her son, as ye may well perceive by her own words, where she saith in the gospel: Whatsoever my son shall say unto you, that do. john. 2 Doth not this most blessed virgin Mary in this place send men from herself unto Christ, and unto his word? Surely we confess, that Mary obtained of God greater favour or grace, than all other women, in that she was full of the holy ghost, and the Lord was with her. But now it followeth not of this, that I should make an Idol of her, that we should esteem her to be our life, sweetness, & all our hope, as doth that canticle Salue regina, but rather it were more right, to speak these things of Christ, which saith. I, I, I am the way, the truth & life. The other thing, that we here think worthy to be noted is this. We must diligently way, what the Angel said unto Mari. Behold (said he) thou shalt conceive in thy womb and bear a son. For these words pertain unto the humanity of Christ, which in our time is impugned, without shame, The anabaptists error. of the Anabaptists. For they confess, that he received of Mary in her womb, figure, form & nutriments. But this they believe not, that he took any thing of flesh and blood of Mary. But this text teacheth plainly that doubtless Christ first was conceived of the holy ghost, & then by the operation of the same holy ghost, he received (as every other child doth) form, figure, & nourishments, flesh and blood of his mother the virgin Marry, and so was borne of her as the article of our faith declareth. And we by the assistance of God's grace shall ever continue in this faith and confess it, & never departed from it, though the Anabaptists wax never so wood, and babble never so much vain words in waste. Secondarily, in this Gospel is excellently described the kingdom of Christ. The kingdom of Christ. For the Angel saith: And the Lord God shall give unto him the seat of David his father, and he shall reign over the house of jacob eternally: and there shallbe no end of his kingdom. In these words Christ is called the son of David, & I think because he was so long before promised to David, and that he took flesh & blood of Mary, David's seat. which was of the seed of David. And this seat or majesty of David, which should be given unto him, is no corporal seat, but a spiritual seat. For if it were a corporal seat, it could not endure for ever, but it must needs have an end. And therefore the Angel added: And his kingdom shall have none end. Such a kingdom of Christ is also excellently described by the Prophet isaiah in the ix. chapter, where among other things he saith thus: isaiah. 9 His empery shallbe dilated or multiplied, and peace shallbe without end upon the throne of David, & upon his kingdom, that he may confirm & strengthen it, in justice and judgement, from thenceforth and for evermore. Mark, that such a peace shallbe in the kingdom of Christ, which shall not endure for a time, but for evermore. And how could this peace be referred unto David, which neither had this peace, nor yet could give it unto other? Furthermore, in this kingdom justice shallbe made strong in judgement. judgement. Now, how shall this be? Where as is no knowledge of sins, there can not follow the justice of faith. Therefore that I may come unto the knowledge of sin, and after that, by faith attain unto the righteousness of faith, Christ first causeth me, so to be thrown down at the preaching of repentance, that I shall feal myself worthy for my sins to have hell and eternal damnation. But then through the preaching of free remission of sins for Christ's sake, I shall be again comforted, and raised up, so that in time coming I shall fear nothing for my sins, but I shall stand steadfast in faith, and wait for eternal health. After this manner is justice established by judgement in the kingdom of Christ. Upon this again it followeth, that this seat of David, which here is promised unto Christ, is nothing else but a spiritual kingdom of Christ, which is governed and ruled by the scripture of the evangely, or gospel. Neither can it stand in any manner other thing, then in spirit and truth. For it can not be a corporal kingdom. For why, these things that we have now spoken of, and the corporal kingdom that David sometime governed, differre as far as heaven and earth. And to speak briefly, Christ himself in the gospel of Luke concludeth this, saying: The kingdom of God is within you. Luc. 17 thirdly, we have here a noble ensample of true faith in Mary. For although at the first she was abashed at the Angel's word, and afterward also wondered right sore, Examples of faith in Mari how she should be the mother of the Lord, seeing that she knew no man: Yet now when she heareth, that the holy ghost should work all this in her, she gladly committeth herself unto the will of God, with great meekness & lowliness, and believeth the Angel which God had sent unto her. Wherefore also Elizabeth highly praised this faith, Luc. 1. saying: Blessed art thou which hast believed, for those things shallbe accomplished in thee, which were told thee from the Lord. Nature of faith For this is the true nature of faith, which appeareth here in Mary, to believe the word, to lean unto the word, and to cleave unto the word, yea though that thing which the word speaketh of, can in no wise be comprehended by man's reason. For why should it be called faith, but that it believeth things invisible & not apparent, yea, & incomprehensible to man? Thus did Abraham, when contrary unto hope, he believed into hope. For as S. Paul saith: He was not weak in faith, neither considered his own body, dead in manner, (for he was now almost an hundredth year old) nor the barren womb of Sarah. He staggered not thorough unbelief at the promise of god, but he was strong in faith, and gave to god the honour, full certified, that whatsoever god promised, he was able to perform it. Inlike manner must we do. Whensoever god speaketh any thing which I can not obtain nor perceive by my reason or wisdom, it becometh me not to dispute, by what means it may come to pass, but thus must I say: Behold, I am ready the lords bond servant, and gladly do I meekly submit myself captive unto thy word, althouge I perceive it not, nor can not comprehend it. Thus did Mary, when the angel had said: The holy ghost shall come over thee, and the power of the most highest, shall overshadow the. etc. Marry said: Behold the Lords hand maiden, be it done to me, according to thy word. Now if ye will do unto mary such service as shall please her, believe the promise of god as she believed it. Fear god, as Mary feared god, live as she lived, and thou shalt possess eternal life as mary doth. As Christ promised: Who so ever doth the will of my father that is in heaven, he is my brother, sister and mother. God grant us all that we may do well. Amen. THE PASSION OF OUR Lord jesus Christ, parted into six Sermons. The first sermon Mat. 26. Mar. 14 Luce. 22 Woodcut illustration of the Crucifixion. WHen the even was come he sat down with the twelve. And as they did eat he said: Verily I say unto you, that joh. 13. 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 dippeth his hand with me in the dish, the same shall betray me. Psal. 61 The son of man truly goeth as it is written of him: but woe unto that man by whom the son of man shallbe 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 haste said. When they were caring, jesus took break, and when he had given thanks, he broke it, and gave it to his disciples. and said: 1 Cor. 9 Luce. 22 Mar: 18. Take, eat, this is my body. And he took the cup, and thanked, and gave it 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 henceforth of this fruit of the vinetree, until that day, when I shall drink it new with you in my father's kingdom. Mat. 14 And when they had said grace, they went out unto mount Oliver. THE EXPOSITION. WE have (deeply beloved) not with out cause recited unto you out of the gospel of Math. the text of the Lords supper, & that we purpose at this time to treat upon unto your loving charity. For so it see we think it profitable to council and help the weak, which about this time are wont for the more part of a custom to come unto the communion of the lords supper & participate of it. and therefore they shall love and more gladly desire some brief instruction in this matter. The beginning of this gospel declareth with how great humanity and gentleness Christ provoked judas unto repentance, adding also unto it, Christ's patience calleeth judas to repentance. that except he did repent, that damnation in soul and body was prophesied to chance unto him. But who told Christ that judas should betray him, and deliver him into the hands of the jews? Surely no man. But he being very god, that searcheth the hearts & rains of all men, knew it, neither needeth he any man to show him such things. Now that his clemency, goodness, & long suffering in all things might appear, therefore he handleth him that should betray him, with such mercy & friendly or familiar dealing, & calleth him unto penance after that fashion that he uttereth him not by name, but only with his word toucheth his conscience. Called not he him sufficiently unto repentance, when he said unto him: Woe to that man, by whom the son of man is betrayed? It had been better for that man that he had never been borne? doubtless, whom so great mercy of Christ (as in this place is showed unto the traitor, & also offered unto him) provoketh not unto repentance & faith: surely I say that man must needs have an indurate & blinded heart, as had judas. For Christ could handle him no better, nor with more merciful kindness. Rom. 2. This great patience of god and Christ, considered S. Paul, saying: Dyspisest thou the riches of his goodness, patience & long suffering? Knowest thou not, that the loving kindness of God leadeth the to repentance? Of this now it followeth that not Christ, but we ourselves are the cause of our own destruction, Osee. 13 as the prophet Oseas witnesseth, saying: O Israel, thy destruction cometh of thyself. But Christ offereth unto us, grace, and his spirit, yea & that very liberally in many places of the gospel Therefore, whosoever now will not do penance, that man must needs fall into like danger with the jews, which would not know the time of their visitation. judas heard what he ought to have done, & what doubtless should follow upon that his betraying, and what reward he might surely trust unto, except he forsook that evil & mischievous enterprise, that he had taken in hand. But did he repent? or did this any thing move him? Nay forsooth. But as the serpent stoppeth his ears, that he hear not the voice of the enchanter: judas an ensample to the impenitent. even so judas stoppeth his ears, & shut out all the admonitions of Christ. Wherefore it came to pass, that by his own sin, he is dampened perpetually. And also, he is set forth as a singular ensample to all that are impenitent. But the God of mercy, and father of our Lord jesus Christ, vouchsafe of his great and tender merciful goodness, to keep and preserve us all from such impenitent hearts and desperate minds. Secondarily, after that Christ with such friendly words (although in vain) had called judas to repentance, and with his well-beloved Apostles had eaten that Easter lamb, he ordained and instituted the remembrance and commemoration of our redemption which here in this place of the new testament is aswell expressed and declared by figures & figurative speeches, as it was in the old testament. For as the pure Paschal lamb without spot, The paschal lamb signified Christ. The effusion of the lambs blood, signified the effusion of Christ's blood. And the salvation of the children of Israel from temporal death by the lambs blood, signified our salvation from eternal death by Christ's blood. And as almighty God passing through Egypt, killed all the Egyptians heirs in every house, and left not one alive, & nevertheless he passed by the children of Israel's houses, where he saw the lambs blood upon the doors, and hurted none of them, but saved them all by the means of the lambs blood: so likewise at the last judgement of the whole world, none shall be passed over and saved, but that shall be found marked with the blood of that most pure and immaculate lamb jesus Christ. And for as much as the shedding of that lambs blood was a token and figure of the shedding of Christ's blood then to come, The lords supper. and forasmuch also as all the sacraments and figures of the old testament, ceased and had an end in Christ: lest by our great unkindness we should peradventure be forgetful of the great benefit of Christ, therefore at his last supper (when he took his leave of his Apostles to departed out of the world) he did make a new will & testament, wherein he bequeathed unto us clean remission of all our sins, and the everlasting inheritance of heaven. And the same he confirmed the next day with his own blood and death. And lest we should forget the same, he ordained not a yearly memory (as the Paschal Lamb was eaten but ones every year) out a daily remembrance he ordained thereof in bread & wine sanctified & dedicated to that purpose, Mat. 26 saying: This is my body: This cup is my blood, which is shed for the remission of sins. Do this in the remembrance of me. Admonishing us by these words, spoken at the making of his last will and testament, & at his departing out of the world (because they should be the better remembered) that whensoever we do eat the bread in his holy supper, & drink of that cup, we should remember how much Christ hath done for us, and how he died for our sakes. Therefore, saith saint Paul: 1 Cor. 11 As often as you shall eat of this bread, and drink the cup, you shall show forth the lords death until he come. And forasmuch as this holy bread broken, and the wine divided, do represent unto us the death of Christ now passed, as the killing of the Paschal Lamb did represent the same yet to come: therefore our saviour Christ used thesame manner of speech of the bread & wine, as God before used of the Paschal lamb. For as in the old testament God said: Exo. 12. This is the Lords Passeby, or passover, even so saith Christ in the new testament, This is my body: Ma. 26 This is my blood. But in the old mystery and sacrament, the Lamb was not the Lords very passover or passing by, but it was a figure which represented his passing by. So likewise in the new testament, the bread and wine be not Christ's very body and blood, but they be figures, which by Christ's institution be unto the godly receivers thereof, sacraments, tokens, significations, and representations of his very flesh & blood instructing their faith, that as the bread and wine feed them corporally, and continue this temporal life: so the very flesh & blood of Christ feedeth them spiritually, & giveth them everlasting life. For unto the faithful Christ is at his own holy table present, with his mighty spirit and grace, and is of them more fruitfully received, than if corporally they should receive him bodily present. And therefore they that shall worthily come to this Gods board, must after due trial of themselves, consider first, who ordained this table, also what meat and drink they shall have that come thereto, and how they ought to behave themselves thereat. He that prepared the table is Christ himself. The meat and drink wherewith he feedeth them that come thereto as they ought do, is his own very flesh and blood. They that come thereto, must occupy their minds in considering how his body was broken for them, and his blood shed for their redemption, and so ought they to approach to this heavenly table with all humbleness of heart, and godliness of mind, as to the table wherein Christ himself is given. And they that come otherwise to this holy table, they come unworthily, and do not eat & drink Christ's flesh and blood, but eat & drink their own damnation: because they do not duly consider Christ's very flesh & blood, which be offered there spiritually to be eaten & drunken, but despising Christ's most holy supper, do come thereto as it were to other meats & drinks, without regard of the lords body, which is the spiritual meat of that table. Therefore, let a man (as saint Paul saith) examine himself, and so eat of the bread and drink of the cup, for he that eateth and drinketh unworthily, eateth and drinketh his own damnation, not deserning the lords body. Evil persons do not ea●e the body of Christ thirdly, we can not deny, but that both the good and bad do eat and drink the sacramental bread and wine, but besides the sacraments the good eateth everlasting life, the evil and wicked membres of the devil everlasting death. For they do not eat and drink the body & blood of Christ, but (as saint Paul saith) they are guilty of the body & blood of the Lord, and eat & drink their own damnation. Fourthly, it is necessary that we know, whereunto this sacrament profiteth, and what utility cometh to us by it, and what is the power of it. And this can no man learn better any where, then of the very words, wherewith this sacrament was instituted, which say: This is my body, given for you, unto the remission of sins. Christ ordained this sacrament of his body and blood in bread and wine, to preach unto us, that as our bodies be fed, nourished and preserved with meat & drink, so are our hungry souls fed, nourished and preserved by the body & blood of Christ. This same spiritual eating and drinking of the said body and blood of Christ, is not received in the mouth, & digested in the stomach, but it is received with a pure heart & a sincere faith, believing that Christ gave his body to death & shed his blood upon the cross for us, & that he doth so join and incorporate himself to us, that he is our head, and we his membres, having him dwelling in us, & we in him. What thing can be more comfortable to us, than to eat this meat and drink this drink? For he saith himself: john. 6 He that eateth me, shall live by me. Wherefore in this sacrament, received with a true faith, we are assured that our sins be forgiven, which thing when we feel in our heats, at the receiving of the Lords supper, what thing can be more joyful, more pleasant or more comfortable unto us? Remission of sins is the highest treasure that can be in the world. Who is it that would not apply his whole study, cast in his mind day & night, yea & go though it were never so long a journey, so that he might attain this treasure? Suppose you there be any riches in this world like unto this? Nay verily. Why so? For the goods of this world, be they never so excellent, never so precious & great in value, never so pleasant & beautiful, yet they ebb & flow, they fall as leaves, and they pass away, although in this life only they comfort man much, yea, and rather vex & trouble him: But this treasure of forgiveness of sins, when by faith it is obtained, found, and set hand upon, it bringeth with it no incertain, deceivable nor transitory life, but a continual, everlasting, and perpetual life, & also it causeth peace & joy in the holy ghost, which shall last for ever. Wherefore it is very necessary, that we with all diligence and studious mind, search for this treasure. There are some that are so minded that they think that when they have the word, it is not very necessary nor maketh no great matter whether they come unto the sacrament or no, and that it is in their liberty whether they will take part of the lords table or no. All men are bound to receive the Sacrament. But I deny that liberty, & lai, that all men are so sore bound to remember this benefit received of God through Christ, as the apostles were, and often to revolve it in heart and to give thanks for it. For though I neither can, nor will bind men unto a certain prescript, or peculiar time to receive this sacrament, yet it is necessary, that we consider the commandment of Christ, and that oftentimes we accomplish and in deed fulfil it. Furthermore, it is a truth and can not be denied, but that by the word, there is offered unto us the remission of sins. And in the same word is this sacrament commanded and comprehended, so that the one can not be in any wise divided from the other. fifthly, consider now, who these be that use this sacrament accordingly: The use of the lords supper. doubtless that are such as believe. There is a promise in the lords supper, that Christ would give his own body unto death for us, & that he would shed his blood, to wash away our sins. And in this promise there is no doubting. But what profiteth this promise unto me, except I receive & take hold upon it by faith? But yet if I will be partaker of these things, it is necessary that I come in faith. For every promise of God is received by faith. So likewise teacheth the sentences in the gospel of john: joh. 6. He that eateth this bread shall live eternally. Item, The bread which I will give, it is my flesh for the life of the world. Item, He that eateth my flesh and drinketh my blood, continueth in me, and I in him etc. All these sentences are spoken of faith. Now who so cometh unto the communion of the lords supper not having this faith, than not only he eateth it not unto his health and eternal life, but much rather he taketh part of this sacrament unto eternal condemnation, as S. Paul in the epistle to the Cor. sufficiently showeth and teacheth. 1 Co. 11. Therefore if thou feel thy sins & knowest them, & wouldest right gladly be delivered from them, & desirest to grow, increase and wax strong in faith, well, make haste & come to this supper. For in it thou shalt find, not only forgiveness of sins, & that by the word, but also thou shalt feed thy soul with the body & blood of jesus Christ, a great comforting to thy faith. Furthermore, this sacrament should move & stir us to friendship, to live quietly in peace, unity & concord, & to put away all hatred, variance & discord. & to testify a brotherly & unfeigned love between us. For when we be made all partakers of this one table what ought we to think, but that we be all membres of one spiritual body? that we be joined together in one Christ, as a great numbered of grains of corn be joined together in one loaf. Wherefore they that can not be persuaded to be good to their christian brethren (for whom Christ suffered death) when in this sacrament they be put in remembrance, that the son of god bestowed his life for his enemies. We see daily that eating and drinking together, maketh friends, and continueth friendship: Much more than ought the table of Christ to move us so to do, whereby we confess us to be all membres of one body, and acknowledge Christ to be given us of God his father. To whom with the son and holy ghost, be all honour and glory, for ever and ever. Amen. The gospel on the second sermon upon the passion of our lord. john. 18. WHen jesus had spoken these words, Mat. 19 Mar 14 Luce. 22 he went forth with his disciples, over the brook Cedron, where was a garden, into which he entered, and his disciples. judas also which betrayed him, knew the place, for jesus oft times resorted thither with his disciples. judas then after he had received a bond of men, & ministers of the high priests and pharisees, came thither with lanterns, and fire brands, and weapons. And jesus knowing all things that should come on him, went forth, and said unto them: Whom seek ye? They answered him: jesus of Nazareth. jesus saith unto them: I am he. judas also which betrayed him, stood with them: As soon then as he had said unto them, I am he. they went backward and fell to the ground. Then asked he them again: Whom seek ye? They said: jesus of Nazareth. jesus answered: I have told you, that I am he. If ye seek me therefore, let these go their way, that the sayings might be fulfilled which he spoke: joh. 17 Of them which thou gavest me, have I not lost one. Then Simon Peter having a sword, drew it, and smote the high priests servant, and cut of his right ear. The servants name was Maichus. Therefore saith jesus unto Peter: Mat. 2● Gene. 9 put up thy sword into the sheath: Shall I not drink of the cup which my father hath given me? THE EXPOSITION. Forasmuch (dearly beloved) as we have undertake, to declare unto you, and to set out the dear death and most bitter passion of our Lord jesus Christ: I have thought it convenient, and need also requireth the same, that we should first show briefly, what is the use of the same passion, and what utility and fruit may come by it unto us. For there is no greater folly, nor more worthy laughter, than to make only such preachings, as should move men's minds to fret at the jews, because they did such an horrible crime against Christ & by such words take an occasion to curse & rebuke the traitor judas, and to condemn him. For surely here are to be considered, things far greater and higher than those. And what things are they that we ought here to consider? first we ought to ponder, what were the principal causes of that so great passion, which the most innocent lamb of God suffered. For if this be deeply weighed and considered in the heart, it shall work as much in our hearts, as doth the preaching of the law, whose office is commonly to set before our eyes the huge greatness of our sins, to fear us and to drive us unto despair. But now, who were they that were the cause of that so painful death and passion unto Christ: The cause of the doth of Christ isaiah. 53 & that committed that horrible crime to slay the son of God? No man can show this more truly nor better, than the prophet, which saith: Because of the transgression of my people I have slain him. Keep this sentence diligently in thy mind. And if thou wilt so do, thou shalt have as great cause to fret at thyself, as ever thou couldst find to be displeased with the jews, and that wretched poor fellow judas. And if that the Lord our God gave his dearly beloved son unto this passion, for the transgression and sins of his people, surely we also do put to our working & helping hands unto this passion, & are also aswell as other, authors of his death. Have not we sinned also with other? Or are we except out of this sentence? All men have sinned, & are destitute of the glory of God. Rom. 3 doubtless no man can here excuse himself, neither is any man free from sin, so that he may lay all the blame upon the jews, for Christ's death. 1 Iho. 2 For as S. John saith: He is the propitiation & obtayner of grace for our sins, & not for our sins only, but also for the sins of all the world. Therefore, when thou hearest that this innocent Christ was bound, scourged, spit upon, and scorned, and besides that, beaten upon the face, crowned with thorn, & crucified, thou shouldest then call to mind and remember, Our sins crucified Christ. that thou thyself hast done this, & that thy sins were the most just cause and very occasion of all these things. Neither must thou remember things lightly, but so meditate them in thy mind, that thou mayst know thyself, a most grievous sinner, and confess thyself such a one, as by thy sins provoked so great wrath and indignation of God. Nor think not that thy sins were light for the which it was necessary that the son of God should come down from heaven, and suffer the most villain death of the cross. Consider also in thy mind, that this passion, What profit we have by the death & passion of Christ & shedding of that precious blood, was done for thy wealth & profit, that thy sins and all thy transgressions should by effusion of this blood be washed away, & so thou delivered from all thy sins, mightest be made the son & heir of God. Now if thou by faith takest hold upon this, & with all the whole faith of thy heart, trustest wholly upon it, it shall make the fire from all sins, reconcile the unto the heavenly father, and bring perpetual joy, & eternal felicity unto the. Even as S. Paul saith: Christ, Rom 5. when we were yet weak, according unto the time, died for the ungodly. And scarce will any man die for the righteous. Yet peradventure, some man dare die for a good man. But in this hath God set out his love toward us, that when we were yet sinners, Christ died for us. Much more now that we be justified in his blood, we shallbe saved from the wrath by him etc. After this manner the wounds of Christ, may be unto the a preaching of the law, when thou callest to mind, that he suffered them for thy sins. And again, when thou remember'st & believest, that all this was done for thy wealth, than receivest thou that glad tidings, which preacheth unto thee, that thou shalt not perish, but art delivered from all thy sins, and shalt live with Christ eternally. Is not this a wondrous great profit, that thou hast by the passion of Christ? where are, I pray you now, Note this ye sectaries that sell your merits to other. those justiciaries, which ascribe their salvation not unto the passion and death of our Lord jesus Christ, but unto the merits of their own works? Surely, they err exceeding sore, that so believe. For doubtless our own works were never able to perform so great a thing, but Christ, Christ I say, Christ only is he, that by his death & passion, and by the effusion of his precious blood, giveth freely, and maketh us to possess eternal health. For he is made unto us wisdom from God, 1. Cor. 1 and righteousness, and sanctification, and redemption. Secondarily, we hear now of the Evangelist John, that when Christ had ended, that his last supper, & had finished that excellent sermon made then unto his disciples, he went forth with his disciples over the broke called Cedron, into a certain garden, to pray. Prayer requireth a secret place. 1. Ti. 2. Some men will say, what meaneth this, that Christ tarrieth not within the house? Should prayer be bound unto certain prescribed places? Nay truly. For saint Paul willeth, that in every place we hold up our hands unto God. Yet that notwithstanding, such is the nature of fervent and earnest prayer, that it may be far better and devoutlyer done, Mat. 6 in some secret place, or (as Christ saith) in thy chambre, then in such places, where is great resort of people, Ma. 14 as we also see in the gospel of matthew, how jesus went alone into the mountain to pray. But then specially is it agreeable, that he that prayeth be alone, and far from other, when his necessity & pangs of his mind are great, that he may so much the more freely shed forth his whole heart, before the Lord his God, and in his lap lay forth all his adversity, whatsoever it be. And now, what think you moved Christ to depart aside into the garden to pray? Necessity compelleth men to pray. Surely that exceeding great anguish of his heart. For now he knew that the time was come of his passion, which he so sore feared, that he said: My soul is sorrowful unto the death. And again: O my father, if it be possible, let this cup pass from me. You hear in this place how great fear, how great anguish, how great tribulation and pensiveness was in the flesh of Christ. And doubtless the same fear invaded him, when he hanging upon the cross, cried out with the saying of the Psalmist: Oh God, Oh my God, why hast thou forsaken me? Psa. 21. But now ponder what Christ doth in such necessity, & from whence he asketh comfort & help. Christ asketh at his heavenvly father. doubtless he hath no manner of help, comfort, or hope, but in his heavenvly father, at whose hand also he looketh for all consolation: seeing that it was impossible for any creature to help in such necessity and trouble. And although he must needs drink of the cup of his passion, yet was he comforted & strengthened by his heavenly father, which sent an Angel from heaven to comfort him, Luc. 22. which altogether was done for us. For this infirmity of Christ that we here see, was made our strength. For surely we could never have been able to overcome any temptation, but only by Christ. Whensoever therefore in our necessity, we ask any thing of our heavenly father for Christ's sake, we shall doubtless for Christ, obtain help, comfort, and all our hearts desire, and be assured of most sure consolation. thirdly, when Christ had ended his prayer, judas came with the servants of the Bishops and Phariseis, to betray his Master and Lord, to deliver him into the hands of the Bishops and Priests. Is not this an horrible thing to speak, especially that an Apostle betrayed Christ? Before he had preached the gospel, before he had done miracles, yea and so behaved himself, that he seemed nothing unlike the other Apostles. Besides this, it was not long before, that he sat at one table with Christ and his Apostles, and was partner of his Supper, and had heard, with how great patience and meekemes, (although in close words) the lord had called him unto repentance. Yet notwithstanding, he was so sore indurate and blinded, that for a little vile money he selleth his Lord, There is no trust in man. and betrayeth him unto the jews. Who can now have any trust in man, seeing this traitor dare be so bold, (as one that hath none evil in his mind, or thinketh no harm) to kiss Christ? Who also shall boast himself of the gift that God hath given him, before he come unto a blessed and christian end? Doubtless it was not said for nought: Mat 24 He that persevereth unto the end, shallbe saved. There are many that have a good beginning, when they first begin to believe, as we have experience of such in our times. For there have been some, which in the beginning when the gospel began to flourish, were so fervent and exceeding hearty, that in manner they did durst out all together with fervent love, and seemed as they would at once devour the whole gospel. But a very small numbered is there of them that have continued the same hearty good mind, unto a good, fortunable and perfect end. Wherefore this is ever true, that our saviour Christ saith: Mat. 1● The last shallbe first, and the first last. What needeth more words? When such men once fall from the gospel, they run into such envy and hatred against it, that without doubt they would do as judas here doth to his lord and master, if god wo●d permit unto them, occasion to do it. How often (I pray you) complaineth S. Paul of such false brethren? Note this O chris●ian reader & do it. Therefore all christian men have a great cause, without ceasing to offer prayers unto god by Christ, that not only he would bring us unto the true and right faith, but also that of his great mercy and unspeakable goodness, he vouchsafe to conserve us in the same, unto the end. fourthly, we see in this place, Christ willingly gave him unto the cross. how willingly Christ gave himself unto the cross, for so saith the text. Then jesus knowing all things, that should come unto him, he went to meet them, and said: Whom seek ye? They answered him: jesus of Nazareth. And jesus said unto them: I am he. Is it not fulfilled in this place that the prophet said: Esa. 53. He shall be led as a sheep unto the slaughter, and as a lamb before the shearer, so shall he hold his peace, and he shall not open his mouth? And also the saying of the Apostle. Phil 2. He was made obedient to the father unto the death, even unto the death of the cross. Christ is our gift and our ensample. Now though we look upon Christ but even as upon a gift given unto us, surely it shall not a little stablish and strengthen our faith, that he would so gladly offer himself unto the death for our profit and for our redemption. But if we consider Christ given unto us, as an example, we must remember, 1 Pet. 2. what S. Pet. writeth in his epistle: Christ suffered for us, leving us an example, that we should follow his foot steps, For so shall we take the cross, as willingly upon us, if need require it, as we see that he suffered death upon the cross. And I pray you, why should we not here willingly offer ourselves, seeing that we have so mighty and merciful a lord, that will be present & assist us in all our tribulations? And that he is able, we may perceive it in that he threw down all the jews unto the earth, by the power of his word. That he is merciful he showeth in this, that in the midst of his adversity, he casteth not of the care for his disciples, but is so careful for them that in their behalf he said unto his adversaries the most greedily sought to drink his blood: If that ye seek me, let these go, so that the word might be fulfilled, joh. 17 which he had said. Of those whom thou gavest me, I have not lost one. Fiftelye, when Peter had cut of the ear of Malchus the bishop's servant, Christ commanded Peter to put up his sword. Wherein doubtless he taught us, that his kingdom which only is administered by the word, & standeth in spirit & faith, this kingdom I say, may be defended with no power of the flesh, but is only to be conserved & defended of god. God defendeth the gospel And seeing there is no doubt, but god will defend his own kingdom, I pray you, why fear we so much the enemies of the gospel? Why do we not rather in this behalf, suffer god to provide for these things? Why say we not with saint Paul: Rom. 8. If God be with us, who may be against us? Surely it cannot be denied, but their power is great, that bear evil will, and would the Gospel were utterly destroyed. But what is all their power, if it be conferred unto the power of god? At the least, let us study this. Let us by all means haste unto this, that we may stand strongly by the word, and suffer not ourselves to be separate from it, and suffer not ourselves to be separated from it, and doubtless God himself shall find a way, how to conserve it, and to defend it against all his adversaries. For it is not in vain that the prophet saith: Esa. 55. My word shall not return to me void, but it shall do all my will, and it shall prosper in those things, whereunto I have sent it. Then if the word must needs fulfil the thing it is sent unto, I pray you, who can resist it? Is it possible think you, that a creature should compel his creator? I think nay. And I believe, that God is able without any pain, to fulfil his counsel and will, although the enemies of