THE EXPOSITION.

SEyng, that nowe from the beginnynge of the worlde, amonge all Godes elect, hath beene hitherto obserued, and in this latter dais, throughe the synguler grace of God, indespite of the deuell, by noble victory hath beene recouered and wonne, Gen. 15 Abac. [...]. Ioh. 3. that only fayth by Christ maketh a man ryghteous, good, and blessed. It shalbe therfore very expedient, that we (whome God hath cal­led to thoffice of preachynge the Gospell) faithful­ly and with all seueritye, and treuth, do often handle [Page] earnestly, and beate into the heddes of men, the doctrine of faith with repentaunce. For suerly the deuel, the very enemy of this doctryne, slepeth not, nor can by any means leaue of his peruerse malice and deceitfulnes. For it is trewly alwayes his pro­pertye, to sowe cocle, (that is to say, false doctryne) amonge wheate: Mat. 13: and when he hath done harme a­mongest the god wheate, priuely to wipe hym selfe awaye. Therefore when we shall preach or speake any thing of faith to the people, we muste wiselye, playnly, and circumspectly declare, what maner of faith it is, that scripture so greatly commendeth: Whence it commeth, what it worketh in vs, what her fruictes be, and what things be contrary to the same, or els our aduersaries shall alwayes be readye to slander and misreport vs: saying, that tho­rowe such learninge, wee geue occasion to synne, and forbidde good workes to be done. Therefore y ^t I may briefly sette forth vnto you an exaumple of this thinge: ye shall vnderstande, that faithe is a trewe trust, Fayth. and perfect hope in God. That God by Christe forgeueth synnes, & iustyfieth vs, and will graunt eternall lyfe of his only grace and mercy, without any our merites or workes. And such faith haue we not of our selues, Rom. 12 but receiue it by the word of God & the holy ghost. And whē it is so by y ^e word of God, and the holy ghoste made liuely and effec­tuall in vs, Righte­ousnesse of faith. Gal. 5. then thorough Christe it maketh vs good, iuste, and blessed, as the prophet Abacuc witnesseth, saying: The iust mā lyueth by fayth. And suche a faythe can not stande without hope & loue, it must needes break out, and by good conuersaci­on [Page] and godlye workes be made apparaunt, not af­ter the nature and custome of hypocrisy (whiche is contrary to faith) but of a voluntary wyl, and an vnfayned harte. Lo, Mat. 7. this is the faithe that wee here speake of, which is commended by the testimonye of scripture. Eph. 4. And in likewise ye muste instructe of the repentaunce Repen­taunce. of a christen man. That penance is nothing else but with all thy harte to be sory for thy synne, to leaue synne, and by fayth to cleaue to rigteousnes. But of these things we shal speak mor at large an other tyme, let vs nowe see what is to be noted in this Gospell.

☞ Fyrste of all let vs considre, what may alure and prouok vs to the same faith, here mentioned of. Which thing surly y ^e peacible cōming of our lorde Iesu Christe to Ierusalem, The cō ­ming of Christe to Ieru­salem. doth goodly per­forme and bringe to passe. For what kind of good­nes or mekenes ys not serued therein? Other prin­ces and Lordes, as often as they newlye enter into ther kingdomes and Dominions, lord, what a pōpe and greate companye goeth before them? as it is written in the 19. psal. Psal. 19 Some in charettes, & some in horses. They than put &c. But Christ although he was constituted lord of heauen and earth, as it apeareth in the laste chap. of Math. yet he porely rode vpon an asse back, accompanied with a simple and despised companye. Which thinge not onlye of the world had no comendacion, but also gaue to euery body occasion of laughyng and iesting. What manner a man Christ is Ne­uertheles if all this were printed in our hartes, yt wolde teache vs what a māner of man Christe was and what became euery christian man to loke of hī. [Page] He is verily such a one, that escheweth, shunneth, & chaseth away no man from hym, but alureth & cal­leth euery man to hym. For certaynly to that intēt he cam into this world, that through his onlye de­sertes and merites he might redeme all. And ther­fore he sheweth him selfe vnto vs with so great hu­manitie, not only in words and learnyng, but also in works and miracles. And here I think y ^t the prophet Esa. in spirite saw this great clemency & goodnes of Christ, whē he cried so depely in his hert, sayinge. Esa. 64 Break the heauens and come down, Ye & the euangelist also did diligently brīg in the testimony of Zachary, to set before our eyes the mekenes of Christ, w ^t y ^e which he goeth about to help euery mā saying, Zach. 9 Ecce rex tuus uenit tibi mansuetus &c. that is Lo, here thy kinge commeth vnto the &c. all these wordes be spokē with a great vehemency. For whē he saieth notablye this worde, loe, it can not be, but that he goeth about to shew a thīg of great waight And here in syght was nothinge els done, but that Christe in his lowly entryng into Ierusalem, wold commēd toward vs his most bounteful wil & great benefite, as thoughe he shuld say thus.

Act. 15.Thou my dispised company hast hitherto lyen op­pressed vnder the heauye yoke of the lawe, which, seyng thou coldest by no meanes fulfil, was nother help to the nor to none other. Moreouer before my aduēt or coming. y ^u haddest nothīg els but promise But nowe be of good comfort, I wil make an ende of al thy miserie and wretchednes. I wil take away the curse of the lawe, and wyll forgeue the thy sin­nes, and shall obteyne for the euerlasting lyfe.

Verely al this can I do, Christe, Kyng. Mat. 11 seing I am kynge & lorde ouer synne, death, the deuel, and hell. And this not only I can do, but will do, cum sim mitis. &c.

On this wise doth the aforesaid prophet Zachary shewe forthe vnto vs this worke of Christe. Now he that of this place so learneth to knowe Christe, that with all his herte he may say with the people: Blessed be he that cometh in the name of God, And so beleueth that here Christe with all his goodnes of his only grace is geuen to hym, he beynge dely­uered from sinne, is made iuste and good, accordīg to this scripture: He y ^e beleueth in him, shal not be left comforteles, but shall haue euerlasting lyfe.

¶ Secondarely, Good workes. this gospell teacheth vs the veri trew good workes of a christen man, by the which the same faith is made clear and apparaunt, in that that this place settethe forthe vnto vs the com­passion and teres of Christe, at his entrynge vnto Ierusalē. Wold god that al the world knew what scripture calleth good workes. And trewly it is ve­ry expedient, that the ministers of the word of god, shulde earnestly and diligently, (but yet wisely) ex­hort the people to good workes, seeyng that al the worlde is now geuen holy to naught and myschife For as admonitions, wherwith the people are stirred to do good, be necessary, so affiaunce in the deseruinge of workes, and in our owne iustice, is noy­some and perniciouse. As cōcernyng good workes these be they, as often as by very loue thou doeste considre the necessitie, pouertye, infirmitie, miserye and aduersitie of thy neighboure as thine owne. And in all thinges in thy mynde, thou art ready to [Page] helpe him. As we se in saynt Paule, where he spea­keth to the Gala. in the 6. chap: Gal. 6. Lette vs alwayes do good towarde euery man, and cheiflye towarde them, that be ioyned in the felowship of faith with vs. And in the 6. chapter of the first epistle to Tim. he saith: 1. Tī. 6. Cōmaund them that be rich in this world that they be not highe mynded, and that thei putte not their hope and truste in their vncertayn riches but in the liuing God. And that they do good, and be rich in good workes, and liberall in geuing and dealing theyr goods. Here wee maye se, that saynt Paule doth not onlye moue vs to good works, but also sheweth namely vnto vs, whiche be good workes, (that is to say) to do well to euery manne, and willingly to geue and to be liberall. And here well may be alledgyd the saiyng of Esaie the pro­phete in the 58. chap. Thou shalt not despise thine oune kynde and fleshe. Esa. 58. Yf thou wilte dilligentlye marke this place, and herken vnto suche thynges as the prophete speaketh of in the same, dought­les thou shalt soone perceiue what he calleth good workes, yea and all the prophets do so instauntlye stir vs vnto these workes, that they dare say plain­ly, that no kind of worshipping god doth preuaile, wherin the loue of thy neighboure is not founde. And Osee in the 6. chap. saieth, Ose. 6. Complacitum est mihi in misericordia, & non in sacrificio. That is, I am well pleased with mercy shewing, and not in sacri­fice doyng. In this place to be mercifull, signifieth to do good to my neighbour, as it appeareth in y ^e 6. of Luke. Luc. 6: Nowe therfore like as Christ became ser­uaunt vnto vs in learnyng, in lyfe, in miracles doyng, [Page] in his deathe, in his resurrection, (and to bee short) in euerye pointe of humantie, so he wolde that we shuld become seruauntes one to an other, What is to be mercifull. in body, power, strenght, & in all our riches. Ne­uertheles in suche wise, not that we shuld put our cōfidence in these workes, and withstand the wrath of God therewith, but to testifye and shewe forthe our faithe in light. For saynct Paule by such wor­kes declared his faith, and lette passe diuerse other of his good workes: what thinke you of that, wher he dyd socoure and helpe: that poore and miserable Onesmus? For willing to reconcile, (he wold reconcile him to Philemō) he calleth hī his own hart: ys not this a greate parte of loue? Vnto Philem. And afterwarde he excuseth Onesimus of his fleyng and ronnyng a­way, as verye necessarye to this purpose, that after his suche lapse and falle, he might be not onlye a minister or seruaunt, but as a brother vnto Philemon. Forthermore the same good saint Paule took on hym selfe the harme, whiche the same fugitiue seruaunt had done his mayster, and wolde all the losse (whatsoeuer it were) to be layde on his necke Be not these good workes? But by it that other workes do appeare greate and good, yet may thei not well be called good workes, whan they, which haue neede of them, be not releuyd by them. Good workes must alway serue thy neyghboure, & hym that hath need. Christ in the middest of his oy lamēted & wepte And that Christ teacheth vs in this story, when in the middest of the peoples ioy, which reioysed and wished all thinges prosperous vnto him, as to the son of Dauyd, & to their power gaue hym the moste honoure they could, he wepte very [Page] sore and bitterly. What shuld stir or moue him so to wepe thinke you? Verely as he him selfe witnesseth the misery and wretchednes of the people entred into his hert, for seing that by al the time that he was so conuersaunte amongest them, they wolde not vnderstand nor receiue knowledge, it was necessarye that thei in body, soule, honour, and all their goods shuld perishe. All this knewe Christ, and therefore wepte so sore. And besides this, he faithfully gaue monicion vnto them before, whereby they mighte learne to auoyd such inconuenience: but all was in vayne. Now lyke as Christ doth not disemble, but by all meanes goeth aboute to preuente the losse of his people, so shulde we when we are come to the knowledg of God, take vpon vs the care and necessitie of our neighbour, whether it be bodely or gostlye, great or small, & to procure not only, that there ryse or growe no hurt vnto them or theires, but al­so that they feele our help at need. As sainct Paule 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 fulfill the lawe of Christ. Let it be by vs at all time fulfil­led, that God the father by oure workes withoute seasing end may bee glorifyed. Amen.

THE EXPOSITION.

IN this gospell first of all is declared vnto vs, Christe careth for vs. the greate carke and care, that Christ taketh for vs. And although he speake here of many and horrible signes and tokens, that shalbe before his cōming, yet he wolde not that his electe shuld be destitute of comfort. But very gentely taught them, how they shulde behaue them selues, when the tribulacion of this time shall come vpon them. Neither wolde he kepe close from them what shulde folowe after this tribulacions, verely the ende of the cursed and wic­ked world. Mat 24 And althoughe these signes at the firste shalbe terrible, and bring muche sorowe and trem­blinge with them, yet shall they not all hurte the e­lect: bycause thei shal haue knowledg of these thin­ges long before. The ioy o [...] the e­lecte. And thei shal looke about and lift vp their heads, as they which know by those signes the day of their redemtion from al euel to be at hād: And that Christ then shall take from the tirannes, 1 Cor. 15 Princes, Lordes, Kinges, and Emperoures, theyr power, and yelde it vp to his heuenly father. Fur­ther, seing that thei know (according to saint Pauls [Page] saiyng) that all thinges worke for the best to gods elect: Rom. 8. They do verelye also perceyue, that all these signes muste be referred therevnto. Likewise it is no small comforte, that we haue of Christes saying in an other place, Mat. 10 All the heares of your heade bee numbered. In contrary wise the dispisers of gods word, shall with a greate boldenesse set at naughte these signes, and shall often haue in theire mothes, Peace and quietnes. 1 Tes. 5. Also, this prouerbe: What & heauen fall? But at the laste they shall runne into greate fear, for bycause they be drouned in y ^t volupteousnes of this world. Thei haue no hope in Christ and therfore thei cā not lift vp their heds vnto this sauiour & redemer. Wherfore it shall not here need so long explicaciō of y ^e signes & to kēs, as shall need diligēt admonitiō to faith, through which we abide in Christ, & Christ in vs. For wher this thinge is so brought to passe, ther is nother signes, trēblingꝭ nor feares. No nother sin, the deuell, hell, nother death, cā hurt vs. Wilt thou briefly know who abydeth in Christ, Ioh. 15 & in whom Christ abideth? S. Iohn speketh that plainli, saieng: He y ^t kepeth his cōmaundemētꝭ abideth in Christ, & Christ in hī. What is that com­maundement? 1. Ioh. 3 That we shuld beleue in y ^e name of his son Iesu Christ, & one to loue an other. Neuertheles brieflye to speak of those signes y ^t S. Luke maketh menciō of, wherby al mē may vnderstād how much thei are now done already, & how much they shalbe done herafter. Firste of all he saieth, that there shall come mani fals prophets, False prophets which shal deceue many. Oh what an horrible thing is that? y ^t they shal come in the name of Christe? But here considre the care [Page] y ^t Christ taketh for the, and execute his commaūde­mentes then shal there be no ieoperdie at al. Beleue them not (saieth Christ) nor geue no faith to them: Anti­christ. here may wel be noted Antechrist w [...]th his false doctrine, and his outwarde worshipping of God, of the which S. Paule speaketh in the seconde chapter of the seconde epistle to the Thessalonians.

Secondarely, the words of the Euangelist doth shewe: that surfete and ouer greate couetousnes of riches, with greate violence shall invade. The car of y ^e belli In the whiche place againe Christ taketh care for vs, and saieth: Beware. &c. Thirdly, the Gospell shalbe preached euery where, as we do nowe euidently se, so that wee muste needes confesse and knowledge, that these manye yeares hitherto the Gospell hathe not beene so purelye preached, as we se in these latter daies. Item the son, moone, and the sterres, shalbe destitute of their naturall lighte. The course of y ^e law And hereto shall folowe the sorowfulnes of the people, for the feare, and lookinge for those thinges whiche shall chaunce to all the worlde. The rombling and noise of the sea and floudes, the mouinge of the celestiall powers, and diuerse other signes, whereof Christe maketh mention. Now thou perceiuest what shall signes necessarily happen, and moreouer thou hast harde, that to those that abide in Christe, Rom. 5. th [...]y shall bringe no feare at all. Forthermore see in this case, that thou take hold of Christe by faithe, as suche a Lorde and mayster, 1 Pet. 5. that hath taken charge ouer the, yea and shall abide with the to the end of the worlde, Mat. 28 so shall there bee nothing that shall hurte or feare the.