the gospel would burst for sorrow. It is then convenient, that the ministers of the gospel, by no means fight with the temporal sword, but only with the sword of the word, which S. Paul calleth, the word of God. Ephe. 6 But he that is not so content, but affirmeth, that his quarrel must be defended with fists and blows, violence and power, doubtless it shall chance to him as Christ sayeth here: Every man that striketh with the sword, shall perish upon the sword. The third sermon upon the passion of our Lord. john. 28. THen the company and the Captain, and ministers of the jews took jesus, and bound him, and led him away to Anna first, for he was father in law unto Cayphas, which was the high priest that same year. Cayphas was he, which gave council to the jews joh. 17. that it was expedient, that one man should die for the people. Mar. 20 Mar. 14 Luce. 22 And Simon Peter followed jesus, & so did an other disciple: that disciple was known unto the high priest, and went in with jesus into the palace of the high priest But Peter stood at the door without. Then went out that other disciple (which was known unto the high priest) and spoke to the damsel that kept the door, and brought in Peter. Then said the damsel that kept the door, unto Peter: Art not thou one of this man's disciples? He said: I am not. The servants and the ministers stood there, which had made a fire of coals, for it was cold, and they warmed themselves. Peter also stood among them, and warmed him. Mar. 14 Luce. 21 The high priest than asked jesus of his disciples and of his doctrine. jesus answered him: I spoke openly in the world, I ever taught in the synnagog and in the Temple, whither all the jews resort, and in secret have I said nothing, why askest thou me? ask them which heard me, what I have said unto them. Behold, they can tell what I said. When he had thus spoken, one of the ministers which stood by, smote jesus on the face, saying: Answerest thou the high priest so? Actu. 23. jesus answered him: If I have evil spoken, bear witness of evil: But if I have well spoken, why smitest thou me? And Annas sent him bound to Cayphas the high priest. Simon Peter stood and warmed himself. Then said they unto him: Art not thou also one of his disciples? He denied it, and said: I am not. One of the servants of the high priests (his cousin whose ear Peter smote of) said unto him: Did not I see the in the garden with him? joh. 13. Peter therefore denied again, and immediately the cock crew. THE EXPOSITION. IN this part of the gospel we may consider, whither jesus was carried after that judas had betrayed him, namely unto the houses, first of Annas & then unto Cayphas. For Annas was Cayphas father in law. What do I hear? The hypocrisy of the jewish bishops thinketh any man that this is credible, that these men so virtuous, holy, and well learned, would covet to destroy a prophet of so great fame, a man of such innocent living, yea one in whose mouth was found no guile, and would they (think you) lay assaults to destroy him? I pray you, how agree these two together, that they be both so virtuous fathers, & such bloudthursty butchers? Surely these two things agree not very well, yet here we see they agree in one. And though the Prophet David often accuseth them, as men most greedy to sup innocent blood, yet perchance they can cloak this their malicious mind, and so hide it, and excuse it, that they will, men should report them, as though they did all this of an exceeding great zeal, to defend the law of Moses, and the traditions of the fathers, like as it is commonly practised, that their can be imagined none so great or heinous a crime against the truth, but hypocrisy can before the world paint it out with fair colours, Nothing so evil but hypocrisy can make it holy. yea and set it forth with a glorious shine of godliness. Well, let hypocrisy use her colours as long as she lust, & deceive men as much as she can. For surely when the truth cometh, & the light of the Gospel doth shine abroad, doubtless than it shall evidently appear, what lay hid in such men's hearts, and whereof that their zeal came, that is, of mere envy and stubborn hatred, where with they are so set on fire, and do fret against the truth, that they can by no means abide it. For why? the truth so rebuketh and reprehendeth that outward shine of righteous works and all their holiness, and it showeth, that although outwardly they be honest and virtuous, yet in heart they are detestable wretches, and bloudthursty dogs, unto whom also God shall say at the last day: Depart from me you workers of iniquity, Mat. 7 I know you not. But this they can suffer in no wise, and it is a double edged sword in their hearts, when so ever they are compelled to hear these things spoken. Now forasmuch as Christ had told them their faults many times, and evermore rebuked sharply their hypocrisy, they now therefore swarm together and gather their counsels, and for money do higher the traitor to betray him, Psal. 2. and deliver him into their hands. Yet do they not this to conserve and defend their law, Money maketh judas betray the truth to this day but this they do to oppress the truth, wherewith Christ had sore troubled them, and would in no wise suffer their hypocrisy to be esteemed as righteousness. This I say is the only cause, why they would so gladly rid Christ out of the way. I pray you who will now wonder that in our days our religious fathers, surely induced by this example, rage with such cruelty against the word of God & his gospel? I assure you, they are not so unwise, but right well they can consider, what is expedient for them to do in this behalf, and therefore they often assemble and consult among themselves. For why, they see, if the gospel may go forth and prosper, that this outward and carnal god's service that they have, this outward show of holiness that they crack upon, will in short time be very little set by. And if these things once be had in no reputation, then doubtless that holy god of theirs (the belly) shall be jack out of office, & no more worshipped. And then men shall sing to him an Anthem nothing pleasant, that is to say, Ps. 127 Labores manuum tuarum manducabis, Thou shalt eat the labours of thine own hands. I pray you who will not with this be disquieted, and discontent in his mind? Who of them will not take counsel to rid this doctrine out of the way? Therefore in this place note diligently who they are that take Christ, bind him, scourge him, and give commandment to crucify him, and you shall evidently perceive, what lieth hid under the hypocrisy of all men. Secondarily it is not lightly to be passed over, Christ knowledgeth and defendeth his doctrine but diligently to be noted, that Christ, when he was examined before the bishop as concerning his doctrine, he appealed unto the hearers of his sermons, and defended boldly and constantly the same his doctrine, as true doctrine. And so was it very necessary, that Christ should do. For God not only requireth, that we should continually apply his doctrine, by teaching, hearing & learning it: but also that we should freely confess it, and defend it, whensoever we should be examined of it. For Christendom standeth not, as somesay, in believe well and hold thy tongue, but believe and confess, as the Prophet saith: Ps. 115. I believed and therefore I spoke. But thou wilt say: I am no enemy of the word, and asmuch as in me is, I can well suffer the gospel to be preached, if at the least it should not break peace and concord among the people. What is this? seekest thou peace in this world, and wouldst thou have constant friendship with it? doubtless it were a fair thing, if it might be possible to bring it to pass. And also I think there can no man be found, but he rather would have glad and merry days, than tribulation and persecutions. Mat. 10 But would he so that said: I am not come to send peace upon earth, but a sword? I suppose his mind is not so. He that will have the gospel must have the cross also with the gospel For if thou wilt have peace with this world, than needs must thou lack the word, and all the good things that in it are offered and given to thee. But if thou wilt have the word, needs must thou also have the cross, which the word bringeth with it, and thou must willingly take it and persever in the same unto the end of thy life. Yea though one cross would follow upon another, and lie most heavily upon thy neck. even as the prophet David also saith: Ps. 118. And I spoke of thy testimonies in the presence of Kings, and I was not ashamed. Patience & boldness. And note that unto the sufferance of the cross, we need much patience: and unto the defence of the word we must have a mouth, that can speak with out fear. Mat. 5. For although Christ had taught that if a man were stricken upon the right cheake, he should turn the other also, yet will he not now approve this stripe given him, by silence and holding his peace, but he said: If I have spoken evil, bring witness of that evil. But if I said well, why dost thou strike me? Christ took this stripe patiently, as the scripture saith: When he was raised upon, he did not give evil words again. When he was evil entreated, he did not threat them. Yet could not he approve that their injust dealing, as a thing well done. And even so it is expedient for every christian man to do, that is, he ought doubtless freely to confess the truth before the world and all men, as did the Prophets, saint John Baptist, Christ himself and the Apostles, and as all the elect since the beginning of the world have done. And if he therefore be scorned, beaten, persecuted, and condemned of men, he ought after the ensample of Christ, with quiet and patient mind, to take upon him, and suffer such injury & persecution. Yet not withstanding, he ought not to approve nor praise their quarrel that so do, nor yet suffer, that by his silence such tyranny be approved or lauded, but with free and unfearful open mouth, let him show that this their unjust dealing is evil and unrighteous, as in ded it is nothing else but unrighteous and wicked. Tit. 1. And therefore also is it that S. Paul requireth in a bishop, that he be mighty and able to exhort with true doctrine, and to convince the againsayers. thirdly, we have now the fall of saint Peter, The presumption and rashness of flesh whom we ought diligently to consider and mark. For we not only behold in him, how foolish, rash and unwise the presumption of man is, but also we learn in him, that when a man hath by frailty fallen, he should not by and by despair, but much rather look unto the goodness and clemency of Christ, by the which Peter was again received, & obtained remission of all his sins. doubtless, it was a great presumption that he promised to go with Christ, even unto the very death, and by this presumption fell he into so great sin. For how should flesh wish for death, seeing that very nature hath so disposed the flesh, that she rather desireth a quiet and pleasant living? For even he that is endued with the holy ghost, hath much a do to take heed, least in death he be overcome or despair: much less may we think, that of our own strength we may be able to stand against it. Wherefore we ought to be very circumspect and aware, that we presume not, but that we stand in fear evermore. yet for all that, continually beseeching god the father, that he will vouchsafe for his son Christ's sake, to comfort us with his holy spirit, that we be overcome in no temptation, but that evermore we may perceive and feel his help, strength and consolation. For certainly this is truth that the prophet saith: The lord is my helper, Ps. 117. I will not fear what man can do to me. The clemency of Christ toward sinners. And though it chance sometime while we live here, that we fall, yet let not our heart give over, nor we may not despair, but by and by arise again, and also call again for the grace and mercy of god. For surely Christ hath even now the same mind, Anabaptistes' error. that he had then, when he received Peter again into his favour. The anabaptists of this our time, deny that those may return again to grace, which once knew the truth and afterward again fell into sin: and as much as in them is, poor Peter and we all should perish and be perpetually condemned. But set their foolish babbling light, for they be vain, and vain they continue. But rather consider thou how Peter fell, and was again received into grace, and so shalt thou get profit by considering it. In what place Peter fell. And note diligently in what place Peter fell & committed that great sin, namely, he fell in the bishops palace. And of this place mayst thou learn, how great jeopardy it is to preachers of the word of God, often to use the courts of great men of the world: and especially for these considerations. first, jeopardies of the courts of great men. it is an honesty for a man (as courtiers repute it) often to haunt voluptuous pleasures, with a certain pride & dignity to excel other, which things in deed as such tempatations, may easily move and break a right godly man. Then furthermore, Satan himself also is very ready, & our flesh is exceeding weak, so that without doubt here needeth great carefulness and studious heed to be taken. But what shall the preacher of God's truth do here? Forsooth thus. He may not have to great love unto the courtly dainty fare, nor to much acquaint himself with those which in the court do seek none other thing but voluptuous pleasures, honour, port, & in such things have their heaven, but he ought diligently to remember his office, and give all his care and study, well to rule with the sword of God, and continually to whet that upon them. Doubtless the manner of courtiers is such, that for a time thou shalt be well-beloved & accepted, and thou shalt have given the sweet words enough, especially if thou seldom talk of the truth and can well life a great chalice, and be a fair Masser: But if thou wilt play the true preacher, and tell every man his vice and sin (as in deed it shallbe thy duty) surely thou shalt soon perceive, whether moo joseph's & Danyels dwell in the court, or else Herodes and Aman. And to say the truth, Herode could very well abide John Baptist, John baptist paid for his favour in Herodes court. Mar. 6 Mat. 11 and gladly heard he him. But when John rebuked him for the adultery, by and by all his favour was lost, & John was fain to pay no less than his head for the great favour he had in the court. Finally, In kings and princes courts, thou shalt find very few daniel's, but as Christ said, such as are clothed in fine soft silks, so that thou shalt have great need, to be very ware and wise, if thou wilt dwell and be conversant among courtiers. The fourth sermon on the Passion of our Lord jesus Christ. Ihon. xviii. THen led they jesus from Cayphas into the hall of judgement. It was in the morning, and they themselves went not into the judgement hall, lest they should be defiled, but that they might eat the passover. pilate than went out unto them, & said: what accusations bring you against this man? They answered and said unto him: If he were not an evil doer, we would not have delivered him unto thee. Then said pilate unto them, take ye him, and judge him after your own law. The jews therefore said unto him: it is not lawful for us to put any man to death. That the words of jesus might be fulfilled Ma. 20 which he spoke, signifying what death he should die. Ma. 26 Then pilate entered into the judgement hall again, & called jesus, and said unto him: Art thou the king of the jews? Mar. 15 Luc. 23. jesus answered: Sayest thou that of thyself, or hath any other told it thee of me? pilate answered: Am I a jew? Thine own nation & high priests have delivered the unto me. What hast thou done? jesus answered: My kingdom is not of this world, if my kingdom were of this world, then would my ministers surely fight, that I should not be delivered to the Jews, but now is my kingdom not from hence. pilate therefore said unto him: Art thou a king them? jesus answered: Thou sayest that I am a king. Ihon. 6 For this cause was I borne, and for this cause came I into the world, that I should bear witness unto the truth. And all that are of the truth hear my voice. Pilate said unto him: What thing is truth? And when he had said this, he went out again unto the jews, and saith unto them: Ma. 27 Mar. 15 Luc. 23. I find in him no cause at all. Ye have a custom, that I should deliver you one lose at Easter. will ye that I lose unto you the king of the jews? Then cried they all again, saying: ♣ Act. 3. Not him, but Barrabas. Thesame Barrabas was a murderer THE EXPOSITION. AS before the Evangelist hath plainly described the hypocrisy of the Bishops and Phariseis, in that they (as men zealous for the law) took Christ and bound him, & carried him to and fro, from post to pillar, now hither, now thither, even so now in this part of the gospel, is set out the hypocrisy of all the people: so that it is true that the prophet Oseas saith: that as the people is, Ose. 4. such are the priests. For in that they led unto their law hall, Christ that innocent lamb of God, & there to deliver him to the slaughter, they have no conscience nor grudge at this: but rather they are persuaded, that they do God high service. The hypocrisy of the people. Furthermore they think themselves sufficiently cleansed and pure, if they take heed to this only, that they go not into the law hall. What is this, Mat. 23 but to strain out a gnat, and swallow or devour a Camel: to make clean the outward part of the cup and platter, but to leave it within full of ravine and intemperancy? To this also pertaineth it that they say unto pilate: It is not leeful for us to slay any man. I beseech ye, durst not they murder a man, that in their hearts had adjudged Christ to death? You see now in this, what is the nature of Hypocrisy. Hypocrisy. Truly this, with outward works to bear a beutyful show, willing outwardly to be reputed good and honest, rather than to be so in deed: contemning all other, despising and condemning them, in comparison to themselves. And especially hypocrisy is raging wood, & in a fury against such as condemn her outward works and reject her as an enemy unto righteousness that is of faith. Now then beginneth she to be horn wood and can not contain her wrath, but rather would (if she had power so to do) murder all men, & commit them to tormentors to be hewn in pieces, than she would suffer one jot of her outward holiness & honesty to be defaced. joh. 16 And of this cometh it, that Christ said himself: that when such should murder christians, they should think that they did high service to God. Wherefore, whosoever will be a true christian, he must needs leave all hypocrisy, & only study how to abtain the righteousness of faith. For faith gladly is occupied in inward and spiritual things and forceth not greatly for outward things. Furthermore, it more gladly suffereth patiently all damage and injury, then to do any to other. But how do the jews here? Forsooth they will not entre into the consistory, but this they would, A pure heart maketh a pure and good work: an defiled heart maketh an uncle ●n & evil work. ye and that with all their hearts, that Christ were murdered, and hanged upon the cross. Neither is there any that one whit is moved with mercy or pity toward Christ, but they all at ones with a loud voice cry: Crucify him, Crucify him. They all are unpure in heart, therefore must it needs be unpure all that ever they do. Wherefore is it right that the jews receive such reward. Contrarily, for as much as all christians are pure in heart, all things also that they do, are pure & clean. And doubtless this benefit obtain we by the faith, which is in Christ jesus our lord. Secondarily, The kingdom of Christ. we have in this talking of Pylat with Christ a notable sentence, and worthy to be kept in memory, of the kingdom of Christ, what form it must have in this world, and what state it shall have in the world to come. For Pylat scornfully aposeth Christ in this manner: Art thou that king of the jews? Even as scornfully he asked him: What is truth? And now to this question Christ giveth a noble answer, not for pilate's sake, which in deed not so much as desired to be partner of this kingdom, but for our sake, that we might know how to prepare ourselves well to this kingdom, and rightly to think, and teach of it. For surely every man can not judge rightly of this kingdom, for as much as in it all things are done contrary to our judgement. The kingdom of Christ is hid under the cross. And I pray you, how should we have any belief, or certain knowledge of this kingdom, except God would give us his spirit? For doubtless this kingdom is hid with a cross in this world, and lieth secret under it. And the lord of this kingdom was as a malefactor between two murderers nailed to the cross. I assure you Pilate himself believed not, that Christ had any kingdom, although he heard that laid to Christ's charge. Nor the jews themselves believed it, that he had a kingdom, although in very deed, at a certain time they would violently have taken him, and have made him their king, as S. john writeth in his gospel, joh. 6. saying: But jesus when he knew that they would come & by strength take him, and make him king, he fled again into the mountain himself alone. etc. Note what is the kingdom of God. Wherefore, it is very convenient for a christian man, diligently to consider & note what is here said, that he may perceive and understand it. My kingdom (saith Christ) is not of this world. If it be not of this world, what kingdom is it them, & in what things consists it? Ro. 14. Blessed S. Paul shall answer this. The kingdom of god (saith he) is not meat & drink, but righteousness, peace and joy in the holy ghost. surely he that with these things serveth god is accepted unto god, and aloweable afore men. Thou hearest in this place, that the kingdom of Christ is nothing else, but righteousness, peace and joy in the holy ghost. But from whence cometh this righteousness? Rom. 3. Of faith, as the scripture saith: To him that believeth, his faith is imputed for righteousness. But now whereof cometh faith? Of the word. (as S. Paul saith) Faith cometh of hearing, Rom. 10 and hearing, by the word of god. Furthermore, where the word is, there is also faith: and where faith is, there is ryhhteousnes, and where righteousness is, there is peace in conscience, & where peace in consciences is, there is spiritual joy. Wherefore, where righteousness, peace and joy is, there is also the kingdom of God, as the Apostle saith, and we also have alleged it before. Of this now it followeth, that the kingdom of Christ standeth not in outward things, in outward power and administration of civil things, nor in any pomp or any proud port, but in the word of God, in spirit and faith, like as Christ said in another place: Luc. 17. The kingdom of God is within you. Yet notwithstanding, it is so covered with the cross, that it can be seen or known of no man, but of him, to whom it is given of God to see it. thirdly, The blindness of judges that order matters for friendship or favour. here is set forth the example of a wicked judge in pilate. For he, although he well considered the innocency of Christ, & was well ascertained that he had not deserved the death, as he himself also confessed: yet for the friendship & favour of the jews only, he delivered jesus to the ministers to be scourged, to be crowned with thorns, to be spit upon & stricken. Besides all this (was it not a great blindness) he was scourged and most vyllainously entreated. Furthermore, he brought him forth & said: Behold, I bring him forth to you, that you may know that I have found in him no cause worthy death. If thou find no cause in him worthy of death, I pray the pilate, why didst thou deliver him to the jews to be scourged, and sufferest the soldiers & servants to use so great tyranny and evil against him? Or wherefore sayest thou afterward: Take him you, and crucify him according to your law, as for me I find no cause in him? Is this the offce of a judge to deliver an innocent convict by no witness, into the hands of his enemies? Even thus surely it cometh to pass, when men will be judges and retain the favour of men, as it chanced here unto pilate. But what saith God in this matter? Forsooth thus: In way of judgement be not thou an acceptor of persons. Deu. 1. that is: In judgement thou shalt do to a stranger and unknown, as to thy friend and acquaintance. Deal with the poor as with the rich. And briefly, be to one man, as to another, so that no man may have just occasion to complain either of violence, tyranny, affection or favour, partiality or injustice. But this doth not pilate here regard, but lest he should lose Caesar's favour, he willingly doth that thing for the Jews pleasure, that he was very well ascertained to be unjust and untrue. For why, with his own mouth he pronounceth, that he found no cause in Christ worthy death, and yet presumeth he to do this horrible fact to condemn Christ, and to adjudge him to death. Now let us not think, but that even in our time like iniquity may be found, pilate sometime judgeth in our times. yea daily like ensamples are done before our eyes, if men will at the least open their eyes and look upon them. For where Christ our Lord is, and reigneth by his word, spirit and Gospel, there must it needs be also, that the poor Christians suffer all tyranny of the enemies of the Gospel, yea though their behaviour be such, that they offend and hurt no man. Furthermore it is impossible, but such as be adversaries of the truth, shall together conspire against it, yea though they before were most utter enemies, as in this place we see pilate & Herode do. Even so in our time, we see them that before were mortal enemies, & at dissension with in themselves, now they become high lovers & friends, and agree in one to persecute the gospel, and to murder innocentes. But be thou of a good comfort, thou I say, that hast received the truth & lovest it. We have this Christ, which rose from death the third day, & overcame all his enemies and adversaries, & furthermore hath received all power in heaven and earth. This Christ, if we continue steadfast in faith unto the end, will take our part, stand on our side & save us, so that we shall never be separate from him. Fourthly, The truth is everies stead out of countenance. pilate again skornfully asketh Christ saying: What is truth? taking occasion to ask that question, because he heard Christ say: I came into the world for this intent, that I might bear witness unto the truth. And as in this place we learn, that the truth & gospel shall ever by this world be mocked, despised & jested out of countenance, and that man's reason, nor any wit of man can by itself take or apprehended it, so also must we know what Christ in this place calleth the truth. Truth. Neither may we take this definition of the truth out of our own brain, but of the gospel of S. John, where Christ himself teacheth & defineth it: Thy sermon or word O father (saith he) is the truth. But what sermon is it, or what manner word is it? Truly none other sermon or word, but the same word of his heavenly father, that is to say, the most holy gospel. For this is such a word, & of so great power, that it is able to comfort the bruised & fearful consciences, and giveth the holy ghost, which leadeth us from all hypocrisy, which most of all things is enemy unto the truth. And of this word also, speaketh the apostle Paul, saying: Rom. 1. The gospel is the power of god, unto health or salvation, to every man that believeth. It was necessary for Christ to bear witness to those things, as he saith unto Pilate, that is, he must needs in his preaching set forth this truth, which truth is none other, but the word of god and the gospel, whereby is set forth unto all men, the good will of god, toward all those that receive and profess his gospel: But now if I will know this truth, and by the knowledge of it, attain unto eternal health, I may not go about it scornfully as pilate doth in this place, But I must do as the Tessalonians did in the acts of the apostles. Act. 17. Those that received the word were very studious, and daily searched the scriptures, whether it were so as the apostles preached. For if I do so, without doubt the understanding and sense of the scripture, shall not be denayed me, but abundantly given unto me, Psa. 18. as the scripture testifieth: The witness of the lord is faithful, giving wisdom unto babes. And to this pertaineth it, that Christ saith in john. Search the scripture, for they bear witness of me. The fowerth sermon on the passion. joh. 19 THen pilate took jesus therefore & scourged him. Ma. 27 Mar. 15 And the soldiers wound a crown of thorns, and put on his head. And they did on him a purple garment, and came unto him, and said: Hail king of the jews: and they smote him on the face. pilate went forth again, and said unto them: Behold, I bring him forth to you, that ye may know, that I find nofaute in him. Then came jesus forth, wearing a crown of thorn, and a rob of purple. And he saith unto them: Behold the man. Mat 27 Mar. 15 Luc. 23. When the high Priests therefore and ministers saw him, they cried, saying: crucify him, crucify him. Pilate saith unto them: Take ye him, and crucify him, for I find no cause in him The jews answered him: We have Deu. 24 a law, and by our law he ought to die, because ♣ joh. 5. be made himself the son of god. When pilate heard that saying, he was the more afraid, and went again into the judgement hall, and saith unto jesus: Whence art thou? But jesus gave him none answer. Then said pilate unto him: Speakest thou not unto me? Knowest thou not that I have power to crucify thee, and have power to lose thee? jesus answered. Thou couldst have no power at all against me, Sap. 6. except it were given the from above. Therefore he that delivered me unto thee, hath the more sin. joh. 3. ●●o. 13. And from thence forth, sought pilate means to lose him, but the jews cried, saying: If thou let him go, thou art not Cesares friend. For Ma. 17 Mar. 15 Luc. 23. Actu. 17. whosoever maketh himself a king, is against Cesar. When pilate heard that saying, he brought jesus forth, and sat down to give sentence, in a place that is called the Pavement, but in the Hebrew tongue Gabbatha. It was the preparing day of the easter, about the sixth hour. And he saith unto the jews: Behold your king. They cried: Away with him, away with him, crucify him. pilate saith unto them: Shall I crucify your king? The high priests answered: We have no king but Cesar. Mat 17 Mar. 15 Luc. 23. Heb. 13. Then delivered he him unto them, to be crucified. And they took jesus, and led him away. And he bore his cross, Mat 17 Mar. 15 Luc. 23. Heb. 13. and went forth into a place, which is called the place of dead men's skulls, but in Hebrew, Golgatha, where they crucified him, and two other with him, one on either side, And jesus in the midst. Ma. 17 Mar. 15 Luc. 23 Pylat wrote a title and put it on the cross. The writing was: jesus of Nazareth, King of the jews. This title red many of the jews, for the place where jesus was crucified was nigh to the city. And it was written in Hebrew, Greek and Latin. Then said the high priests of the jews to pilate: Write not king of the jews, but that he said: I am king of the jews. pilate answered: What I have written, that have I written. Then the soldiers, Ma, 17 Mar. 15 when they had crucified jesus, took his garments and made four parts, to every sowdier a part, and also his coat. The coat was without seam, wrought upon throughout. They said therefore among themselves: Let us not divide it, but cast lots for it, who shall have it. That the scripture might be fulfilled, saying: Psa. 22. They parted my raiment among them, and for my coat did they cast lots. And the soldiers did such things in deed. There stood by the cross of jesus his mother, & his mother's sister, Marry the wife of Cleophas, & Mary Magdalen. When jesus therefore saw his mother, and the disciple standing joh. 13. whom he loved, he saith unto his mother: Woman, behold thy son. Then said he to the disciple: Behold thy mother. And from that hour the disciple took her for his own. After these things, jesus knowing that all things were now performed, that Psa. 6 9 the scripture might be fulfilled, he saith: I thirst. So there stood a vessel by, full of vinegar. Mat 27 Mar. 15 Therefore they filled a Sponge with vinegar, wound it about with Isope, & put it to his mouth. assoon as jesus then received of the vinegar, he said: Iho. 17 It is finished, and bowed his head, & gave up the ghost. THE EXPOSITION. IN this place again we see both the hypocrisy of pilate, and also the malice of the jews. For I pray you, what more grievous thing could they do to jesus, then to scourge him with whips, & crown him with thorns, because he named himself king of the jews? Well, it was well done. For doubtless such hypocrisy Hypocrisy. and blindness must needs be both wonderful, and horrible. pilate himself confessed that he found no cause worthy death in him: & that not once, but twice or thrice. The jews also before this time, had seen his miracles, had heard his preaching, and esteemed him as an excellent Prophet That notwithstanding, here they gather together & one counseleth with another, yea, and one giveth earnest help to another, that at the last they may murder Christ. pilate biddeth the jews take and crucify him. And the jews affirm that he must needs suffer. Yet to have some cloak to cover with their envy and malice, wherein they were altogether fired against Christ, they allege the cause, Because (say they) he hath made himself the son of god. What is this, but outwardly to pretend an honest cloak, and inwardly and in the heart, to be exceeding thirsty of innocent blood? Such men David calleth bloody men. But mark whereunto Pilate is come with his blindness. Because Christ answereth not pilate after his mind & fantasy, he contemneth Christ and presumeth thus to boast and say: Knowest not thou, that I have power to crucify thee, and I have power to acquit thee? This proud brag could not Christ abide, and therefore he answered him thus: Thou cowldest have no power against me, except it were given the from above. A comfortable sentence This sentence if it be well considered and looked upon, and deeply graven in the heart, is a very comfortable sentence, especially to those that have received the gospel, and for the gospels sake, daily look for blows. For whose quarrel is this? The gospel is God's quarrel God's quarrel or ours? If it be god's quarrel, tell me I pray you, is not he able to defend it? Yes truly he is able enough. For he hath mightily showed himself able in Pharaoh, in all Egipte, in Herode, and all tyrants, when they did the uttermost of their tyranny. But is he also ready to defend this quarrel? Yea doubtless. Gen. 12 For thus he saith to Abraham I will bliss those that bliss thee, and I will curse those that curse the. surely he that promised this to Abraham, will not forsake us at our necessity, if so be that we suffer for his name's sake, yea, all our adversaries can not so much as hurt our little finger, except it be the will of God which is in heaven, as Christ in this place answered pilate. Therefore if at any time thou by the good will of God fall into temptation, know thou, that God is faithful, which will not suffer the to be tempted, 1. Co. 10 more than that canst bear, but he will with the temptation a profit. Note this well Our sins daily crown Christ with thorns And diligently note this, firing it deeply in thy memory, that our sins scourged Christ, and set the crown of thorn upon his head: neither was this only ones done, but yet it is daily done by us when we will be called christians, & yet we do no this will, of whom we bear that most holy & glorious name. Secondarily note, that the Jews will have Cesar for their Lord, An horrible thing to refuse Christ. but they will not acknowledge Christ to be their king. For they cry: away with him, away with him. Now is not this most ingratitude afore God, that when he hath sent to them his only begotten son, a saviour, whom they so many years had looked & trusted for, now with such cruelty to cast him from them? They might doubtless have received Christ, & been delivered from sin, death, devil & hell, but they will rather refuse Christ, & serve a foreign lord, & perish both body & soul. And for this purpose, they more willingly desired to let go a notable murderer Barraban, & to pardon him, because of their feastful days custom, than Christ. To this ꝑtaineth also that they said to pilate. Write not king of the jews, but that he said, I am king of the jews. What is this but to refuse Christ, & to cast him from them? But what is wont to follow such contempt? Truly this. Note what followeth contempt of the word of God. Mat. 8. Rom. 11 That the children of the kingdom be thrown out, and the poor gentiles be received into their place, as S. Paul also saith. By their fall, health chanced unto the gentiles, that he might provoke them to be zealous after them. For if the fall of them be the riches of the world, & the minishing of them the riches of the heathen, how much more should it be so, if they all believed? yet it is done for them that shall be received, that their number may be fulfilled. For in the Acts of the Apostles saint Paul sayeth, that the Gospel and word of God, must first be preached unto the jews: Act. 13 but because they thirst it from them, and judged themselves unworthy eternal life, we must turn unto the heathen. And this punishment is a plague of the soul. And this blindness have the jews dearly bought, because they persecuted with such hatred, & such stubbornness their Messiah & king promised unto them, & so mocked & scorned him, and nailed him unto a cross. Besides this, they escaped not also corporal punishment. Corporal punishment For they lost their bodies, honours, all their goods, wife & children, and were banished from their own country, insomuch that unto this day, there liveth no people under the Sun more wretched, forsaken and despised, and that for this cause (as I have said) that they would not receive this Christ, for their king. What think you shall chance unto us, if we now in our time, having the word of God so richly among us, we read and hear it daily, & yet so irk and be weary of it, that neither would we hear it or read it? Surely we be like the Gergesines. For as they desired Christ to departed unto some other country out of their coasts, so we had much rather that Christ should depart into some other strange country, than we would for his words sake, lose any of our gains, honour or riches. Surely God will punish such unthankfulness in us, except we be turned & do penance, & other wise dispose ourselves toward the word of God. For even so saith saint Paul to the Romans: If God spared not the natural branches, take heed, lest it come to pass, that he spare not thee. thirdly, consider here & revolve in mind with what wrath, woodness and furor, the jews drew Christ out of the city, & hanged him upon the cross & that not at adventure, but of set purpose, between two thieves and murderers, as the worst and one that had most grievously offended in like crime with them. When thou considerest thyself, and revolvest this in thy mind, know thou, that thou must not so much consider the malice of the jews, as thine own most grievous sins. God is extreme enemy to sin And this lesson must thou learn in this most despised and villainous death, that God is an extreme enemy unto sin. For is he not most highly displeased with it, & is an utter enemy unto it, when he would receive none other satisfaction for it, but the death of his only begotten son? Though nothing else were, yet verily this should overthrow our consciences, that we might learn to know our sins and viciate nature, and to seek with hearty intercession, yea with tears, the clemency and mercy of Christ. Our sins crucified Christ. For certainly those do far sorer torment Christ, that willbe called christians, & yet consider not why Christ would die for their sins, than did the blind jews that crucified him. For if the jews had known him (saith S. Paul) they would in no wise have crucified the Lord of glory. 1. Cor. 2 But when do we acknowledge our sins? When do we apprehend the merit of Christ by faith? Where is our thankfulness for those so many and so great unspeakable benefits? Yea, we dare pluck this Christ's glory fromm him, which he hath so dearly bought that it can not be expressed, and we seek new ways, which we also prescribe unto righteousness & eternal health, justiciaries. as all iusticiariers do, which are persuaded in conscience, that they may by their own righteousness and virtues, worthily deserve no less than heaven itself, & eternal salvation. But certify, if we by our own works, and our own powers might obtain health and eternal life, than it must needs follow, that Christ suffered such vexation & grievous pains, yea & offered himself unto so horrible a death & passion, but vainly for his pleasure and fantasy, even as S. Paul saith: If rightwiseness came by the law, Gala. 2. then is Christ dead in vain. Wherefore, if thou wilt be thankful unto Christ for his passion & death, consider it well, and knowledge that thy sins have given him those wounds in his body, and that for them he suffered that most painful passion. Then pray unto him, that it will please him to give thee the merit of his passion unto thy profit. For if thou do this with true faith, then will he forgive the thy sins, & wash away all thine iniquities, in his own blood. Of this there is no doubt, for he himself saith in the gospel of saint John: Ihon. 3 As Moses exalted the serpent in wilderness, so must the son of man be exalted, that every man that believeth in him shall not perish, but shall have life eternal. And this is confirmed by all places throughout all the scripture, that spoke of the passion of Christ, as is this sentence of S. Paul to the Rommaynes: Rom. 4 Christ died for our sins, & hath risen again for our justification. And without doubt, Note well this sentence. whosoever suffereth this article of the death and passion of Christ, & of his blessed blood shedding to be taken from him, needs must that man at the hour of death (when his conscience shall have that great conflict with sin) despair, yea though he had in one heap gathered together the merits of all saints that ever were since the beginning of the world. For in this matter that pertaineth to remission of sin, justification, and eternal health, it is not required to work, The Euagelist allege the scripture but to believe. Observe also and note diligently, that the Evangelists describing the passion of Christ, how the jews entreated him, they many times have respect unto the scripture, which showed before the self same things, the which scripture they also allege, as in this place, where they show how he was crucified between two. thieves: Also howee the soldiers cast lot for his garments etc. Neither do they this for any other purpose, but to admonish us to direct our eyes unto the scriptures, and ever more in matter appertaining unto salvation, to weigh them, & direct our judgement, according to the same. Fourthly, Christ hanging upon the cross, doth exceedingly set forth that his most hearty love toward us, in this, Christ is careful for his elect that he commendeth his most dearly beloved mother to the Apostle John, & again John unto his mother, that he might be to her as a defender and comfortable patron, in that her extreme necessity and trouble. For as he now is careful for his mother & provideth for her, even so is he careful and provideth for all that love his name, receive his gospel, and through faith repose it in their hearts, and so furthermore show it forth of their hearts, doing the works of it through love. And that we might ascertainly challenge to ourselves such clemency and goodness in Christ, therefore he saith in another place: Who is my mother, Luc. 8. or who are my brethren? Truly, whosoever doth the will of my father that is in heaven, he is my brother and sister, and mother. Christ's mother. By these words thou mayest well perceive that Christ will take thee for his brother, sister, yea, and for his mother also, & will even so acknowledge thee, if thou believe in him, and not only will he defend and surely keep thee in this life, but also he will conserve the into eternal life. Only let this be thy hearty study to do the will of his father that is in heaven. But what calleth he the will of his father? This is the will of him that hath sent me, Ihon. 6 even the fathers, that every man that seeth the son and believeth in him, should have life eternal, and I will again raise him in the last day. In this place he plainly & evidently saith, We must be armed with the scripture against temptation. that he that believeth in him, doth the will of his father. And truly, it is very necessary for us, earnestly to consider those examples, that showeth what mind Christ beareth unto us. For the time will come, yea, it is all ready at hand, that these places of scripture shall do us exceeding much good, and singularly comfort us in all our necessity and troubles. But if persecution find me here unarmed, sure it is, that I shall not continued constant, but suddenly forget God, and seek help and comfort at creatures. And what shall then chance to me? Truly this, that for mine unthankfulness, God will forsake me, and because I am not armed with his word, therefore will he withdraw his hand from me, and forsake me, so that I shall fall into destruction, and for ever perish, both in body and soul. fifthly, we see that Christ when he now knew that all things were finished, and he had tasted the vinegar, and had said: It is ended. He bowed his head & gave up the spirit, That he cried: I thrust, and by and by vinegar is given him to drink, Psa. 69 it was done for this cause, that we should believe (seeing that all things done in this passion agree so well with the scripture) that this man without doubt, is the same Christ, whom the holy fathers have so long time before waited for. And that before he died, he cried: It is ended. This is so excellent a word and so precious, All our salvation in Christ only. that not only it is be graven in our hearts by faith, but also be in all places written, even with letters of gold before our eyes. Will you know why? hearken. We were by nature the children of wrath & condemnation, so burdened in sin & unfaithfulness, that we should perpetually have perished, if we had not been succoured and helped. Therefore only this jesus Christ our Lord assisted us with his help and comfort. And because afore the heavenvly father, we could find no favour or grace, without oblation and sacrifice, therefore Christ offered himself upon the cross for us, & reconciled his father with his own blood, and obtained of him for us, favour & forgiveness, righteousness, and eternal life. Heb. 11. as the epistle to the hebrews, saith: With one offering, hath he made perfect for ever, those that are sanctified. I beseech you, what could we more desire, or what greater benefits may be done unto us? Sin is conquered, death is conquered, the devil & hell are conquered, so that we may now freely say: 1 Co. 15. Death is swallowed into victory. Death where is thy sting? Hell where is thy victory? But thanks to god, that hath given us the victory, by our lord jesus Christ. Christ's glory must be given him only This now is our duty, that we remember to give to Christ only this his glory & honour, & to knowledge him for our high Bishop, which offered himself for us, and so by his passion and death, finished and brought to perfect end, all our salvation. For if we now give to him this his honour as our duty is, and steadfastly believe that all this that was done, was done altogether for us and for our salvation, doubtless we shall so have it, that this his merit shall not be taken as vain or frustrate, but of most greatest strength & efficacy for us. On the other party, if we will not give unto him this his glory, but rather will ascribe to our own deserving, merits and works, that thing, which cost him that so great and inestimable price, that is, the effusion and shedding of his most precious and holy blood, then truly we make ourselves unworthy to have this passion and inerite of Christ, given unto us: neither are we like (except we repent) to have any other favour at Christ's judgement, than the jews that crucified him. The which thing, the almighty god keep far from us, for his great mercy and goodness, thorough the merits of jesus Christ our Lord. Amen. The sixth sermon on the Passion joh. nineteen. THe jews therefore because it was the preparing day of the Sabbath, that the bodies should not remain on the cross on the Sabbath day (for the Sabbath day was an high day) besought pilate that their legs might ve broken, & that they might be taken down. Then came the soldiers, and broke the legs of the first, and of the other which was crucified with him. But when they came to jesus, and saw that he was dead already, they broke not his legs, but one of the soldiers with a spear, thrust him into the side, & forth with came thereout blood and water. And he that saw it, bare record, and his record is true. And he knoweth that he saith true. that ye might believe also. For these things were done, that the scripture might be fulfilled. Exod. 12 Ye shall not break one bone of him. And again another scripture sayeth: ♣ Zac. 12 They shall look on him whom they pierced. Mat. 26 Mar. 15 Luce. 23 After this, joseph of Aramathia (which was a disciple of jesus, but secretly for fear of the jews) besought Pylat, that he might take down the body of jesus. And pilate gave him licence. He came therefore and took the body of jesus, and there came also Nicodemus, (which at the beginning came to jesus by night) and brought of Myrrh and Aloes mingled together, about an hundredth pound weight. Then took they the body of jesus, and wound it with linen clothes with the odours, as the manner of the jews is to bury. And in the place where he was crucified, there was a garden, and in the garden a new sepulchre, wherein was never man laid. There laid they jesus therefore, because of the preparing of the Sabbath of the jews, for the sepulchre was nigh at hand. THE EXPOSITION. WE have treated dearly beloved, in these former sermons, very plainly upon the prisonment or bindyg, scourging, spitting upon, derision or scorning, & lastly the very death of our Lord jesus Christ, and according to these articles we have diligently put in your memory, that the very chief and principal cause why Christ should suffer this, was our sins. Furthermore we have declared unto you what utility and profit cometh by this passion unto those that by faith apprehend it, acknowledging their sins, and being for the same confounded, for fear in their consciences, that is to say, they obtain forgevens of sins, according as blessed S. Peter testifieth saying: 1. Pet. 3 Christ once suffered for our sins, the righteous for the unrighteous, and to bring us to God he was mortified in the flesh, but quickened in the spitite. And now followeth what was done after his death, before he was buried. The Evangelist writeth thus. Then the Jews because it was the preparing day, besought pilate, that the legs of those that were crucified might be broken, and that they might be taken down, and pilate agreed to their petition, and permitted it. But was it so done in deed? They broke the thieves legged, but not Christ's. And this was done, that the scripture should be fulfilled (as the Evangelist allegeth) which sayeth: You shall not break a bone of him. And again an other scripture said: Zac. 12 The adversaris can do no more than is permitted them. Psa. 21. They shall see him, whom they have pierced. But what lessons have we in this History? First we must here mark and learn, that the adversaries of Christ, could proceed no further in their malice and furor against him, them was permitted them of God. And although Christ before was come into that angwyshe and necessity, that he cried: My god, My god, wherefore hast thou forsaken me? yet even then the heavenvly father took the care and custodi of him, so that nothing might chance unto him, but that which before was comprehended in the scriptures, & testified of him. And as in this place he took the care for his son, and so defended him, that his bones were not broken, even so will he mercifully conserve and keep all that believe, that receive the word of his son jesus Christ, and continue in it unto the end, so that nothing may be able to chance unto them, but only that, which is the good will of god, as we have an example in David, David. whom god suffered for a time to be persecuted, yea and banished of Saul: yet at the last he made him king, and brought him to honour. Also take ensample of job, job. in whom god appointed Satan, both the time, and measure, how far he should tempt god's servant. Truth it is, the world may take away our lives, if god will so permit them but the eternal life, which only is obtained by Christ, that can no man take from us. We also learn in this place of this history, that seeing the words spoken of the paschal lamb in the second book of Moses, are here by the evangelist applied and referred unto Christ. In this (I say) we learn, Christ is the true paschal lamb. that Christ is therefore the true paschal lamb, signified by that lamb in the old testament and now offered upon the cross for our sins, by cause all that believe in him shall not perish, nor be ashamed, but shall have life everlasting. doubtless this knew S. john, when he said: joh. 1. Behold the lamb of god, which taketh away the sins of the world. And Paul also, called Christ the paschal lamb, saying after this manner: 1 Cor. 5. Our paschal Christ, is offered up for us. Therefore let us keep our feast, not in old leaven, nor in leaven of malice & wickedness, but in unleavened bread, that is pureness and truth. True holiness of the heart. Now to cleave to this true paschal lamb (whose bones according to the scripture were not broken) and by faith to be planted in him, bringeth a far other holiness than any the jews had, which sought it in extreme outward things, that is, it bringeth holiness of the heart, which consisteth in spirit, faith and truth. Secondarily, the Evangelist saith: that one of the soldiers opened with a spear Christ's side, & by and by, there ran forth blood and water. And furthermore, though he saith, he himself saw it, yet bringeth he again the scripture, that there might be a more sure testimony out of the prophet Zacharye, Zach. 12 Apoc. 1. which saith: They shall see into whom they thrust their spear. Now is this a sure testimony full of comfort, especially unto us, & taketh away all doubts from our hearts, as if infidelity should think. Christ is not our redeemer, he is not very god. etc. These blasphemers (I say) are put away, for why, we see that all thing that is done here in the passion of Christ is consonant & agreeable with the scripture. And what signifieth it, the there stremeth out blood & water, The blood of Christ signifieth the remission of sins. from the side of Christ? By the blood Christ would show unto us, that remission and forgiveness of sins, should evermore continue in his Church, as without doubt it was obtained thorough the same his most precious blood. But for whom was it obtained? surely for those, that come to it by knowledging of their sins, and by faith. But to the unbeliever this most precious treasure may not be propounded, nor the thing that is holy, Mat. 7 may not be cast before him, but only must it be communicate to those, that despair of their own works and strengths, & that knowledge, that they need the help and comfort of Christ. We believe remission of sins. Therefore also we confess in our Crede, that there is forgiveness of sins, which we must needs believe. Now if we obtain remission of sins by the shedding of the blood of Christ, as the blood flowing from his side testifieth, where is then the bragging of our works? where are our merits? They are shut out & excluded by the death & passion of Christ, Note how works are concluded not that good works ought not to be done, but that they may not be joined with justification, which only cometh by faith. We must in this behalf give Christ his own honour wholly & perfectly, & apprehend his merit by faith, & so shall it come to pass, that neither sin, nor death, nor devil nor hell shall hurt the. And those good works the faith doth, as in deed it ought to do good works, take them as fruits of faith, whereby the faith and sure trust of our hearts toward god is declared. In like manner, the water The water. that flowed from Christ's side declareth, that Christ after his resurrection, would send his holy spirit, & that water of life, where with it is needful that the hearts of all the elect be purified. And of this water did all the Prophets prophecy, especially Esaias, when he said: Esa 44 I will power water upon the thirsty, & streams upon the dry ground. I will power my spirit upon thy seed, & my blessing upon thy branch, and they shall spring, burgeoning among the herbs, as the salowes that grew by the side of the river. According to this, Christ also crieth in the gospel of S. John: Who so thirsteth, let him come to me & drink: joh. 7. He that believeth on me, as the scripture saith, streams of water of life shall flow out from his belly. And the Evangelist himself expoundeth this, showing that it is meant of the holy ghost, for he saith: This spoke jesus of the spirit which those that believe in him, should receive. Christ loveth us. He than that hath by th'effusion of his most precious blood, obtained for us remission of all our sins, & delivered us from eternal death, & reconciled us into the favour of god his father, & that without any of our merits or deservings, & also hath promised to sand his holy ghost, which may lead our hearts into the knowledge & faith of God, think you he doth not very heartily love us, & would our welfare? Now seeing that he thus heartily willeth our welfare, why should we not believe in him? why should we not acknowledge this so great love? Yet are there men found (the more pity it is) that ascribe more to their own merits, then to Christ, and therefore they cannot be thankful, whom doubtless at that day, Christ shall therefore punish, according to their own deservings. Thirdly, we have here described, who they were that buried Christ, & with what reverence his dead body was brought unto the earth. Some man perchance would marvel, that joseph & Nicodemus now dare ask of pilate the dead body of jesus, which yet when jesus lived, they durst not come at him, The death of Christ beginning to conquer scant by night. But now the fruits and utility of Christ's passion, somewhat openeth itself, she wing what should ensue the passion and death of Christ, when a little and a little, it comech to men's knowledge, both what manner a man Christ is, and also how innocently and undeservedly he was persecuted by the jews, & condemned unto the cross. And these two doubtless came after the true knowledge of god and his son jesus Christ, which now so manifestly do this humanity unto Christ, contemned and crucified, having no respect that he was so hated of the jews. For that they here do, it cometh of an imperfect faith, for they were yet far from the perfection that Paul speaketh of, Rom. 1 saying: I am not ashamed of the gospel of Christ, for it is the power of god unto salvation, to every man that believeth. But that they exhibited to Christ such reverence & honour, that they take him down from the cross, and embalmed him with Myrrh and Aloe, & with such spice they wind up his body, & lay it gloriously in the sepulture, it is an human and gentle affection, done according to the custom of the jews. The estimation of the world of Christ's death & sepulchre. Deu. 21 And here note, how the death and sepulture of Christ is esteemed afore the world, both his death and burial are ignominious and shameful. For it is written in the law: He is accursed that hangeth upon a tree: Besides this, the blind jews had none other opinion of Christ, neither by his life nor in his death, as it is evident unto this day. But before God, this death & burial is honest and precious, as also it is esteemed among all that believe, which know assuredly, that by that despised death, the believers are delivered from sin, death, devil and hell. Doth not S. Paul say often time: 1. Cor. 2 I have known no man but Christ, and even the same that was crucified? And this is an undoubted truth, Note this earnestly gentle reader. take away this contemptible death and burial of Christ, and you shall perceive, that all men must be compelled to despair and to fall into the danger of the devil. On the other part, set before your eyes the passion, death and burial of Christ, apprehending them by true faith, as most precious jewels & divine treasures, done for thee, and thou shalt find thy conscience able to resist against all the assaults of Satan, and also of sin. And as joseph and Nycodemus, by faith showed this humanity unto Christ, so endeavour thyself by faith, that unto sin thou may be dead & buried with Christ, Rom. 6. and after again rise through faith with him. For surely this pleaseth Christ, and is necessary, and very profitable unto thy salvation. Fourthly, we see how contemtuously pilate delivereth Christ to be buried, forcing not for him, nothing regarding that he should rise again the third day. The sentence of Infidels In this mind are all the enemies of the gospel and truth of God. When they have slain the ministers of the word, than they think all thing very well & safe, and all whist, as they would have it. Exo. 1.2.3. Even so did Pharaoh, with intolerable burdens oppress the children of Israel, thinking by that means to stop the ordinance of God, that the Israelites should not so much grow and increase: but the more they were oppressed, so much more they grew and multiplied, and at the last by his own cruelty, he was his own destruction. Even so chanced it to pilate and the jews, which think all sure, now that they have slain Christ, whose preaching so much moveth the people: But yet even then, burst forth that fire, whereof Christ said: Luc. 12. I am come to send fire into the earth. This fire was kindled & brent, when after the resurrection and ascension of Christ, he sent his Apostles into all the whole world, & commanded them to preach penance in his name, and remission of sins to all creatures. Money maketh men say Christ is not risen. And though the jews gave the soldiers money, to say that Christ was not risen again, but his disciples had taken him away out of the grave, yet that notwithstanding, Christ rose again, and appeared unto his Apostles, declaring by many miracles, that he had verily risen, & that unto him, as unto the king & most highest Lord, was delivered all power in heaven and in earth. Neither Herode, pilate & all the jews could then let this, Christ will be king, & the devil swore nay. nor yet afterward were the Roman Emperors able to quench it, no nor at this perilous time can the enemies of the truth prevail, but Christ will continue eternal Lord and king, yea maugre their beards, that go about to suppress the truth. They think that if they may murder the chief authors & captains, and make away with them, then shall their power and magnificence flourish and have no hindrance nor hurt. Luc. 1. But Christ that exalteth the lowly, and throweth down the mighty from their seat, knoweth when and how to overthrow those Nembrothes & their imaginations, that will they nill they, they shall be fain to hear the truth. And even in our time, god hath so set forth the strength of his power, that by his grace, we have the sincere truth and pure gospel, spite of all the ungodly adversaries, though they would burst for pain. I beseech God grant, that we may acknowledge the same his truth, and apprehend & take hold upon the same, and unto the end cleave fast unto this contemned Christ crucified, so that after this life, we may come unto his glory and eternal life, by the merits of thesame our only saviour, mediator and advocate, jesus Christ, to whom with the father and the holy ghost, be all honour, laud and glory, for ever and ever. Amen. The gospel on Easter Monday. Luc. xxiiii. ANd behold, two of them went that same day to a town called Emaus, which was from jerusalem about three score furlongs, and they talked together of all these things that had happened. And it chanced the while they communed together & reasoned, jesus himself drew near, & went with them. But their eyes were holden that they should not know him. And he said unto them: What manner of communications are those that ye have one to another, as ye walk and are sad? And the one of them (whose name was Cleophas) answered and said to him: Art thou only a stranger in jerusalem and hast not known the things which have chanced there in these days? He said unto them: What things. And they said unto him: Of jesus of Nazareth, which was a prophet, mighty in deed and word before God, and all the people: and how the high priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he, which should have redeemed Israel. And as touching all these things, to day is even the third day, that this were done. Luc. 24 joh. 20. Yea, and certain women also of our company made us astonished which came early unto the sepulchre and found not his body, & came saying, that they had seen a vision of Angels, which said that he was alive. And certain of them which were with us, went to the sepulchre, and found it even as the women had said, but him they saw not. And he said unto them: O fools and slow of heart to believe all that the Prophets have spoken. isaiah. 53 Mat 25 Ought not Christ to have suffered these things, and to enter into his glory? And he began at Moses, and all the Prophets, and interpreted unto them all scriptures which were writ●en of him, & they drew nigh unto the roune, which they went unto. And he made as thought he would have gone further. And they Gen. 19 Luc. 14 constrained him, saying: Abide with us, for it draweth towards night, & the day is far passed. And he went in to tarry with them. ♣ Ma. 15 And it came to pass, as he far at meat with them he took bread, and blessed it, and broke, & gave to them. And their eyes were opened, and they knew him: and he vanished out of their sight. And they said between themselves: Did not our hearts burn within us, while he talked with us by the way, & opened to us the scriptures? And they arose in thesame hour, and returned again to jerusalem, & found the eleven gathered together, and them that wherewith them, saying: The Lord is risen in deed, & hath appeared to Simon. And they told what things were done in the way, & how they knew him in breaking of bread. THE EXPOSITION. first of all dearly beloved, let us consider the unbeleiefe & infirmity of these two disciples, that went from jerusalem to Emaus. For as it chanced to these, even so chanced it to divers other, as we may read in this history of the resurrection of Christ. Neither was it possible, that this article of Christ's resurrection should be perceived or believed, without great difficulty: yea, & that they might apprehend it, Christ serveth our infirmity. Christ was in a manner compelled to serve them in words, deeds, miracles & the angels. Furthermore in showing his wounds, and yet for all this very hardly could they be persuaded in this article of the resurrection. So perverse is the flesh, and so full of evil, if it be not by the spirit of God illuminate and brought to the knowledge of God. notwithstanding there remained yet in these two, certain small sparks of love toward Christ, so that they must needs talk of Christ, and the one open his grief unto the other. And when they thus do, Christ gladly cometh unto them, and as a stranger iournyeth with them, saluteth them, and asketh the cause of their communication and reasoning, and why they were so sorrowful. Wherein we have a lesson, that Christ hath a marvelous delight in devout, godly & christian communing or talking, Christian talking. Mat. 18 ye be his own doctrine he alloweth it and showeth it (saying wheresoever it, are come together in my name, there will I be the third) thus calling us from vain and filthy uncomely words and talking. It is to be wished, that this lesson were diligently inculcate in men's memory. For truly men are to nothing so much inclined, as unto evil talking, detraction and filthy communication: so that a man may find more honesty and nurture in the talking of the heathen & unchristened, then among those that boast themselves of Christ's name, nothing considering nor regarding, Mat. 12 that of every idle word we must give account in the day of judgement: Ephe. 4 nor yet pondering, that S. Paul so earnestly forbade christians, that in any wise no filthy word should be herd out of their mouth. Wherefore, if thou wilt have Christ present at thy communication and talking, do as these two disciples did. Talk of those things that pertain to the honour of God, and thine own salvation. Let thy will and study be ever in the law of God, and so shall Christ not be far from thee. But if in thy talking thou forget God, then look not for God, but for the devil to be present with thee. Secondarily, we have here also what Christ did when he was come into the company of these two disciples. And first he maketh himself so, as though he knew nothing, nor had heard what was done in jerusalem in those days. And this doth he to draw forth their incredulity, and to rebuke them for it, and to have occasion to instruct them, as he did after ward. And they by and by plainly declared their minds, so talking of Christ, that a man may easily perceive, that as concerning him, his word and promises, though they had not utterly, yet for the most part, they were fallen into despair. Besides this, though they acknowledged him to be a Prophet, mighty in words and deeds before God, yet now they thought their hope frustrate, Christ will not cast us away for our unperfectness. Rom. 7 that he should redeem Israel. But what doth Christ? Christ our Lord knoweth very well and perfectly what is our infirmity and incredulity, neither is he ignorant that no good thing is in our flesh. Wherefore, although we be unperfect in faith, yet will not he cast us away, but rebuke and teach us, as he doth here the disciples, teaching us by his own ensample, to do likewise. And first he correcteth us, and sayeth: O fools and hard hearted, to believe in all things that the Prophets have spoken. Must not Christ suffer these things, and so enter into his glory? It is neither unright nor cruelty, that he here calleth his disciples fools, which yet he forbade Matthew .v. Mat. 5. For that he here doth, he doth it of a godly zeal and fatherly love, and so also may any man do likewise, especially when their heart nor mind be none otherwise affect, then was Christ toward his disciples. Then began he at Moses and all the prophets, and interpreted to them in all their writings, such places as were written of him. It is not comely to rebuke only, and not to comfort again. Furthermore he that shall rebuke another man, ought not only to recite to his rebuke, what he had done unrightfully, but he must also show what he hath done honestly, virtuously, and also profitably: Even so doth Christ here. first he rebuketh their incredulity or unfaithfulness. Then forasmuch as faith cometh of hearing of the word, he proveth & alloweth their saying out of the divine scriptures, that Christ must suffer. And walking with them he earnestly continueth his sermon with such majesty & power, that the disciples after were compelled to knowledge it & say: Did not our heart burn in us, when he talked with us in the way, and opened to us the scriptures? O blessed is that man, whom Christ thus draweth by his word, and which is by Christ's spirit instruct into the true knowledge of God. thirdly, the Evangelist describeth after what manner Christ openly showed himself to these his disciples, & opened their eyes, saying: And they drewenye unto the town whether they went, and he made as though he would go further. And they compelled him & said: Tarry with us, for it draweth towards night, and the day it far passed. And he tarried with them. And it came to pass when he sat at the table with them, he took bread, gave thanks, broke it, and gave it them. Then were their eyes opened, & they knew him. And he vanished out of their sight. They knew that it was Christ's accustomed manner, to break the bread, and especially to give thanks. Yet should they not have known him by these signs, if he had not opened their eyes, which in deed was done, when Christ gave thanks and broke the bread. Here must we first learn, We must be thankful to God. 1 Cor. 4 to give thanks ever to god, for all his benefits given to us, both corporal and spiritual. For I pray you, what haste thou, but thou rceivedst it of god? Now if god hath given it to thee, of mere grace, without any merit of thine, I beseech thee, why wilt thou not ever give him thanks for it? Verily saint Paul (in the first epistle to Timothe in the fourth chap. where he teacheth of the liberty of meats and drinks) willeth that christians should receive all things with thanks giving. 