The se­cond ad­uente of Christe.Also Christ in this gospell sheweth the maiestye of his laste comminge, for none other cause, but to comforte his people, and to the wicked he bringeth an horrible fear, when he saieth: And then thei shal se the sonne of man come in a cloud, with a great po­wer and clerenesse: as thoughe he shuld say. Thou my dispised company, hast suffered griefe and paine in this worlde, thou haste beene made the ofscou­ringe of al, for my worde, in the desence therof thou hast suffered many ieopardies, of goodes, honoure, lyfe, 1 Cor. 4 and so forthe. Therefore now beholde him, in whome thou hast laied or sette all thy trust or hope. What thinkest thou nowe by my power? where bee they that haue persecuted the? Ps. 72 whreunto is their power come? where is nowe seene the pompe and ma­gnificēce of thi enemies? Al thei by cōfusiō & shame ar destroyed, Rom. 8. being damned both body & soule for e­uer. And lyke as thy misery shal now haue an end, so shall their perpetuall infelicitye and condemna­cion nowe begyn, and last for euermore. Feare thou not this my power whiche thou nowe seeste, it shall make more for the, then against the Likewise lette not my maiestye (be it neuer so greate) trouble the: The greater it is, the more socoure shalt thou haue at my hande. And nowe suffre a while, and let vs se what the enemyes of the word of God can do. Lo, Psa. 43 thus it is manifest, that the maiestie of Godds iudgement to vs that beleue his worde, and for the same alwaies be counted and taken as shepe apoynted to the slaunghter, bringeth not feare, but rather a comforte. To vs (I say) that beleue in him, for wee shall hear that ioyfull voice, Mat. 15 Come hither the bles­sed [Page] children of my father. And nowe may we plain­lye se what it is that saynt Paule saith: 2 Tim. 1 I knowe in whome I haue beleuid, and am sure that he is able to kepe, that I haue committed to his kepyng, vnto that day. In contrary wise, Ioh. 19 the enemies of the word of God, shal se whom they haue persecuted, and whether Christ shall winke at all those ylles that hathe chaunsed to the electe people of God. There shalbe wepinge and gnashing of teath: there shalbe hell & euerlasting death. Thirdly, we haue in this gospell a perfecte admonicion, that we shal abiecte and cast away al fleshly truste and securitie, Carefulnes hur­teth. and to geue dilygence to haue perfect knowledge of our selues and to be alwayes readye against the glorious ad­nēt or comming of our lord Iesu Christ. For bycause he hath moued and kindeled our hartꝭ & with these wordes, Looke vp, and lyfte up your heades, hath putte awaye all feare. He wil also that we be war­ned to prepare our selues againste these times, and this he doth by a rude and homely similitude, say­ing: Ye se the figge tree, and all other trees, when they bring forth their fruicte, and thē you say: somer draweth nigh. So, when ye shal see al these thinges done, know you for certain, that y ^e kingdome of heauen is at hande. And note wel nowe, that he wolde vs to vnderstand & perceiue, that when al these thinges shalbe brought to passe, that then Christ shall make an end of the world, But the wicked shal boldly dispise and saye: God seeth not vs, Ezec. 9. he hath forsa­ken the earth &c. yet shall christian men geue hede, & loke for these times, Luc. 11. as a faithful seruaūt doth loke his mayster, when he shall retourne from the mari­ages: [Page] And that thou mayest knowe that hee great­lye desireth, that we shuld be mindefull of this day, he maketh an ende of his sermon, with this worde: Watche ye. How must we watch? Verely it is nedeful that we haue a liuely & feruente faith, Mat 25 which by loue shulde bee effectuall: like vnto the fyue wyse virgines. For trewly to watch, is to be diligente, in faithe: To watche. To slepe and the workes of God, as in the con­trary wise to slepe, is nothing els, but to dispise the worde of God, to abide in infidelitie, and playnly to doo no good at all. Now how many is there emon­gest vs al that doth loke for that helthful and glori­ous comming or aduent, or watcheth therefore? Verelye all the worlde slepeth and routeth. 1 Tes. 5. Night and darkenes hath ouer compassed all that euer ys.

Wherfore thou that art the minister of the word of God, folowe Christ, sette it forth with all instancye and feruentnes. Call to repentaunce. Correcte the euell. Comforte the good: and beware, leste God require the bloode of the synner at thy hand: Ezec. 5. For trewly it is not all in vayne that God hath so pur­posed and decreede in his minde: He hath spoken it, and therefore it muste needes bee: Heauen and earthe shall passe awaye, but his worde shall euer abide. If thou do thy dewtye, and ceasest not with all thy minde to admonishe and warne, althoughe it were so that the more parte wolde not beleue or obey, but lyke the Sodomytes encrese synne vpon synne, yet wold there be found some good grounde that wold receiue the seede of Godes worde & bring forth frute. Thy diligence and labour can not lack his reward, Mat. 25 as scripture witnesseth saiēg: Wel good [Page] seruaunt and faithfull, bycause thou haste beene faithfull ouer a little, I shall set the ouer muche: Enter into the kingdome of thy Lorde.

THE EXPOSITION.

FYrste of all in this gospell we are taught, The of­fice of a preacher what besemeth the ministers of the worde to obserue, as well in their lyuyng as in theire learnynge. For Saint Iohn is here so sette before our eyes, that no man can denye, but that he was a good preacher as for the office of a trewe preacher is this toge­ther with the faith that is in Christe, What penaūce is ī scripture. earnestly also to teach & instructe of penaūce. Penaūce, I cal, whē a mā with his hert is sory for his sinne, willinge to [Page] amend, and after that to liue iustely, as scripture speaketh of this penaunce: Flee from euell and do good: Psal. 30 Ephe. 4 and, He that hath stolen, let him steal no more It is alwaies necessarye that I acknowledge my syn and corrupt nature, if the preaching of Christ shall any thing profite me. Now seyng that I must come to suche knowledg of corrupte nature and hatred of my synne, then must needes the minister of Goddes worde sette before me, y ^e law, & fear me ther with: Esa. 40 shewing vnto me, that all fleshe is as haye, & the glory thereof like the floure of the felde: that is, That I am a greate damnable sinner, and that of my selfe I can nothinge doo, and so muche the lesse shuld glorye or magnifie my selfe. Know­l [...]ge of synne, is sprituall pouertie And where suche knowledge of sinne is, there the gospel is sowen w ^t fruict, in the whiche through Christ allonly is ge­uē vnto vs, remission of syns. And peraduēture this is y ^e pouertye that Christ speaketh of in this gospel. These two thīgs shalt thou find in S. Iohn: First he speaketh of penaūce & ccōcludeth euery mā to be vnder sin, lest thei shuld glori in the selues. And for that cause dothe baptise in water, as a token of pe­naunce. Rom. 3. And after he hath brought the people into the knowledge of theire sinne, he teacheth the Gos­spel, Iohn. 1. saiyng: Behold the lambe of God, that takith away the sinne of the worlde. And in this wise vseth saynt Iohn the office of a good preacher, and conti­nueth in the same, in so muche that he sendeth his disciples to none other, but to Christe: not that he doughteth of Christ, but that thei should also learn that Christ is the only sauiour of the world, and the very samet, hat sainct Iohn testifieth of. Christ also [Page] praiseth him for his cōtancy and stablenes, sayinge He is no reede that wauereth hither & thither with the wind, nor is of that sorte that to daye teacheth this, and to morowe in contrary wyse. And to this purpose it pertaineth also, that Iohn is more then a prophete: Which thing againe muste be referred to his office. The prophets before him did only prophecie that Christe our Lorde and saue oure shulde come, Iohn poynting with his fynger, dyd shewe him then present. The lyfe of sainte Iohn. Wyll ye heare any more of the life of Iohn, then is mentioned in the third chapter of Mathew? Hear what Christ sayeth here. He is not clothed in softe garmentes: as who saith. His lyfe is not set in voluptuousnes but is mortefied from all carnall concupiscence and pride, and liueth iustly to Gods worde. Neither sytteth he in the palace of a kynge, but in fetters and cheynes. Now, lyke as Saint Iohn did sincerely execute his office, and kepte him selfe in good conuersation, so likewise it becommeth the ministers of the Gospell to do.

Also in this gospell the person of Christ is so touched and set forthe, The goodnes of Christ that thow maist know wel him to be gentel, meke, and lowly: For he dyd not hardly intreat or driue away the discipls of Iohn, althogh they were of small fayth, but gentely, in worde and deede did instructe them: And saide. Go your way and tell Iohn what ye haue seene, The blynd doth see, and the lame doth go &c. As who sayeth: Iohn knowech very well by the prophete, what workes Messias shal do, and yet go you and shew vnto him what ye haue sene, that afterward he may tel you, whether I be the same Messias that the [Page] prophecy speketh of, or whether any other be lokid for. Esa. 35. Thys be the words of the prophet. God hī selfe shall come and redeme vs. Then shall the blind see and the defe here. Then shale the haiting lepe like the harte, and dume men shall speke.

And Christ further saith: Poore mē do hear y ^e glad tidings of the preachers of the gospel. (As he shuld say again.) Hitherto ye haue had Moyses & the law But Moyses could not geue you the spirite, wher­with ye myght haue fulfilled the lawe: And nowe ye heare of an other maner lernyng (that is y ^e gospell verely) by the which they that be poore in spirit, and knowledg their synnes, do frely through Christe receiue remission of synne, without merite of workes, and shalbe pertakers of the kyngdom of heauen, with the childrē of God, so y ^t they beleue in Christ. Rom. 1. The ve­ry poore And in suche wi [...]e also speaketh S. Paule: The gospel is the power of God, to euery man that beleueth to be saued thereby. And Christe speaketh by these wordes: Tel Iohn. Lo, yt is preached to the poore people, that is to them that be contrite in herte, and be destitute of all helpe and comforte A ioy ful mesage trewly, that through my benifyte they shal hereafter haue a mercyful God, remission of all sinnes, iustice and euerlasting helth, by very grace and mercye, withoute any merite of workes. And now yf Iohn hear of these thinges agayne, yt muste playnly be manifest vnto you, whether I be Messias or not. And he knoweth wel ynough, wher to suche message is sente vnto hym, namely that he shulde shewe it to men. Lo in this wise Christe teacheth Iohnes disciples, not with wordes alonly, [Page] but with deeds also, that they might beleue and obtayn euerlasting lyfe. Now if any man were taught outwardely by this worde of Christe, and inward­ly by his spirite, that he myght knowledge the same Christe to be the very messias and sauiour, (as S. Iohn witnesseth in the 17. chap.) shal by him haue eternall ioy.

Thirdely, To a­uoyd offē ces. in this gospell Christ teacheth vs to auoyd slaunder, and sayth Blessed is he that is not offendid by me, (that is) in this dispised personage that I am in. Although I come into this worlde vnder the slaunder and ignominie of the crosse, Mat. 17 yet am I the very same that my father in heauē spake of, in this wise. Here is my welbeloued sonne, in whome I am very well pleased: Heare him.

And in lyke manner, although my worde seeme ve­ry simple and foolish to the wise men and iustifiers of themselues, in this worlde, yet is it suche a lear­ning and so much to be made of, that al that beleue thereon, shalbe saued. For my worde is not myne, Iohn. 3. but his that sent me. &c. Of this strēgth of the word of God and of the gospel, speaketh S. Paule in his epistle to the Corinthiās, saying: I notify vnto you my brethren, 1 Cor 15. the gospel that I haue preached vnto you, the which ye haue receyued, & in the which yee nowe stande in, & by the which also ye shall obteyne euerlasting life. &c. Doest thou not se here now, y ^t by y ^e gospel mē shalbe saued? If thē the preaching of y ^e gospell maketh men blessed, of necessitie therefore muste the doctrine of the gospell be much more pre­cious thē that, of the whiche these hipocrites, & they y ^t by their own workes wold be iustified before God [Page] doth boost so greatlye of. Mat. 9. But it chanseth so often tymes, that olde musty vessels receiue the new wine of the gospell. The Iewes were in this opiniō that Christ shulde haue his dominion after the manner of kinges and prynces of this worlde, and bycause that in his suche power, he appeared not a manne of nobilitie to the worlde, therefore they set little by his doctrine, and beleued nothing lesse then that such a one shulde be the trewe Messias. I pray you what thīk you y ^u a carnal mā shuld do, seīg y ^t Christ so dispised of y ^e world, is so hardly knowen? In this case no better councel maye be had, then so haue re­specte to his worde, and thereto to be fully fixed, noting and markinge his workes, according to scrip­ture. And in so doing, thou sha [...]t not ligtely be offended in our lord and saueour Iesu Christ. Considre also, Double slaunder that slaūder may be taken two māner of wais. One wais faith may be slaūdered, when for the hol­some doctrine of the gospell, they teache the phan­tesies of men: Of this slaundre (for the moste part) scripture speaketh of. An other waies chariti is flaū dered as saint Math. in the 17. chapter saieth, as often as I prouide not for my neighboures neces­sitie, or do trouble common peace. Math. 17. And to be briefe. Christ will no man to dispise his doctrine, althoughe it bee littell sette by with the pharises and wise men of this world.

THE EXPOSITION.

LYke as in the gospell before, The constancy of Iohn. wee harde of the great commendacions of S. Iohn for the constancye that he had, so in lyke manner the euange­liste in this place doth extol hym: For whan he was demaunded of the preestes, whether he were Christ or not, whereby he myghte haue bene had in great name and honoure, yet wolde he in no wise, that any man shoulde otherwise thinke of hym, then he was in dede. And confessed that he was not Christ, knowledging that the honoure of that name was meete for no mortall man, but for Christ alone, for whome he came to prepare his waye before. And moreouer he wold not be taken for Helias, for they [Page] demaunded of Helias Thesbites, 4. Re. 1 that was taken vp in the friery carte: And althoughe he did walk in the spirite and vertue of Helias, yet was he not the same Helias that they asked for. Neither wold he be coūted a prophete, bicause all prophetes must be referred to the olde testament: And he belonged to the newe: as scripture also witnesseth, saiynge: All the prophetes and the lawe, Mat. 11 vntil Iohnes time dyd endure. Nowe lyke as it is to bee noted, with howe noble a constancye S. Iohn was endued, so is it likewise to be consydered, howe hardely the same good man was temptyd and opposed.

Theye that were sente, were of the hyghe preestes and Leuites, The tēptacion of Iohn. chiefelye pycked oute of the secte of the Phariseis, whiche farre passed all the other sectes. And they that sente them, were of the citye of Ierusalem, and the chiefe senatoures of y ^e same, beinge the hede citie of all iniurie. I praye you, who wolde not haue bene moued with the auc­toritie of suche greate men? so noble imbassadours and with so highe commendacion of honoure, as they gaue to S. Iohn. But S. Iohn knewe that they sought their own glory, as it appeareth in the 5. chapter of Iohn, and therefore he answered that he was not Christe, nor Helias, nother yet a pro­phete, but the voice of one that crieth in the wil­dernesse &c. This is written for oure learnyng that we shulde also perseuer and continewe in the knowledging of treuth, seeking no mans glory, but Christꝭ, nothing at al regarding y ^e promises, flatte­ringes, or thretninges of the world, for S. Paule saith in the 10. chapt. to the Romaines: Yf thou be­leue [Page] with thy herte, thou arte made righteous, And if thou knowledge God with thy mouth, thou shalt be saued.