1 Tim. 4 and even so exhorteth he us to do in the epistle to the Thessalonians. Secondly also note, 1 Tes. 5 Christ openeth the eyes that Christ opened his disciples eyes, and brouhht them into the knowledge of himself. For even as these disciples could not come to such knowledge of themselves, till their eyes were opened, no more can we believe as we ought to believe, tell Christ lighten our eyes, and bring us unto the true faith, by his word, and holy spirit. Fourthly, this gospel showeth, Faith must be openly confessed. that when through Christ's word & spirit our eyes are opened to know God, then that our faith shall not be vain in us, & that we keep not this joy, only to ourselves, but that we shall communicate it unto many, & freely confess our joy, even as S. Paul saith: Rom. 10 With the heart we believe unto righteousness & with the mouth we confess the same believe unto health. And David saith: I believed, and therefore I spoke. Psa. 115 The preaching of the passion, and resurrection of Christ, is no such treasure, that when a man hath found it, he should hide it, and keep it secret from other, let no man think so, but it would be distributed and imparted to many other, Mat. 10 like as Christ said: That I have spoken to you in your ear secretly, declare it openly, even in the houses top. And so doth the disciples here. For assoon as they had seen and known Christ, they by and by arise and returned unto jerusalem, where they found the xi. gatheeed, & these that were with them, to whom they declared what was done in the way, & how they knew the Lord by breaking the bread. And so ought every christian man to do, when he knoweth Christ, and by his word and spirit is come unto the faith, he should give all men part of that treasure, and to endeavour himself, that all men may come to that knowledge and righteousness of faith, that is in jesus Christ our Lord, To whom with the father and the holy ghost be all honour and glory for ever & ever. Amen. The gospel on Easter Tuesday. Luke .24. AS they thus spoke, jesus himself stood in joh. 20 the mids of them, and sayeth unto them: Peace be unto you (it is I, fear not.) But they were abashed and afraid, and supposed that they had seen a spirit. And he said unto them: Why are ye troubled, and why do thoughts arise in your hearts? Behold my hands and my feet, that it is even I myself, Handle me and see, for a spirit hath not flesh and bones as ye see me have. And when he had thus spoken, he showed them his hands & his feet. And while they yet believed not for joy, and wondered, he said unto them: joh. 21. Have ye here any meat? And they offered him a piece of a broiled fish, and of an honey comb. And he took it and did eat before them. And he said unto them: Mat. 16 These are the words I spoke unto you, while I was yet with you, that all must needs be fulfilled, which were written of me, in the law of Moses, and in the Prophets, and in the Psalms. Actu. 17 Then opened he their wits, that they might understand the scriptures, and said unto them: 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. THE EXPOSITION. Our saviour Christ, to the intent that this article of his resurrection, might be perfectly inculcate and beaten into the hearts of his disciples, showeth himself openly unto them. And this manifestation and appearing was not done as the other were before, only to twain or three disciples, but it was showed before them all, Thomas excepted, which at this time was absent, and it was done immediately as they were come from Emaus, declaring what they had seen, to the other apostles, which answered them saying, that Christ is risen in deed, and hath appeared to Simon. And as they were thus talking, jesus himself (as this gospel witnesseth) stood amongst them, & said: Peace be with you. Three things did Christ at this apearinge. first he gave and offered unto them, Peace of God, as unto his entirely beloved disciples, his divine peace, and not a corporal, or wordly peace, for he said before. joh. 15. The world shall hate you, but this was a peace of conscience, which the holy scripture calleth commonly, the peace of god. As when saint Paul wished this peace to the Philippians, Phil. 4 he useth these words: The peace of god, which exceedeth all understanding, mought keep your hearts and minds, in Christ jesus. Such a peace is it, that Christ calleth his peace, as a peace that the world can not give, joh. 14 when he said: I leave you peace, my peace I give to you. Hear you not now that Christ maketh a very plain distinction or difference from the worldly peace, calling this peace his, his I say, his peace. For doubtless, this peace can not stand, where as faith is not. Rom. 5. For as saint Paul teacheth, this peace springeth and floweth out of faith. And therefore if we will attain unto this peace, we must with great and continual diligence apply the word, preach, teach, hear and receive it. For of the word cometh faith, by faith we being justified, we are at peace with God. Rom. v. Furthermore, this peace is never to any other, than to christians, which have apprehended the gospel by faith, and have by the same conceived a consydence and sure hope, that in time coming, no sin can accuse or condemn them. The world doubtless is very ignorant of this peace. For the world knoweth none other peace, but that which liveth in idleness, and bringeth the vain voluptuous pleasures and joys of this life, neither hath it any persecution or tribulation intermeddled with it, Peace of conscience standeth sure against all persecutions. joh. 16. as this peace which we call the peace of god hath, But yet is this peace of god a peace that standeth sure, and indeed the true peace, yea though all the world be enemy unto it, Like as Christ testifieth, saying: Ye shall have persecutions in the world, but in me you shall have peace. secondarily, Christ confirmeth faith in the apostles, when here he showeth them his hands and feet, and also eateth with them as any other man did. Surely, Incredulity is an horrible thing. incredulity must needs be an horrible thing, seeing that Christ taketh such great pains to deliver the apostles from it. A little before they confessed that Christ had truly rysed, and appeared unto Simon: they had heard also that he had talked with the two disciples in Emans, and giving thanks he had broken the bread unto them, yet this notwithstanding, when he came unto them, saluting them so peaceably, yet they were astonished, doubting whether they might think it Christ, or a ghost, such as men say walke●● after men be dead. But what did Christ to this? Casteth he them of, Christ beareth our infirmity. because of this their infirmity? Nay truly. But becometh a servant unto them, serving them both with words and deeds, yea and also with his holy ghost, to bring them unto faith and save them. For it is evident by the gospel of S. john, that even then, he gave to them his holy ghost, whom also after in the whitsunday he established in them. Now how indurate and blinded, yea obsessed with all the fiends of hell are those hearts, that will not believe this, our so friendly, gentle and merciful lord god? What greater thing, or what more could he do for his disciples? first he rebuketh their incredulity with words, saying: Why are ye troubled, and wherefore do cogitations ascend into your hearts? But for as much as they yet believed not, he showed to them his hands and feet, saying: I am even he. touch me on every part, and look upon me, for spirits have not flesh and bone as you see me have. They yet not beeleving and wondering for joy, he asketh them, saying: Have ye any thing to eat? And he did eat before them part of a fish, and an honey comb, that at the last they might by this see, he was no dead ghost, nor spirit, but he had truly risen from the death. Surely this it is, to bear the weakness of them that be weak. The goodness of Christ Now that man whom this so great goodness of Christ moveth not to faith, wheresoever it be preached, doubtless there is nothing that ever shall move him. Christ teacheth the scripture. thirdly, Christ teacheth his disciples out of the holy scriptures, saying: These are the words that I have spoken unto you, when I was yet with you, that all things must needs be fulfilled, that are written in the law of Moses, in the prophets and Psalms of me. Furthermore he opened their mind, that they should understand the scriptures. etc. O how gloriously goeth this preaching of Christ forth? Christ instructeth these plain men and unlearned with the holy scripture, taken out of the law, the prophets and the psalms. But as the epistle to the hebrews, sayeth: Heb. 4. preaching is but vain, if it be not adjoined to faith. therefore Christ also openeth the eyes and understanding of their mind, so that not only they may hear his word, but also they may understand it. Oh good preacher: O gentle lord Christ, that thus faithfully teacheth his disciple, and bringeth them to the knowledge of his truth, The most best and greatest lord, our god, grant us this grace, The outward preaching and the holly ghost must be together Apoc. 3. that the same manner may be among us in the offire of preaching. that is, that we may with much severity and great diligence, inculcate thy word, and that Christ may also as dililigentely, teach the same word inwardly by his holy spirit. For surely it is he that hath the key of David, wherewith he shutteth, and no man openeth he openeth, and no man shutteth. And verily all preaching is vain, except Christ do inwardly teach by his holy spirit. notwithstanding I would no man should esteem as a light thing, the dignity of the vocal word, or the word pronounced and spoken, taking occasion of these my words so to do: for this is mine opinion, that both the word and spirit of god, must be joined together. And who shall dare tontemne the word that Christ here ordaineth and commandeth, and also committeth the same to his beloved apostles? For thus he sayeth furthormore: Thus it is written, and thus must Christ suffer, and rise again from the dead the third day, & to preach in his name, penance & forgiveness of sins, among all nations. etc. In the gospel of saint John, this commandment and office of preaching is more evidently described. For in the same place the Evangelist saith thus. Iho. 20 And jesus said to them: As my father hath sent me, even so I send you likewise, & after that he breathed upon them, saying: Receive ye the holy ghost. Whose sins soever ye shall forgive, they are forgiven, & whosesoever sins ye shall retain, they are retained. The administration of the word of God Of these words it is evident that, Christ committed to them the office or administration to teach his word over all the universal world. Now if we adjoin this place of S. John with these words of Christ recited in this gospel, every man of understanding may easily perceive, how this forgiving of sins is done, The law. That is thus. first must penance be preached, that is, men must be brought by the knowledge of the law of God, to confess, hate and abhor their sin. True penance. For this is it, that the divine scriptures call doing of penance, as we may see in the Prophet isaiah. Esa. 55 Let the ungodly (saith he) forsake his evil way, and the unrightwise man his imaginations, and let him return unto the Lord, and he will have mercy upon him: Return I say to our God, for he is very ready to forgive. And saint Paul also, Ephe 4 describeth it saying: He that did steal, let him steal no more etc. Now after that men are brought unto the knowledge of their sins, & also to hate them, then must be preached unto them and set before their eyes, the merits of jesus Christ. For to preach remission of sins in his name, The gospel. is to ascribe the remission of sins unto his passion, death and merits. And when this is apprehended and believed, there is forgiveness of sins, not by him, or for his sake that preacheth & declareth this, but by him and his merits, that hath given that commandment and commission to preach remission of sins in his name. To whom be honour and praise, for ever and ever. Amen. The Gospel on saint Marks day the Evangelist, you shall find after Alhallowen day. The gospel on Philip and jacob the Apostles day. Ihon. 14. Woodcut illustration of the apostle St. Philip with an open book and halberd. Woodcut illustration of the apostle St. James (the Greater) dressed as a medieval pilgrim with cape, broad-brimmed hat adorned with cockle shell, scrip and walking stick. Thomas saith unto him: Lord we know not whether thou goest. And how is it possible for us, to know the way? jesus saith unto him: Ihon. 1 6.8. and .11. I am the way and the truth, and the life. No man cometh unto the father, but by me. If ye had known me ye had known my father also. And now ye know him, & have seen him. philip saith unto him: Lord, show us the father, & it sufficeth us: jesus saith unto him: Have I been so long time with you, & yet hast thou not known me? philip, he that hath seen me, hath seen the father. And how sayest thou then: show us the father? believest thou not that Iho. 10. I am in the father, and the father in me? The words that I speak unto you, I speak not of myself, but the father that dwelleth in me is he that doth the works. Believe me that I am in the father, and Iho. 16. the father in me. Or 'tis believe me for the works sake. Verily verily I say unto you: he that believeth on me, the works that I do, the same shall he do also, and greater works than these shall he do, because I go to my father: Ma. 17 and 21. Mar. 11 Luc. 9 Iho. 15 and .16. jaco. 1. 1. Iho. 3 and .5 And whatsoever ye ask in my name that will I do, that the father may be glorified by the son, if ye shall ask any thing in my name, I will do it. THE EXPOSITION. Christ armeth his disciples against the slander of the cross. OUr Lord jesus Christ in that most excellent sermon made unto his disciples at his last supper among all other his most godly exhortations, this he principally endeavoured himself unto, to conserve his disciples from the slander of the cross, and to prepare & comfort them against the adversaries of it, that were coming. For he knew right well the imbecility and weakness, not only of his disciples, but also of all men, in whom his holy ghost and spirit is not yet confirmed. And now the time was present at hand, when Christ by his death should glorify the father, and return into his glory. Now forasmuch as the Apostles so sore abhorred the cross, & rather would that Christ should after the manner of Kings and princes of this world, begin his kingdom in jewry, wherein they might as great Lords and Dukes, rule with him, therefore Christ would lead them away from such imaginations & thoughts, unto the meditation of eternal glory, whereunto there is no entrance, but by the cross. Act. 14. And thus he saith: Let not your heart be troubled, nor be abashed, needs must I suffer, & the scripture must needs be fulfilled, which testifieth of my death and passion, that by it, I shall deliver all men from eternal death. I pray you then, why should your hearts be troubled? You believe in God, well, believe also in me. for though it shall so come to pass that I shallbe betrayed to the jews, I shall suffer, be crucified and die, yea and furthermore, it shall be needful that my divine nature, my strength and power, be for a time hid secret under the cross, yet nevertheless, I am in deed God, of on and the same substance with the father, wherefore let never such perturbation in any wise be heard of among you: for why, my cross shall not come, but to the great advantage and welfare, both of you, and also of all the world. For doubtless this is a truth, Many mansions in the father's kingdom. that in my father's house there are many mansions, where into he will receive his servants, keep them, & also be glorified in them. Furthermore, both you and all the lecte, are already predestinate unto those mansions, that is, unto eternal life. Notwithstanding, as yet those mansions are not perfect nor prepared as they must be. But if you will know how they must be prepared and made ready. Mark my saying. It is necessary, that by my passion and my death, I should first abolish and take away the kingdom of death and sin. Then, that I should go unto my father, and receive that my kingdom, which shall continue for ever, even for this cause, that I may the more better govern, maintain and defend in that my kingdom, all that are my disciples. Neither think you that I shall take this kingdom to mine own commodity only, for truly I will return unto you by my word and holy spirit, and I will take you unto myself, that where I am, you also may be. Ma. 10 I will not leave you orphelins, I love you more dearlyer, then to leave you among so many Wolves, persecuting you for my word sake: only be you of a good comfort, & be nothing afraid. Neither let this my passion that shall chance, seem so great a marvel unto you. Yea, if ye will be my disciples, know you assuredly, that you must abide like chance and fortune with me, as I abide. Now what needeth many words. To go to the father to receive the kingdom. You have already heard whether I must go, that is, unto my father, to receive there my kingdom. You also know the way unto my father, so that in this matter there needeth not many words. Behold, after this manner Christ comforteth his Apostles, against the slander of the cross that should come, and stablisheth them, telling that his death and passion should be the perfect preparing of those dwelling places, wherinto they should be received, yea, and also that all their salvation ought to be fixed in the same his most blessed death and passion. Weakness and ignorance of man. Secondarily, here are set out two examples, that is, of the ignorance and weakness of the Apostles. For when Christ had said: Whether I go you know, and you know the way, Saint Thomas by and by said: Lord, we know not whether thou goest, and how may we know the way? But if one of these must be a liar, truly Thomas shallbe the liar, and not Christ. For had they not heard Christ often times say: Mat 20 The son of man shallbe betrayed to the princes of the priests and Scribes, and they shall condemn him to death, and deliver him to the Heathen to be scorned, scourged and crucified, & the third day he shall rise again? Furthermore, were they utterly ignorant of these things & without knowledge when they said: Lord, Ihon. 6 unto whom shall we go, thou hast the words of eternal life, and we do believe and we have known, that thou art the same Christ, the son of the living God? doubtless we find here in them a faith, but yet it hath this unperfectness, that this faith as yet was not confirmed by the holy ghost, nor yet tried by any persecution. Even so doth Philip also, when Christ said: If you knew me, doubtless you should know my father also etc. Philip said: Lord, show us the father, and it sufficeth to us. What meaneth this? Would Philip also then see the father with his corporal eyes, or would he none otherwise hold himself contented? Sufficeth it not that Christ had said before unto him: If you had known me, surely you should have know my father also? Verily in this matter appertaining to the knowledge of God, all men have one affection, neither can they do any other wise. Verily we are blind in this cause touching God We are blind in ma●ters of faith joh. 3. and his honour, except we be lightened by the holy ghost, and comforted in faith, & approved by the cross. For that which is borne of the flesh, it is flesh, and it hath annexed and knit to itself, incredulity and ignorance, as examples through the scripture do evidently prove, and as in this gospel also we may see it plainly set forth in these Apostles. thirdly, we shall now come to the answer given unto the Apostle saint Thomas: which also we will weigh & diligently consider, for in it is propounded unto us, the exceeding great goodness & mercy of Christ. For though as yet they were rude & ignorant in the matter of faith, yet Christ forsook them not, but in this his godly and most excellent answer, so entreateth them, that it may very well be perceived that he desired nothing so much as to procure their health, & to bring them unto the knowledge of faith. Now what answer gave he to them? Christ is the way. I am the way, the truth and the life. O worthy and excellent sentence, worthy to be written even with golden letters, in the hearts of all men. But it is to be lamented that it hath so long time lain despised & neglected, and that so few have in hearts apprehended and understand it. men's ways I pray you, how many ways before times hath their been, whereby we have interprysed to obtain eternal life? Surely, I think in numerable. For look how many heads, so many ways were invented of our awne brains to come unto justice & eternal life. But these ways in deed if they were conferred and judged by the word of God, were nothing else but wrong paths and false ways out of the true way, which led us not unto eternal life, but to perpetual condemnation of death, not unto heaven, but unto hell in deed. And these are the ways that the wise man spoke of, saying: Pro. 12. The way of a fool is strait in his own eyes. But what saith Christ to this? Forsooth he saith, that he only is the way, as he is in very deed and without doubt. For by him we have remission of sins, righteousness and eternal health, and a free entrance in unto the father. Neither is any man admitted unto the father's presence by any other mediator or mean, but by this Christ only. And he that will not believe this, let him know it assuredly, that he shall never come unto the father, neither be partaker of eternal life. Life. And I beseech you, how shall he come unto the father, that seeketh other means to come to him, then by Christ? Besides that, he rather giveth credence unto false lying, then to the truth, even that truth whereof Christ here testifieth of, affirming himself to be the truth. For I pray you, truth. what are all men, all men's doctrines, all the studies and counsels of men, if they be conferred to Christ and his words? Truly all liars, and mere lies are all those things that are spoken without the word of God, as the scripture testifieth. psa. 115. Psalm Cxv. Every man is a liar. But of the word of God the scripture saith: Thy word is truth. Now if the word of God only be truth, Ioh 17. psa. 118. than it necessarily must follow, that whatsoever men have invented without the word of God, it is lies & mere deceivable juggling. How can it be but truth, seeing the to those that believe in it, Rom. 1. it is the power of God unto salvation and eternal health? For to believe the word of God, is even thesame as to believe Christ. For Christ is the same word, and the word was made flesh. Ihon. 1. And to believe Christ, is so excellent and noble a thing, that it taketh away sins and eternal death, and for them giveth righteousness and eternal life. And thus it abideth true that Christ said in this place: I am the way, the truth and the life. Fourthly, consider also what Christe-sayd unto Philip, neither would Christ refuse him because of his imbecility or weakness, but rather instructeth him thus: Philip, he that seeth me, seeth my father. Philip would see the father, Christ is very God. but Christ would grave it, not only in Philip'S heart, but also in all other his disciples hearts, that he is one thing and substance with the father, one God equal with the father in majesty and glory, of a like strength & wisdom with him. This only except, that Christ for our infirmities sakes, to redeem us was made man, and therefore, asmuch as pertaineth to that, he is made less than the father, as it is written in the viii. Psalm: Psal. 8. Thou hast made him a little less, under the dignity of angels etc. Philip (saith Christ) he that seeth me, seeth my father. And furthermore I dwell in the father, and the father in me. Behold how earnestly Christ reciteth and bet eth into his disciples his divine nature and essence with the father, & also requireth, that they should no less believe on him: Verily (saith he) all that I do or speak, I do it not or speak it of myself, but the father that dwelleth in me, he doth those works. Therefore for the works sake, at the lest believe me, that I am in the father, and the father is in me. Furthermore, Christ highly praiseth this faith, as he most earnestly requireth it, & saith. Verily, I say unto you: He that believeth in me, the works that I do, he also shall do them, & greater things than these shall he do. He shall do greater things than these, especially seeing that Christ goeth to the father to receive his kingdom, and to send the holy ghost. faith asking in the name of Christ obtaineth all things I beseech you now, who date be so impudent a beast, or so stiff necked, that he shall dare any thing at all derogate or minish the dignity of faith, seeing that to the believer there are made such excellent promises? Yea and furthermore here is made a comfortable and excellent promise unto faith, that is to say, that whatsoever she will ask in the name of Christ, shallbe given her. Wherefore shall it be given? doubtless that the father may be glorified through the son. And to speak briefly. We must thus believe of Christ, that he is of the same essence, of the same power & wisdom with the father, so that he that believeth not in Christ, that man I say, shall never come at the father, nor at his knowledge. For Christ is the way, the truth and the life. And also noman cometh to the father, but by Christ, as our saviour jesus Christ hath testified in many places of his gospel. Wherefore that we may come to the knowledge of the father, dearly beloved of the Lord, let us diligently apply ourselves to hear the word of God, whereby the true knowledge of Christ is given unto us. Who known and apprehended by faith, we may be made partners and obtain eternal life. Amen. The gospel on the Ascension of our Lord jesus Christ day. Mark. 16. afterward he appeared unto the eleven as they fat at meat, and cast in their teth their unbelief and hardness of heart, because they believed not them which had seen that he was risen again from the dead. And he said unto them: Mat. 28 Go ye into all the world, and preach the gospel to all creatures, he that believeth and is baptized, shallbe saved. But he that believeth not, shallbe dampened. And those tokens shall follow them that believe: Actu. 4.11.20. In my name they shall cast out devils, they ♣ Act. 2 and 19 shall speak with new tongues, they shall Luc. 10 and 18. drive away serpents. And if they drink any deadly thing, it shall not hurt them. They shall lay their hands on the sick, and they shall recover. So then, when the Lord had spoken unto them ♣ Lu. 24 Actu. 1. he was received into heaven, and is on the right hand of God. And they went forth, and preached every where: the Lord working with them * Heb. 2 and confirming the word with miracles following. THE EXPOSITION. seeing that all things in the divine scriptures ought well to be considered & weighed, this may not be overpassed, but must diligently be noted and considered, that the Evangelist S. Mark in this place, where he describeth the ascension of our Lord jesus Christ (wherein also like at in his passion and resurrection consisteth our whole justification) maketh mention of that sin, for the which our Lord jesus Christ so often before he ascended into heaven, rebuked his disciples, namely of their incredulity and unbelief. Surely it must needs be, that this is an heavy and great sin, yea, it is to be esteemed and thought a very spring, well & fountain of all mischief, seeing that our saviour Christ, even now, when he would depart & go to his heavenly father, rebuketh it so earnestly in his Apostles. For thus saith the Evangelist: At the last as the eleven sat at the table, he showed himself unto them, and rebuked their unbelief and hardness of heart, because they believed not them which had seen him risen. Here you hear what sin this was, namely incredulity. And I pray you, Unbelief is the spring of all sin who is so shameless to deny that unbelief is the fountain of all evil, especially if he compare faith whereof scripture speaketh, with her effects, with incredulity and her fruits? For so comparing them, it shall be an easy thing to perceive, how good and what a great thing faith is, and how exceeding an evil unbelief is. The scripture every where testifieth this of faith, and doubtless such is the nature of it that it utterly despaireth of all the works that man other doth or can do, nor putteth no trust or confidence in none of them, but alonely seeketh at Christ, that righteousness that is of value afore God, of mere grace and mercy, without any merits or deservings of works. And this faith is of such power, that when it is true and right, it obtaineth also by Christ remission of sins, righteousness and eternal health, yea, of the children of the devil, it maketh the sons and heirs of God, as S. Paul writeth in the Epistle to the Romans, saying: Rom. 8. Surely, whosoever are led by the spirit of God, these are the children of God. For ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, by whom we cry, abba father. Thesame spirit testifieth together with our spirit, that we are the sons of God. If we be children, then are we heirs also. Namely heirs of God, and annexed heirs of Christ etc. And doubtless thus it is with true faith. Contrary, unbelief hath his peculiar nature, and such is his condition, that it determineth his own righteousness and eternal life, to come of his own works, and not of the merit of Christ, which can not be but to the great injury of the passion of our Lord jesus Christ, by whose merit only the heavenly father is pacified. Incredulite always robbeth Christ of his honour. 1. Iho. 3 And what greater contumely and blasphemy may be done unto our Lord Christ, then to despoil him of his honour, and to ascribe unto our works that thing, which justly ought to be attributed only unto his merit & grace? For doth not the scripture say: He is the obtaining of grace or propitiation for our sins? Again in the first Epistle to the Corinthians: Christ is made unto us (saith saint Paul) wisdom from God and righteousness, and sanctifying, and redemption. Those than that again say the merits of Christ, and with words cry out against it, & asmuch as in them lieth, go about to suppress it, they do with all their study seek righteousness & eternal health by the merits of their own works. And those without doubt are false christians, even thesame the Christ speaketh on in Mat. that they should come under his name & sai: Mat 24 Lo here is Christ. etc. And thus shall it chance to them, that they shall never have the righteousness eternal health, and inheritance of the sons of god, but a vain praise and a deceivable glory, that only shall they obtain. And why? For in all their works they sought nothing else, than the phariseis did, whom Christ blameth in the gospel of Matthew, and saith, Mat. 6. that they did their works for this intent, that they might be glorified of men. And S. Paul saith: Ro. 10. They being ignorant of the righteousness that is allowed and given of god, and seeking to set up a righteousness of their own, they were not subject to the righteousness of god. To this pertaineth also the promise of the holy ghost, where Christ saith: joh. 16 When the holy ghost shall come, he shall rebuke the world of sin, because they believed not in me. etc. In this place we hear again, that unbelief is so great a sin, that needs must the holy ghost be given from heaven, to rebuke men of their unbelief. Who can now think it marvel, though Christ often times so sore blamed & rebuked unbelief in his disciples, & again in so highly praised and advanced faith? It is therefore dearly beloved our part, studiously to avoid unbelief, and by all means to embrace the true faith of Christ that by it we may be justified before god, and have eternal life. Secondarily, The word. Baptism. in this gospel is committed unto the apostles, the office to preach the word of god, and according to the same word, the administration of Baptism. And surely this commandment of Christ highly setteth out, praiseth and extolleth the vocation of the apostles and also the ministers of the word, which every christian man ought diligently to consider, & pithily to root it in his heart. For where men are assured, that the apostles and ministers of the word come not forth uncommanded, nor do not headily of their own authority usurp this office of teaching, but are sent to preach and baptize from the Lord our God, there without doubt the office of preaching and administration of the sacraments shallbe esteemed accordingly in high honour and dignity. Therefore, doubtless it is very necessary for every christian diligently to observe, mark and learn this gospel, as wherein we are taught, that high honour ought to be given to the administration of the word and sacraments, as to things that Christ himself the only begotten son of god, so earnestly commanded to his beloved Apostles, and also adorned these things with his own word. But let us now hear what words Christ spoke to his disciples. Go (said he) into the whole world, and preach the gospel to every creature. Who so believeth & is baptised, shallbe saved: but who so believeth not, shall be damned. In this text there are two things especially commanded the Apostles, that is, to teach the gospel, and to baptize. As it is also more evidently & plainly declared by the evangelist Math. where Christ saith thus to his apostles: Mat, 20 Go ye your way therefore, and teach all nations, and baptize them in the name of the Father, and of the Son, and of holy Ghost. And teach them to keep all things, whatsoever I have commanded you. In these words again we perceive, that these two things are commanded chief to the Apostles, that is, to teach and to baptize. Now it is needful that we with all diligence mark this commandment, as a thing that Christ so studiously and earnestly, yea as evidently as was possible, expresseth & beateth it into his disciples memory, and that for none other cause, but to declare that he specially taketh cure and regardeth the administration of his holy word and the sacraments: and to admonish us, that we also bear & attribute unto these his ordinances their right honour, & give unto them their due glory. But among all men the ministers of this word ought well to consider & take diligent heed unto this commandment of Christ For seeing that the office to teach, is the ordinance & commandment of the most best & most mighty god, therefore the ministers part is, in this office & commandment of God so to behave himself, & to order all his doctrine & life after such manner, that by his gravity & diligence, & blameless & irreprehensible living the word of the gospel may be set forward & magnified, as saint Paul also saith: 1. Co. 3. This is required of stewards of the mysteries of God, that they be found faithful. And on the other part, the hearer considering that this ministry is instituted of God, he ought not only to hear & receive & word with all humility & reverence, but also well to esteem & honourably to entertain the minister for his name's sake that instituted the administration, lest it chance unto us, as it did to the Jews, to whom Christ said: I do glorify my father, & you do dishonour me. And saint Paul saith: Those that rule well and faithfully with the word, they are worthy double honour. And the same testimonies also giveth he to the Galathians, that they received him as an angel of god, yea and if it had been possible, they would have digged out their eyes to have given to him. To baptize is a work of god. And in like manner ought that ministry of baptism to be esteemed as a precious & godly gift, for why, we see here it is not the invention or imagination of man, but it is the institution and commandment of the lord god himself. Furthermore this is well to be noted, that the mystery of the word and baptism, aught to be communicate unto all men. And I pray you, who may here with good conscience exclude the infants, Baptism is permitted unto infants. whom Christ excluded not? We must preach to all men, all men must be baptized, neither aught the infants by any means to be restrained from baptism. For although as yet they are not apt to hear the outward word, yet is god able to teach them inwardly by his spirit, till they may grow and ware able to hear and receive the vocal and extern outward word, preached to them. The office of the word. thirdly, when Christ hath committed to his apostles & preachers the ministry of the word, he also showeth what manner of word it is that they must preach & teach to the people, that is, that most comfortable tidings of holy gospel. Go forth (saith he) preach the gospel to all creatures. Gospel. But what is the gospel. It is a glad tidings, wherein is offered & given to us, for Christ's merits, without any deserving upon our behalf, but of mere grace, remission of sins, righteousness, and eternal life. And this preaching must he that is come to the knowledge of his sins, by the preaching of the law, receive with faith, neither mai he doubt of this promise if it shall do him any profit. In like manner saith S. Paul: The gospel is the power of God unto salvation, to every man that believeth it. Here you hear that the gospel is the power of God, notwithstanding it must be received by faith. In the word is the power of God, of this you may not doubt but believe, if any faith be in thine heart. Christ's promise shall here in no wise deceive us, if our faith be perfect, like as Christ also here requireth faith, saying: The word of God must be preached Whoso believeth and is baptised, shallbe saved: But he that believeth not, shallbe condemned. We must here note two things. first, that Christ gave commandment to his Apostles to preach only his word & gospel. Where this is well considered & pondered in the mind, there shortly vanisheth away and are abolished traditions, dreams, & doctrines of men. I pray you, how agreeth this, that in the causes pertaining to our justification, any other doctrine should be admitted, but the only word of God? In ceremonies & exercises because of youth, there might be observed traditions and constitutions of men, but in this matter of justification, the word of God only is to be admitted. The second note is, The sacraments have their power of the word. that Christ joineth together the ministry of the word, and baptism. For this will he teach in it, that baptism and the sacraments have their power of the word, and can by no means be dissevered from the word. For as concerning baptism, what authority could it have, if the word were not joined with it? doubtless the water should be nothing, but still remain water. But join the word to it, and consider well the commandment annexed to it, then shall not the water be simple water, but as S. Paul calleth it, it is a washing of regentration & of new birth, and renewing of the holy ghost. And therefore is it that Christ saith in this gospel: Who so believeth and is baptised, he shallbe saved. Signs and miracles do confirm the word. Fourthly, Christ showeth here what tokens shall follow upon them that believe. In my name (saith Christ) they shall cast out devils, they shall speak with new tongues, take away serpents etc. As he would say: My word is before the world a despised word, neither have you which must preach it, as yet obtained any authority afore men, so that they may receive your preaching and doctrine without miracles & signs, wherefore this will I do: I will give you power to drive out devils, to speak with new tongues, to heal the sick etc. And whosoever (that after your word and doctrine shallbe by those tokens and signs confirmed) will believe you and be baptised, certainly he shall obtain remission of sins, and life eternal. But whoso believeth not, all excuses set a part, shall be damned. Upon this it necessarily followeth, that miracles & signs were exceeding necessary at the first beginning to preach the gospel. For if any authority and power should be given to this dottryne, it was necessary to establish it and confirm it, with so excellent and noble miracles, like as the law also was before confirmed by signs and miracles. notwithstanding those signs whereby the law was confirmed, were far more horrible than were the signs in the beginning of the Gospel. For the signs that were wrought in the beginning of the gospel, were very pleasant, if you compare them to those signs that were showed in the beginning of the law. And the preaching of the gospel also is far more gladder tidings & more comfortable to the heart, then is Moses with all his precepts & laws. Now in our time to require like miracles and signs, it is unfitting, unreasonable and unlawful. But if we will so do, Christ answereth and saith: Mat. 8. This adulterous generation seeketh a sign, and other shall not be given to it, but the sign of the prophet jonas etc. For we have the gospel of Christ confirmed with miracles and signs of the Apostles, and that sufficiently established, surely he that will not believe it, can with no miracles nor signs be brought unto the faith. fifthly, The ascension of Christ we have in this gospel an article of our faith of the ascension of Christ into heaven, with the approve & confirmation of the same. For thus saith the text: And the Lord after that he had spoken unto them, he was taken up into heaven, and sitteth on the right hand of God etc. hitherto Christ had preached and taught after that he was crucified and risen again the third day from the dead, and truly after his resurrection he had much a do with the incredulity of his Apostles, to whom also at the last he showed what he would them to do. And after he had all this done, Mar 16 he ascended into heaven, and sitteth on the right hand of God, that is, he taketh to himself a new kingdom, that he perpetually with his father being Lord on heaven and earth, may and shall reign in equal power with God his father, What it is to sit on the right hand of God. for to conserve, govern, maintain and defend, all that are his, from all evils. For this to do, is to sit on the right hand of God. Furthermore, lest his ascension into heaven should be without an evident utility and profit, he would send from heaven his holy ghost, which might confirm his in the faith, make them strong in all their troubles and persecutions, and defend & comfort them against their threats that hated the word, even as the Prophet did testify, Ps. 67. saying: He ascended into the height, and hath led captivity, capteive and hath given gifts to men. Oh dear brethren is not this a mighty Lord, that hath conquered and delivered us from the captivity of Satan, & hath given freely to us his word and spirit, and lastly by this means hath made us the sons of God? Surely, he that will not believe and put his confidence in this god and such a Lord, doubtless his unbelif shall turn & bring him unto perpetual damnation and loss both of body and soul. The which God vouchsafe to turn from us for his great infinite grace, through jesus Christ our Lord. Amen. The gospel on the Monday after Witsondaye. joh. 3. FOr God so loved the world, that he gave his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life. Luce. 19 For God sent not his son into the world to condemn the world, but that the world through him might be saved. 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 john. 1 and. 12. the light is come into the world, and men loved darkness more than light, because their deeds were evil. For ♣ Eph. 5 every one that evil doth, hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doth truth, cometh to the light, that his deeds may be known, how they are wrought in God. After these things, came jesus and his disciples into the land of jewrye, and there he tarried with them, joh. 4. Mat. 3. Mar. 1. Luc. 3. Mar. 4 and baptised. And john also baptised in Ennon besyds Salim, because there was much water there, and they came, and were baptised. For John was not yet put in prison. THE EXPOSITION. IN this gospel CHRIST setteth out highly, The love of God toward us that exceeding love and charity of our heavenly father, that he ever hath borne unto man k●nde. And this love doth Christ so highly extol and magnify, that he affirmeth that love to have been the chief principal and only cause wherefore he would give his only begotten son into this world. Let us therefore with most hearty attention consider this praise wherewith Christ setteth out the love of his heavenvly father. For in it we shall plainly perceive, what moved god to redeem us, and by whom he would work our redemption. And what moved the heavenly father to do this? Did men obtain it with their good works? Or deserved they it by their honest conversation? Truly if that time that Christ came into to the world, he would have judged men according to their merits and works, it was to be feared, lest as it happein the time of Noah, he should have drowned all the world with water, for doubtless, at that time there were not very many good in all the world. For even the jews which received the law & prophets, and therefore aught to have been more holier and better than the other nations, these (I say) were (a few except) more wretched and abominable than any other. Then needs must there be a far other cause of our redemption, Out of love and grace are we saved than the merits of man. What is it then? Christ answereth: God so loved the world. Do not you hear now, that our redemption dependeth and consisteth upon mere love, grace, compassion and mercy? And this love ought well to stir us up and to bring us to faith. For if we well consider and weigh this love in our hearts, it will sufficiently teach us, how high, ye unspeakable it is. For surely we had deserved by unbelief and our sins perpetual damnation, & god mought most rightfully have shed upon us his terrible wrath, furor, and indignation, and have condemned us unto perpetual damnation. but what did he? So mighty now was not his wrath, but his love, that not only he saved us from destruction, but also made us free & safe from sin, death, devil and hell. But how did he this, or by what mean or mediator? Would he do this by his angels, or by any other mediator or mean? Nay verily: But to do this, he sent & gave freely his only begotten son. Here again that exceeding love is glorified, which was the cause the god would redeem us. For truly all that ever god giveth, that giveth he of grace, no merits going before. With this agreeth the saying of S, Paul: If when we were enemies we were reconciled to god by the death of his son much more now that we be reconciled, we shallbe saved by his life. Here also in this saying the apostle confesseth that god received us of grace, ye when we were yet his enemies. Finally, God hath delivered us from our sins & from hell, & hath given to us eternal life by free grace & love, & that hath he done by his beloved and only begotten son jesus Christ. Secondarily, although our salvation be gotten & made perfect by Christ only, yet this must we learn to know, how men may obtain it. And this also doth Christ manifestly show in this gospel: That every man (saith he) the believeth in him should not perish, but should have life eaternall. You hear in these words, whether salvation gotten by Christ, may be received by works, or apprehended by faith. Without doubt, our works do nothing in this matter. But here must needs be a true faith, and an assured confidence and belief in god. But when is that belief and faith true? faith. When we despair of all our works, merits and virtues, and esteem them as things that can not help us, and therefore the Prophet isaiah sayeth: isaiah. 63 that all our justice or righteousness are as a defiled cloth. And thus despairing of ourselves to seek our righteousness in the merits, passion and death of our Lord jesus Christ only, of whom John the Baptist gave this true testimony, that he is the Lamb of God, Ihon. 1. that taketh away the sins of the world. This faith I say, doth apprehend by Christ remission of sins, justice and eternal life. Neither may we in this matter admit any work of man, except we would pluck away, steal & take from Christ his glory, isaiah. 42 which he will not give to any other, and so stealing Christ's honour, burden our souls unto the perpetual death & damnation of ourselves. Surely it is an undoubted truth, that a christian man must do good works, and have an honest conversation, and with good works confirm & allow his faith. For who would deny this? But to set a faith and confidence in those works, and to admit our merits in the cause of our justification, is in no wise to be permitted. For by that means, grace were no grace, and that which before was attributed by very right unto the only love of God, that should we then ascribe unto our works & merits. Therefore Christ saith in this gospel: He that believeth in the son of man, shall not be judged. But he that believeth not, is already judged, because he believeth not in the name of the only begotten son of God. faith only abideth in battle of conscience. See ye that in the conflict and battle of the conscience, faith standeth sure, and is not condemned nor judged? Contrarily, that unbelief is already condemned, & the sentence of eternal damnation is pronounced against it? For Christ will in this gospel (as he doth in many other places of the scripture) ascribe quietness of conscience and salvation unto faith, and the disquietness of conscience & perpetual damnation to unbelief. thirdly, Condemnation. because Christ spoke of judgement and condemnation, he now proceedeth and declareth what is condemnation, and saith. And this is the condemnation, that the light is come into the world, & men have loved rather darkness then light. And why? For because their works were evil. Christ himself with his doctrine & gospel is this light, The light. joh. 8. as in another place he calleth himself, saying: I am the light of the world, Whosoever followeth me he walketh not in darkness. The darkness, Darkness. is our flesh, nature, man's reason, and unbelief, yea all the wisdom & prudency of man, which doth not spring out of faith, but spring from our reason without faith. And now I beseech you to mark with me well, at what point our reason, our wisdom and prudence is wont to stumble at, if it follow not the very word of god as his captain and leader? Surely when Christ came into this world, he was more readier to save & help, then to condemn, notwithstanding that the father had given into his hand all judgement. And truly the Jews had well escaped this judgement or eternal damnation, & had by faith obtained health & salvation, if they would have received Christ which is the light of the world, and believed his word. But what do they? They set more by darkness then by light. john. 1. And as john saith in the first chap. of his gospel: The light shined in darkness, & the darkness comprehended it not. There was no fault in the light, but a great default in the darkness that received it not. But what followeth now out of this darkness? Forsooth this. Those that neither knowledge nor learn their darkness, nor will not give Christ his due honour, they judge and condemn themselves, even as Christ saith: Whoso believeth not, he is already condemned. And truly it chanceth so by most rihgteous judgement to him that is unfaithful. incredulity is judged by his own self that is, through unbelief For inasmuch as he doth evil, and yet can not abide the light or to be reprehended, it is right that his own unbelief should judge or condemn him. But so is it not with the faithful man, for he can abide that his works that are done in the truth, should come to the light & be tried & weighed by the word of God, and judged by the rule & squire of the word of God. For how should he fear the light, seeing that all his works are done in God? Consider it well: For thus in every place of the scripture, life is ascribed unto faith, and judgement and condemnation to incredulity and unbelief. God give us grace to receive & retain with us his light, to the comfort of our souls. Amen. The gospel on the Tuesday in the Whytson week. Ihon. 10. Verily, verily, I say unto you: He that entereth not in by the door into the sheep fold, but climbeth up some other way, the same is a thief and a murderer. But he that entereth in by the door, is that shepherd of the sheep: to him the porter openeth, and the sheep hear his voice, and Pro. 10. he calleth his own sheep by name, & leadeth them out. And when he hath sent forth his own sheep, he goeth before them, & the sheep follow him, for they know his voice. A stranger will they not follow, but will flee from him, for they know not the voice of strangers. This proverb spoke jesus unto them, but they understood not what things they were, which he spoke unto them. Then said jesus unto them again: Verily verily, I say unto you: Iho. 14 I am the door of the sheep. All (even as many as came before me) are thieves & murderers, but the sheep did not hear them. I am the door, by me if any man enter in, he shall be safe, and shall go in and out, and find pasture. A thief cometh not but for to steal, kill and destroy. I am come that they might have life, and that they might have it more abundantly. THE EXPOSITION. Forasmuch as Christ our Lord showeth in this gospel or similitude by conferring them together, both what the evil shepherd & teacher is, also how he may be known: and on the other part, what the good shepherd and teacher is, and by what signs also men may know him, I think it meet first to treat of the good shepherd, especial for this cause, that it is a thing very profitable and necessary, and also a matter of great weight & importance. For Christ describeth here the good shepherd so, A preachers calling & doctrine shallbe upright and law full. that he must needs enter in at the door into the sheepfold. that is, it is necessary that the preacher be called by some lawful and godly means. it is necessary also, that his doctrine be true and godly. And how can they teach the truth, that are not called unto that office by god, or by some godly means? Surely in this matter it is not convenient for every man that will, to run, but it is necessary, that men enter by the door into the shepfold. And if thou wilt know who is the door, then mark well Christ's words, which thus expoundeth himself, christ is the door. saying: I am the door of the sheep, by me who so entereth, he shall be saved, and he shall enter in and go forth, and he shall find pasture. Mark here that not only the preacher must be admitted to this office by Christ and a christian mean, but that the hearer also by like manner ought to be called to this sheepfold of the elect of God. And this only standeth in the power of CHRIST, in his word and his gospel. Actu. 9 saint Paul was called from heaven of Christ, unto this office to teach the gospel without any other mean, so that he might entre at the true door into the sheepfold. But God permitted the apostle S. Mathye to be called unto the office to teach the word of god, Actu. 1. by certain other means, so that he also should enter by the true door. And are not all men called unto the fold of Christ by the word of Christ, as often as this or other like gospel is preached? Whosoever thirsteth, john. 7 let him come to me and drink? Therefore, before all things this is necessary, that we entre in at the door into the sheepfold, that is to say, by Christ. For if this entrance be true and by faithful means done, doubtless it shall come to pass as Christ here saith: Whosoever entereth in by me, he shall be saved. Hear ye not now, that our salvation standeth only in the power of Christ? And in like manner said he unto his Apostles, when they asked him the way to the father: I am (said he) the way, the truth, and the life. Furthermore he that thus entereth by Christ, he must needs by faith obtain and possess all those goods and heavenly treasures, that the heavenly father hath given unto us in his son, & so confess it and with his mouth declare it unto other in all places, the which thing Christ showed under these words, coming in, and going forth. Moreover, They shall ever find pasture. These pastures Pasturs' signify the word of god, the Christ should largely give unto his disciples. And wheresoever this Word be, ther can not men condingly praise so great a benefit of god. But where it is not, there chanceth it according to the saying of the prophet joel: Why doth the cattle morn? Why do the droves of beasts cry & roar? Because that they have no pasture. yea even the whole flocks of sheep have perished. Out of all this it followeth, that the good shepherd that came in by Christ, must needs teach the word of Christ, and the righteousness of faith by Christ. And surely by this token and sign a good shepherd may well be known. A description of a false teacher or preacher. Secondarily, Christ in this gospel describeth the evil shepherd, whom he so painteth in his own colours, that we may well know him if we will open our eyes to see him. For thus saith Christ: He that entereth not in at the door into the sheepfold, but climbeth up another way, he is a thief and a murderer. We heard a little before, that Christ himself is the door, and also the keeper of the door. And surely where this Christ is unknown, let no man think to have any entrance given him into this sheepfold, let no man promise himself their salvation. Briefly, there is no entrance in, nor going out, nor finding of pasture, much less shall we have there good shepherds or preachers of the word. For how shall that man teach Christian men, which himself was never made a Christian? Or how should he in preaching continually declare unto the people the justice of faith, that as yet never, not so much as one's, tasted it? Evil persons defraud, steal & tobbe Christ's honour. Surely where such are, there can be found nothing but stealing and murdering. For they steal from Christ his own due honour, in that they ascribe to the merits of works, righteousness, where as it only cometh by the merits of jesus Christ. And upon this theft cometh that horrible murder, that is, by their false and wicked doctrine they lead from Christ so great a number of souls, ravishing them violently into condemnation, and casting them into Satan's mouth to devour them. Oh alack, what an exceeding number of souls hath been by this doctrine deceived both before the incarnation of Christ, and also since, and so cast headlong into condemnation? Among the jews, this did the bishops, Priests, Scribes and Pharisees, which would utterly oppress the righteousness of faith, and in the place of it set up the righteousness of works. Yea, they so sore prevailed in this doctrine, that all the Prophets had enough to do to dispute and resist their doctrine, in so much that many times the Prophets suffered no little persecution for resisting it, like as Christ himself in the gospel of saint Matthew reproveth them for it, saying: Mat. 2● Behold I send unto you prophets and wise men, and Scribes, and some of them shall ye murder & crucify etc. But among christian men the same part was played by the religious fathers, that boosted themself to be the children of the romish bishop. For which of them all (if you except very few) can be found that preached the righteousness of faith so diligently and earnestly, as it became him? doubtless they all had an eye unto their father the Bishop of Rome, and neither by teaching nor preaching sought they any other pasture, or showed any other to their sheep then that which the Prophet Hieremye speaketh of, saying: Woe to the shepherds of Israel, jere. 23 that feed themselves etc. Now if thou wilt know these thieves and murderers, mark their doctrine. For whosoever they be that set up rihgteousnes by the merits and deservings of works, and contrary to Christ's merits earnestly preach the same, those are they that Christ describeth in this place, and whom also he commandeth us to beware of Matthew. 7. thirdly, because Christ hath now described the good shepherds & the evil, he now showeth how christian men must behave themself towards them both, that is, They must hear the voice & doctrine of this good shepherd, to whom the keeper of the door hath opened the door, and they must know his voice and follow him, Faithful men do know the good preacher if he go before etc. But how shall this come to pass, that the sheep shall so readily know the voice of the good shepherd? They are accustomed to the good and healthsome pastures, that is, they have one's learned out of the holy gospels, that in terrors of conscience & knowledge of sins, there is none other consolation, but in the only merits of Christ. And that those only be partakers of it, that take hold of it by faith, and so turn it unto their own profit. And forasmuch as when the good shepherd cometh, he leadeth them no way, but unto Christ. They know also that they are bound to receive him as a minister of the word, as Christ testifieth in another place, saying: Mat. 10 He that receiveth you, receiveth me. And in another place, when the thief and murderer cometh with his false doctrine, preaching another strange doctrine that floweth not out of the faith of Christ, then can they by the word of God know, judge, and reprove that doctrine, & will in no wise receive nor admit nor hear that false prophet in the stead of a true Prophet of God. For they know perfectly that Christ sayeth, that he that heareth & keepeth the word of God (I say the word of God) he shallbe saved. Luc. 11. And what needeth many words? Doth not the scriptures every where admonish us to beware of such thieves and murderers? Beware (saith Christ) of false prophets, that come to you in sheeps clothing, but inwardly they are ravening Wolves. And saint Paul forbiddeth the Galathians, that they admit none other gospel then that they heard of him, insomuch that if an Angel should come down from heaven & preach another gospel they ought not to receive him. The sheep of Christ know all this, wherefore they will hear none other but their own highest bishop & shepherd Christ, which here saith: I am come that they may have life, yea and have it more abundantly. Furthermore, they hear all the ministers of Christ, that come in his name & bring his word. The other worke-doctors they do forsake, considering they are thieves and murderers, & such as treat the word of God both falsely and ungodly. Wherefore Christ saith: They shall not follow the foreigner or strange shepherd, but they will flee from him, for they know not the voice of strangers. Which God grant that we may also acknowledge Christ our sheherde and follow his word. Amen. The sermon on saint Barnabas the Apostles day, is the same that is red on Simon and judes day. The gospel on saint john the baptists day. Luc. 1. Woodcut illustration of St. John the Baptist with a cross (held like a military standard) and lamb. And it fortuned that in the eight day they came to circumcise the child: and called his name Zacharias, after the name of his father. And his mother answered and said: Not so, but he shall be called john. And they said unto her: There is none in thy kindred, that is named with this name. And they made signs to his father,, how he would have him called. And he asked for writing tables, and wrote, saying: His name is john. And they marveled all. And his mouth was opened immediately, and his tongue also, and he spoke and praised God. And fear came on all them the dwelled nigh unto them. And all these sayings were noised abroad thorough out all the hill country of jury: and all they that heard them, laid them up in their hearts, saying: What manner of child shall this be? And the hand of the Lord was with him. And his father zacharias was filled with the holy ghost, & prophesied, saying: Praised be the lord god of Israel, for he hath visited and redeemed his people. THE EXPOSITION. seeing (dear christians) that the evangelist S. Luke hath done such diligence in describing the nativiti of john the Baptist as it is plainly manifest in the gospel that this day is recited, it shall be necessary that we diligently consider and well look upon the person of john. For surely this child (in whose birth those so great and glorious tokens chanced) hath some singular grace & gift above other children. The nativity of saint Ihon. Is not this a new and a singular great thing, that he is borne of parents very old, yea in manner at the pits brink with age, & is sanctified in his mother's womb, and ordained to be the foreleaper, that is, a gentleman usher unto our Lord God jesus Christ? He shallbe (said the Angel, when he declared his birth unto Zacharye his father, what time he did his priestly office afore God) great before the Lord. Wine and strong drink shall he not drink, & even from his mother's womb shall he be filled with the holy ghost, & many of the children of Israel shall he turn again wholly unto the Lord their God etc. By these words you hear, that great excellent and wonderful things shallbe brought to pass and accomplished by this child. Furthermore, Zacharye thus rejoiceth in his canticle, saying: And thou O babe shalt be called a prophet of the most highest, For thou shalt go before the face of the Lord, to prepare his ways etc. What think you was this holy child afterward? John is ane usample of a good preacher. He was made a true, godly and excellent preacher, which besides that most holy life that he altogether spent in godly and honest conversation, he so administered and fulfilled his office, that he may well be set forth to all preachers and ministers of God's word, as a worthy ensample & precedent, continually to be present and set before them. For he not only preached penance, and by preaching the law prepared a way unto Christ, but also he showed unto the people Christ, which is most truly that Lamb of God, that taketh away the sins of the whole world. As also the holy ghost sayeth again by Zacharye: To give knowledge unto his people. But what knowledge? Knowledge of salvation or health. For thereto serveth the preaching of john, which first through the law feareth the consciences, and afterward comforteth them & raiseth them up by preaching unto them the lamb of god. Wherein then resteth this knowledge? In the forgiveness of sins. How then obtain we that remission of sins? By the bowels of mercy of our Lord god, wherein the day star (Christ) hath visited us from heaven. And to whom hath he appeared by that so great mercy? To those that sit in darkness and in the shadow of death, aswell the jews as gentiles. John 10 For Christ would as our archcbishop and true shepherd make one flock & one sheepfold of the jews and Heathen, that the fear of all men (if at the least they would receive the day star or day spring of the gospel and belief in Christ) that their feet (I say) might be set strait into the way of peace, which proceedeth of true faith. Behold, all these things appertain to the office of John, which was not only a preacher and a prophet, but also he was more than a prophet. John is more than a Prophet For he preached not only Christ to come, as other prophets did, but also he showed Christ present. And forasmuch as John should thus show Christ, which by his preaching, passion, death and resurrection should take away all our sorrows & sicknesses, it was needful that great joy should happen in his nativity. For and by assoon as this child was borne, all the neighbours and kinsfolk did rejoice with the parents of the child: and upon the eight day they circumcised the child, and at the father's commandment and writing, they gave him a name of grace and mercy, and this fame is spread abroad among all them that dwelled in the Mountains of jewrye, and all that did hear it, laid it in their hearts, confessing that the hand of the Lord, that is, The hand of the Lord. the power and help of God was with him. Lo, thus must men consider John, to know how highly he is to be esteemed. Secondarily, in this gospel faith maketh Zachary to speak, which a little before, through his incredulity was dumb. And like as in this we see how great a sin unbelief is, even so on the other part we perceive, how precious and godly a treasure faith is. The Angel of God said unto zachary: Thy wife Elizabeth shall bear unto thee a son. To these words ought zacharias to have given credit. But what doth he? Because he was aged and his wife well gone in age also, therefore he will or he give credit, know how these things shallbe fulfilled, therefore he is compelled to silence, till those things were fulfilled that were promised unto him by the Angel. And in like manner, unto this day are all they stricken dumb, Dumnes in this our time that will not believe the Apostles of God, his word and the Gospel. For where as it were their duty to advance the glory of God & the merit of Christ, and to set forth the same, there they extol the righteousness of their own works, as that Pharisei did. Luc. 17 God (said he) I thank thee: For I am not as the residue of men, extortioners, unrighteous, adulterers, nor yet as this publican. Call ye this to laud and glorify the grace of god, and merit of Christ? Nay truly. Thus to boast, is worse than to be dumb. For though in this prayer are heard many words, yet is there not one heard, that seateth up or magnifieth the grace of god or merit of Christ. Now though I can speak and utter many words, yet as long as unbelief (that taketh away the glory of god) reigneth in my heart, I remain dumb afore god: as the scripture saith: wisdom hath opened the mouth of the dumb. that is to say: The knowledge of god maketh men eloquent, that they know how to give god his honour in Christ, to praise and glorify him, and finally to confess his word. Such an eloquent Orator was Paul made when he compared his own justice that he had in the lord unto mire and dung, that by it he might suffer no damage in that righteousness which Christ hath brought and giveth to the believers. And such an eloquent preacher was Zacharias, after that the time appointed by the angel, was fulfilled. For by and by after the circumcision of his son john, he was filled with the holy ghost, and prophesied, praising god, that had given that great grace unto him. Therefore I say, where faith and the holy ghost are not, there must we needs be dumb spiritually, yea though we speak many vain and void words. thirdly, the Evangelist here describeth word for word, what Zacharias said when he was filled with the holy ghost, and why he so earnestly praised and glorified the Lord his God. For thus he said: Blessed be the Lord God of Israel. To bless To bless in this place is asmuch as to laud. For now in as much as zacharias had received the child promised to him, & also he knew in spirit what Christ should do, whose way this child should make ready, he praiseth God for that so great and excellent a benefit: giving us an ensample, that we evermore should thank & praise God for those his benefits given to us, both corporal and also spiritual. Now if ye be desirous to hear the cause of this praising God of zachary himself. For he (saith he) hath visited and wrought the redemption of his people. This word visit, God doth visit us two. manner of ways is in the scriptures taken two manner of ways. For sometime God visiteth us in his wrath & furor, as when he punisheth our sins as it chanced Pharaoh in the red sea, and the Jews in the time of Tytus and Vespasian the Emperor. Many times he visiteth us in mercy and grace, as it happened to the jews when they were brought out of Egypt, also when Christ was sent and given, of the which visitation Christ himself speaketh & complaineth, Mat. 20 because they knew not the time of their visitation. And of this merciful visitation doth zacharias speak in this place, saying that God hath visited and wrought the redemption of his people. He knowledgeth also and esteemeth this redemption so certain & sure, that he proclaimeth and laudeth it as done already where in deed it was as then yet to be done in time coming. And to this appertaineth the followeth in this canticle. And he hath set up unto us an horn of health, in the house of David his servant. An horn in scripture An horn in scripture. is taken for the power & dominion. As zacharias would say: The corporal kingdom now hath his end now appointed, & the sceptre is taken from the tribe of juda, But be of good comfort, we shall now be better than ever we were. For why, we shall have a new king, which in deed was promised us long ago, which shall set up a kingdom, not corporal, wherein he may reign with outward power, but a kingdom of health and eternal life, according to the promise so many thousand years promised to the patriarchs & unto David. For doubtless, whosoever shall believe in this king, & keep his word, he shall assuredly obtain this health. Now who could doubt in this? Did not God in times past speak these words by the mouth of the Prophets? Dissension betwixt Christ & the world. Did not he promise the same by the patriarchs? notwithstanding there shall rise debate & dissension between this king & the world. For surely he will give sentence, that all such things as the world esteemeth right & good, be unrighteous, and by his word he will cast away all their holiness, wisdom & virtues, and condemn them. And here out shall begin this strife with continuance, but yet so, that at the conclusion the victory shall be Christ's, not alonely for his own commodity or profit, but much rather for all those that believe in him. If thou desirest to know what he shall do: He shall deliver us from our enemies, and from the hands of all them that hated us. Furthermore he will show us the way, which when we enter into we shall not despair of mercy for our sins: for he will remember that faithful oath, that he swore to Abraham our father. Briefly by his own merits of mere grace without deserving of our works, he will make us righteous, godly and blessed: so that we being delivered from the hands of our enemies, may serve him all the days of our life: not in outward ceremonies and services, as in times past, but in holiness and righteousness that is accepted before him. He requireth the heart, he asketh faith, he willbe worshipped in spirit and truth and will not be filled with outward works that lack faith, as men have done in times past. Thus you see that Zacharias by the holy ghost acknowledgeth the grace of the gospel that should come, therefore he praiseth and glorifieth god, as one ascertained, that by this grace we all shall be saved. The lord our god give us grace, both that we may know it, and also that for it we may give thanks to god our father, and glorify him for ever. Amen. The gospel on saint Peter and Paul's day. Math. 16. Woodcut illustration of St. Peter the Apostle holding a book and the keys of the kingdom of heaven. When jesus came into the coasts of the city which is called Caesarea Philippi, he asked his disciples, saying: Mar. 8. Luc. 9 Who do men say that I the son of man am? They say: Some say, thou art john Baptist: some Helias: some Hieremias, or one of the numbered of the prophets. He sayeth unto them: But whom say ye that I am? Simon Peter answered and said: Luce. 9 john. 6 Thou art Christ the son of the living god. And jesus answered & said unto him: Happy art thou Simon the son of jonas, for flesh and blood hath not opened that unto thee, john. 6 but my father which is in heaven. And I say also unto thee, that thou art Peter, and upon this rock, 1 Co. 10. Esa. 28. I will build my congregation. And the gates of hell shall not prevail against it. And will give unto thee, the keys of the kingdom of heaven, and * mat. 18 what so ever thou bindest in earth, shall be bound in heaven: and what so ever thou losest in earth, shall be loed in heaven. THE EXPOSITION. The confession of the Apostles. WE have first set forth in this gospel, that excellent confession of S. Peter and the other apostles, wherein they confess that he is Christ the son of the living god. This confession is so excellent and noble, yea and so christian, that we dare boldly say, that where this confession is not, doubtless there is no salvation at all, as the apostle saint Paul witnesseth, Rom. saying: The heart believeth unto righteousness, and the mouth confesseth unto salvation. first CHRIST asketh what opinion the people had of him, and whom they said he was. The apostles answered him: Some say, thou art john the Baptist: some say, Helias: some Hieremias, or one of the prophets. Christ was not ignorant what was spoken of him, and also he knew it better than the apostles could tell him, that where the gospel is preached, there must needs arise many lies, which are imagined not only against the truth, but also against them the preach the truth, whereout it chanceth often times that the world rageth and waxeth wood with them. Therefore needs must it be, that Christ aposing his disciples, sought some other thing at his apostles, that is to say, their confession of faith as ye shall hear. For thus he saith: But whom say you that I am? Then answered Petre in the name of them all: The faith of the apostles. Thou art the same Christ the son of the living god. consider inwardly this confession, & thou shalt see that the faith of all the apostles was a true and a right faith, except that as yet it was not confirmed with the cross, and that yet the holy ghost was not come upon them. first of all they confess that he is the same Christ, that is to say, the same anointed and captain, whom god had long before promised, isaiah. 55 to their fathers, and whom they had so long time looked for, that doubtless he should come and fulfil all such things as the holy scriptures had prophesied of. Furthermore also they confess, that he is Christ son of the living god, sent into this world, that by his merit, passion and death, all men might be made good, righteous, and blessed. And thus (as it is in dead convenient to do) they confess the same one Christ to be both god and man. For as concerning his human nature, he is the son of david, anointed of the father king and Priest, and that after the order of Melchisedech: and God hath given unto him the seat of David, that is, the spiritual kingdom, which is administered by the spirit, that he may sit upon it eternally. But as concerning his godhead, he is the son of the living god, one in substance, essence or being and majesty with the father, so that neither mai the father be separate from the son, nor the son from the father, as saint Paul saith: Collo. 