Secondarely, this gospel sheweth vs of the cal­linge of S. Iohn to his office. The callinge of Iohn. Nother shulde wee thinke that vnaduisedlye or by chaunce it might so be, but rather for that cause, that we shulde learne thereby that none of vs do intermedle or take vpō vs the office of a preacher, but he that is of God by lawefull meanes called thereto. For the fruicte of this calling, is, that the worde of God be purely & sincerely delyuered out, as thou maiest se in Aaron, Esaias, Christe, the Apostels, and other faithfull ministers. Howe often times doth Christ in the 5. Iohn. 5. & 6. and all other chapters of S. Iohn say, Rom. 1. that he is sent from the father of heauen? As we do also se in S. Paule, wher he nameth him selfe the seruaūt of Iesu Christ, & the Apostell, (but yet called) And in contrary wise, it is greate hurte and dammage amongest christian mē, whan a minister not called, wyll take vpon hym to declare the gospell: Ier. 25. Where as y ^e calling is false, & not of God, there must nedes the doctrine be wronge & out of course. And of this thing thou hast a dredfull example in the religious persones of our time, y ^t lyue vnder the dominiō of y ^e bishop of Rome. Thei came in at y ^e wīdowes & back dores, and therfore (as S. Iohn saith in y ^e 10. Ioh. 10 chap) thes be theues & spoilers. And likewise doth not S. Paul in y ^e Actes of y ^e apostels speak of y ^e same? Act, 10. saiēg And amōgst your selues shal rise such, as shal speak peruersly, & decline frō y ^e right trade. Here thou hast y ^t diuelish calling of thē that teach not y ^e right way. [Page] Thou seest the fruites of this manner of callynge But Iohn that he might shewe his callynge to bee of God, saide. (For they loked for an answere,) I am the voice of one that cryeth in wildernes &c. As though he shulde say: Ye knowe by the prophet E­say, Esa. 40 that one shall come before Messias to prepare his way. And ye can not be ignoraunt in that, that he that shal come in that place, shalbe called y ^e voice of one that crieth in the wildernes. Euen the verye same voyce am I. And for that cause am I sent frō God, nor of my selfe do I anye thinge that I doo. Nowe euen as the minister sente from God muste preache the worde of God, accordinge to the exam­ple of S. Iohn, so likewise muste he bee receyued and taken in the steede of God.

Fleshe.Thirdely, wee maye see in this gospell what [...]he fleshe may doo that is not renewed by the spirite of God. I cal the fleshe the hole nature of man, which of him selfe bringeth forth none other fruictes, then synne, Iohn. 3 as scripture saieth in the 3. chapter of Iohn. That that is conceiued and borne of fleshe, is flesh. Of this thinge thou haste heere a goodly exam­ple. There came to Iohn that passed all other of the Iewes in learnynge and behauioure, and they had herde who sente him to preach and baptise: and that of the prophete, that with them was chiefest: yet dyd they not vnderstande S. Iohn. Whereby thou mayst perceyue, that the knowledg of God and Christe oure sauioure commeth not throughe oure power and strength, but by the spi­rite of Christe. It is the gifte of God, leste any [Page] man shoulde glory thereof in him selfe. Thy wise­dome is very foolishe before God, for so scripture sayeth. I wyll destroye the wisedome of the wise, 1. Cor... and cast away the vnderstandyng of y ^e prudent. If than, nother wisemē, holy men, preests, nor leuites without the spirite of our lorde Iesu Christe canne attayne to the worde of God, doughteles neither canst thou not without the grace of God be broght to beleue,

Fourthly S. Iohn putteth a difference betwene his baptisme & the baptisme of Christ, whē he saith: I baptise in water and preach penaūce, The dif­ference betwene the bap­time of Iohn & the bap­time of Christe. But Christ doth not only paptise in water, but also forgeueth syn, & sendeth the holy ghost. Mark here that S. Iohn putteth no differēce betwen y ^• outward signe of water that he ministreth, & the same that Christ vseth. The exteriour signe, both of Christe and S. Iohn is al one, for S. Iohn preacheth the worde of God and baptiseth with water, as also the Apo­stels doo. Iohn. 3. But S. Iohn maketh a distinction be­twene his persone and office, The of­fice of Christe. and the office and person of Christe. For Christ (as is saide before) be­sydes that, that he preacheth and baptiseth, doth also by his owne power, forgeue synnes, and send the holy ghoste, that shal lighten and renewe our hartꝭ which Iohn cannot doo, but by his misterye. And this is the cause whye he doth so greatlye com­mende and prayse Christe, for that he is the ve­ry lambe of God, that takethe awaye the synne of the worlde. And likewise yt is he, that was before me, and shall come after me: as who saieth: He is more then Iohn, and forgeueth synne, also [Page] I am not worthy to lose the latchet of his showe Is not this the verye waye to knowe, prayse, and describe Christ? And yet when wee are bap­tised, wee be baptised bothe with the baptisme of Iohn and Christe also, The lawe is fyrste preched that is, It is necessary, that that olde Adame be layed vnder feete (as it is signified by that outwarde signe) before Christ dothe baptise in fyer and the spirite. Moreouer wee muste also come to the knowledge of synne by Iohnes preachyng. And when we be brought in this wise to the knowledge of our sinne, then Christe fyndeth place for the exercising of hys of­fice, to remitte synnes, and geue into our hartes the holye ghoste, which he will do accordyng to S. Iohnes wordes: This is he, that baptiseth in the holye ghoste. And yt is necessarye that by faithe wee at­tayne that, yf we will be made newe creatures.

THE EXPOSITION.

IN this gospell first of all is treated the helthfull byrth of oure Lord Iesu Christ, The na­tiuitie of Edriste. which is the wel hedde of our saluacion, and of eternal lyfe. Wherefore it is necessary that euen as the euangelist hath described the same natiuitie or birthe, so likewise, that euerye manne doo receaue it into the inwarde partes of his harte, and often tymes to reuolue it in himselfe, whereby he may by the meditacion of such thinges be kendeled, lyghtened, and made ioyful, and that they maye take and kepe in theyr hertes, the chylde newelye borne, by the worde of faith: For the lower and poorer that this byrthe appeareth to the worlde, Esa. 9. so muche the holsomer and more profitable it is to them, that receau it by faith. And that it was so small of estymacion with the worlde, it may be gathered of that, that Ioseph and the virgyne Mary ascended from the city of Naza­reth vnto the citie that is called Bethlehem in the lande of Iudea, none other wise, but as the o­ther subiectes dyd, to geue obedience to theyre superioures, and to yeld tribute as the other did. [Page] Who wold (I pray you) beleue, that Mary shuld be the mother of God, whiche went vnto the professiō no otherwise, then the other plebeial one & dispised sort of women dyd. And likewise the euangelist sayeth: that in the towne of Bethlehem she was had in no respecte or regarde of any person, in so much that she was fayn (that scripture mygt be fulfilled) to wrappe her welbeloued sonne Christ (whiche she there brought forth) in cloutꝭ, and lay him in an oxe stal. What singuler or particular kind touch herest thou here to be shewed towardes Marye and her sonne Christ? The po­uerty o [...] Mary. Nothing here is els but bare pouerty Mary is dispised, Ioseph is dispised, the chyld is dispised. Nor thou canst here hear of any man that toke ony care or thought for them. But thou maiest well heare that there was no place for thē in y ^e inne. And nowe marke wel how glorious & how greatlye magnified was the same birth in heauē, althoghe it was not so estemed on earth. The Angel of God stā ­deth by, & is presente with the shepehardes that wat­ched the nighte watch ouer their flock, and sheweth vnto them greate ioy that shuld befal to all people, The she­wyng of Chrystis natiuitie that Christe our Lord and souiour was born in the citie of Dauid &c. Now thou seest, who was messaū ger of the same glorious natiuitie, and howe noble a message he broughte, and yet doest thou but slen­derlye esteeme, that thou must cal this child Christ, Lorde, and sauiour? How cold Christ haue ben more noblier described, or the summe of the gospell more brieflyer comprehended? Forthermore, The sum of y ^e gos­pell. how could this matter haue bene better or godlyer handeled then it was handeled of the aungeles? yea & when [Page] when those poore and simple shepeherdes were in so greate feare, how cold they haue bene better com­forted then of the aungel? And he saieth vnto them: Feare ye not. O ioyfull and swete message, that for al the great waight of syn, brought into this world with vs, we shulde not feare: why so? Bycause ther is to day borne vnto vs suche a sauioure, that shall take awaye the sinne of the world, and through his passion and deathe shall obtaine for all them that beleue in him euerlastinge lyfe. Where­fore it is bery meete, that this natiuitie, of y ^e which we receyue so great profite & ioy, shuld be glorious in oure syght. Our byrthe is vncleane, subdued to syn, Our na­tiuitie is vncleane and cursed. But Christes is pure without syn and holye. Therfore now yf the condēnation of our natiuitie muste be taken awaye and chaunged, it muste nedes be by the pure and vndefiled natiuitie of our lorde Iesu Christe, What? and can it be cor­porally communicate to al men? No. But spiritu­ally we must attaine to it by the word. What word is that? The same worde, when the aungell saithe To you, to you, this day is born a sauiour. By this word is comunicate vnto vs the natiuitie of Christ And yf thou wylt hear the same also of the prophet, Esa. 9. he saith on this wise. A child is borne to vs, & a son is gyuen to vs. In the childe is signified y ^e humaninity of Christ. And in y ^e son is signified his Godhed. Such a child is born y ^t is in nature both god & mā To whome is he borne? To vs, to vs, the prophete saith. Here we shuld now open the eyes of faith, for many ther be, that although they beleue that Christ was borne, yet beleue they not that he was borne [Page] for their sake. And therefore set thei their mindes so much vppō their owne workes, with the which they truste to obtatne both righteousnes and saluacion, euen as thoughe with our owne merites we might stonde in the iudgement of God. Therefore good syr deceiu not your selfe: for the matter standeth not in that case, but as Dauid saith: Goodlord, Psa. 24 enter not into iudgmēt w ^t thy seruaūt, for al lyuers shall not be iustified in thy syght. The frut of faithe. Here be no workes required able to cōtreuaile, but grace & mercy is to be loked for. And therefore he that beleueth y ^e Christe is borne & geuen, & that he was incarnate, died, rose again & is ascendid into heauē for our iustification, he is clean frō sinne, righreous, blessed, the brother of Christ, & the son of God. And that faith, dought­les lyk a good mā, herafter he shal declare w ^t good workes, that is with the loue of his neighboure, & with honest conuersacion.

Secondarelye it is to be noted in this gospell, what persons they were that this holsome birth of Christ was shewed vnto. Poore men re­ceiue the Gospell. Vereli poore and dispised shepeherdes. But why was it not shewed to y ^e rich men mē of great power, & the holy mē of Ierusalē? Bicause that God hath chosen such as to the world appear folish, 1. Cor. 1. to the intent to shame y ^e wordly wise men. Rich mē, gentlemē, & mē of great power of this world, haue no respecte or regarde to this child Iesus, but haue their peculier and priuate God, in whom they put the whole and some of theire trust, that is, in pride, in theire great strenth and power, in riches and in their mightie god mammon. Mam­mon. And in like manner these worke maisters (as thei be called) haue their priuate god, y ^t is, y ^e trust in their own [Page] works and merites, Of the which false god Esaias sayth: Esa. 2 They haue worshipped the workꝭ of theyre owne handes. And I pray you what shuld the birth of Christ haue profited those men, if it had been shewed vnto them? Mat. 7. Holy thinges maye not be caste to dogs, nor perles to swyne: He that putteth his trust in any other creature then in Christ, to him Christ is vnprofitable. Lykewyse, he y ^t by any other meanes seketh his iustificacion, but by Christ, to him also is Christ vnprofitable, as S. Paule in manye places wytnesseth his eristle to the Galathians saiyng: Gal. 2 Yf Iustificacion come by the lawe, then died Christ in vayne. And bycause Christe here requireth suche a herte, that shuld not put hope or trust in any wordely goodes or in his owne power, and righteousnes, but should holy stycke to his passion, Mat. 5. death, and merite: Therfore he chose none but poore folkes, and not such as wer pore in this world after the flesh, but poore in spirite, that is, they that knowe all theyre owne sinnes, frailnes, misbeleue and corrupt natur and abid only in his word. And to them also saithe he in an other place: Mat. 11 Come to me al ye that be laden and I shall refreshe you. Also, If any man thirst, let him come to me, Iohn. 7 and I shal geue him drinke. These and such like wordes, the riche men and they that wil be iustified by their owne workes, do not receue nor regarde, of the whiche the blessed virgin Mary in her songe singeth, Quod dimittantur inanes. They are sēt awai empty. Luc: 2 Therfore this birth of Christ & ioiful messāger is shewed onli to the pore shepards.

Thirdely we may learne of this gospell, y ^t when this helthfull birth of Christe is layde forthe vnto [Page] vs by the ministers of the gospell, (which for the more part in scripture be signified by aungels) and we therby assertained, Mal. 2. that our saluacion consisteth in the same: wee maye in no wise so dooe, that wee shuld be forgetful of so great a benefit, or be founde vnkind therin, Thanks. geuing. but rather shuld with continual thā kes geuing, praise and extol the same, and alwaies sing with the angels: Glory be in heauen vnto God &c. Here God is praised of the Aungels & heauenly company, chiefly for this cause, that he of his onlye grace & mercy, hath geuen his onlye begotten son, a sauioure to the world, that through him, the way shuld be to euerlasting lyfe, for al men: and that by his goodnes, syn, deth, the deuel, and hel, shuldde taken away. Ys not this benefite worthy of praise & cōmendaciō? Yes trewly no man can geue worthy thankes therefore: Neueuertheles yet we must persist to say with the prophet Dauid: Ps. 146 My soule praise y ^e Lord, I wil praise the Lord in my lyfe, I wil sing to my God as longe as I lyue. And considre here that this honour and thankes geuing can not bee yelded to God, where this oure Christe is not, or not throughly knowen. And that no peace or good will can abide with vs, without Christ. Ioel. 17 And in contrary wise, wher Christ abideth, and by his word is wel knowen, ther also the heuenly father is knowē, praised, & extolled, as such a father, that hath geuē vs his only son Christ for a sauiour into al y ^e world. And there also is found the trew peace, when we be­leue that God the father wil not vs to bee damned, but of his ineffable grace wil receiue and geue vs euerlastinge lyfe by Christe. Who I praye you, [Page] wolde not be of good chere when he hereth the aungels bring this peace & quietnes of harte to vs? And besides all this, God reioyseth in vs through his sonne: And againe, they that beleue, doth re­ioyce in all his workes, singing without ende:

Glory be in heauen to god, peace in earth, & good wil to men.

THE EXPOSITION.

IN this gospell we haue sufficiēt testimony of Christ, that he is y ^e trew Messias, & y ^e blessed sede of Abrahā, in y ^t which all people shuld be saued.

Simeōs testimoni of ChristFirst we haue the great testimonye of Simeon, which of long time had loked for the consolation & [Page] cōfort of Israel, & was enformed by y ^e holy ghost, y ^t he shuld not se deth before he saw Christ. And when Ioseph & Mary had in the day of purificatiō takē y ^e childe Iesus, & set hī before the lord in Ierusalem & according to the custom, made their host & oblaci­on: Lo, Simeon also through y ^e holy ghost came in to the temple, & toke the child in his a [...]mes, & called him y ^e sauiour sent frō God, y ^e lighte of the gentiles and glorye of the people of Israel. What it is to blesse. And afterward wished al thinges prosperous & ioyfull to the child and his parentes: and that is signified by that y ^t he did blesse them, as it appeareth in y ^e 24. cha. of gen. And thē said he to Mari: Lo, this child is set to y ^e fal and vprisinge of many in Israel. And for a signe which shalbe spokē against. Of these words of Si­meon it is manifest, that Christ is y ^e trew Messias & sauiour of y ^e world, promised in holi scripture, or els why wold he cal him y ^e lyght, sauiour & glory of Is­rael, yf he could not help, saue, & iusti [...]i? Iohn. 1. Yea & if he wel not y ^e very sauiour by whom we take our saluacion, verely he mighte seme but a dispised sauiour. And besides this, he shuld not haue byn called the light of y ^e Gētilꝭ if he shuld not haue lightned al mē Yea & likewise, if Israel shulde haue had no cause to glori or reioise of this child, he shuld not haue bī called the glori of the people of Israel. Moreouer marke here nowe whether y ^t al men shal knowe this same sauiour & lyght. Lo (saith Simeō) he is set to the fal: how to the fal? Esai. 8. Bicause that many shalbe offended in him, whē thei shal se him go in māner of a bondmā or seruaūt, & not after the fashiō of kingꝭ & princes: And especiallye suche as doth not beleue, [Page] but put their confidence in their own workes, & wil attaine to y ^e righteousnes before God, by their own workꝭ & merites, & not through his only grace: Of the which also S. Paul speaketh in y ^e 10. Rom. 10 cha. to the Rom: Thei y ^t know not the righteousnes of God, & sekīg their own, be not subdued to Goddes iustice: And thei be such, y ^t whē they hear the righteousnes of God cōmended, yet will they not beleue, nor in a māner can beleue, bicause those thīgs that they do of their own wil, be to be reiected & cast awai. Wherfore they do persecute this doctrine, & be offēded in Christ, & do stil remaine in their misbilfee, leste they shuld at any time be saued. Ther be neuertheles a­mongst those also very many, to whom Christ is set to their vprising, but that is to those all only, which of them selfe do dispaire, & knowledge that there is no name vnder y ^e sun, Ioel. 2. Act. 4. geuē to mē, wher through thei shalbe saued, but only in y ^e name of Christ. And such be by Christ reserued to euerlastīg ioy, as y ^e prophet Esai saith: Esai. 28. Lo, I wil set in Siō in y ^e foūdaciō, a corner stone, & euery mā y ^t beleueth in him, shal not be lost. Now, if thou desire that Christ may not be set to the to stumble at, but to thine vprising, go to and cast away al y ^e hope of thine own merits, & embrace Christ as y ^e sauiour of this world: Mat. 16 And thē shal not hel gates preuaile against the. And if y ^u se the more part of mē not willing to receiue this doctrine, but defēding y ^e righteousnes of their works, The swerde shulde perse Maryes herte. & reiectīg y ^e iustice y ^t cometh by faith, thē remēbre those wordꝭ y ^t Simeō saith that Christ shalbe set for asign or token, which shalbe spokē against of meny. And think you that it was spoken in vayne, that a swearde shulde perse throughe Maryes herte? Simeon [Page] knew wel inough that our Lord Iesu Christ shuld suffre muche paynes for his doctryne. And there­fore said vnto Mary, that with her welbeloued son she shulde suffre also great sorowes, that the secrete thoughtes of many shulde bee opened, whiche, al­though they were taken for the moste holyest of al, yet shuld they be of all the most wicked. Thou hast nowe here the testimony of that iust man Simeon, that Christ is the sonne of God, the very trew Messias and sauyoure of all the worlde.

Secōdarely we haue here the testimony of Anne the prophetise concerning Christ. Ann propheceeth of Christ And besides that that the euangelist doth describe and set forthe her conuersacion, he saith further also, that she, whē the verye houre came, knowledged the Lorde, and spake of him to euery man, that longed for the re­demtiō of Israel. Obserue and mark now the order of this testimony. Fyrst she prayseth and commen­deth God for none other cause, but that she knewe in this child, not only the greate kyndenes of God, but also that all prophecies were fulfilled, and that the same acceptable time was come, Ephe. 5. wherein Christ shulde be borne, and to the whiche also God willed her to be reserued and kepte. And trewlye all chri­sten people oughte to geue thankes vnto God the father, for his suche greate benefite, that throughe this childe he willed vs to bee saued from all euell. And certainlye this Anne knoweth and knowled­geth that of oure selues we canne nothing do. And therfore praiseth God, that he hath voutchsaued to send vs our sauioure from heauen. And that al o­ther shulde knowe the same, she speaketh of him to [Page] all that longed for the redemption of Israell.

But what speaketh she of him? Doughteles nothinge els, but euen as Simeon did before. Si­meon told that the same childe was the lighte and sauioure of the Gentils: Anne confirmeth the same and saith: He is now presente before oure eyes, and euen at hande, The sai­yng of Anna. whom they loked so longe for. She frely confesseth, her praiers, fasting, widowhed, and honest conuersation, to be of no respecte, except by this childe, through grace, she be made righteous and holy, and delyuered frō euerlasting death. Of this place it becometh all women, widowes, & may­dens to take example, & folow the steppes of Anne in the knowledging of Christ, in good and honests life, and in the trew worshipping of God: She per­ceued very wel that it was necessary for her, throgh the truste y ^t she had in this child, to be saued: that is, to be iustified by trewe faith in Christ. And here may it wel be vnderstand, that faith must be liuely & effectual. And this certificat or knowledg of faith must we al haue, or els trewlye the same faithe that maketh vs iust & righteous, Righte faith. is not in vs, but rather a false persuasion and opinion of Christ.

Christe was ve­ry man.Thirdely, this gospell confirmeth the article of oure faith wherin we knowledge that Christ was borne of the virgin Mary. For as I must beleue y ^t this is trew, so must I also faythfully beleue, that Christ naturaly, as al other mē doth, īcresed in age, wit, strength, wisedome, & spirit, not that the holye ghost was not at the first in him, but y ^t 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 [Page] stronger he was in spirite before God, in himselfe, and before al men. And to be short: In that that the Euangeliste saith: The childe encreased and was strengthed in spirite, ful of wisedome, and the grace of God was in hī. he sheweth that y ^e same child eue­rye day more and more did growe in goodnes and wisedome. And we shulde highly wish that our children might be like broght vp, The brī ging vp of chyl­dren. that thei might more and more increase, and do that is iust & good. This childe Iesus increased and was strengthned in spirite. And we suffre oure chyldren to fall & run into their own carnal lust & desyre: Nor we do any thing care or prouide, that by the word of God, they may be brought to faith and honest liuing. Christ incresed in wisdome, And our children increase in folish­nes. And wilt thou know the cause thereof? Their parents be in the faut, that wil not instruct & bring vp theyr children in goodnes & vertu, nother teach them the worde 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, y ^t we by him might enioye euerlasting life.

THE EXPOSITION.

FYrste, bycause saint Luke the Euangelyste hath so dilligently sette forthe the natiuitie of Christe: Nowe he goeth about to declare what profite and commoditie it hathe brought vnto vs. That is to say, that through Christ, the burden and yoke of the lawe is taken away, and a free harte and willing spirite is geuen vnto vs, Gal. 4. Esa 44 which, not constrained with the feare of paine, shuld kepe the commaundementes af God, and do that is iust. For it is very euident, and can by no meanes be de­nyed, that seyng the law is spirituall, it doth not only require outwarde workes, but muche soner the inward affections of the hart. No man by his own power can fulfil the lawe, as S. Peter witnesseth in the Actes, cap. 15. saying: Whye tempte ye God, laying the yoke vpon the disciples neckes, which our fore­fathers, Gala. 3. nor we, were able to beare? Now therefore it is necessarye, other the lawe to be fulfilled, or else vs to be damned, as scripture saith: Cursed bee e­uery man, that abideth not in all thinges written in the booke of lawe. Go to then, here of this place I perceyue, that the law requireth a perfectiō: And again. In my selfe I fele nothing. whereby I may fulfil it: Rom. 10 what shal I now here do? Thou must by faith obteine Christe, which hath for the satisfied the lawe, and deliuered the from the curse thereof. He is the ende of the lawe, Gala. 4 as S. Paule saith, In whome euery man that beleueth, shalbe saued. And in an other place, When the time was fully come, God sent doune his sonne borne of a woman & subdued to the lawe, Abroga­cion of the lawe. that he shulde redeme suche, as wer in daunger of the law, and so we shuld be made [Page] the children of God. And hereto it pertaineth, that Christ suffered himselfe to be circūcised. This thīg betokeneth, that Christe came to fulfil the lawe for vs, and to make vs free from the curse of the law, that by the doctryne of the gospell, he might com­municate vnto vs the holy ghost that we so by, him renewed, myght hereafter, not constrayned, but frely and louingely do those thinges, that God requireth of vs.

And secondarely it is to be vnderstand and knowen, that circumcision was a token and signe of the promise that God made vnto Abraham, Signes cofirme faith. yea and to his seede also, as apeareth in the 17. chap. of Gene­sis. Nother was this signe geuen that men there­by myght bee iustified, but that they, which shulde heare of the promise of God, shulde be confirmed in faith, and that the Iewes might be knowen frō thother Heythen and infideles. For trewly euerye signe hath his promise, whereunto it is meete, that all men sticke and beleue, As in the 6. chap. of Gen. it is promised to Noe, that he shall not perishe by the floude: And in token of that promise, he had a ship, which he was commaunded of God to builde And in the 9. chap. of the same also, it is promised, that the worlde after that, shulde neuer be drowned or destroyed by floude. And in token thereof, God gaue vnto hym the rayn bow. And in lyke case it is here. God promised himselfe to be the God of Abraham and of his sede. And therefore gaue vnto hym the token of circumcision, wherewith he dothe con­firme and certefie his faith, that he shuld in no wise doubt, but suerely beleue, that God wolde kepe his promise. But thou must so vnderstand these things [Page] that we shal receiue these promises, The worde. not through the outwarde signe, but by the worde, in the which the signe is conteined, Faithe. and oure faithe hath gotten it: Alwaies the spiritual thing must be ioyned to y ^e corporal, & internal thīgs must be added to y ^e exteriors The outward circumcision Circumcision. is nothing without the circumcision of y ^e hart, which is made by y ^e spirite, & is signified by y ^e outward circūcision. And Deut. in the 10. chap. it is saide: Circumcide the foreskin of your hartꝭ. Yf then the exterior circūcision did pro­fyt y ^e Iews, it must nedꝭ be, that they thē shuld holy stick and abide in faith & the cōmaundemēts & promises of God, seing that the same exterior sign doth but confyrme & strength them: as thou maist see in Gedeon in the 6. chap. Iud. And in lyke manner we say of the signes of the new testament as yf when I am baptised, I haue no respecte but to the water, That outward dippīg in water profiteth nothīg at al: The sa­crament of y ^e newe testamēt Baptime But if I regard & haue respect to y ^e cōmaunde­mēts, & promises of god, (wyth y ^e which this water is sanctified) and beleue y ^e same, & so by this means am baptised w ^tin through the holy ghost, thē trew­ly this baptism is very profitable vnto me: Yt hath the word & promise of God, and is not w ^tout a cause called of S. Paule, the fountayn of the new byrth, Lykewyse when in y ^e supper of our Lord, I regard not the commaundement and promise of Christ, nor come by faith to receaue yt, The supper of y ^e Lorde. then the eating & drin­king of y ^e sacramēt of y ^e body & blood of Christ, not only profiteth me not, but rather maketh to my damnaciō as S Paul speketh, of such, as vnworthely receiue the same. And whē I behold y ^e cōmaundement, [Page] word and promise of God. 1 Cor 11 then doth the eatinge & drinking of y ^e sacramēt of y ^e body & blood of Christ profit me much, bycause in y ^e word I fīd remissiō of sīnes & in y ^e sacrament or outward signe, I find the confirmaciō of my faith: And it is to be noted, that christian mē in the steed of circumcision, haue bap­tisme, begonne of S. Iohn, & confirmed by Christ: as yt apeareth in the last chap. of Mark. The bap­tisme of children. And like as circumcision was communycate to y ^e children, so must baptism be conferred to our childrē, although the phantasticall anabaptistes teach otherwise.

Thirdly we learn by y ^e name that was geuen vnto Christ, & shewed before of the angel, that in mat­ters of faith, and in such as cōcern our iustyficatiō, our workes & merytes be of no strength before God, but alonly grace & mercy which God in Christ hath shewed to all the world. For the name of Iesus, yf thou wylt interpret yt, signyfyeth a sauyoure. Iesus ō ly iustifieth. Nor thynke thowe yt to bee a poore and bare name, but yt ys the thynge yt selfe, the worke and exe­cutyon, as sayncte Paule sayeth: 1. Cor. [...] Iesus ys made the wysdome of God to vs, our ryghteousnes, san­tyfycacyon and red emptyon as yt ys wrytten. He that glorieth or reioyceth, let hys glorye and re­ioysynge be yn God: And also yn the Actes, yt ys wrytten: Act. 4. There ys none other name vnder heauen geuen vnto men where throughe theye muste bee saued &c. And ys it not wrytten also yn y ^e 1. chapt. of Math? He shal redēme his people frō theyr synes, The name of Christe. Now thā yf we be iustyfyed by the meryte, passion, & death of Chryst, whereto cometh y ^e glory of oure workes? Here muste I not glorye of myne owne [Page] workes, but all my ioy must be in Iesu Christ, And hereto pertaineth all suche places, as be red in the olde testament, and the newe, of the name and me­rite of Christe: And althoughe it be very necessary and instantlye required of a christian man, that he shulde declare and shewe forth his faith, with the workes of Charitie, and other godlye exercise, yet by no worke can he bee iustified, but allonly by the merite of Christe.

Forthlye this gospell teacheth vs, that the word of God and his workes do striue with our reason: If we go about by reason to knowe the mistery of the circumcision, it wold seme a very iest, that God shulde adorne with his commaundemente, so vile a membre. The workes of God bee contrary to reasō. But what shuldest thowe thinke se­yng it is so? Verelye God choseth not those things that be pleasaunt, or in great estimacion with vs, but suche thinges as be dispised and abiecte before oure eyes: And that for this cause, bicause that our reason shuld be subdued to the worde of God and his workes, and that we shuld commend and accept such things as he hath chosen, and not those things that seeme most pleasaunte and goodly to our sight Circumcision was a thinge that was smal of esty­macion, The worde of God sā ­tifieth al thinges. but when the cūmaundement and promise of God came, yt was made a noble helthful & a godly worke: And likewise it is but a trifle to be bap­tised and washed in water, But if the commaundement, promise, and worde of God be ioyned therto, it is surely a thinge wonderful preciouse and helthfull. And althoughe to the worlde it appeare but a tryfull to be baptised, yet baptisme that is brought [Page] in the steede of circumcision, must be accepted of vs as an hyghe and precious work, bicause it hath the commaundement and promise of Christ, To whom be all honoure and praise. Amen.

THE EXPOSITION.