2 In Christ dwelleth all fullness of the godhead corporally. Now whosoever with such faith, & after this manner as the Apostles here did, confesseth Christ, without doubt he shall also with the Apostles be made partaker of eternal salvation, as Christ here saith unto Peter, like as to all his disciples: Blessed art thou Simon the son of jona etc. Secondarily we see in this gospel that this confession cometh not of our strengths, but by the revelation of God. For assoon as Peter had in the name of them all declared what opinion they had of him, Flesh & blood in scripture by and by Christ said: Flesh and blood hath not opened it to thee, but my father which is heaven. Shall then our flesh, that is, reason, wit, prudence, free-will and the strengths of man be of no value in matter of our justification & confessing of God? Surely nothing. For without doubt here nothing is of value, but mere grace and mercy. Now if it be grace, than I believe, that I may do good works, that I can confess Christ as the Apostles do in this place, needs must I let flesh continue as flesh, and blood as blood, so the inasmuch as pertaineth unto our salvation, the flesh not only can do nothing, but also it can do nothing but sin, as S. John the Evangelist saith: Ihon. 1 As many as receive him, he gave them power to be made the sons of God, to those that believe in his name which are not borne of bloods nor of the will of the flesh, nor of the will of man, but they are borne of God. Doth not the Evangelist here clean refuse & reject in matter of justification all together that is borne of bloods, or of the will of flesh or of the will of man? Even so it is necessary that we consider here in this place the confession of Peter and the other Apostles, that it came not of their reason, wisdom or free-will. For surely Christ would in this word drive back, make blunt & overthrow our presumption, and meek that pride that is borne in us, that we should learn to distrust of ourselves and our own strengths, and to seek righteousness and health otherwhere, then at ourselves or in our own works. But where should it be sought? Forsooth at him that opened unto the Apostles that excellent confession of Christ, that is to say, at the heavenly father, of whom Christ also saith in another place: Noman knoweth the father, but only the son: and noman knoweth the son, but the father only, and he to whom the father will open him. thirdly, A promise given unto the church. we have in this Gospel a promise of Christ given to the church, that is this: That the gates of hell, that is, Satan and all power & wisdom of the world, shall not prevail against it. Now note upon what foundation this church must be builded, to whom this excellent promise pertaineth. Christ saith: Thou art Peter, that is stony, that is, thou standest steadfast in thy confession as doth the stony rock. For thou confessest and believest, that I am Christ & the son of the living God, that is, thou believest that I am the saviour and redeemer of the whole world. Wherefore now, such faith shall be in my church, that hath respect to me & my word and only dependeth upon me and stand sure & firm in the same confession as thou hast done now. And upon such a faith as only putteth confidence upon my word, I will build my church so strongly, that not the gates of hell, that is, what so ever be against me, other in hell or in earth, shall prevail against it. doubtless persecution shall arise, and Satan himself shall not cease by thousand means to tempt, The gates of hell. if it may any way be possible to take away the word from my church. But he shall not obtain his purpose but spend his labour in vain. And why? For I myself will be protector and defender of it. A like saying hath Christ in Mat. Whosoever heareth of me these words & doth them, Mat. 7 I will liken him to a wise man that hath built his house upon a rocky stone, and the rain came down, and the floods arose, and the winds blue, & they fell with violence upon that house, & it was not overthrown, for it was builded upon a stony rock. Now seeing that Christ hath with this his so rich & excellent a promise provided for his church, With out the true church is no salvation Ephe. 5 I pray you, who will be so mad to separate himself from Christ's church? I say again, from Christ's church, for the which as S. Paul saith he hath given himself to death, to sanctify it, & cleanse it in the fountain of water by the word, to make it unto himself a glorious congregation, having no spot nor wrinkell, nor any such thing, but that it should be holy and without blame. Fourthly, we see to whom Christ hath committed the power of the keys, & how far the same power extendeth itself. It was said afore, that Peter answered in the name of all the apostles, & that Christ's words were to Peter & to all the other apostles. it is so, needs must we confess, that power & authority to lose & bind, was not given to Peter alone, but generally to all the apostles. Now if any will be contentious & hold opinion that the power was given to Peter only, yet is his mouth stopped with these places of Math. & john, where Christ said to his Apostles: Mat, 18 joh. 20 Whose sins so ever ye forgive, they be forgiven, and whose sins so ever ye retain, they are retained. Although it be without question, that those that dispute & strive by the swords (as they say) for the power of Peter, they take upon them those disputations, not for Peter's sake, but onli to flatter therewith their Roman Antichrist. But truth it is, that the gates of hell have so sore prevailed against him, that every child may perceive easily, that this promise ought not to be wrested & falsely applied to the Roman seat. Besides that, what with his false doctrine & his devilish pride he hath so sore overthrown himself, that his estimation hath but small place in the hearts of those that believe. But now, what is the power of the keys? Truly nothing else but the administration of the word & sacraments. For Christ hath given this his word and sacraments unto his church. And the church committeth the same power unto the ministers of the word, which execute this office in the name of the whole church. Therefore wheresoever the word is preached, received & believed, there also without doubt is remission of sins, and that is it that here is understand by losing. To lose and bind. And wheresoever the word of god is preached & men believe it not, surely there remaineth perpetual condemnation, & there is no remission of sins, & that same is here understand by binding. For doubtless the promise standeth here steadfastly & assuredly, that what so ever the ministers of the word lose upon earth in the name of the whole congregation, the same is loosed also in earth: And what so ever they bind upon earth, the same is bound also in heaven. And doubtless this power is not to be contemned, for that the minister or priest doth in this matter, he doth it not of himself, but god himself doth it, which for the same intent, hath given unto us his word and Sacraments. To whom with the son and the holy ghost be all honour and praise, world without end. Amen. The gospel on saint Mary Magdalen's day. Luc. 7. Woodcut illustration of St. Mary Magdalen with long loose hair, helmet and a jar of oil. When the Pharesey which had bidden him saw, he spoke within himself, saying: If this man were a prophet, he would surely know, who, and what manner of woman this is that toucheth him, for she is a sinner. And jesus answered, and said unto him: Simon, I have somewhat to say unto the. And he said: Master say on. There was a certain lender which had two debtors: the one ought five hundredth pence, and the other thirty. When they had nothing to pay, he forgave them both Tell me therefore which of them will love him most? Simon answered and said: I suppose that he to whom he forgave most. And he said unto him: Thou hast truly judged. And he turned to the woman & said unto Simon: Seest thou this woman? I entered into thy house, thou gavest me no water for my feet: but she hath washed my feet with tears, & wiped them with the hairs of her head. Thou gavest me no kiss, but she, sense the time I came in, hath not ceased to kiss my feet. Mine head with oil thou didst not anoint, but she hath anointed my feet with ointment. Wherefore I say unto thee, many sins are forgiven her, for she loved much. To whom less is forgiven, thesame doth less love. And he said unto her, thy sins are forgiven thee. And they that sat at meat with him began to say within themselves: who is this which forgeveh sins also? And he said to the woman: Mat. 5. Thy faith hath saved thee. Go in peace. THE EXPOSITION. IN this Gospel dear Christians is first describe a poor sinner, which not only was come to the knowledge of her sins, but also by faith obtained remission of them. Wherefore it is a very necessary thing, that this word, A sinful woman, A sinner be well considered and weighed in our hearts, that by it we may put a true difference between an indurate & blind sinner as was the Pharisey, & a sinner that acknowledgeth his misery & sins. For there are sinners which are doubtless blinded and delivered into a reprovable sense, as was Pharaoh, of whom the scripture saith, that his heart was hardened. Exo. 14 There are also some that are sinners only afore God and not afore the world, as the hypocrites, of whom the scrip saith saith: Luc. 16. You are those that justify yourselves afore men. notwithstanding God knoweth your hearts. Also there are sinners both before God and the world. And forasmuch as their sins displease them, and they acknowledge their sins, therefore especially is the gospel occupied about these afore any other. And such a sinner also was this woman that is spoken of in this gospel. For she felt her sins, & acknowledged that she had broken the law, and further that she had need of help & counsel. And therefore maketh she so great haste and deferreth it not, when she had heard that jesus was in the Pharisees house, seeking grace of him that had power and authority to remit sin. Furthermore with weeping tears, anointing, washing and wiping his feet, she testifieth what strong faith and love she bore unto Christ. Faith is an excellent thing And now ponder it well, how excellent a thing faith is, that first acknowledgeth her sins, and after that fleeth unto Christ. This woman being a public open sinner, knew right well that she should have but a single welcome into the Pharisees house, neither should she escape the rebukes and taunts of them, yet so great is her love and faith toward Christ, that neglecting and contemning all their rebukes, checks & other contumelies, without fear she hasteth unto Christ, of whom she might obtain remission of her sins. Wherefore, now note diligently and consider the process & also the success of this woman, for doubtless she shall teach both the & me, how they must be disposed that will obtain remission of their sins of god the father through Christ. Thus saith the Evangelist: She began to weet his feet with tears. Tears are a most certain sign of a penitent mind, that the sins displease from the heart. But what were such repentance without faith? But this woman hath faith also. Repentance and ●ayth must be joined together Truly it is a great token of faith in this woman, that setting light the threats and checks of the Pharisees, she hasteth unto Christ, and that Christ himself testified, saying: Thy faith hath made the safe. Now doubtless this faith was not idle in this woman, but is shed forth itself through love. Are not these manifest signs of love, that according to the custom of the region, she enbalmeth Christ's head with most precious ointment, weeteth his feet with tears, kisseth them and wipeth them with the hears of her head? Even so it is expedient that we be like this woman, if at the least we will obtain eternal health. True penance. Needs must we have a perpetual penance, that is to say, the knowledge of sin, the forsaking of sin, and the hating of sin. Furthermore we must have faith, whereby we may take hold upon the promise of the Gospel: Last of all, it is necessary that we declare our faith with works of love, even as we here see ensample set forth in this woman. Secondarily, in this Gospel is Christ describe as a good, gentle and merciful Lord. The goodness of Christ For he receiveth this woman with so great humanity and gentleness, nothing considering the murmuring of the Pharisees, so that this receiving should well move and stir up all sinners to true faith. Let us mark all things orderly as they stand, and we shall find Christ in all things merciful, gentle and full of compassion, like as he is set forth unto us in the scriptures. first Christ suffereth the sinful woman to anoint him, he suffereth her to wash his feet and to wipe them, he suffereth her to kiss him, which no Pharisey would have suffered to be done, especially of such a woman. Furthermore, when the Pharisey murmured that he received so great a sinner, Christ defendeth this his fact by a similitude of a creditor that had two debtor, the one ought five hundredth pence, & the other thirty. Now seeing neither of both were able to pay, he forgave them both. And then he asked Simon: Tell me, whether of these twain shall love him most? Wherefore Christ came in to the world. Surely with this similitude Christ showeth wherefore he came into this world, namely for sinners. For without doubt we all are his debtor. And who is it that is not a debtor, or that will deny this debt? If we will say (saith saint John) that we have not sin, we deceive ourselves, & the truth is not in us. Rom. 3. And S. Paul sayeth: All have sinned, and want the glory of God. What shall I say of the similitude which is written in the gospel of saint Luke? To make short, we all are debtor of this Lord which way soever we turn ourselves. Luc. 12. And would to God he would give us this grace to knowledge our debt, & to believe in Christ which for giveth it, & also furthermore that we might find grace as this woman did. doubtless she knowledged her sins, sought grace, and found it. And inasmuch as five hundred pence were forgiven her, all her iniquity remitted & pardoned, therefore also she showed herself thankful and heartily loved him of whom she was thus received into grace. Love followed faith. Wherefore if thou also wilt have remission of thy sins, set thyself among these debtor that own five hundred pence, know thyself to be the greatest sinner living upon the earth, say with the Publican: I am not worthy to look up into the heaven, and then ask grace at Christ, believe the words of his Gospel. If thou thus do, doubtless thou shalt obtain thy request. For that sweet word spoken unto the woman, pertaineth also aswell unto that as unto her. The word is this: Thy sins are forgiven thee. And this word ought ever to sound in a christians ear, as oft as our sins oppress us, and we would gladly be delivered from them, as we say in the confession of our faith: I believe that in this life there is perpetually forgiveness of sins. The Church hath ever sinners, as the scripture testifieth: The righteous falleth seven. times in the day & riseth again. Therefore seeing that we are so weak that we sin continually, therefore is it needful that we may have continually remission of sins in the Church of Christ, and the christian ought to know that these words: Thy sins are forgiven thee, are words for all times that never shallbe disannulled but continue for ever. thirdly, Hypocrites always murmur against God. this gospel containeth the grudgings of the Pharisees against Christ, which rise upon this occasion, that Christ received the sinful woman and forgave her all her sins. The chief of them was Simon, which said within himself: If he were a Prophet, surely he should know, who and what woman it is that toucheth him, for she is a sinner. Of these cogitations a man may perceive, what is the nature of hypocrisy. Now this is the nature of hypocrisy. Now this is the nature of hypocrites to esteem themselves highly, to boast & crack their own merits, to set up their own righteousness, & to contemn all other as we may see in many examples of the holy gospel. And doubtless this hypocrisy is a thing borne within all men, yea so sore rooted, that it can not be plucked out, till the holy ghost come, & new create that old Adam, making him a new creature, ●. 9 as Esaias saith: For all they are wicked and hypocrites, and all their mouths have spoken folly. But Christ in this place could not overpass it, but he telleth Simon his hypocrisy. Thou (sayeth he) gavest me not water for my feet, (as the custom is of this country:) when I came into thy house, thou gavest me no kiss, thou enbalmedst not my head with oil. But this sinner hath done all this, yea & that with such diligence, that I can not cast her from me, for it is done of faith and love. Thou loathest her as a sinner, but I for the faiths sake that she hath in me, do receive her as a daughter and inheritor of God. And though before times her sins were great, Faith makes us children of God. yet now is the love greater that she hath to me. By like manner Christ stopped the mouths of the other Pharisees that sat at meat with him, so that they said within themselves: What, is this he that also forgiveth sins? For Christ by & by addeth to this: Thy faith hath made the safe, go thy way in peace. As who saith: You wonder & are offended, that I am not offended toward this poor woman, but know you, that I not only will receive her, but also will make her more righteous than you are. For why, she believeth in me and setteth her whole faith upon me. Therefore will I forgive her all her sins, & obtain her peace in conscience afore God, that she shall no more be accused for her sins. How think you sounded these words in the jews ears? Yet were they made never the better by these words. They were hypocrites, & hypocrites they continued: even as we all should do if the holy spirit of God bring us not from our hypocrisy unto his truth. God through Christ grant that we may attain unto it. Amen. The gospel on saint james day the Apostle. Matthew. 20. Woodcut illustration of the apostle St. James dressed as a medieval pilgrim with cape, broad-brimmed hat adorned with cockle shell, scrip and walking stick. THen came to him the mother of Zebedee'S children, with her sons, Mar. 10 worshipping him, & desiring a certain thing of him. And he saith unto her: What wilt thou? She said unto him: Grant, that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. But jesus answered & said: Ye wot not what ye ask. Are ye able to drink of the cup that I shall drink of: and to be baptized with the baptism that I am baptized with? They say unto him, we are. He said unto them: Ye shall drink in deed of my cup, and be baptized with the baptism that I am baptized with. But to sit on my right hand and on my left, is not mine to give: But it shall chance unto them, that it is Mat. 25 prepared for of my father. THE EXPOSITION. first we see here in this gospel the ignorance of the Apostles james & John, which had often heard of Christ, although they did not receive it, nor printed it in their memory, that Christ's kingdom should be a spiritual kingdom, & even within them. Yea they were yet so ignorant, that they thought they should without any cross at all been wholly promoted and made great Lords, and so reign with Christ, according to the pomp and glory of this world. But these so fond imaginations dare they themselves not utter unto Christ, although they set not a little by these, but moved their mother to go to Christ, to prove whether she might obtain that they desired. But what was their request? Forsooth that in the kingdom of Christ, which they thought a worldly kingdom, one might have his seat upon the right hand, another upon the left hand, and so to enjoy the honour of this world. Here it had been the mother's duty, to bring her sons from this purpose & mind, & to have instructed them much better. But in these matters that appertain to the kingdom of Christ, the mother is as blind & ignorant as her sons. She would gladly have had her sons promoted and made great men, even as customably many mother's boast the pomp & riches with their children. But the kingdom of Christ is not so ordered, to have in it much pomp & boasting, but as it is a spiritual kingdom, even so it hath only a spiritual sceptre, namely the word and the holy gospel. And now this word is such a word that it bringeth with it not a pleasant life, but contradiction & persecution, 1. Cor. 1 insomuch that S. Paul calleth it the word of the cross, saying: The word of the cross is to them that perish, folly, but to us that obtain health, it is the power of God. If then it be the word of the cross, how can we have in the kingdom of Christ, other pleasure, pomp or honours of this world? It is not to be looked for, but needs must we here suffer, & by many tribulations we must entre into the kingdom of God, as saint Luke testifieth of Christ also, Luc. 24 Esa. 53. that he must needs suffer and rise again from the dead, & so to enter into his glory. But as yet james and John understood not this, therefore they judged it should be in the kingdom of Christ, as it was in other civil kingdoms. And surely as these Apostles were then ignorant of the kingdom of Christ, so doubtless are we, except we be lightened by the holy ghost. Secondarily, The presumption of man. we have here also an example of the presumption of man. For besides their petition which was against God, they dare also say, that they were able to drink the cup which the Lord should drink, and to be baptized with the baptism, which the Lord should be baptized in. What judge you of this presumption? Even so said Peter to Christ, that he would go with him into death, but the end showed that it was but the purpose of a man. The cup and baptism of Christ, in this place are taken for his passion and persecution that he suffered, as it is also in the Prophet: Psal. I will take to me (saith he) the cup of salvation, and I will call upon the name of the Lord. Of this baptism Christ himself saith: I must be baptized with a baptism, and what pangs suffer I till it be fulfilled? To drink this cup and to be baptised with this baptism is not in every man's power, but there longeth to it an especial cunning. But what is that? Forsooth the same coming that is wrought in us only by the holy ghost. For where soever he cometh, there must it needs be wrought that in tribulation they shall have paciens But on the other part where the holy ghost is not, there are men none otherwise minded than Peter was, when he did strike of the Bishop's servants ear. And truly these disciples which at this time were thus presumptuous, knew but little what the cross and baptism meant. But did god therefore cast them of? No forsooth. But he beareth their weakness and suffereth it very gently. And also promiseth thme that they shall drink his cup and suffer with him many tribulations, & so by many tribulations at the last enter into the kingdom of heaven, and perpetually reign with him. Therefore if Christ cast not of his disciples, The weak are to be born with all. because of their weakness, but beareth with them with all humanity and gentleness, till they might come to the true understanding, doubtless no more becometh it us to condemn those that are weak, but much rather it is our duty to instruct & teach them, and to bring them unto better knowledge. Thirdly, for as much as these disciples required to sit in Christ's kingdom (that they esteemed to be a temporal reign) one on the right hand, and an other upon the left, Christ denayeth not his heavenly kingdom to them, only showing to them of whose hand they shall receive it: To sit at my right hand (saith he) or at my left hand, it pertaineth not to me to give, Christ speaketh some times as a man, and sometime as God. but unto them for whom it is prepared of my father. Here note diligently, that Christ speaketh sometimes as a man, and sometime as god. For this is very necessary to be observed and noted if we will at the least understand the scriptures. In the gospel of saint John Christ saith: As the father raiseth up the dead and giveth life, even so the son giveth life to whom he will. Here Christ maketh himself in all things equal with the father. Therefore needs must this place be understand of the godly nature of Christ. In this present gospel Christ saith, that only the father and not he giveth to sit on the right hand or on the left. Except this be understand of Christ's human nature, I pray you, how shall these two so contrary sentences else agree? Wherefore it is very necessary to note diligently (as we before admonished) when Christ speaketh as man and when he speaketh as God. And also furthermore note this, that unto the kingdom of Christ & unto that joy that is everlasting none can bring us, but God only, which prepared it for us from the beginning of the world. This is altogether in his power to give it unto whom he will. Now if this power be all in him, where are then our works? where is our virtue, righteousness or holiness? doubtless we are bound to do good works, ye and to be virtuous, righteous & holy, for Christ's will is that our light should shine before men to the glory of our heavenly father. This is very truth, & who can deny it? But here must we diligently take heed, that unto our justification no man's work or merit be joined with all, for that cometh only of faith, wherein also the grace, goodness and mercy of God worketh altogether, which only is apprehended by faith. And where as this faith is, there is also forgiveness of sins, righteousness & eternal salvation is. Then follow good works, as the fruits, tokens and arguments of true faith. But this have we sufficiently treated upon before. Only the Lord God give us grace to perceive it and retain it in our hearts. Amen. The gospel on saint Bartholomewes' day the Apostle. Luc. 22. Woodcut illustration of the apostle St. Bartholomew holding a flaying knife. ANd there was a strife among them which of them should seem to be the greatest. And he said unto them: The kings of nations reign over them, and they that have authority upon them, are called gracious Lords, but ye shall not be so. Mat. 20 But he that is greatest among you, shall be as the younger, And he that is chief, shall be as he that doth minister: For whether is greater he that sitteth at meat, or he that serveth? Is not he that sitteth at meat? But I am among you, as he that ministereth. Ye are they, which have bidden with me in my temptations. And I appoint unto you a kingdom, as my father hath appointed to me, that ye may eat and drink at my table in my kingdom, and Mat. 19 syttee on seats, judging the xii. tribes of Israel. THE EXPOSITION. The ignorance of the Apostles. THis Gospel again setteth out to us an ensample of the ignorance and infirmity that was in the Apostles. And surely a man might well marvel, that the Apostles which had heard Christ so long, yet had obtained no more understanding of the spiritual kingdom of Christ, and of spiritual things. Yea, and if we consider at what time this strife and contention was, surely the infirmity of the Apostles shall appear far more and greater, then if it had chanced at some other tyme. When then chanced this contention? By and by after that last supper wherein Christ had said, that his Traitors hand was with him at his table, and that the son of man should pass as it was written of him. The which words surely should rather have stricken the apostles into fear and made them heavy and pensive, seeing that Christ showed them with these words so openly that he should suffer, yet begin they to strive, which of them should be highest in reputation. Iho. 13 Did not Christ a little before tell them, that a servant is not greater than his lord? Now where did Christ their lord ever desire great dominions of this world or the great pomps of it? Did not he fly, john. 6 when the jews would have taken him and made him king? Did not he before show them, Mat. 10 that he would send them as sheep among wolves? When was it ever seen that sheep bare rule as Emperors among wolves? But truth it is, although this be preached, till men leesses their voice for weariness, yet is flesh flesh still, and so continneth except the spirit of God come to it and lighten it. john. 2 1. Co. 15 So that well said S. Paul: The first man of earth is earthly. For what speak we, what understand we, what do we (without the spirit of god) but earthily things? Some attribute much to our reason, our wits, our free will, but if we will confer and examine all our strengths according to the scripture, lo S. Paul standeth forth, and saith: Rom. 8. The wisdom of the flesh, is enmity to god, for it is not subject to the law of god, nor in very deed it can not be. You hear now in this place, that it is not in our power to obey to the law of god. Why then defend we so earnestly and so highly commend the strengths of man and free will? I beseech the knowledge it, even in the example of the Apostles, what and how great the infirmity and powers of man is, them without doubt shalt thou the better understand, what thou must look for of Christ. For truly thou shalt never have the knowledge of Christ, except thou first know thyself. Christ doth bear our weakness & instructed us. Secondarily, we see here with how great patience Christ beareth this infirmity of the apostles, and many times familiarly talketh with them and teacheth them. The kings (saith Christ) of the heathen, bear rule over them, and those that use power over them, are called gracious lords. In which words Christ confirmeth the civil empires and dominions of this world, but he approveth it not in the Apostles. For other men are called unto those degrees and offices. Who are they? Kings of the heathen, princes & other great men. For doubtless unto them is the sword given and committed, (as Paul saith) to punish the evil, Rom. 13 and defend the good and virtuous. And forasmuch as they have this sword committed to them of god, & not of themselves, therefore we the residue of the people must obey and be subject to this ordinance of god, for conscience sake. Pet. 2. And S. Peter saith: Be subject unto every human ordinance for the lords sake. And when the soldiers came to S. john & asked him, Luce. 3. saying: What shall we do to be saved? He commanded not them to lay away their swords, but that they should oppress no man, nor do no man wrong. And even so Christ in this place acknowledgeth, the kings and princes & other magistrates must have the dominion, & that their dominions and regiments are gods own ordinance, notwithstanding he will by no means admit his apostles and ministers of his word unto such civil empery. As for you (saith Christ) you shall not be so. How then? He that is the greater among you, shall be as the youngest: & the chiefest shallbe as a servant. You see here how goodly Christ turneth all otherwise. The disciples would be rulers, and Christ deposeth them from all civil governail. The disciples would be lords, & Christ maketh them servants. Doth he this (think ye) lawfully, and did he himself abstain from such impery and power? Yea doubtless. Phil. 2. For thus writeth S. Paul: Let the same mind be among you, that was in Christ jesus, which when he was in form of god, he thought it not robbery to be equal with god, but he humbleth himself, taking the form of a servant, made in the similitude of men, and in habit found as man, he meeketh himself & was made obedient unto the death, yea the death of the cross. And even so Christ in this gospel allegeth his own example, saying: Who is greater, he that sitteth, or he that serveth? Is not he that sitteth? And I am among you, as he that serveth. Christ becomet out servant. Hear you not how Christ, although he was lord, yet he meeketh himself and is made a servant to us? Even so must the apostles and all ministers of the word do. They may bear rule, but yet so as CHRIST bore rule in this world, and as S. Paul said: 1 Co. 7. Let men so esteem us, as the ministers of Christ, and dispensers of the mysteries of God. Surely this gospel is a fearful gospel to our bishops and priests. For it is to be feared, except they use themselves otherwise in expounding the word of God than they have done before time, this gospel will eternally condemn them. thirdly, there is in this gospel a notable and excellent promise, that Christ will ordain and appoint to his Apostles & all his elects a kingdom, even as his heavenly father hath appointed him, that they may eat & drink upon his table in that kingdom, & furthermore sit upon seats judging the xii. tribes of Israel. Who would not now gladly & with all his heart lay himself under this cross, to suffer with Christ in this world, seeing that by his passion we shall enter into that great glory? doubtless they are fools & without wit, that more set by & esteem this temporal and small joy and voluptuous pleasures of this world, than that glorious kingdom that Christ will give to his after this life. Truth it is, the Apostles fell in this thing & desired this temporal glory. But what do ye think by this, did not they after that their had received the holy ghost, contemn and set not a straw by this worldly glory? I long (said Paul) to be dissolved, Phi. 1. and to be with Christ. Item Christ is life to me, & death is advantage. He said not, that he desired to be a Lord & bear rule, or to desire the worldly glory, or that the glory of the world should be to him advantage, but this wisheth he with most hearty desire, to be with Christ in his kingdom. Christ's kingdom is spiritual. And here note, the Christ's kingdom is spiritual, and though it standeth in this world & is begun by the word & spirit, yet shall it not be made perfect and end in this world, but in the world to come. Now as this kingdom is spiritual, To eat & drink in the kingdom of Christ. so to eat and drink in it, is also spiritual. And this is the meaning of Christ: In this world truly you shall have small joy, for you are not of this world, therefore the world shall persecute & shall hate you, but be of a good comfort, for this persecution shall once have an end. I will then receive you into my kingdom, In the which kingdom ye shall enjoy perpetual peace, joy & abundance of all spiritual riches. And God shall wipe all tears from your eyes, and death shall be no more, nor lamentation, nor crying, nor sorrow shallbe any more, for they are gone before. If ye have sowed in tears, ye shall reap in gladness. And in like manner must we speak of the thrones and judgement. For all these things are spiritual. Those that believe may judge all things by the word, and they can be judged of no man. Furthermore at that day they shallbe witnesses to those that believed their words, that they may be saved, and against those that believed not their words to convince them, that they may be cast away and dampened for ever. In sum, Christ promiseth his Apostles, those that have followed him, despising the poverty of the world and the contempt & hatred of the Pharisees, & do obey him, that they shall have his kingdom, perpetual salvation, & everlasting joy, which promise is not to the Apostles only, but to all that believe in him, and continued unto the end in his faith. Which God grant us through his only son our Lord jesus Christ. Amen. The gospel on saint Mathewes day the Apostle and Evangelists day. Math. 9 Woodcut illustration of the apostle St. Matthew the Evangelist holding a scroll. ANd as jesus passed forth from thence, he saw a man (named matthew) sitting at the receit of custom, and he saith unto him, follow me. And he rose, & followed him. And it came to pass, as jesus sat at meat in his house: behold, many Publicans also & sinners that came, sat down with jesus and his disciples. And when the Pharisees saw it, they said unto his disciples: Why eateth your master with Publicans & sinners? But when jesus heart that, he said unto them: They that be strong, need not the Physician, but they that are sick: Go ye rather and learn what that meaneth: Osee. 6. Mat. 11 I will have mercy, and not sacrifice. For I am not come to call the righteous, but sinners to repentance. THE EXPOSITION. WE have here first in this Gospel the calling of the holy Apostle S. matthew unto his office to preach the Gospel. And it is very necessary to consider and look well upon this and such like callings. For we see how great evil they are authors of, and what great hurt they do, that forsake wife and children and uncalled take upon them the office of preaching. The calling is tow manner o● ways. Exo 3. Verily the lawful calling is wrought of God, either immediately or mediately. By God immediately were called in the old testament Moses & the prophets, and in the new testament S. Paul. And these certainly approved their vocation with good doctrine & miracles, that it was of God. Act. 9 And mediately from God were called the other Apostles, which also after the resurrection of Christ chose certain other & ordained & appointed them to be preachers. Now this mean & organ is Christ, which chose in the name of his father certain disciples, & appointed them to preach the gospel. Of this vocation which is by certain means, S. Paul speaketh manifestly: For this cause I left that in Candy (or Creta) to amend such things as want, and to set in every town bishops etc. But now some man will say: How shall I know whether this vocation done by means between God & us, be true and godly, seeing that the Papists and anabaptists call and appoint such as be of their sects to preaching? I answer. This may be known by the doctrine of him that is called. For if it be agreale to the word of God, then is that vacation true & lawful: And such a preacher is to be heard, received, & had in good honour & estimation. That he ought to be heard, Christ saith: Who that heareth you, heareth me. Who casteth forth you, he casteth forth me. That he ought to be had in good estimation, S. Paul saith: Priests that govern well, are worthy double honour, especially such as labour in the word and doctrine. But if he boast his sending, ministry & calling never so much, & yet his doctrine be against the word of God, take it for an unfallible truth, he is sent of Satan. And such in very deed are the Papists and Annabaptystes, whose doctrine almost in every article is plain contrary against the word of God. Now in this vocation of matthew note these 11. things. first that Christ called a simple & unlearned plain man to the office of preaching. This showeth plainly that God chooseth those things that are foolish afore the world, to shame those that the world hath in high estimation. Another to note is, that he called unto the office of Apostleship a sinner & a Publican. And by this he showeth, that he is not a respector of personages, and also that he came into the world to save sinners. The obedience of matthew. Secondarily, this Gospel praiseth and setteth forth the obedience of matthew. For by and by as he had heard the voice & commandment of Christ, he obeyed and followed him. Yea he followed Christ both spiritually & also corporally. The word that Christ said to him, Follow me, not only sounded in the ears of his body, but it also entered into his very heart, and made him prompt and glad to forsake all things, and to follow Christ. For if the spirit of God had not made that word lively and able to work in his heart, he had not (doubtless) so soon forsaken his office & riches. For surely we know right well the nature of richemen, The nature of richmen Mat 19 even by the words that Christ himself spoke, saying: It is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the kingdom of heaven. And here note the power of the word when it is spoken, for it is not so light a thing or of so little price as some ungodly esteem it. And Christ saith also in another place of the same word. You are not those that speak, but the spirit of your father that speaketh within you. You hear that Christ will not separate his spirit and his word. So we see in this gospel, that this word of Christ, Follow me. did illuminat with the holy spirit the heart of Matthew, and wrought in him so great faith, desire & love toward Christ, that by & by, nothing considering his account, which yet he had not mad to the magistrates, he forsook all together and followed Christ. As S. Paul saith: All that is written, is written for our learning, therefore ought we to set before our eyes this obedience of Matthew, and learn by it to obei in all things that god commandeth and requireth of us. As for example. If thou be called unto matrimony, and have not the gift of continency, follow god, which saith of this thing: Gen. 2. Therefore shall man forsake father and mother, and keep himself unto his wife, and they shallbe two in one flesh. If thou be called to any office in the common wealth and civil administration, be ready, faithful & obedient. For this vocation that is done by the superior Magistrates, is (as S Peter saith) of god himself. 2. Pet. 5 If thou be called to the office of preaching, and art apt to that office, be obedient, do thy calling. For in this case Christ saith: Follow me. thirdly, we see in this gospel, Christ came for sinners. that Christ eateth & drinketh with publicans & sinners, so that in this deed he showeth & testifieth, that he came into this world for sinners. Note that I say, for sinners. For though all the world hath ever been full of mischief & guilty of sin, neither is no man in it, but needeth the merits of Christ, yet do not all men understand this nor acknowledge this. And especially the indurate and hard hearted pharao's, Pharaoh and after them the hypocrites acknowledge it not. For the indurate sinners lead forth their lives even like beasts, not greatly forcing whether there be any other life after this or no, or whether there be any Christ to bring them to that life or no. But the hypocrites Hypocrittes that lean to their own righteousness, in deed they can talk of the wrath to come, yet notwithstanding they leave Christ & take thus much upon themselves, that they trust in their own good works to obtain that life and salvation. I pray you, what good can Christ do to such? Yea what should he do with such? This first sort of people are stubborn necked & hard hearted, and thinketh they have no need of Christ. The other sort of iusticiaryers, forsaketh the merit of Christ, True sinners like as they would deserve heaven by their own works. Christ seeing and considering this, leaveth these two sorts, & joineth himself to such as acknowledge themselves sinners, and desire and seek for tomforte and help. And they also with all their heart, with true love and gladness receive him and believe his preaching, Mich 7 they doubt not his promise, but they say with the Prophet Mycheas: He shallbe turned, and he will have mercy upon us, and he will cast all our sins into the depth of the seas. Even so must we do. Let us adjoin our selves to Christ as sinners, show to him our sins, and with tears require his mercy. If we do this with a faithful heart, surely in this gospel he hath declared in deed, that he is ready to help such sinners. And furthermore with this his deed agreeth also his words that here he speaketh unto the Pharisees, saying: The whole needeth not the Physician but the sick. Again: I am not come to call the righteous, but sinners to repentance. Fourthly, the Evangelist discrybeth how the Pharisees murmured against Christ, wherein they open and show plainly that notable pride of their hearts. But wherefore murmur they? Because Christ eateth and drinketh with sinners. O great holiness of these Pharisees. Tell me I pray ye O holy hypocrites, where is it written, that such as knowledge themselves sinners & do repent it, aught to be fled, and their company to be eschewed? Is not this think you a good & virtuous deed, to seek out again the lost & stray sheep, and to bring him again into the right way? But I see you do the clean contrary, for ye judge it both wicked and ungodly. Surely Christ said well of you in the gospel of Matthew: Blind guides, couling out the gnat, and swallow the Camel. Ma. 27 Ye observe men's traditions, & would men should esteem you virtuous and godly, yet can ye very well away with it, that your neighbour should continue in sin and be condemned. Now if ye were virtuous in deed, ye would surely never do so. For true righteousness, because it cometh of faith, and therefore also loveth his neighbour with all the heart, it wisheth that all men might be virtuous, righteous & blessed. Wherefore will ye know what ye want? Ye have no faith, and therefore can ye not love your neighbour, for in very deed that is the fruit of faith. Now because ye lack faith and love, ye have not only no compassion upon them that be laden with sin and would with all their hearts be delivered from their sins, but also (even as the nature of hypocrites and iusticiariers is) ye despise them and cast them from you. But this your despising can do you no good in this behalf. Ye must neds take an other trade of living, if ye will be taken for righteous. Will ye know how so? Learn what this meaneth that the prophet Oseas said: Osee. 6. I will mercy and not sacrifice. For all these outward works, all these outward sacrifices, profit nothing at all, except there be present in the heart a true faith in God, and true love to your neighbour. Behold thus have we here painted unto us the arrogancy and pride of hypocrisy, and furthermore how Christ stoppeth up the Pharisees mouths, and confuteth them by the holy scriptures. God grant that the adversaries of the truth in this our present time, may acknowledge his holy word, and become with the children of god, partakers of his heavenly kingdom, through CHRIST our Lord. Amen. The gospel upon S. Mychael the Archangel day. Math. 18. Woodcut illustration of the Archangel Michael fighting a dragon (Satan). AT the same time came the disciples unto jesus, saying: Mar 9 Luc. 9 Who is the greatest in the kingdom of heaven? jesus called a child to him, & set him in the midst of them, and said: Verily I say unto you: Mar. 10 Except ye turn, and become as Luc. 18. Actu. 2. children, ye shall not enter into the kingdom of heaven. Whosoever therefore humbleth himself as this child, the same is the greatest in the kingdom of heaven. And who so receiveth such a child in my name, receiveth me. But who so doth offend one of these lytleones, Actu. 9 Luc. 17 which believe in me, it were better for him, that a millstone were hanged about his neck, & that he were doruned in the depth of the sea. woe unto the world because of offences. 1. Co. 11 Necessary it is that offences come: But woe unto the man by whom the offence cometh. Wherefore Mat. 5 if thy hand or thy foot hinder thee, cut him of & cast it from thee. It is better for thee to enter into life halt or maimed, rather than thou shouldest (having two hands or two feet) be cast into everlasting fire. And it thine eye offend thee, pluck it out, and cast it from thee. It is better for thee to enter into life with one eye, rather than (having two eyes) to be cast in to hell fire. Take heed, that ye despise not one of these lytleones. For I say unto you, that in heaven their Angels do always be hold the face of my father, which is in heaven. THE EXPOSITION. of this present gospel. WE have again here in this gospel an example of the Apostles infirmity & ignorance, wherein we see how patiently Christ beareth their infirmity. And as the goodness of Christ appeareth in this Gospel, even so the affection of the Apostles showeth itself to be exceeding gross and rude, and full of ignorance. For consider what they do. They came to Christ & said: Who is greatest in the kingdom of heaven? What mean they by these words? Think they that Christ should have a corporal knogdome in this world, & promote his disciples unto great lordships, as it is done in worldly princes courts. Heard they ever Christ so teaching? Did not he show them afore: Mat. 5. Ye are blessed when men shall rail upon you, & persecute you for my name's sake? Now how agree these two, to be persecuted, & to bear temporal dominion & power? Truth it is, that the apostles should reign with Christ. But where? In this world? Nay verily. The kingdom of Christ is spiritual. For the kingdom of Christ is a far other thing than a temporal worldly kingdom, as the apostles well proved & learned after that they had received the holy ghost. But here as yet they understand not this, and therefore they desire to know who is greatest in the kingdom of heaven. But what doth or saith Christ? surely as he is wont to do and say. For as he often bore their infirmity, & cast them not of for their rude and gosse affections, even so doth he now at this time. He taketh a child, and setteth him in the midst of them, and saith: Except ye be turned and become as children, ye shall not enter into the kingdom of heaven. Here in this place Christ teacheth his disciple both by word and example. For he setteth a child in the midst of them, and by and by showeth a cause why he so doth, that is, that it was necessary for them to become as children. How then do children? They live as nature teacheth them, with out any craft or malice, they know no pomp, no pride or any other vices of the world, only fly they to the milk that they suck out of their mother's breasts. Even so must a christian man be minded. After what manner we should become children For it is necessary that he be whole dead as concerning to the pomp, malice, guile, pride both spiritual and carnal, and that he only depend upon Christ and his word, and neither attempt nor presume none other thing, than the word & commandment of Christ prescribeth to him. For wheresoever they do thus, there is no pride, no confidence in merits of works, no guile, no malice, but mere poverty of spirit and innocency. Now where as is poverty of spirit and innocency, there is fulfilled the saying of Christ: Whoso meaketh himself as this child, he is the greatest in the kingdom of heavens. And of this childhood speaketh S. Paul, seiing: 1 Co. 14 Brethren be not children in wits, but in malice be children. 1 Pe. 2. And S. Peter saith: Desire you that reasonable milk without guile, as children new borne, that in it ye may grow up, for you have tasted how sweet the Lord is. Secondarily, Christ showeth with what severity and constancy he will defend such as come to this poverty of spirit, that is, he will take the cure of them whatsoever chance to them, be it good or evil. If any good thing be done to them, he will accept it as done to himself, as he witnesseth saying: Mat. 25 Whatsoever you did to one of these lytleones that believeth in me, you did it to me. Zacha. 2 And in the Prophet Zachary is written: Whoso toucheth you, toucheth the ball of mine eye. Also if any evil be done to them, he will account it as done to himself. For he saith thus: He that receiveth such a child in my name, he receiveth me. And he that offendeth one of these lytleones that believe in me, it were expedient for him, that an ass mill stone were hanged at his neck, and he drowned in the depth of the sea. Doth not God now defend the believers, & is not he careful for that little & despised flock that cleaveth unto Christ? I pray you, who shall contemn the doctrine of such a Lord, that thus careth & defendeth his servants? Whom would not this so great care move to believe in Christ? And to us that are already received unto faith, what can be more comfort, or what can we more desire? Now look how comfortable this text is to the believers, when Christ saith: He that receiveth you, receivech me? Even so fearful & terrible is it to those that vex & persecute this poor & despised people of Christ, which doth believe in the word. And forasmuch as Christ shall impute the pesecution as done to himself, without doubt it shall come to pass, when the time appointed of God is fulfilled, that Christ will bridle the furor & voluptuous mind of the ungodly. But yet notwtstandyng the ungodly will not now believe this, till (as the common proverb saith) they have both their hands full, and the sentence of perpetual damnation be declared against them, even as you perceive it chanced unto Pharaoh. thirdly, Christ showeth his disciples before, that there should come slander which should continued unto the end of the world: & also instructeth them how to behave themselves among such slanders. woe to the world (saith he) for slanders. Needs must slanders come, but yet woe to that man by whom slanders come. Christ showeth plainly that slanders should continued in the world unto the end of this world, even as Paul saith: There must be sects among you. 1. Co. 11 Why so Paul? That they which are perfect among you, might be known. But whereof shall this offence or slander arise, or wherein consists it? Two manner of slander. first it shall come of false doctrine which did arise by & by after the resurrection of Christ, while the apostles were yet alive, & was by conterfaict apostles and false brethren taught unto the people, yea and that diligently. To omit the other, did it not even so chance to S. Paul, amongst and with the Galathians? He had preached the gospel of Christ to them, and had fully and sufficiently instructed them in the matters of faith, yea and they had received him with such hearty love and so fervent a desire & with such reverence, Gal. 1. that he confesseth that they would have plucked out their eyes & given them to him, if it had been possible. Yet for all this, after his departure there came false brethren, which set forth and taught to the Galathians other manner of doctrine than Paul had taught them. What slanders think ye arose of this? Even in like manner chanced it in our days. God hath given to us very plenteously & richly his word and gospel, that surely we ought with whole hearts to thank him & laud him for that so great & noble a treasure. But what chanced now? When the word now did flourish, and thorough the wonderful goodness & gracious favour of god, it brought forth right beautiful fruits among many one, even did there burst forth with their slanders, the Bishop of Rome with all his Papistical rabblement of Monks & Friars, which with the residue of their sects and doctors, did with all their power invade & resist (so much as lay in them) the plain and true word of god, to the great hindrance of the gospel. By & by upon this followed that pestiferous sect & doctrine of the Anabaptists, which made men exceeding wood for a time, which also hath done no little hurt to the furtherance of Christ's holy word. What slanders think ye have come by these and many more sects? Furthermore this slander is against love, as when I will not obey the Magistrate, I will not do and pay, as other men do and pay, neither bear the common charges as other bear, but I will be clean without law, and have a singular prerogative afore all other. Of this slander Christ himself saith to Peter: Mat. ●7 least we should be a slander unto them, go to the sea, and cast thy hook, and that fish which first cometh, take him up, open his mouth, and thou shalt find a groat, take it out, and give it them for the and me. Now without doubt these slanders shall continue in the world unto the end. And especial the slanderers of doctrine shall be both grievous and vehement. But what remedy against this slander? Spiritually are the hands and feet cut of. I must cut of that which would offend me, be it either foot, hand or eyes: that is, I must continue in the word, nothing considering what shall chance, even though father or mother, brother or sister, wife or children, kin or affinytye, money or riches would pluck me from it, yet must I set more by the word, then by all these. For better it is that I forsake all things, be they never so dear and precious in this world, and to be saved afore god, then to have all men my friends and be separated from god. And seeing that god will so extremely punish them that raise such slanders, what think ye shall come to such as for those slanders leave and forsake the truth? Doubtless he shall punish them both alike. Fourthly, here is a general admonition unto all men, that they despise none of these lytleones that are dead to the world & poor in spirit, and knit together one in Christ. Yea, there is also assigned a cause why they should beware of hurting them. The little ones, wherefore they are not to be offended Psal. 19 For their Angels (saith Christ) in heaven always see the face of my father which is in heaven. Surely without doubt if God be so merciful to his servants, that he hath appointed Angels unto this ministry to keep and defend them, doubtless then this will please him but a little, if they be despised, persecuted, troubled & trodden under foot. For surely the Lord is as careful for them, as if these things were done unto himself. And furthermore, he must needs be discontented to see them evil entreated, for whose sake he came into this world and shed his precious blood. I pray you who can think otherwise in this behalf? Shall it not provoke his anger, that we despise those whom he hath redeemed with his death and precious blood shed? For if that lost sheep be so dear to him, and he so entirely loved it, that he left ninety and nine in the wilderness, and ceased not seeking till he had found it, why should we then either persecute or trouble that sheep? Surely he may suffer it, but without doubt he will not leave it unpunished. Furthermore he saith: It is not his father's will that one of these lytleones should perish. Are not these strong reasons that might well refrain us from persecuting of our christian brethren? Their angels (saith Christ) which must serve them, ever see the face of my father. Truth it is that I will be their saviour, and my father's will is that they should not perish. Now if these words will not move us, surely I know not what should move us to learn to love christian men, and not to despise them. But commonly it so chanceth, that these poor little ones of Christ have evermore persecution then favour in this world. Wherefore I beseech God grant us grace to persever in his faith and patiently for his name's sake to suffer persecution unto th'end, through Christ our Lord. Amen. The gospel on saint Luke's day the Evangelist, ye shall find after Alhalowen day. The gospel on saint Simon and judes day. Ihon. 15. Woodcut illustration of the apostle St. Jude holding a club. Woodcut illustration of the apostle St. Simon carrying a bucksaw. Greater love hath no man, than this: that a man bestow his life for his friends. Ye are my friends, if ye do whatsoever I command you. henceforth call I you not servants, for the servant knoweth not what his lord doth. But you have I called friends: For all things that I have heard of my father have I opened to you. Ye have not chosen me, but I have chosen you, and ordained you, to go and bring forth fruit, and that your fruit should remain, that whatsoever ye ask of the father in my name, he may give it you. THE EXPOSITION. CHrist gave his disciples this commandment of brotherly love, after that last supper when he now knew the time of his passion at hand, & that immediately he should be taken away from them. Surely this is an undoubted truth, that there is besides faith no work in the world, nor none can be, that shallbe acceptable unto God, save only charity and love of my neighbour, of the which Christ speaketh in this Gospel. Or else why should Christ with so great severity and earnest admonition in that his last sermon that ever he made, Christ's commandment of charity. have given and inculcate this precept of charity? And here note two things. first that Christ gave this precept and not Moses. For if it were Moses precept, it should be a precept as the other precepts were in the law, which in deed taught & commanded what should be done, and what should be left undone, but they gave not the spirit, whereby it might be done with free heart and courage. But Christ doth not here so, but as he showeth what is necessary to be done, even so he also giveth the spirit, that we may be able to do those things that he hath commanded. And this is the only cause, why he himself saith of his precepts: My yoke is sweet, & my burden light. And saint John in his Epistle Canonical saith: His commandments are not heavy. Wherefore these works of love are not hypocrites works, like as the works of the law were, which the Jews did without spirit, but whatsoever a Christian doth in this behalf, he doth it with an whole heart, 1 Co. 14 even as saint Paul saith: charity seeketh not the thing that is her own. For why. A christian knoweth, that Christ requireth not only true faith, that worshippeth the father in spirit and truth, but also he requireth an unfeigned love. Further note, that this love springeth not of herself, but it springeth forth of faith, so that wheresoever there is no faith, there can never be any true love. faith. love. Faith heareth the word of God, & taketh hold upon those things, that the same word promiseth in the merits of Christ, and so obtaineth without any merits of works, only of mere grace and mercy, remission of sins, righteousness & eternal life. Now if any man will in this cause of justification, admyxt the mire of his own works, he goth clean out of the way, and shooteth beside the mark bursting his head against this stony rock of saint Paul's words, Rom. 11 Gala. 3. where he saith: If then righteousness be of the works of the law, Christ is dead in vain. Of this faith I say springeth love, love. which in this gospel Christ so earnestly commandeth unto us. 1. Co. 13 But what doth this love? She forbeareth long, she is gentle, she envieth not, she is not froward, she is not proud, she is not ambitious, she seeketh not her own, she is not angry, she imagyneth not evil, she rejoiceth not upon iniquity, & she joyeth wholly in the truth etc. 1 Tim. 1 Therefore saith saint Paul in an other place also: The end & sum of the commandment is love, that cometh of a pure heart and a good conscience, and an unfeigned faith. Further, forasmuch as Christ knoweth, that there consists a great weighty matter in true love, that springeth of faith, therefore in this his last sermon, he taught not many precepts of good works, but only commandeth this, that they should love one another. As he would say: If ye have faith and love, ye shall also right easily perform all other things, what soever I have commanded you to do. Secondarily, The cross from whence it cometh. forasmuch as Christ had before showed his disciples, that the cross should come upon them, and had before told them, that they should suffer much adversity in this world, now here Christ repeateth the same, and also showeth the cause wherefore: If the world (said he) hate you, know you that it hated me first. The world. Christ here calleth all them the world, that have not received his word, have not obeyed the gospel, nor known the father in him, nor him in the father: And briefly, whosoever they be that want faith, & acknowledge not the righteousness of faith, seem they never so virtuous, righteous, holy & wise in their own eyes, Christ calleth them all by this one name The world, & declareth them to be his enemies. After this sort doth saint John use this word, saying: john. 1 He was in the world and the world is made by him, and the world knew him not. Then when Christ saith: If the world hate you, know you that it first hated me. Wherewith he seemeth to say: Wondre not, if the wise and righteous in the worlds estimation, and also the mighty men in this world do resist you, and persecute you, for surely there is no little cause, why they so will do. The world holdeth and defendeth with to the and nail, the righteousness of works, but your doctrine shall be clean repugnant & contrary, for if ye will purely and sincerely preach my word, ye shall maintain and defend the righteousness of faith. And if ye will do so earnestly as it shall be your duty, needs must ye cast of all that is in the world, that is, all carnal wisdom, virtue, righteousness, strength, free-will. as ye know that I have done. How shall ye in so doing be at unity with them? joh. 12. Now is the judgement of this world. And furthermore, the holy ghost shallbe sent for the same purpose, to rebuke the world as I have done. Now if for this gentle rebuking the world shall hate you, and take all things to the worst, and imagine all manner of mischief against you, know you that even so did the world by me. If I had approved and allowed their works, as I did reprove & disallow them, I had had the high Priests mine especial good friends, with the Phariseis and all the jews: but when I would needs do mine office truly, and fully accomplish my duty, needs must I lose all their frendeshippes, and also for that cause suffer so many of their false accusations, checks and rebukes. Now, would you speed better than I? There is also and other cause why the world can not love you: For you are not of this world. If you were of this world, the world would love that which is his own, but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you. You hear in this place, that if the world hate you, it is an evident argument, that you are not of the world. And even so saith S Paul: Gala. 1. If I should please men I should not be Christ's servant. And a like testimony doth Christ give his apostles, that they are not of this world. Why so? For they shall rebuke the world reprove and damn the carnal justice of the world, & earnestly affirm & preach the righteousness of faith, for they are not of this world. that is, they seek not a carnal justice as the world doth, their confidence is not in their good works as the worlds is, but they earnestly preach the merits of Christ, as the only cause of our righteousness & salvation. Now because the world can not bear this, there is mortal war and continual hatred between them and the world, even as Christ saith here again in this gospel: But all these things shall they do to you, for my name's sake, because they know not him that hath sent me. finally. Because the world knoweth not the father, therefore knoweth it not the son. And because it knoweth not the son, neither knoweth it them whom the son hath sent. Wherefore, seeing that the world neither knoweth the father, nor the son, nor yet the apostles whom the son hath sent, needs must it then persecute, hate and condemn, both the truth and also those that preach it. Thirdly, Christ in this persecution, Our comfort in adversity is in the word of God. which surely is ever annexed to the gospel in this world, commandeth us to take sure hold of his word, as that only comfort, whereby Christians in all tribulations solace themselves. Remember (saith he) my word, which I have said unto you. This text teacheth us (as it seemeth) that there shall be no nother comfort upon earth, especially in persecutions, except only that word, and doubtless it is even so in deed. For what consolation may be in that man's heart, which hath refused and put from his sight the word of God? Contrarily what I pray you shall hinder or hurt him, that taketh hold upon the word, and by faith printeth it in his heart? For he doubtless knoweth very well, that he must needs suffer pesecutions and tribulations, that is a very true tale: but yet he knoweth also this, that persecution shall shortly have an end, and at the time ordained of God, it shall be changed into perpetual joy, Rom. 8. as saint Paul saith: Surely I think, that the passions of this time, are not worthy to be judged equal to the glory that shallbe revealed among us. Iho. 16 And of this speaketh Christ, saying: A woman when she travaileth, hath sorrow, for her hour is come. But when she hath brought forth her man-child, she now remembreth not the pangs, for joy that a man is borne into the world. And even so you now have sorrow, but I will see you again, and your heart shall joy, and no man shall take away your joy from you. These and such like words doth the christian man set hand upon in persecution. so that he may stand steadfast in them, and sing with the Prophet: Ps. 129. My soul stayeth her in his word, my soul hath trusted in the Lord. And therefore saith Christ here to his disciples: Mat. 10 Remember my word, that I have spoken to you, But what word is it? The servant is not greater than his Lord. Now if they have persecuted the Lord in this world, let the servant hold him contented, though all things proceed not according to his purpose, and though some time he speed as his master speed afore him: For doubtless it can be none other wise. If they (saith Christ) have persecuted me, they shall also persecute you. If they have kept my word, they will also keep yours. In these words Christ showeth very plainly, that there should be perpetual dissension between his disciples and the world, for his disciples will cleave to his word, the which in deed the world can not abide. And therefore Christ giveth his disciples this counsel, that they shall look to the word, and steadfastly stand in that, yea though the world never so madly and furiously rage & rave against it. Which God grant that all we may apprehend and persist in it, to his honour and our soul's health, through Christ our Lord. Amen. The Gospel on all Saints day. Math. 5. Woodcut illustration depicting the feast of All Saints with the blessed in heaven, above the damned in hell. Blessed are the pure in heart: for they shall see God. Blessed are the peace makers, for they shallbe called the children of god. Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven. 1 Pet. 2.3. c 4. c Blessed are ye when men revile you and persecute you, and shall falsely say all manner of evil sayings against you for my sake. ♣ Actu. 5. Rejoice and be glad, for great is your reward in heaven. THE EXPOSITION. WE must very diligently (dear christians) observe and note in this gospel, The office of Christ is to teach & to save. that when Christ saw the people and his disciples were come up to him, he maketh unto them a godly and, fruitful sermon, which comprehendeth in a manner all things that are necessary for a christian man to do spiritually before god. For by this sermon we may see how diligent Christ was in administering his office, and feeding his sheep. Furthermore we must needs confess, that as all that Christ taught and preached, was both good and healthsome, so no sermon that ever he made, is more diligenlye and perfectly written, than this in the mount, and that which he made after his last supper. Surely by this his example Christ would not only teach the ministers of his word with all diligence faithful to attend their office, but also that all that they teach, they should teach it faithfully & drive it into the people's ears, as we see that Christ did here in this gospel. Let us then see what was the beginning of Christ's doctrine, in this his most excellent and noble sermon. first, Ghostly poverty. Christ promiseth the kingdom of heaven and salvation to the poor in spirit. But what signifieth it to be poor in spirit? The poor in spirit are those, that cleave to no transitory thing of this world, that set their confidence in no creature, that are dead unto the world, and leave and wholly put their faith in Christ and his word. Upon such poor shall the spirit of the lord rest, as the prophet Esaias saith. These poor receive the gospel, Esa. 66 Mat. 11 as our Saviour said to the disciples of john. And furthermore such poor men are so dearly beloved of god, that he promiseth peculiar gifts and singular graces to such as do them any benefit, as ye may read in the 40 Psal. And such poor are not proud in the imagination of their own hearts. They contemn no man, they despise no man, but are lowly and meek, even from the heart. Wherefore they shall have as Christ promiseth here, the kingdom of heaven, where as all hypocrites that swell by their outward righteousness, & for the same prefer themselves before all other, shall have perpetual fire and everlasting damnation. Secondly, Christ promiseth to those that morn, comfort, here by the spirit, and in the world to come eternal life and the kingdom of heaven. But what signifieth here this word. To mourn? doubtless the same, that Christ speaketh on in another place, joh. 16 saying: You shall morn & weep, but the world shall be glad. Now is this as clear as mid day, neither can any man denay it, that such as confess Christ and believe his word, The cross & persecution. the cross hangeth ever upon them, and they are divers and many ways tempted, sometime on the one side, sometime on the other, that ever they find Christ's word true, joh. 16 which said: Ye shall have tribulation in the world. Wherefore, except in these so great troubles and vexations as christian man had some comfort and these great and excellent promises, how could he abide all these things? How could he continue steadfast? For surely the cross is not so sweet and pleasant to the flesh, that it will freerely and with a glad mind come under it and suffer it. The holy ghost. joh. 4. Needs must the spirit come, which therefore is called of Christ, the Comforter, because that in tribulation he comforteth the sorrowful. And also though we have the spirit, yet must the word be applied and diligently put in our minds, lest we wax slothful sluggards, and livers in a careless security. And to this purpose serveth this sentence of Christ, which promiseth eternal consolation to those that mourn. Here in this life they shall be comforted by his word, and in the world to come, by his bliss and eternal life. Now this promise, so full of comfort maketh a man glad minded, so that he is more ready to suffer and abide, even with a glad heart, the cross that god shall please to lay upon him. Meekness. Thirdly, Christ promiseth to those that are meek the possession of the land, and blessedness. Now to be meek is not only when a man is not angry, but also when he can repress and refrain his wrath, had he never so just a cause to be discontented and angry. Of such anger the prophet David saith: Psal. 4 Be ye angry, but sin not. For to be never angry at all, it is impossible for such as live here in this body. For why? wrath is even borne in us, as are also all other vices: so that we can not utterly lay it from us. Ephe. ● surely it were our duty and very right, that we should continue ever in meekness and gentleness, and never be angry. (I speak of such anger, as hath adjoined envy with it) But I pray you, where are they that so can moderate themselves? Ephe, 4 Therefore S. Paul saith: Let not the son go down upon your wrath. A father is angry with his son, but yet commonly the fatherly love continueth in his heart. A master is angry with his servant and scholar, but it cometh of a good affection. Even so may one christian man be angry with an other, and rebuke, correct, and show him his fault, but with this anger must charity be admyxed. briefly, CHRIST requireth this meekness of his disciples, saying: Learn of me, for I am meek and lowly in heart. Mat. 11 And here he promiseth to the meek, salvation and possession of the land. Who will not now with all diligence labour for faith, whereout springeth this virtue? The possession of the land what it is. Many interpret spiritually the possession of the land, as when the Prophet david saith: I believe to see the Lord, in the land of the living. Other understand it corporally, sygnyfiing that