THe Euangelist S. Math. after that he had written of the promise made to Dauyd, and the other fathers, and had broughte in the Aungell, Ioseph, & Esai the prophete, as most suer witnes of the byrth and natiuitie of Christ. Now in the golpel of this day (while he describeth certain circūstances) he proueth that this childe is Christ, [Page] and the very trew Messias, Christ y ^e trewe Messias of old time promised to our forefathers, & now exhibited to the world, that all thinges myght be brought to passe in him. The cyrcumstances be, the place and tyme. In Bethlehē Iuda, The place. (saith the euangeliste) Iesus is borne. Here now thou hast the place. And it is not vnknowē to al mē, y ^t this city was ordeined for y ^e birth of Christ, & of long time before prophecied by the prophetes, that so it shuld be. Wherfore of this place we maye boldly conclude, that thys child newly borne, is the trew Messias. These be the wordes of the prophet: And thou Bethlehem of Iewrye, Mich. 5 arte not the leste &c. Out of the shall rise to me a gouenoure, that shall gouerne my people of Israell. Now there is two Bēthlehemes, one in Galilee, in the trybe of Zabulon, and thother in the lande of Iewry. Se­yng the euangelist, with expresse words doth speak of Bethlehem in the lande of Iewrye, and ful well agreeth with the prophetes, I pray you how durst the Iewes deny, that Christ was the very Messias Now lyke as the place, so doth also the tyme verye well agre, The tyme. as in the 59. cha. of Gen. by the patriarke Iacob, it was determined by these words: The scepter shall not be remoued from Iuda, nor a ruler of his posterite, til he come that shal come. Of this prophecy yt appeareth, that Christ muste needes haue then be borne, when y ^e kyngdom of the Iewes was so taken away, that no kinge or ruler of the tribe of Iuda, shuld reign any longer. And that did chaūce at the tyme of Herod, which was not of the tribe of Iuda, nor yet born of y ^e Iewes blod, but was an I­dumee a straūger, and made kyng by the Romanes [Page] Wherefore, nother yet of this place can the obstynate Iewe deny, but that Christe is the son of God and the trewe Messias: And it were to be highelye wished and desieed of vs, that the Iewes allonlye and no christyan man dyd withstande and speake a­gayne thys natyuyty: For althoughe we often ty­mes say, and confesse, that Christ the sonne of God was borne of the virgyne Mary, yet when we will not knowe nor vnderstande, wherefore yt was done, I cannot see what profite wee shall gette thereby. Thou muste knowe and confesse, that to the, to the (I saye) and to thyne redemption and saluacion he was borne. Esa. 9. And that the father in this hys sonne allonlye wilbe knowen and glo­ryfied. Yf anye chrystyan man doth putte his confidence nowe in the merites of hys owne wor­kes, and trusteth to gette euerlastynge lyfe thereby, he trewlye doth as greuouslye and dispyte­fullye withstande this natyuytye, as thoughe a­ny Iewe had done it. But he that beleueth, that by the onlye meryte of Chryst he ys iustyfyed, he shall haue euerlastyng lyfe. Ioh. 3.

Secondarelye, wee learne out of this gospell, that Chryste came into thys worlde, not onlye for the Iewes, but also for the Gentyles. And so yt ys declared by these wysemen that seeke Christ, that the preachynge of the gospel shulde be taken from y ^e Iewes, & geuen to the Gentyles: The cal­lynge of y ^e Heithē And y ^t for thys cause, y ^t althogh they hard y ^e gospel fyrst of Chryst & afterward of hys dyscyples, yet did thei dispyse & persecute yt, & wyth slaunderous wordes reiected it frō them. For I pray you, which of all the Iewes [Page] ranne to seke this childe? although it was openly said, that their kyng was thē at hand, and present with thē. The heythen which neuer had god, came from the Est, seking and enquiring so long for this chyld, vntil they had founde him: And that the Iewes, through their misbilefe be now abiected, it is by the iust iudgement of God, and it maye bee well of euery man said: Ps. 118. Lord, thou art iust, and thi iudgemēt is ryghteouse. And in contrary wise: The cause that we miserable hethen be taken and called to the gospell, is the very grace and mercy of God. And if therefore we did our dutyes, we shulde neuer cease from geuinge thankes, for the greate clemencye of God, that he hath had towarde vs all. And that we y ^e wretched & sinful gentiles, through grace are called to y ^e knowledg of y ^e gospel, it apeareth by y ^e wordes of Esai, sayeng: I am sought of thē, that neuer asked for me, Esa. 65. & am found of thē, that neuer sought me, And I haue saide, Lo I, lo I am found of a nation, that neuer called on my name. Thou herist that they shall fynde hym, that neuer sought hym: ys not thys playnly spoken of vs the gentiles?

Therfore of thys place we may learne and knowe, that euerlastyng ioy, commeth not by the merytes of oure owne workes but throughe grace, and accordyng to the saiyng of saynct Paule, Ephe. 2 wee are saued by grace, throughe fayth, leste we shulde glorye.

A carnal man.Thirdelye, we perceyue by thys gospell what a myserable and wretched thyng the carnall man is, in whome the same olde Adam, through the spyrite and faith is not yet mortified: The Kynges come [Page] from the east to Ierusalem, inquiring for the king of Iewes newly borne, and shewe that they sawe his star in the East, and that they came to worship him, that is, to geue to him reuerence and honour: Worship Here it had bene meete, that the whole citye of Ie­rusalem shulde with all reuerence and ioye haue sought out this kyng, and haue receaued him, seīg that they had loked for his coming so many years before. They knew by the prophecy of Iacob, Gē. 49 that at the same tyme he should suerly come. But what do they? Not only Herod was so sore moued therw ^t when he hadde herde thereof, but also all Ierusa­lem with him, that is, the more part of the citizins & especiallye such, as with good Simeon & Anna dyd long for the redemptiō of Israel. Wherto now were all the pomises? how well do they now remember the prophecy of Iacob? And what doth it profit them, to be vnder the law of Moyses? Herod thin­keth he had good and iust cause to be moued there­with, although yt was but in vayn, & not necessary But what cause doth the Iewes pretēd? to whome by this kyng, sure redemtion was promised? The frute of y ^e fleshe. Here thou mayst perceyue the nature and custome of the flesh: such is oure strength and power. The fleshe canne dooe none otherwise, yt is subdued to synne, and bryngeth forth none other frute then synne, whether it bee outwardlye, as manifeste offences and crymes, or inwardlye, as be suche workes that seeme good, wherein the fleshe deliteth and flattereth himselfe. And alwayes suche thinges as it shulde loue, it hateth, and those thinges that be to be hated, yt loueth. And in thinges concernyng [Page] Gods honour and our saluaciō, it alwaies foloweth the cōtrary. And therfore it is necessary y ^t the flesh and nature be renewed in vs, through the holy ghost, & brought to the feare of god and loue of his neighboure, or els the fleshe wyll alwayes be fleshe, that is, hardened and blynded.

Rom. 8.Fourthly, this gospell teacheth vs, in that that the wisemē were by y ^e aungel admonished to tourn into their coūtrey by an other way, y ^t God our fa­ther in heauē wil mercifully cōserue, kepe & defēd, not only frō inward & spiritual ieoperdies, but al­so frō the outward & bodely periles, al such as knoledg, honour, & worship his welbeloued son Iesu Christ, & setting all their hope and truste in hym, & afterward by loue, thākes geuīg, & good cōuersacion, shew forth & declare their faith, as these wisemē did, The aungels seru to the e­lecte of God. by their giftes. Is not y ^e loue of God towarde vs a great thīg? ye so great, y ^t y ^e aūgels must descēd frō heauē & minister to y ^e elect of God in theyr necessities. And not onli the angels, but other creatures also ar necessary meanes to mā to y ^e obtainīg of saluaciō. First of al the sterre is compelled to serue the wisemē, & thē the priests & seniors of y ^e people, were cōstrayned to serue thē likewise, when they shewed to them wher Christ shuld be born. And at last also the aungel waiteth vpon them, & wil not suffre thē to reuisite the wicked Herod, which not onlye bare an enuious hart toward the child newly borne, but also was of a cursed stomack toward the same wise men. Hereto may that be applied that is spoken of the aungels in the fyrst epist. H [...]b. 1. to the Hebrewes, Are they not al ministring spirites, sent to minister for [Page] theire sakes which shalbe the heires of saluacion? And in the 33. psal. The aungel of God shall come downe, in the middest of thē that feare hym, & shal deliuer thē. Gē. 19. Gē. 14. And likewise y ^e aungel delyuered Loth frō the fyer of Sodom. And did not the aungel of god also leade forth the children of Israell oute of Egypte? Act. 14. And lykewise delyuered Peter out of hys bondes? Wherfore yf we wold diligentli geue hede and with those wisemē know Christ, worship him, honour him, and offre the sacrifyce of oure lippes to hym, as Oseas the prophete sayth. Ose. 14. Trewly we shuld find also before God the same comfort, helpe, & socoure, which not only those wisemē, but also all gods electe from the beginning of the world hath obtayned, in so much that god himselfe wold serue vs by his aungels. To whō be geuē all honour &c.

THE EXPOSTION.

ALthough S. Luke hath passed ouer many thīgꝭ, as the fledīg of Christ into Egypt, yet w ^t great diligēce hath he discribed the childhod of Christ. And bycause yt is a great thing & a matter of high wisdō & estimaciō, y ^t Christ beīg but 12. yers of age so boldli disputed w ^t y ^e chieffest lerned mē of Ierusalē, S. Luke therfore hath set forth these thī ges so goodly & that for our eruditiō and cōfort, to teach vs, first y ^e Christ came īto this world to teach And although y ^e at such time as he begā first to dispute, he had not yet takē y ^e office of preachīg (which before he was 30. yers of age happened not) yet he wold in his so doing signify vnto vs, what his of­fice & ministery shuld be, The of­fice of Christe. Ioh. 5. vntil the tyme of hys pas­siō, that is, y ^t he wold be cōuersaūt in scripture & set forth the same, & teach holsom doctrine. And more­ouer that he wolde not wrap himselfe in ciuile and worldly busines, but be occupied in those thinges that concerned the glory of his father. The Iewes trewly, in their minds thought (in the which opini­on thei yet stick in) that Christe in great pomp and power shuld excercise his kingdom in this worlde: But he is not foūd in Kings courts, but in y ^e tēple wher he sercheth y ^e law of God, & wold y ^t afterward of hym shuld be herd, Ioh. 18. y ^t his kīgdom was not of this [Page] world. As though he shuld say: Ioh. 18. It must needes be trewe, Psal. 2, that I am constitute king ouer the mounte of Sion: And this my kingdome is spiritual, and not carnall. The scepter of my kingedome, is the holy gospel, wherwith I rule them, that my father hath geuen to me, as it is saide in the seconde psal. of me: Preaching his preceptes. Here thou herest that I am sent to teache. Iohn. 6 Bycause Christe now is a doctor, & in his doctrin is cōteined euerlasting life, yt is mete therefore, that we shulde receiue allonly his doctrine, and beleue the same, and not be pulled from it, by any mannes tradicions and dreames. We be warned in many places of scripture, that we shuld geue eare and harken vnto Christ, seing that he is the very truth. Esaias in the 55. chap. sayeth. Incline your eares and come to me, herken, & your soules shalbe saued. Yf I shuld nowe then forsake Christ, the fountaine of lyfe, and geue my selfe to them, that teach the contrary from him, then must I nedes runne into error and perpetuall damnacion. Therfore if I hear him with the eares of myne harte, and receiue his doctrine, then without dout, he wyll teache me outwardely by his worde, and inwardly by the holy ghost, Esa. 45. & so through his merites I shalbe pertaker of the heauenly ioy.

Secondarely, Bringīg vp of children. thys gospel teacheth how fathers shuld bring vp their children, in honest conuersacion and the feare of God. And that we may be lear­ned by that, that Ioseph and Mary toke the childe Iesus with them to Ierusalem, to the Easter feast, that he might with all thother Iews, Deu. 15 worship God according to Moyses precept, in offering, sacrifice, [Page] doing, and eating, & in the seuenth day shuld heare the lawe of God. This although it was not neces­sary for Christes person to do, yet wold he lyue vn­der the lawe as thother dyd, vntil he had fulfilled the whole law, and abrogated the same. And in that he taughte vs, that lyke as he toke the nature of man vppon him, and was made man (and that for oure sakes) so in age, wisedome and grace, he daily increased more and more, and after the māner of o­ther children was brought vp vnder his parentes, & after mans custome was so diligently instructed. And seing that this childe did so obey his parents, to the worshiping of god, it is conuenient that our children be likewise brought vp in the fear of God, and honest and good conuersaciō before the world. Thou wilt not beleue how nedful & necessary thing it is to instruct children, and bring them well vp in theyre youth, yea and if the thinge had ben of small estimacion, thinkest thou that God wold so ernestly haue cōmaunded the Iewes, to bring vp their children in the feare of God? No man knew better then he, Pro. 22. that a yong man, ye a when he draweth to age, wyll not leaue of his olde manner and toyes. And therefore he saith in the 6. chapter of Deutronomy: The wordes that I haue this day cōmaunded, they shalbe in thine herte, and thou shalt shew them to thy children, and thou shalte be occupied in them, syttynge in thy house, walkinge in the waye, and slepinge, and wakinge. &c. And yf these thinges be not exercised in thy youth, trewly when thei come to age, they will hardelye obeye. But thow wylte saye againe: I am no preacher. Thereto I answere with saince Augustin, saiyng: That y ^t the preacher [Page] is in the pulpit, ys euery housholder in his howse. And lyke as a preacher shall geue accompte at the laste daye of all his flocke, so shalte thou geue accompte for thy wife, children, and houshould to the highe iudge. Wherefore loke well about, that thou be not found negligent in this behalfe.

Thirdely, The crosse of Ioseph & Marye. in this gospell is layde before our eies the crosse of Ioseph, and of Marye, in taking care for their child so loste. For she knowledged that she had soughte hym with muche heuinesse: And thys was not the first sorowe, for she had proued before what sorowe was, when she was faine (bycause of Herodes crueltye) to flee into Egypte. But this lea­sing of her chylde was more greuouser then the fle­tinge into Egypte, Math. 2 where shee had her childe with her. Wherefore yf Christe did not spare his welbe­loued mother, but will teache that we muste come into heauen through many tribulacions, verelye he will not suffre vs to bee withoute vexacion and trouble. Act. 14. What thinkest thou that Mary cōceaued in her mynde, when shee had loste her welbeloued sonne? Doughteles she thought on this wise. Alas, God committed this childe to me, that I shulde take the charge of hym, And how is it that I haue thus loste him? Verelye it is throughe my faute. And paraduenture God nowe wyll not lette mē anye lenger take charge of hym: Such thoughtes withoute doute dyd very sharpely perse throughe Maryes harte. And heere nowe shee hadde not onlye the losse of her sonne, but also the losse of faythe, whyle shee toke this care, thynkinge: God is angrye with the, and now paraduenture [Page] wyll let the no longer norishe his sonne. Psa. 24 These be y ^e greate weighty temptaciōs, that God suffereth his electe sometime to fall in, leste they shulde glory in them selfe, and not learne to knowe, that al perseueraunce and continuaūce in faith and vertu, cometh of hym. Christe is found in his worde. And Mary findeth comfort no where, but in the temple, where she founde her sonne, not ydel, but hauing the word of God before hym. And shee receiueth no comfort with her kinesfolkes and frendes, nor in the citie of Ierusalem, but in the temple So likewise we, as often as we fall into tribulaciō yea into such depe temptacions, that no man vnder standeth, but he that by experience hath lerned, we shulde seeke for helpe and comforte no where, but with Christ, which neuer offereth hīselfe to be seene but in the temple, that is, in his word, althogh that oftentimes, for a while he wilbe hid from our eyes. Beleue allonlye and dispaire not, Esa. 57 for the scripture saith: He wyll not be angry for euer.

The obedience of children.Forthly, we lerne here the obedience of children towarde their parentes: For although Christ saide to his mother, that he must be busied in his fathers busines, yet he submitted himselfe, when he hadde done his fathers busines, and went home with his parentes. Here do we lerne not onlye, that obedi­ence shuld be gyuen to our parentes, but howe and in what manner, and howe longe also it shulde bee geuen. As longe as thy parentes be no hinderaūce to thi faith in Christ, but studieth to set the forward therein, and agreeth therein with the, then in no wise must thou deny thy dyligente attendaunce to­ward them. Thou hast besydes this for an example [Page] the commaundement of God: Exo. 20 Honoure thy father and mother. And to this commaundement is added a promise, which none of the other hath. Wherby it appeareth, that it is greatly required, that this commaundement be obserued. But if thy parentes will cal the from thy faith in Christ, to olde abuses and mens tradicions, then know thou, that obedience is no longer to be geuē to them, in as much as per­tayneth to religion, but we must folowe the saiyng of Christ: Mat. 10 Luc. 14 He that hateth not his father and mother &c. is not meete for me. And in this wise did Christe For when he must be in his fathers busynes, then did he forsake Ioseph and Mary. But after that busynes done, he cometh, and is subdued to his parentes againe.

THE EXPOSITION.

FYrst, in this gospell it apeareth manifestlye, that matrimonye pleaseth God greatlye. in so much y ^t Christ was not only presēt at this mariag, Mariag but with his miracle did adorne the same. And howe shulde not the creature and ordinaunce of God, please hym? Gen. 1. It must needes be very good that he himselfe made. This is veri necessary to be knowen of euery christian man, that will geue him selfe to that state of lyfe. Gen. 3. In the first booke of Moi­ses it is shewed, that for the transgression of oure first parentes, a greate yoke and paine was geuen to matrimony. Man (saith God in that place,) shal eate his bread in the swete of his face, and woman in sorowes and paine shal conceue and bring forth children, and be subiecte to her husbande &c. And that sorowe sawe Sainct Paule, when he saide: Yet shall suche haue the affliction of the fleshe.

Now then yf this kinde of lyfe so compassed with many troubles and vexacions, were not agayne decked with consolations and comfortes of God, who I pray you wold loue it? or who wold iudg matrimonye to be a good thing, ye & who could suffre so manye bruntes of all manner aduersities?

Wherefore we maye here learne, that seinge God [Page] himselfe did ordaine matrimony, and by Christe dydde so noblye sette it forthe, that trewly there is nothinge vnder this crosse, but the very grace and mercye of God. And if therefore vnder this crosse, and carkes, and laboures of this lyfe, is hidden so greate grace of almighty God, no man shuld be afrayd or abasshed of that state of lyfe, what bruntes or sorows so euer he shal think to a­byde, but rather shall by all meanes geue his dilygence, that in this crosse or sorowe, In the crosse we shuld lo­ke to the good wil of God. he haue a respecte to the good will of God, by the which yf anye afflictions bee sente, they are both sente and dryuen awaye also. And for that cause wee trauaile in this worlde, that oure wyll maye be broken, Mat. 19 and Goddes wyll (whiche alwayes is good) be fulfilled. Therefore yf anye manne thynke hymselfe not mete to kepe him chast, and wyll auoyde the horrible saiynge of sainct Paule, 1 Cor. 6. that hoore hunters shall haue none inheritaunce in the kingedome of heauen, lette hym marrye. And yf then he canne not lyue a quiet and easye lyfe, yet this maye comforte him, that he leadeth that state of lyfe that was ordained by God, and highelye magnified and confyrmed by Christe. And yf the gyfte of chastitie be geuen vnto the, thinke not by and by, that thou muste runne to some cloyster, but tarry vnder the obedience of thy parentes and magistrate, keping that greate gyft w ^t thanks geuing. For to lyue chast, is good, 1. Cor. 7 and so lykewise to lyue in wedlock is good, & mai veri wel be called also a chast lyfe, as it appeareth in the epi­stle to the Hebrews Heb. 13. Iob. 31. & the 31. of Iob. But to wyth­draw [Page] your selfe from the obediēce of your parents and magistrate is not good.

Secondarly, we se here in this gospel, how great care God taketh for them, which accordyng to his cōmaundement, take this kind of life vppon them, and submitte thē selfe through faith to God, God is carefull for vs. which wil not let them bee ouerthrowne in anye necessitie or temptacion, howe greate so euer it be, nor shalbe lefte without comforte. But her is required faith, which yf it be trew and perfect in vs, then will not Christe forget his promise, that he hath shewed vs in this liuelye and effectuall exaumple. What is here done? There lacketh wine. And lyke as there lacketh wine here, so is ther in wedlock mani thīgꝭ that want and be desyred and coueted for. Carefulnes in matri­mony. Now we lacke this thing, and nowe that thinge. And some­time we haue not money redy at hande, and after­warde we lacke clothes: and nowe is meate scarse, and then an other tyme, there is no plenty of drink And many such other thinges. But Christe loketh vppon oure indigencye and neede. And lyke as in this maryage he maketh of water wine, and in so doyng, declareth his carke and care towarde vs, so wil he also take care of vs, that lyue in that state of lyfe, yf we do with hartye faith cleue vnto hym.

And he wil not onlye remedy oure pouerty, whatsoeuer shall chaunce, but of his greate goodnes wyl also norishe the wife, children, and all the hole housholde. For trewly he hath promised, as in the 6. cha. appereth, and lykewise with many exaumples confirmeth his promise, so that we may not be wauerīg but needes beleue the promise of God in al things.

Who I pray you, holy Iacob, whē he passed ouer the flod of Iordan, & went to Mesopotamia? Gen. 32 Gen. 35 And who was ayde to Ioseph in Egipte. or to the Israelites in the wildernes? Verely thou shouldest not absteine from wedlocke, for hunger or for pouerty as many one doth now adayes, but be bold, and geue you vnto it in the feare and loue of God, and laboure diligently, according to thy vocation and calling, as it is by God commaunded the, and thorough the benefyte of Christe, put all thy truste in god, and then verely shalte thou see by experience that god will haue no lesse care for the, then he had for the same his welbeloued patriark, and all other his electe, from the begynnyng of the worlde.

Thirdly, we be taught by this gospell, that for asmuch as Marye did with a good zeale of minde, shewe vnto her sonne, that they had no wine, and neuerthelesse had but a sharpe auswere again, Ther is no re­s pecte of persones w ^t God. that there is no respecte of personnes with god, & that he taketh not in regard any carnall affinitie, or cō ­sanguinitie, withoute faith and loue. What profit toke some of the Iewes, bycause that they were of the lynage of Christ? And what woon they by that, that they boasted them selues, to be the children of Abraham? Ioh. 8. Trewly god (as touching fayth and our saluacion) wyll not considre whens I came, nor of whome I was borne, but he wyl search whether I haue a trewe and perfecte trust in hym, as the pro­phete Ieremy saith in the 5. chapter. Iere 5. Lorde thyne eyes will haue respecte to fayth. And se what was done in the eleuenth chap. of S. Luke. Luc. 11. A certayne woman amongest the people with a loude voyce, [Page] saide: Blessed be the wombe that bare the, and the brestes y ^e norished the. And what answered Christe agayne? Yea but rather blessed be they, that heare the word of God, and kepe the same. As though he shuld say: Iwys my mother shal not be for that blessed, bycause she brought me into this world, but for that, that she hath beleued: as also Elizabeth (by inspiration of the holy ghoste) witnesseth saiynge to Mary: Luke. 1. Thou art blessed, which haste beleued. Yf y ^u now lykewise couetest to be blessed as my mother is, then go to, her my word, & with a stedfast fayth kepe it &c. In this manner also spake Christ to his mother in the temple, as it appeareth in the second chap. of S. Luke. And in lyke manner when it was tolde vnto Christe, that his mother and brethren were without the dores, and sought him, he aun­swered: Mar. 3. Who is my mother, & who be my brethren? He that doth the wil of god is my brother, my sister and my mother. Here it appeareth, that none hath preogatyue aboue other before god. For and yf I beleue in Christ, then shal I haue euerlasting lyfe. And if I beleue not, Faythe maketh vs y ^e brethren of Christe. I shalbe damned, although I were Christes mother or brother.

Forthly, we haue here a godly exaumple in Mary, what fayth shuld do in prayer, namely yf at any time thou calest vpon god the father in thy necessi­tie, and he by and by doth not hear the, yea and yf the very thing it selfe so appeare, that there is no hope or help to be loked for, In oure prayer shall not discōfort yet shalt thou not dis­paire therin, for in such silence that we thinke oure selues forsakē or destitute, is sure comforte. And vnder this negatiue, No, No, ys hid the trew affirmatiue, [Page] Yea, Yea. This propertye hath god amongst al other things, that so long wil he differ his help, vntyl it seme that al ys lost and vndonne. Nor ther shal apeare any hope at al, where through his help shuld be manifest & knowen to the world. He might haue forbidden and stopped Sennacherib, Esai 10. and the Assirians, that came to destroy the citie of Ierusa­salem, before they had beseged and set their defēce and power to the citye, but he suffered the Iewes not onlye to bee beseged in the citie, but also to be driuen to al extremities, so long, that they thought all vndon & destroyed, & lo, merueilously of god by y ^e angel thei are delyuered. Exo, 15. The Isralites also wer not delyuered from Pharao, vntil thei were chased with a greate numbre of horsemen, and inclosed w ^t in the hilles and reade sea, wher was so great trembling & fear, that they thought it impossible, any of them to escape the wrath of Pharao. But god by & by layde a block in Pharaos way. Al thes things knew Mary wel inoghe. Yea and although Christ sayde: Woman, what haue I to do with the? yet was she not astonyed by and by, although Christe sharpely did answere, but sayde to the seruauntes and ministers: What soeuer he sayth to you, do the same. And therfore she obtayned the thynge that she desired of Christ. Which raigned with the fa­ther and the holye ghoste, worlde withoute ende. Amen.

THE EXPOSITION.

The goodnes o [...] ChristIN this gospell we se fyrste of all, how greate goodnes, mercye, and loue God had, not al­lonly towarde the leprouse man, but also to­warde the capitayn beyng a gentyle, yea and how ready he is to yelde hymselfe wholy for vs al, yf we knowyng our owne disease and sycknes, wil seeke him the faithfull physicion for the sowle, and long for his help and grace. They be al lyuely examples that be here layde before vs. Fyrst, the benefyt of loue and beneuolence of Christ is conferred to the leper. For at his instaunce and desyre, Iesus put forth his hand and touched him, saying: I will be thou cleane. O what great clemencye here is. As sone as the lepper had spoken one word, and asked helth, Christ by and by was redy and holpe hym. Further marke, that this word, I wyll, I wyll. is nother vayne nor ydell, but full of comfort: For suche promise as he made to the leper by the same worde, he wolde generally to be a promise to vs all, whereby he certefieth & strengneth our hartes also, that wee should not dought but y ^t he is ready in all necessi­ties, without any denay to geue vs his continual helpe. And hereto may be applied that is sayde by S. Marke, Cap. 1. that Iesus had compassion vpon this man. For in this compassion wee maye see, that [Page] Christ hath pity vpon our misery, The pi­tefulnes of Christ Heb. 4. and that we haue suche a bishoppe, which in his harte is moued and stered with our miserye. Now as the goodnes and loue of Christ doth appeare and sheweth himselfe towarde the lepoure, so likewise the moste gentell harte of Christ is shewed and commended towarde vs, in that he did so soone promise at the fyrste de­syre of the Centurion, to come and helpe his ser­uaunte. And althoughe Christe came not but to redeeme the lost sheepe of the house of Israell, Mat. 15 yet in this doinge he wolde shewe vnto vs, that after his resurrection, The cal­linge of heithen. he shuld cal y ^e Iewes and gentils to the felowshippe and communion of one faythe, as he saith here: That many shall come from the easte and the west, and shall rest with Abraham, I­saac, and Iacob in the kingdome of heauen. Se­ynge nowe that God the father of heauen hath so plenteouslye on euery partye shewed and geuen vnto vs, throughe Christ, his grace and mercy, yt is meere that we knowe this grace, and attaine vnto it by faith, wherthrough we may be, by hym kepte and reserued both in body and sowle for euer.

Secondarely, Exaum­ples of fayth. we haue in this place two goodly examples of faith: One of the lepour and thother of the Centurion or capitayne. And it appeareth manifestly by the lepoure, that he had a righte and trewe faith, in that, that he draweth neare Christe asking his helpe, and knowledging that he cannot helpe himselfe. And although by Moyses lawe he was set aparte from the communion of men, and muste therefore esc [...]ewe their company, yet he ron­neth to Christ faithfully beleuing in his mind, that [Page] he is lord ouer the law and the leprye. Wherin he expressed the nature & property of fayth, whych hasteth not but only to Christ, & of hī in euery necessitie she loketh for his comfort and help, norwyl suffre her to be stayed nor letted by no meanes, from y ^e fruiciō of this Christ, As it is written in S. Mat. of the blynde men, Mat. 20 which, the more the people dyd for byd them to cry, the lowder they cried. But how came this lepoure by such faith? He had herd that Christ was a man of greate humanitie and gentelnes, and that he was very diligent & ready to help and geue health to the sicke, and so by such hearīg he conceaued such a trust of Christ, that he wolde as verely help him, as he had holpen many other diuers times. Faythe. And this is the trew fath, when I beleue that god the father, through Christ, wil make me whole, righteous, and blessed, by his grace and mercy, withoute any merite of mine owne workes. And such a faith was in the Centurion. For by hearing the gospel, he learned and knew, that Christe was lord ouer syn, and al sickenes and diseases: He did not onlye beleue that Christe coulde helpe if he were present, but also yf he were absent and spake but a word. And therfore wolde not y ^e Christ shulde enter into his house as he offered to do, but in speaking of a word, beleued, that his seruaunt shulde be healed. I, (sayth he) haue seruaunts vnder me, to whome if I saye, come hither, they come: And if I byd them go theyr waye, they do by and by de­parte: Howe much more must those thinges needs be done, which thou commaundest, that arte not such a capitayn [...]as I am, but lord of heauen and [Page] earth. This faith did Christ cōmend, and said: that he had not found so great faith, no not in Israell. Now if thou wilt be made cleane from the leprosye of false doctrine, and stedfastly abide in the gospel euen to the ende, go to then, Christe wilbe prayed vnto. and call vpon Christ that he maye geue you his spirite and grace, and he shall saye vnto the: I wyll: I wyll geue the my spirite. Forthermore, yf thou wylt thyselfe, and all thine to be saued, bodye and soule, seeke oute Christe, and dispaire of thy selfe, then shal he saye vnto the: Be yt vnto the, as thou be­leuest.