the gentle and meek men keepeth better his goods and possessiones, than he that will law for every trifle, and will not lose so much as the paring of his nail. Truth it is that Moses being a most lowly and gentle person, Nu. 22. accomplished excellent affairs, yea though he were the meekest man that dwelleth upon earth. And also either of these understandings is good and profitable. Spiritual hunger & thirst. Fourthly, Christ pronounceth them blessed that hunger and thirst for righteousness, adding this promise: That they shall be satisfied. Now standeth this hunger and thirst in this point, that I despair of myself and all my strengths, shall knowledge my corrupt nature, mine inability, sickness, sin and infirmity, and alonely desire that righteousness that is of value before god. Surely this acknowledging of ourselves, doth highly please god, yea & for to bring us unto this knowledge hath he given the law, and willeth that the preaching of penance should proceed & go before the preaching of forgiveness of sins, as it is plain in the gospel of S. Luc. that we might so much the sooner attain unto this hunger & thirst of righteousness. Luc. 24 And doubtless needs must we be thus hungry and thirsty for righteousness, or else we shall ever want it, that is, we shall never be made righteousness. But to be brief. When thorough preaching of penance we are utterly overthrown, so that all together we despair of ourselves, and begin to seek our righteousness in CHRIST, this promise standeth steadfast, that we shall be satisfied. Contraryly if we have not this hunger, thirst, knowledge & desire, behold the virgin Mary saith thus: He hath sent away the rich empty. To be merciful fifthly, Christ also in the gospel pronounceth that the merciful men are blessed. To be merciful, is as much, as to be ready to forgive & remit, as often as our neighbour doth us injury or angreth us, or provoketh us unto displeasure. And this mercifulness is so necessary for a christian man, that he can not obtain forgiveness of his sins, except he also first forgive his neighbour such trespasses as he hath committed against him: yet not by this mercy & merit of the same do we obtain, get or deserve forgiveness of of our sins, for that have we by only faith, but God would, that I should by this forgiveness testify my faith. Now when I declare my faith by so forgiving my neighbour, what will Christ do toward me? I shall also have mercy as Christ saith in this gospel. And as he saith in another place: Luc. 5. Forgive & it shallbe forgiven you. But now when I will not for give, no more shall I obtain mercy, & therefore utterly fall out of all the favour of god the father. Sixtly, the clean & pure in heart are blessed. cleanness and pure of heart. Psal. 13 Mar. 10 But who is clean in heart, seeing that the scripture saith: There is none that doth good, no there is none at all? Also none is good (that is) clean, but alone god Doubtless it is truth, that by nature we are sinners, neither can we do any thing that is good, ye and also after that we have received the holy ghost, yet remained in us concupiscens or unlawful lust, Rom. 7 with whom we must ever wrestle and fight against it. Yet this comfort have we when we ones come to the knowledge of Christ, and have by faith set hand upon his promise, by partaking with him we be very christians, and also pure in heart. Actu. 15 For as Saint Peter saith: By faith are purified our hearts. Furthermore, although the heart by faith be purified, yet there remaineth in us the remnant of sin and concupiscens, which daily sore trouble us, but for faith, they are not imputed unto us. As S. Paul testifieth, Rom. 8. saying: Then now there is no condemnation to such as are in Christ jesus. Therefore we are fully assured, if we have faith, that we shall see god in this world by faith in his word, and in the world to come face unto face. Seventhly, Christ calleth those blessed, that are the makers of peace. Rom. 5. Those are makers of peace, that ever counsel peace, that reconcile men that be fallen out, and set them again at one, and studiously take heed to keep and conserve peace. Such are called peacemakers. And such men do especially please god, chief because this virtue cometh of faith, and hath his root and springing out of faith, and therefore because that in this thing they follow the example of his beloved son our lord jesus Christ. What did he? When we were yet enemies (saith S. Paul) he reconciled us unto his father, opened to us the heavens, and by the effusion of his blood, of mere and free grace, he washed away all our sins, that we apprehending this by faith, might obtain righteousness, and so ever more follow the same example in our deeds. Now when do we this? When with all hearty study we endeavour ourselves to conserve peace, and that among all men brotherly love may be continued. But what shall be the reward of this virtue? what gift shall be given for it? We shall be called the sons of god, and we shall possess eternal life. Eightly, Christ also calleth those blessed that suffer persecution, and are despised for his sake, which in deed ought to give great comfort to christian men put under the cross and tribulation. Thorough much trouble we enter into the kingdom of God. Why are we so vexed and full of sorrow in temporal afflictions, saying that Christ will by them bring us into heaven, where we shall perpetually reign with him? truly this temporal cross can in no means be compared unto the everlasting joy. Mark well that he saith: For my name's sake. Also When men speak all evil against you, belying you. For he that is an evil doer, and according to his deserving suffereth for it, although he look to this promise, it shall little profit him. Thou must needs suffer in a good quarrel, that thou mayest be sure, that all that shall chance to thee, happeneth for the truths sake. Even as Saint Peter also saith: Let none of you suffer as a murderer or a thief, or as an evil doer, or as a busy body in other men's matters. Wherefore if thy cause be good, thou mayest assuredly have this hope, that this trouble and suffering shall be rewarded and recompensed with everlasting joy. Which almighty God grant us through jesus Christ. AMEN. The gospel upon S. Marks day. john. 15. I Am Eccl. 24 the true vine, and my father is the husband man. Every branch that beareth not fruit in me, he will take away And every branch that beareth fruit, will he pourg, that it may bring forth more fruit. Act. 15. Now are ye clean thorough the words which I have spoken unto you. Bide in me, and I in you. As the branch can not bear fruit of itself, except it bide in the vine, no more can ye, except ye abide in me. I am the vine, ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit. For without me ye can do nothing: if a man bide not in me, he is cast forth as a branch and is withered: and men gather them, and cast them into the fire, and they burn. Mat. 21 john. 3 If ye bide in me, and my words abide in you, ask what ye will, and it shall be done for you. THE EXPOSITION. WE have in this gospel a very comfortable lesson for all them that are true & faithful christian people, wherein Christ exhorted all his universal church to remain in him comparing himself unto a vine tre, & his lovers unto branches. Which similitude hath been used in the old testament also, where god called the house of Israel, that is the church of god a vineyard, Psa. Esa. jer. Mat. 20 and. 21. as evidently may be seen in the prophets. And as Christ in the gospel of Mat. doth declare a vineyard to be his church, so in this place he called it a vineyard also, & god the father, an husbandman, & himself he called the vinetre, his apostles & every member of his church, branches. Let us therefore apply & compare one with the other, & see how they do agree. For as the vineyard is not ordained for to bear thorns and thistles, but that the vine trees should be planted in it for to bear fruits, so the church is ordained, not to flourish with the riches of this world (which verily are thorns) but for to plant Christ in it. For as the husband man doth make clean the ground of the vineyard, and doth plant in it vine trees, and doth hedge it round about, maketh a press, and buildeth a tower in it, purgeth & maketh clean the branches, that they may bring forth fruit plentifully, so likewise God the father hath chosen to himself from among men a church, in the which he hath planted Christ his son, which garden he also hath strengthened with an invincible stone, namely Christ, against which stone or tower even the gates of hell can not prevail. For even as when the godly be regenerate in Christ, so he doth purge and make clean their hearts that they may bring forth fruit. In this vine tree there be two. kinds of branches or sorts of men, for some have a shape of godliness & seem to believe in Christ, and to be special in Christ's church, hearing sermons, receiving the sacraments, & do many good works, and yet they do not truly believe in Christ, nor yet their works do not proceed out of a true faith. These be hypocritical & unfruitful branches, which shall at the length be cast into everlasting fire. There be some also without repentance, which bear the name of christian men, & yet do most abound & are endued with most horrible & shameful crimes. Some there be that are godly, & even as they verily believe in Christ, so verily they work by faith, & bring forth fruit, that always doth remain. And this difference ought chief to be marked. The ungodly & wicked speaketh most pestiferously of Christ's church, for because that they see in it many impure & wicked men, for whose sakes they think that the church of Christ is not the true church, nor that it hath not the true Gospel. But they that so do condemn the true church, forbecause it is admixed with evil persons, are here again condemned with this sermon of Christ. For truly Christ speaking of the branches, doth not speak of those, that with their open profession be separated and divided from the church, as the jews and Turks, but of those which be or seem to be in the vine tre, Christ. And of these he maketh two sorts, Two kind of branches some of them be barren, & some fruitful. By the which he teacheth very plainly, that the church here upon earth hath commixed with her many evil persons, which although they seem to be the very membres of Christ, yet they be but branches to be cut away, and to be cast into the fire. He saith, that the kingdom of heaven is likened unto a man which soweth good seed in his field. But whilst the man was a sleep his enemy came, and did sow cockle among the wheat. And again, the kingdom of heaven is likened unto a little net that is cast into the sea, which did pull up all kind of fishes. And in another place. A certain man went into the marriage, which had not his marriage garment. And saint John said. They went out from us, but they were not of us. But I pray you what becometh of these branches that bringeth forth fruit? He saith: He purgeth it and maketh it clean, to bring forth fruit more plenteously. Good branches Branches which be fruitful and profitable in the church, be all those that truly believe in Christ, and of a true faith doth obey unto the true calling of God. This branch is not cast away, is not taken away, as the first was, but is cut with a hook, and is made clean. Secondarily, Now are ye clean (saith Christ) because of the word that I have spoken unto you. I beseech thee, what meaneth these words? Be the Apostles pure and clean branches, when as yet they were sinners, and ready immediately to leave their master Christ, and to deny him? I say ye are clean, not forbecause of your own flesh, which is yet sinful, nor for the purity & cleanness of your righteousness, which is mingled with much impuritne and uncleanness, but for the word which I have spoken unto you (saith Christ,) That is, for my gospel, which I have showed unto you, that is to say, that I am the very true Messiah, and satisfaction for sin, which with my death hath kept you from death, which hath taken upon me the horribleness of hell, that I might deliver you from hell, yea, and I have purchased for you of God my father, that he shall take you for his children, sons and heirs of the heavenly kingdom. And this is the word, by the which man is verily purified & made clean, if it be received by faith. first who soever doth receive this word of the Gospel by faith, he is accounted before God for very just, pure, and holy, and that not for the works of righteousness which we do, but only for jesus Christ the son of God, received by faith. S. Paul saith, they be made righteous, freely by his grace, by the redemption which is in Christ jesus, which God hath put as atonement maker by f●yth, his blood being a mean. Therefore, whosoever doth believe the word of the gospel of Christ, although that sin doth still remain in his flesh, yet sin is not imputed unto him, so that he now may be just before God, not with his own righteousness, but with an others righteousness, that is, the righteousness of jesus Christ, which is given unto him by faith. For blessed is that man, to whom God doth not impute sin. Furthermore, whosoever receiveth the word of the Gospel by faith (which is given by the holy ghost) which shall mortify the remnantes of the flesh, The houke is the holy ghost. & shall so rule sin, that it shall not reign in our mortal bodies. Therefore the holy ghost is the very true houke, with the which the branches be purged, and that by the words of the Gospel. first that by faith we may be accounted before God, just for Christ's sake: Secondly, that the deeds of the flesh may be mortified, & the lusts of sin be quenched. And although it can not be done in this life, that sin wholly might be pulled up out of the flesh, yet it may be done through the holy ghost, that sin shall be paired away, and the fruit of it destroyed, so that we shall not walk after the flesh, but after the spirit. In conclusion, whosoever doth receive the word of the gospel by faith, he shallbe troubled with many afflictions and persecusions in this world. Christ saith: If they have persecuted me, they shall persecute you. And in an other place: We must by many tribulations (saith he) enter into the kingdom of God. Tribulation and trouble is the houke also. Wherefore, afflictions are to be accounted among those houkes with the which the heavenly father doth purge his branches. The keeper of the vineyard cutteth away the branches with an houke, not for to hurt them and so to perish, but that they might bring plenteously forth fruit. Tribulation is sent, and wherefore? So God the father sendeth to the godly the cross and afflictions, not that they should perish, but that they should be preseverued. To this man is sent a cross, that he should be admonished of the sin yet remaining in his flesh: to that man, because he should walk in his vocation, lest sin should reign in his flesh: to another, that he should be an example for the amendment of other men, and so to other for other causes, not for this cause, that they should utterly perish, but that they should be delivered from perishing, and to attain eternal health. When we be punished with the cross and misery, we must go to the vineyard, we must call to remembrance the cutting knife or houke of the keeper of the vinyeard, and we must know, to what end they cut in the vineyard, and that end is th'end of affliction, which is accustomed to chance to the godly, that is to say, that they should not be cast into the fire, and so to perish in the flame, but that they should be purged, and that as well they might bring forth more plentifully fruit, as to bring forth and increase. And that it is even so, that they which remain in the true vynetree, which is Christ, might be purged or made clean, and bring forth much fruit, Christ addeth unto it and saith: Tarry in me, and I in you: As the branch can not bear fruit of himself, except he tarry in the vynetree. etc. This is as it were an handsonme conclusion of the first exhortation. I have said that I am the very true vine tree. I have said, that the branch that tarrieth in me shall bring forth fruit plentifully, Therefore I beseech you, that you would tarry in me, forasmuch as I do tarry in you, and ye shall bring forth much fruit. But tell me, how shall we tarry in Christ? Do we tarry in him, when we do tarry in traditions and commandments of men? No truly. Christ saith: They worship me in vain with the commandments of men. But we tarry in Christ, when we tarry in the word of Christ by faith. Whosoever believeth in me (saith he) keepeth my word, and my father shall love him, & we shall come unto him, and make our dwelling place with him. What benefit doth chance to him that tarrieth in Christ? first Christ tarrieth in him, for he saith: Tarry in me, & I in you. What thing better or more greater dost thou seek? Whosoever hath Christ, hath all the treasure of heavenly goodness. Saint Paul saith: jesus Christ is made unto us from God, wisdom, righteousness, holiness, & redemption. Therefore whosoever hath Christ, is made before God, just, holy and righteous, and is delivered from all trouble. thirdly, let us consider what fruit the Apostles brought, which tarried in Christ. Although the Apostles a little while after did forsake Christ, by flying away from him, and denying of him, yet for all that by and by they did repent, and they were so joineth in couple with Christ, that they did always continue in him. Wherefore they brought forth at the first beginning much fruit, by preaching of the gospel of Christ. After that they had received the gifts of the holy ghost on Whytsonday, they did spread abroad the Gospel throughout all the world, & gathered together the church of Christ, not only of the jews, but also of the Gentiles. Saint Paul saith, that the gospel was preached among all creatures, which were under heaven. And again: The gospel hath increased even through the whole world. Furthermore, besides many other godliness and good works, they borough forth plentiful fruit, in doing of great miracles, which they did in the name of Christ, whereby Christ did flourish, and the authority & truth of God's word was highly commended. They showed themselves towards the Magistrates, as they ought to do. They loved their neighbours according to the order of charity. They gave not themselves to gluttony and riotous banquetings, or to uncleanness & wantonness. Finally, they did aswell privately as openly lead a godly life, and suffereth very much trouble & persecution for the word of God. They were tried by many mocks and stripes. They were cast into prisons and chains. They suffered much hunger & penury, at the last, they suffered all kind of persecution and death, and yet they forsook not their vocation, but the more they were persecuted, the more stronger did they confess Christ. Wherefore they did the rather obtain with Christ his heavenly kingdom. And this is the fruits which the Apostles brought forth, when they did tarry in Christ. Every man hath his own fruits tarrying in Christ. For he that tarrieth in Christ, he even at the first beginning bringeth forth fruit by the calling and confessing the name of Christ, both by his honest behaviour and with all kinds of godliness and virtue, by obedience, chastity, temperance, sobriety, by true buying and selling, & by other such kinds of virtues. And these be the miracles which be now required of the godly. And undoubtedly whosoever doth follow these virtues in this world, bringeth forth great miracles. There is so great a multitude of unshamefast men, of gluttons and deceivers in this corruptible world, that it is no less a miracle to live among them, justly, chastened, shamefastly, and soberly, than it was in times past to make a blind man to see, or else to raise up a dead man. To conclude, whosoever remaineth in Christ bringeth forth fruit, by sufferance and patience in the cross, in adversity and afflictions. Let him not forsake his vocation, although he be persecuted, but let him rather be encouraged by affliction to maintain his vocation, that he may openly declare that he knoweth jesus Christ to be his righteousness and health. What should be the let, but he that remaineth in Christ, shall bring forth much fruit? He that doth not tarry in Christ, doth not bring forth fruit. Fourthly, let us well understand that he saith: Without me ye can do nothing, that is, ye can not bring forth any profitable or healthful fruit, nor ye can do no good work that is acceptable to God, except ye believe in me, & tarry by faith in me. What is it to be and to tarry in Christ? Surely it is to believe jesus Christ to be borne of the virgin Mary, to be very Christ, & this Christ to be the only propitiatory and sacrifice for our sins, which hath made reconciliation for thee to the father, and for whose sake thou art made his son by adoption, and heir of the heavenly and celestial kingdom. By this faith thou art accepted for Christ's sake of god: by this faith thou art accounted afore god as just: by this faith, what works so ever they be that thou dost, whether they be of public or private vocations (here we do not speak of sin, which can not be done by faith) they be accepted of god, not as the honest doings of ethnics, but as the true godly works unto everlasting life. And here we must not think that god doth give eternal life to the godly for their merits sakes, but that the godly taketh the right of etrrnall life by faith, for Christ's sake. Therefore those works that be done by this faith, be called the fruits of eternal life, partly, because they be done to declare our thankfulness, for that that we have received the right of the kingdom of heaven and eternal life, and partly that they be rewarded with rewards in the life everlasting. Who so ever shall bide in Christ that is. shall believe that he is accepted of God, and to be his son adoptive for CHRIST'S sake, he what so ever he doth, although it seem never so excellent and pleasant, pure and holy, it profiteth nothing before god. To be short, they that do not remain in Christ are those, which know the name of Christ, leadeth a wicked life, walketh after the flesh, and obeyeth to sin. If Christ doth not tarry in him, how shall he tarry in Christ? S. john saith: He that saith I know him, and doth not keep his commandments, is a liar, and there is no truth in him. And again: Whosoever shall say: I love god, and shall hate his brother, is a liar. And S. Paul saith: If there be any man that shall not provide for his, and especial for his household, he is worse than an Infidele. It is very plain, that those which lead a wicked life, although they boast themselves of the name of a christian, yet for all that they tarry not in Christ. What shall be come of those that remain not in Christ? Even verily that thing, that belongeth to the unfruitful branches, which are in the vine tree. Ezec. 16 These being cut away from the vine tree, are profitable to no building as other wood and timber is, but being cast out a doors, they wither, and then be gathered together, and cast into the fire, and there be burned. And they are profitable for nothing else, but for to feed the fire. The self same thing is to be said of those, which do not tarry in Christ. These serve for none other purpose, but even for to be meat not for temporal fire that consumeth the branches, Mar. 9 1. Tes. ●. Esa 66 but they shallbe punished with perpetual and inextinquible fire. and as Esay saith, where their worm doth not die and the fire goeth never out. etc. Therefore good christian people let us tarry in Christ, and let his word abide in us, acknowledging him our only satisfier for our sins, saviour, and the pacifier of god's wrath. Fiftly, let us consider and learn out of this gospel, that if this his word doth tarry in us, if we have a sure and a strong faith unto it, declaring ourself thankful toward so worthy a benefactor with our obedience to keep his commandments thus (I say) if we tarry in him & his word tarry in us, than this promise, Ye shall ask what ye will, and it shall be done unto you. shall be performed unto us Here is nothing excepted, either corporal, spiritual, or heavenly goods. What can a christian man lack, having this firm and sure promise? for he sayeth: What so ever ye shall ask. Is there any kind of people upon earth, that hath so rich and so excellent a promise, as a true christian hath? No truly. But let us not serve, the words of Christ are dligently to be considered, and rightly to be understand. Christ doth not simpely say: What so ever ye will ask, it shall be done unto you. But this saying hath he put before these words: If ye abide in me, and my words abide in you. with the which words is to be understand, that then shall be unto us, what so ever we will and shall ask. Therefore, he that will and ask those things which be contrary unto Christ's words, and the which be prohibited by the words of the Lord, he tarrieth not in Christ, nor the words of Christ abide not in him, wherefore this promise pertaineth not to him. john in an other place saith This is the trust, the which we have in him, that if we ask any thing after his will, he heareth us. God hath made manifest his will by his promises and Gospel. Therefore those that shall call upon God, and shall ask any benefits of him either corporal or spiritual, we ought to look into his gospel and promises, that we may know of them, what things he willeth us to will and to ask. Of corporal things Christ saith: Your heavenvly father knoweth, what need ye have of all those things. Seek therefore first the kingdom of god, & his righteousness, and all these things shallbe cast unto you. Of spiritual things and heavenly goodness the gospel of Christ is full of them. As for this thing came Christ, specially, that all which believeth in him should not perish, but have everlasting life. Therefore thou hast here put unto thee, the treasure of all good things, which thou dost not will only & ask, but also thou mayst claim, if thou dost tarry in Christ; and his words tarry in the. In conclusion. Let us pray unto the heavenly father for his grace, that he will grant us through his holy spirit, that we may acknowledge Christ our saviour and abide in him. Amen The gospel on S. Luke's day. Luce. 10 Woodcut illustration of St. Luke the Evangelist with a book and an ox. AFter these things the lord appointed other seventy and two also, and sent them two & two before him into every city & place whether he himself would come. Therefore said he unto them: Mat. 9 the harvest is great, stut the labourers are few. Pray ye therefore the lord of the harvest, to send forth labourers into his harvest, Go your ways: Behold, I send you forth as sheep among wolves. Bear no wallet, neither scrip, nor shoes, and Mat. 10 salute no man by the way. 4 Re. 4 Mat. 20 Luc. 9 Into what house so ever ye enter, first say: Peace be to this house. And if the son of peace be there your peace shall rest upon him, if not, it shall turn to you again. And in the same house tarry still, eating and drinking such as they give. For the labourer is worthy his reward. THE EXPOSITION. HEre in this Gospel is first to be noted the earnest and diligent favour of Christ towards mankind. That where as he had sent into Galilee (as it appeareth in the chapter which goth before this) twelve ambassadors or messengers, whom he did call Apostles, to preach the kingdom of God, and to confirm thesame preaching with miracles, so when he perceived the great desire of the people to hear this his Gospel of the kingdom of God, & was going from Galilee unto jury, he did chose out of his disciples other lxxii to go before him & preach, two and two together. Now therefore let us hear with what commandment and prerogatives they were sent to preach. The occasion why he sent them, he showed saying: The harvest is great, but the labourers are few. Here are few words, but weighty things are to be noted in them. first, that those which desire to hear the gospel of Christ, are likened unto the harvest. For in husbandry every thing hath his time and grothe, until the sedes are ripe and ready to be reaped. first the ground is ploughed, then sown, after the sedes spring up into grass, & groweth up unto stalks, at length the sedes increase and are reaped and carried into the barns. The husbandry of Christ's ●elde. In like manner doth it chance with the husbandry in God's field. First Moses with his law did till the ground, afterward the Prophets did sow in the time of john the baptist, the airs did appear: last of all, when Christ was come and had sent forth his apostles, came the harvest, and the corn was carried into God's barn. Now for asmuch as the time of preaching of the gospel of Christ is the harvest time, let us see what the corn is that is carried into this barn. What the corn is which is broghte together into the barn of god. The corn is partly the people which through the preaching of the gospel are gathered into the barn of Christ's church, and partly also those good things, which men do gather out of the gospel through faith. But what be those? is it not such wheat and barley as the belly is fed with all? No surely, but the thing which the faithful do gather in the haurest of the gospel, are spiritual: namely, righteousness before god and men, whereof the first is by faith through Christ (for the just lyutth by his own faith) the second through obediens and the fruits of faith, and last of all, the life everlasting and heavenly joy. This is that corn which is gathered in the harvest of the gospel. Great pain must be taken in husbandry secondarily it is to be noted, that as in this temporal harvest nothing is gathered into the barns without great sweat and labour, for there must be diligent watch both day and night, and the heat of the day must be tolerated and borne, and the hands must be hardened, so likewise, when ye shall gather the spiritual corn, much adversity is to be suffered. For the more you do labour & suffer, the more corn ye shall gather into your barns. Wherefore, saying that now is the time of our harvest, let us not be idle and slothful, but cheerfully let us take in hand the pains of the harvest, for he that doth gather in the harvest, (saith Solomon) is a wise child, but he that is slothful in the summer, is a child of confusion. And, O thou sluggard go to the Emmet, considre her ways, & learn to be wise. She hath no guide, nor overseer nor ruler: yet in the summer she provideth her meat, and gathereth her food together in the harvest. thirdly, Christ saith: True preachers are obtained of god. Pray the lord of the harvest, to send forth labourers into his harvest. Where with is undoubtedly signified, that the true preachers are not shaken (as the proverb is) from the trees, but that it is needful for us to get them from heaven with our prayers. You will say peradventure: Shall not we then study, and cause our children to be taught in holy scripture? shall we only make a common prayer, and have a preacher suddenly sent down from heaven? Verily Christ would have us to be diligent in the education of our youth & in the study of his holy scripture. For it is the duty both of the Magistrates, & also of the parents, to help & provid that youth, yea that all men (if it be possible) be brought up in the study of gods holy scripture, that every one may be ready to the ministration of the gospel. But in so doing, we must remember, that it is not our industry, labour and study, that provideth the true preacher of the Gospel, but it is our heavenly father's gift, from whom cometh every good and perfect gift. And therefore we must add unto our diligent labour, prayers, that god will vouchsafe to give the increase, & that he will illuminate those that we have brought up in learning and now have called to the ministry of the church, with his holy ghost, that they may sincerely preach the word, and faithfully minister in the Church of God. I (saith saint Paul) have planted, Apollo hath watered, but God hath given the increase. So than, neither is he that planteth any thing, neither he that watereth, but God, which giveth the increase. Therefore shall not we plant, nor water? Let us not think so, for it followeth: Every one shall receive his reward, according to his labour. For we are Gods labourers, ye are Gods husbandry, ye are God's building. Wherefore, in calling & receiving of ministers of the church we ought so to pray, that we do not neglect our duty in the mean while, & so we ought to do our duties, that we forget not to pray also, that God will give the increase, and his benediction unto our work. Fourthly, we learn here the great danger and persecution that Christ hath called & seth his preachers in. For he saith: Go your way, behold, I send you forth as Lambs among the Wolves. It is not unknown how fierce, cruel, and ravening a beast a Wolf is of nature against the unarmed Lambs. This saying of Christ what is it else, but as he would say: I send you wholly without weapon among extreme and cruel enemies? What peace, tranquillity, or comfort shall a man look for amongs such enemies? The prophecies of Messiah are not to be understand corrally. Surely this saying was necessary to be spoken to the Apostles and disciples of Christ For when they should be sent of Christ to preach, that the kingdom of Messiah was near at hand & already come, they were put in remembrance of persecutions and afflictions that should happen unto them, because they should not imagine and dream of a corporal kingdom of Messiah: and that they should perceive also, that when the Prophets setting forth the peaceable, joyful & happy kingdom of Messiah, they did not speak of the outward peace and tranquillity of this world, but of the spiritual majesty & perpetual felicity, then preached by the Gospel, and afterward to be manifested unto the whole world. For if the kingdom of Christ were of this world, Christ should not have sent his Apostles as sheep among Wolves, but rather he would have brought it to pass, that they should have been had in great reputation, and should have been honourably entreated and received, as it had become such a great kings Ambassadors. But now he setteth them forth into many dangers, saying: They shall deliver you up (saith he) to the counsels, Mat. 10 and shall scourge you in their synagogues. Mar. 13 And ye shall be brought to the head rulers and kings for my sake. And in another place he saith: Ma. 14 They shall put you to trouble and shall kill you, and ye shall be hated of all people for my name's sake. Thesame that Christ preacheth here to his Apostles, pertaineth to all other private persons, believing the words of the Apostles. For every man in his own vocation is sent like a Lamb among Wolves. And necessarily we must entre through many afflictions into the kingdom of God. For we must be ever on the suffering side. The Lamb hurteth not, he spoileth not, nor devoureth. But he is hurt, spoiled & devoured. So likewise the small and weak flock of Christ is of other injured, spoiled, and troubled. We must (I say) by many tribulations enter into the kingdom of heaven. Also we are here commanded not to be careful, but every man in following his vocation must be diligent to execute the same, trusting and believing that god so will provide and care for us, that we shall lack nothing. as it appeareth in his apostles and disciples whom he sent forth without any wallet, scrip or shoes, yet they did lack nothing, for when he did ask them whether they had lacked any thing or no, they answered: No. Therefore let us (as Christ commandeth us) seek first the kingdom of god, and the righteousness thereof, and all these things shall be ministered unto us. Filftey, here is to be noted, that we must earnestly and diligently do that which we are bidden to do, and not to be withdrawn from it by no manner of ways, neither under pretence of love and friendship, or visiting our friends, and saluting them, but (as the disciples were commanded) to go forwards and not to be stayed or returned by any such meetings & communings by the way, so neglecting our office. After this manner did Eliza the Prophet say unto his servant: If ye meet any man, salute him not: and if any salute thee, answer him not again. Wherewith commanding him, that he diligently and speedily should do and perform his masters business and commandment. Wherefore let every man so apply and take heed in his vocation that god thereby may be glorified and praised To whom with the son and holy, ghost be all honour, world without end. Amen. Certain faults which at the first sight might stay the reader, are these: The first numbered, signifieth the lease of the queyre: the second numbered, the side. b. 1. the second side, for moths, read mouths. b. 2. fancy. 1. what shall signs, what signs shall. b. 3. fac. 1. doth look his master, look for his master. c. 2 fac, 2. then so, then to. c. 5 fa. 1. foolish foolishness, folio eodem, mystery, ministry. d. 2. 1. a mes, arms. d 3. 1 he saith, he saith. e. 1. did long, did not long. e. 8. 1. inogh, enough. f. 3. 2 our neceves, our necessaries. f. 4. 1. this is place, this place it is. f. 5. 1. and wag battle, and wage battle. eodem, shall say, shall hear. f. 6. 2. satisfaction, sanctification. g. 1. 2. so much, add, so much to whom it pleaseth him. g. 4. 1. faith by hearing, faith cometh by hearing. h. 5. 1. laying, saying. h. 5. 2. would world, k. 4. 1. doth he give, doth he not give. Where the gospel on Easter day is appointed Matthew. 28. take for it Marc. 16. for the exposition is applied to the same. o. 2. 1. which go, which would go, p. 2. 1. deseching, beseeching. s: 5. 2. mihtely, mightily. v. 2. 2 Christ was, Christ which was. v. 8. 1, Fentils gentiles. x. 5. 1. hereinand, herein, and. y 4. 2. word, world. IMPRINTED at London in Paul's churchyard, at the sign of the Brazen serpent, by Reynold Wolf. Cum privilegio ad imprimendum solum. ANNO DOMINI. M.D.L.