Thirdely, we learne of this lepour, that what­soeuer we aske in our prayer, To commytte al thinges vnto God. we shulde remitte all to the goodnes and wyll of God, consyderinge that wee bee so ignoraunte of oure owne salua­cion, that wee knowe not what wee shulde pray, as wee oughte to dooe. The leapoure asketh of Christe to bee made whole, but vnder that condicion, that it be not contrarye to the wyll of God, and the saluacion of hys sowle. Wherin is meete, that yf the bodelye helthe bee oc­casion to dooe those thinges that bee repugnant to the wyll of God, that then hee hadde leuer styll to continew in hys sycke and diseased body and to haue the fauoure and grace of God, then to be whole & lusty of body, and fal into the wrath of God. Mat. 16 Iere. 33. But euery man can not know these thīgs The flesh always trembleth and feareth the crosse, and goeth aboute to repell and putte from hym all manner of vexacions and tourmentes, nor cannot attayn to the knowledg to think that God [Page] manye tymes doth send tribulacions to his electe, wherethroughe the wanton and rebellious fleshe maye be suppressed and throwen downe, and bee subdued to the spirite. Wherefore these and suche other examples bee to be obserued, that we maye learne thereby howe we shulde vse our selfe in praier. Mat. 28 The mother of Zebedeus children desired of Christ, that one of them might sit on his right hād, & thother on his left, in the kingdom of Christ. But they had a check therfore, bicause their peticiō was contrary to the will of God. For the kingedome of Christ must not be bodely, Luc. 22. but ghostly. And moreo­uer, Christe in the garden desired his father to take awaye that bitter passion from hym, but so, that he remytted all to his fathers will, saying: Neuerthe­lesse not as I will, but as thou wylte. And this it is that he taught vs to saye in oure prayer. Nowe how wee shuld prepare our selfe to the wil of God, we haue a godly exaumple of Dauid, in the 15. cha. of the second boke of Kynges.

An other mannes fayth.Fourthly, this gospel teacheth vs wherunto an other mannes faith profiteth. Verely that he pray for other, that be yet oute of belefe, and to bringe them to the knowledge of faith, as the Centurion prayde for his seruaunte. But that by my faithe any other man shulde obtayne righteousnes & sal­uacion, Abac. 2. it can not be, bycause scripture sayth: The iuste man liueth by his faithe. Marke here that he saithe, by his fayth. For by this meanes he requireth of euerye manne his owne faythe. And in the epistle to the Romaynes he saieth: Cap. 1. The Gospelle is the power of God to saluacion.

but he addeth: for euery man that beleueth. Saint Paule requireth therfore in euerye man his owne faith. Out of this foloweth also, that the infantes that be baptised, be not baptised in the faith of the church, but muste haue their proper and peculyar faythe. The churche maye praye for the infantes, that God maye stirre vppe, and make throughe the holye ghoste in theym a peculier and propre faith. Ioh. 3. Mar 16 For it is necessarye that euery infante haue for himselfe his owne fayth. For these sentences be euer sure and permanent: he that beleueth in hym, shall not be damned. And againe: Ephe. 2 He that beleueth and is baptised, shalbe saued &c. But thou wylt say againe: How can an infant beleue, when as yet he hath no reason? I answere. Faithe is the gifte of God, as S. Paule witnesseth in the seconde chap. to the Ephesians. Now if god do worke faythe in olde men, and reason leadeth nothynge thereto, doutelesse he canne also make faith in the infantes. Were not S. Iohn baptist and Ieremye the pro­phete sanctefied in theire mothers wombe? Surly there hath beene fayth in them, Heb. 11: for without faythe no man can please god or be hollye. If then there was faith in S. Iohn and in Ieremy, before thei were borne, and that by the operacion of the holye ghost, then muste it needes folow, that god canne stirre vp faith in euery infant. And to make shorte An other mans faithe maye praye and make inter­cession for me, but mine owne faith maketh me iust, blessed, & the son of god, through Christ. To whom with the father and holy ghost be all honor. Amen.

THE EXPOSITION.

IN this gospell y ^e persō of Christ is to be cōside­red & loked vpō, which is so diligētly hādled & touched her, y ^e no man can deny, but y ^e he was more thē a mā: Christe very God. For in that he sat in y ^e ship & was ca­ried vpon y ^e water, & did slepe, be but mans workes & cōmon things, but to cōmaund the windes & the sea to obei to his word, & to make thē quiet & calm, it passeth mans power, yea & the nature of mā also, & cānot be in no mās power, but only in gods. And seing y ^t Christ in this place is described for suche a one, y ^e doth thinges impossible, & beyond nature, it must needs folow, that he is very God. And these workes shuld be loked vpō, w ^t the eies of faith, & to cōsidre by thē, what a man Christ was, & what be­cōmeth vs to loke for of him in all our necessities. This persō w ^tout dought is a mā of great power, that with one word did cease so horrible and cruell a tempest: But afterward is cōfessed, that al power was geuē to this person in heauē & in earth: Mat 28 yf thē Christ be very god & man, yt is mete for vs, faithfully to beleue in him, to cōmyt all our carke & care to [Page] hym, and to call vpon his helpe and socoure, in all our necessities and tribulacions. Chryste cā & wil help vs. For he is he that canne helpe, as he in this miracle (and many modone since the beginning of the world) hath migte­ly declared: And moreouer he not only canne, but wyll also helpe, as in this place he wold vs to considre and mark wel. And although he do not with expresse wordes (as he did in the last gospell) saye: I wyll. yet he declared in the thing it selfe, that he wyl helpe, when he did so soone at the requeste of the Apostels, cease the tempest.

Out of this is place to be noted, that Christ doth call and alure vs many wayes to hym. Some­tyme by expresse words speaking, as in the 11. cha. of Math. Come to me all you that labour and bee laden, and I shall refreshe you. Howe Chryste doth a­lure vs to hym. and sometymes by preuy steringes and prouocacions through his miracles and workes, as in the gospell of this daye. Lette it be what wayes soeuer he thinketh best, verely this maye wee well learne of yt, that Christe wyll helpe and comforte vs, in all manner of perill and ieoperdy, both of body and sowle, so that we wyll tarry with him in the shyp, that is, Whal is to be in y ^e shyppe. yf we be ioyned wholye to hym by faith. And if some­tyme he seeme to tarry lenger then thou art able to abide, or that to thy reason hee seeme heauy in sleepe, and to haue vterly forgotten the, yet let not thy mynde fall or dispaire, but crye to hym wythe the Aposteles, or else with Dauyd, and saye: Arise good lorde, why doest thow sleepe? Psa. 45 And then thow shalte also knowe, that yt was not sayde in vayne of Dauid yn an other place: Ps. 120 [Page] Beholde, he that kepeth Israel, shal neyther slom­ber nor slepe.

Secondarly, this gospell teacheth vs, howe to knowe the trewe faith from fained faith, namelye by the crosse and persecution. Doutelesse the Apo­stels were in that opinion, when they entred the ship with Christe, that they had very perfect faith, and could by no manner temptacion or persecution be brought from the same. But what did they, whē necessitie and lykelehod of death drewe neare vnto them? By the crosse faithe is proued. What constancye was there nowe in them? None at all. There was nothing but greate feare, tremblinge and disperacion. They remembred not that they had with them in the shippe the lorde of wyndes and of the sea, but (as we may see in saynte Marke the Euangelist) they verely thought that God cared nothing at al for them, Mar. 4. and that he had cleane forsaken them, that he also being a slepe, re­garded not what became of them. Wherefore they saye: Maister, doest thou not care that we perish? Lo, here thou hearest of nothinge, but vnbeliefe. Here it is to be noted, Whye god proueth his electe. that al the temptaciōs of the electe, be so ordeined of God, that they shal worke to them all for the best, wherwith he doth chasten and bridle the fersenes and securitye of the flesh, & doth teach them, that they be not proude or high myn­ded, but to know, that all that they can do, must be referred to god. For we know how bolde and rebel­lious the fleshe is, if it be not made lowe, and with such scourges and stripes brought to pacience and humility. Mat 26 Dyd not also S. Peter boldly say of him selfe, that he was readye euen to dye with Christe? [Page] And did not the children of Zebedeus stifly affirme that they coulde drinke of the same cup that Christ shoulde drinke of? Trewly there was presumptiō, Mat. 20 but a proued faith, there was not. And in lyke mā ner be all we affectianate, withoute that through the inspiration of the holy ghost, our infirmitie bee strengthned. We do speake very highely, and with great expectacion of the gospel, of the crosse, of pa­cience, & such other like, but when we se the crosse euen at hande, when we shuld then striue and wag battayle with sinne, death, the deuel and hel, then be we very could and cowardes and vnprofitable, and then dooe we with the deede perceaue, that we neuer had trew faith, nor euer were sincerely in our myndes affectionat towards the gospell. Now they that in the crosse, in persecution, in tribulaciō and in peril will so soone flee from Christ and deny him, and will not suffre so small ieoperdye or perill for his sake if neede were, and so continew alwaies in the same, they neuer had one crome of sincere & trewe faith, but rather a shadow or vysard of faith. Therefore they shal say in the latter day when God shall saye: Iohn. 2. Mat. 26 Get ye hence from me ye wicked and cursed into the euerlasting fyer. But they that in their owne conscience knowledge, that they do nothinge of their own strength before god, and confesse their infirmitie, nor do seeke or looke for constancye and perseuerance in the crosse and persecutiō any other wayes, then of god through Christ, they shall ne­uer be separated from Christe. And although their fayth hath beene many tymes feeble in the tyme of the crosse and persecution, yet haue they not allto­gether [Page] fallen into despiracion, but hath asked pa­cience and peseueraunce of god. And so therby thorough the helpe of Christ, and the vertu of the ho­ly ghost, they haue ouercome all their temptaciōs So likewise did the Appostels, when they were w ^t Christ in the ship for when their faith was so weak that they weare not able to striue with temptacion in y ^e very point of death, they then wakened Christ, and called vpon him for his helpe, of whom also in their suche necessitie, they had no small comforte. Wherfore I haue tolde you, that it is as necessary for faith to be proued by the crosse, persecution, and all kindes of trowble, as syluer to be tried & pour­ged with fier. For yf she continewe & abide stedfast in persecutiō, then is she a right faith and not fay­ned, Mat. 5. and shal inherite the kingdom of heauen. Blessed be they (sayth Christ) that suffre persecution for righteousnesse, for they shall haue the kingdome of heauen. But yf faith be slipper and inconstante and deny Christ, for the fauoure of the world, then shall she haue perpetuall damnacion.

Chryste suffered the infirmitie of hys dis­ciples.Fourthly, this gospell comforteth vs, in that, that christ dyd so meekly suffre the infirmity of his disciples, and dyd not by and by reiecte them from him, althoughe theire faith were not yet perfecte. He reprehendeth theire incredulitie, but doth not cast them vtterly from him. Now yf Christ then so pacientlye suffered his disciples, when they were weake, and did not repel them for theyr infirmity, vntyl they were made more stedfast and stronger, suerly he wyll also suffre our imbecilitie and febel­nes, and will tourne it into the strength of faith, [Page] yf we wyll knowledge our synnes and corrupte nature, and will continuallye in our prayer call for his helpe, saing: Good lorde, encrease our faythe. Luc. 17. This exaumple of christe is layed before vs, that wee shulde folowe it, and receaue them that bee weake in the faithe, and not despise and reiecte them, but patiently to suffre thē, vntyll they come to the knowledge of faythe, as saincte Paule in many places teacheth, and especially in the epi­stle to the Rom. Ro. 14. Luc. 12. Neither is it spoken in vayne that christe sayde to Peter: When thou shalte hereafter be conuerted, confirme and strēgthen thy brethren.

THE EXPOSITION.

The kīgdome of heauen.THis similitude, Christ himselfe, at the request of hys disciples hath expounded, and in his expositiō hath sufficiently declared, what in y ^e church or christianite (which after the manner of scripture he calleth the kingdome of heauen) shuld happen: and namely that, that alwayes the euell shalbe ad­myxte amongest the good, vntil Christ in the laste iudgement, shal send forth his aungels, together and deuide the shepe frō the goates. Wee wil now shew somewhat, what is to be chiefely noted here in this gospell, concernyng the dortrine of Christ. For it must needs be all good, holy, and helthfull, that cometh from the mouth of Christ.

We cum through Christ only to the father.Fyrste, in the exposition of this gospell, Christe saith, that the sonne of man soweth this good sede, and the fielde is the world: Also the good seede be y ^e children of the kingdome: Wherin he teacheth nothinge els, but that is in the 14. chap: of S. Iohn spoken more plainly in this wyse: No man cometh to my father, but by me. And also in an other place I am the way, Ioh. 14 the treuth and life. And bicause thorow Christ allonly we be made inheritours of the kyngdome of heauen (as the gospell witnesseth) yt is therefore very necessary, that we geue vnto him that honoure, and knowledge hym for such a man that hath made vs christians. And trewly, to knowledg, that Christ by his word and spirite, doth make vs christians: 1. Cor. 1 And like wise that he is our righte­ousnesse, satisfaccion and redemption, is nothing els, but freelye to confesse, that wee naturallye be [Page] synners, vnrighteous, the children of the deuell, & in the daunger of eternall damnacion, Ephe. 2 and that we can obteine saluacion by none other meanes or wayes, but by christ allonly. Where is nowe here the glory, wisedome, merite, and fre wyll of man? Here must we needs say with Daniel the prophet: Dan. 9. To the good lord righteousnesse, and to vs open cō fusion. And this is the very christian confession, yf we confesse our selues sīners, vnrighteous, & proue to eternall damnacion: and Christ to be our good­nes, righteousnes, and saluacion: for as S. Mat. in the firste chapter witnesseth, 1. Tim. 2 Iohn. 3 Yt is he alone that delyuereth vs from synne, And reconcileth vs to his father in heauen. And by his spirite doth rege­nerate vs into a newe creature: And verely if he (he I saye) had not renewed my corrupte nature, & if I hadde not receiued of his goodnes, Iohn. 1. I had byn vtterly damned and cursed for euer. Howe coulde I withstande, if God wolde enter into iudgemente with me, and I shulde not pretende and aledge the merites of Chryst? There doughteles shall not my merites prevaile, no nother once be seene or apear Wherfore it is necessary, that of this similitude I learne to knowe, what the trewth of the worde of God is, namely to repute Christ allonly to bee the very same, that maketh me the son and inheritoure of the kingdome of heauen. For thus sayth the e­uangeliste: Ioh. 14 No man knoweth the father but the sonne: and no man knoweth the sonne, but the fa­ther, and to whome the father will shew it. And althoughe workes must needes be done, yet is it so, that by them we shall not obteine righteousnes before [Page] God. For yf oure righteousnes were founded and buylded vpon workes, it coulde not be, but vncertaine and sone ouertourned with a little blaste of wynde: In so much that no man loueth so much as he oughte to do, nor anye man doth as manye workes and dedes, as are required of hym.

The de­uel is e­nemy to Christe, & to all y ^t beleue in him. Mat. 7Secondarely, this similitude, & Christ in the ex­positiō of the same teacheth vs, that sathan y ^e deuel is a perpetual enemy, not only of Christ the sower, but also of al them that beleue in Christ. Christ maketh men good, & sheweth a narrow way & a strait, that leadeth to lyfe: The deuel maketh mē naught and euell, and sheweth a broade and large waye to damnacion: and yet he coueteth allwayes to be there, where the children of God be, not for anye loue he heareth to them, but goethe aboute by all the meanes he can, to pul them frō Christ and hys word, and to bring vs to mens traditions. And bi­cause he is ful of subtiltie, he knoweth very well, y ^t he must work wililye and craftely to deceaue men. And therfore in the night, and when mē be in slepe, he soweth his tares and cocle: That is, he tourneth him selfe into an aungel of light (as S. Paul saith) & cometh not, 1 Cor. 11 but with great hypocrisy & holines. He taketh vpon him the name of Christ, boasteth & glorifieth hymselfe of his workꝭ: In so much, y ^t he shal bring the elect into errour, if it be possible: But as Christ saith. Mat 24 He is an vtter enemy to his doctrin and name. And there is nothing hid vnder that holynes, but vtter destruction, which the prophete Dauid perceiued very wel, when he prayed God y ^t he wold kepe him from the pestilence that walked [Page] in darknes, & from y ^e sicknes y ^t destroyeth in y ^e none day: Loke through oute y ^e same. 91. Psal. And in the 10. chapter. of Iohn, Christe saith: that this thefe, how honestly so euer he go, he cometh for nothing else, but to steale, slaye, and destroye. And hereto it maye be referred also, Mat. 7 that in an other place he is called a rauenīg wolfe, y ^t is hid in false prophetes. Wherfore seing it is so, euery one of vs with great diligence shuld beware, lest he suffre him selfe to be drawen from God and his worde, or els the deuell wyll so longe laye wayte for the, vntyll he hathe transformed the into the child of darkenes. Nether is he weried w ^t any labour, taking no reste day nor night, alwaies ready & at hande, quick & diligēt to oure destruction and condemnacion, 1. Pet. 5 as S. Peter witnesseth.

Thirdely, Chryst teacheth vs in this place, Alwaies the euell is admixt with the good. that the wheat alwaies groweth nigh the tares, that is, the euel shalbe alwaies mingled amongest y ^e good vnto the end of the world. I call them euel, that be occupied in false doctrine & vnbeliefe, as all hypocrites & heretikes be, which wil for the more parte cloak their erroures with scriptures falsly alleged, lest their deceite shuld be espied oute. And of these speaketh S. Paule to the Corinth. saying: 1 Cor. 11 There must also rise sectes among you, whereby they that be approued, shalbe made manifest. Nowe yf there shalbe amongest the trew christian men, How he r [...]tickes shuld be handled false chrystians, Howe shall I behaue my selfe towardes them? Shal they be clean cast out of our coasts, or put to death? No, not so, but thou mayest (yf thou knowest such tares) common w ^t them in scripture, [Page] instruct them & admonish the, oute, twise or thrise, vntill thou se that they be fallen into a false and re­prouable opinion, and that they wyll not amende, and leue theyr opinion, and thē thou mayst eschew them, Mat 18 Tit. 3. and repute them (as Christe and S. Paule hath taught the) as hethens, publicans, & open sinners, and other commaundement thou haste none. And when harueste commeth, that is, the ende of the worlde, then shall they haue theyr iudge the worde of God, that shall iudge them. But and yf of thyne owne pryuate person, Ioh. 12. or as a christian man thou wylte dooe somethynge else, that shulde profyte in this behalfe, go to then, and praye to God earnestlye in thy mynde, that he wyll voutchsafe to brynge them to the trewe knowledge of fayth, and of his great goodnes wyll kepe and conserue vs, from all erroure and false doctryne.

The payns of hypocri­sie.Fourthely, in this similitude also is shewed the punishment of hypocrisye, and the rewarde of trew doctrine and fayth. The son of man (sayth he) shal send forth his aūgels, which shal gether out of his kīgdom al occasion of slaūder & offendicles, & y ^e workers of iniquitie, & shal cast thē into the burnīg fornace, there shalbe waylyng and gnashing of teeth. Here thou seest the reward of hypocrisy: The re­warde of faith. Now har­ken to the reward of fayth. Then the goodmē shal shine as the sonne, in the kyngdome of their father. This text is cleare of it selfe, God graunt, all only that we may be numbered amongest the good and faithful, and not amongest the hy [...]ocrites. And as for the rewarde, I remit it to Christ.

The sonday called Septuagesima. Math 20.

The grace & mercy of God.THis gospel doth chiefli cōmend and extol y ^e grace & mercy of God, by y ^e which he calleth a sinner, and maketh hym iuste and good, in that, that the housholder gaue lyke rewarde to them that came laste into his vineyarde, as to thē that came first: wherthrough is taken away al presumption of thē that putteth trust in their workes, seing that reward is not distributed accordīg to y ^e merite, but according to y ^t wil & pleasure of y ^e housholder. Who dare now bost of his workes? All is in y ^e good wil of this housholder. He geueth so much, Ephe. 4 & to whom it please him. Therfore euery mā shuld submit himselfe, and knowledg the vnclean­lines of his workes, and to put his whole trust in the grace and mercy of God. Presumption is euen grafte in vs, and therefore we truste, that by the merites of oure workes, we shalbe iustified, which yet by no meanes be sufficient. But god is (as S. Paule so calleth) the father of mercies, 2 Cor. 1. as for this opinion must we cast out of our mindes, and only haue respecte to the meeke and gentell will of the housholder: He hath mercy vpon whom he list, and whō 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 righteouse & blessed, Then muste I geue thanks to him allonli, seing that bi his grace and no merite of myne, it was so doone. Likewise when god geueth this grace to me through Christ, that in this diuine vocacion or godly callynge, I can perseuer and paciently suffre the crosse, and o­ther [Page] afflictions, I shulde not adscribe the same to mine owne strength, but geue thankes to god the father by Christ, for his such greate goodnes and clemency, with the which he hath loked vpon me, a miserable sinner. For lyke as he by his word cal­led me to faith, and commaunded me to go into his vineyard of christianite, it is necessary, Rom. 11 Phil. 2. that he giue also to me his grace, wherthrough I may abide & perseuer euen to the end. Yf therefore I be ioyned to euerlasting felicity, without any my merite, but by the grace of god, not of mine owne strengthe, & am so susteined in y ^e same, what is it I pray you, y ^t this housholder oweth to me? Nothinge at all, ex­cepte of his very liberality he will giue me some­what. Then yf he owe oughte to no man, and yet so plenteouslye doth distribute the treasure of hys grace, trewli ther is no cause, whi I shuld discorag in my mind, or dispaire, although I were the greatest sinner vnder the son. for therfore came Christ, that he wolde saue sinners. And besides this, Christe came for sinners Luc. 23. he can of the thefe that hang on the gallowes, make a good and righteous man. In contrarye wise, I haue no cause to presume, seing that in matters concerning righteousnes before god, no meryte of workes, but only grace doth preuaile, and must alwayes say: Luc. 17 And yf I had done all that euer were commaunded me, yet am I but an vnprofitable seruaunte, for I haue doone but that I oughte to do. And nowe yf also by Christe I am iusti­fied, and indued with the excellente giftes of the holye ghoste, yet shulde I not bee to bolde and looke ouer highe, seinge it is so with al men, [Page] that he that standeth to day, must beware y ^t he fall not to morowe. But wee muste alwaies aske of God, that he wyll voutchsafe to reserue vs to euerlasting lyfe. 1 Cor 10 The election of God.

Secondarilye, Christe putteth a difference in this gospell betwene the election of God, wher with he hath predestinate all the electe people to euerlasting lyfe from the beginning of the worlde, & the vacation of fayth, which is by the outwarde word. Out­warde worde. And trewly if we do well considre and waye the matter, it is no small matter. The election of God, abideth stedfast and vnmouable: Nor any mā that by this election is predestinate to saluacion, can be damned or perish, 2. Tī. 2. as Christ himselfe witnes­seth in the 10. chap. of Iohn: The shepe that my fa­ther hath geuen me, no man shall take oute of my hand. And in likewise S. Paule speaketh of this election in the 8. chap. to the Rom. saying: The e­lecte re­main cō stante. Those that he knew before, hath he ordeined also before: and those that he hath so ordained, he hath called. And those whom he hath called, he hath also made righteous, & whō he hath made righteous, he hath glorified also. Here we heare that the elect be only iustified & glorified by Christ. And this is confir­med by that noble example writtē in y ^e Actes of y ^e Apostles, whē Paule did preach the gospel of Christ at Antioche, Act. 13. in y ^e which sermō, S. Luke cōcludeth on this wise: And ther beleued as many as were ordeined to life. In this example yt is manifestly shewed, y ^e iustificaciō lieth not in our workes, but in y ^e grace & mercy of God. This doctrin of y ^e electiō & predestinaciō of god, is very horrible to thē that be [Page] drowned in wordely wisedom, and to theire power do resist the gospel. For as sone as thei hear of this doctrine, by and by they despise and hate it, saing: Yf it lye not in mine owne power to be saued, Rom. 8. I wil do what pleaseth me, and wyll not feare any thing at al. And againe, to them that be ordeined to lyfe, yt is a very helthfull doctrine, and full of comforte They as sone as they hear that those be only saued that bee predestinate of God, they meken and sub­mytte them selfe, they dispaire of them selfe, they cal for grace & mercy, & by al meanes maketh hast to Christ. And that is euen the very waye to geue to God his honoure. Futhermore they learne, that God of his grace maketh a man not only good, righteous, and blessed, but that also in all temp­tacions and tribulacions, he wyll comforte and preserue whō he hath made righteouse. But trew­ly there be very fewe of those, and therefore yt is sayd of Christ, that there be many called, but fewe be eletcte. In Zodome there was not one founde, Gen. 19 but only Loth and his householde: And before the floode, Noah only and his children founde grace. Gen. 9. Nu. 14. Ios. 14 And into the lande of Chanaan, came no more but only Iosua, & Chaleb. Wherfore thou shuldest not meruaile, that so fewe beeleue the gospel lin theire harte, and folowe it. He that is not predestinate of God, may not abide nor heare of it: Iohn. 5 And muche lesse can receaue it. Neuerthelesse it is thorow our faut, that we be damned. Of electionat this tyme, this shalbe sufficient.

What meaneth he when he sayeth? Many be called. Doughteles he speaketh of the outeward [Page] calling to fayth, which is by the word of God. And it was commaunded to the Apostels, after the resurrection: Go youre waye through oute the whole worlde, and preache the gospell to euery creature, that he that beleueth, and is baptised, shalbe saued. And he that doth not beleue, shalbe damned. And hereof scripture speaketh in the boke of Psalmes: Psa. 18. Theyr voice shall sounde ouer all the worlde, and their wordes wente to the endes of the world. And althoughe this calling pertaineth vnto many, yet sumtyme it faileth, and all that be called, abideth not, not that any lack shulde be in y ^e word, wherby we be called, but y ^t we so greatly geuē to our yl affections & lusts, be not drawē inwardly by y ^e holy ghost, & therfore do we dispise & set lytle by this outward callyng, which is by y ^e preaching of y ^e gospel. Yea & also, ther be some found, y ^t as sone as thei begin to hear the gospel, thei shew & set out themselues, as though they had euē deuoured the whole gospell, yet it is proued afterward, when y ^e tyme of persecution cometh, y ^e the seede of this cal­ling, Mat. 13 Rom. 10 fell not into a good and fruteful ground, but vpon the stones, and so withered awaye. And S. Paule saieth. But euer [...]e man hath not obeyed to the gospell. When Christe nowe saieth: Ma­nye be called, he speaketh of the outewarde cal­lynge of the worlde, by the which the gospell is offered to the whole congregacion, or to eueri man. And when he saith: Fewe be electe or chosen, then yt is to be vnderstand of predestinacio [...]. And ne­uertheles the preaching which is by the outwarde worde, is as well to be often times iterated and re­peted, [Page] as that whereby we be taught. That by the holye ghost, we be drawen. For in the tenth chap. to the Romaynes it is sayd: Fayth by hearyng &c. The na­ture and custome of them that iu­stifi thē selues.

Thirdely, we learne by the grudging of theym, that laboured the whole day for their wages, the custome & nature of them, that iustifi them selues. They be in lyke manner affectionate as these laborers were, which of very pride and highe stomack, do dispise the latter cōmers, so sēt into the vineyard by the housholder, as though there had ben no co­uenaunt of wages before. Thei think in themselfe to be far better then these miserable sīners, bicause they liued outwardely an honest lyfe, and hadde done, (but yet without faith) many workes. But hypocrisy neuer doth otherwyse: for he can not on­ly be content with his false outward shining, wher with he blyndeth mennes eyes, but he dispiseth all other thē himselfe, & geueth thē opprobriouse wor­des. So did the Pharisey dispise the wretched publican, which was not so bold to lyfte vp his eyes in to heauen, to saye: Luc. 15. God haue mercy vpon me a sinner. Luke the 18. chap. Likewise the elder brother, disdained his yonger brother that was loste, when he retorned & came to himselfe againe. Mar 14 And in like manner Iudas dispised that simple & wretched woman, which in the house of Simeon the leper powred out vpō Iesus head, a box of costly oyntment. And also the Iewes dispised Christe, when he didde eate and drinke amongeste the publicans and sinners. But what sayed Christe to that? Verely I saye vnto you, that sinners and who­res shall enter into the kingdom of heauen before Mat. 21 [Page] you. What? doth not the houshoulder here think so to? when he saieth: Shall I not do with mine owne what pleaseth me? And in this, we miserable sinners haue one speciall thing and prerogatiue, before those great high & holy men, that when we do good workes, we haue no respect thereto, nor do them for that cause, that therefore we may aske heauen of God, as dewe dette to vs, but wee beleue in hym that maketh the sinner righteous, and oure fayth is imputed to vs to iustificacion. Rom. 4 And forbi­cause the iustifiers do aske their rewarde as dette and couenaunt, and not of grace, therefore yt happeneth to them, that they be made of the firste, the laste: Nor yet shal they leaue or forsake their pride so grafte in them, which alwaies foloweth them, but alwaies they shall iudge and condemne, and often tymes haue in theire mouthes, and call here tyckes, heretickes, vntil they them selues be con­demned.

THE EXPOSITION.

THe similitude of the gospel of this day, Christ himselfe hath sufficiently expounded. I wold wishe, that all we might receiue the grace of God, not only to vnderstand the same, but to haue it written in our hartes, that we might oftentymes thinke theron. For seing that Christ himselfe with a loude voyce saied: He that hath eares to hear, let hī harkin. we may well perceiue, y ^t it is not geuen to euery man to heare the worde of God, and kepe the same: For as S. Paule witnesseth in the third cha. of his first epist. to y ^e Cor: Plant we may, The outwarde worde. & water may as wel as we can, but y ^e encrease cometh of no mā but of God. And y ^t we may learn, how god bi y ^e outward preaching of his word, doth also inwardly through the holye ghoste worke in oure hartes, there ar fower kīdes of herers laied here before vs.

Fyrste of all, Christe speaketh of the seede that fel by the waies syde, and was trodden vnder foot, and the foules of the aier eate it vp. And he calleth the seed, the worde of God, and the byrdes he cal­leth the deuel, which by innumerable means pluck and rote vp the word of God, out of mēnes hartes. And he speaketh as though he shulde saye on this wise: False christiās Many there be that hear the gospel, & wyll in any wise be called christian men, & moreouer they vse the sacraments & liberty of a christian mā, but trewly they shal obtain of me nothing els, but the vayne name that they so greatly glory in. And out wardly they shew a certaine grauiti and face of ho­lynes, but inwardely they be filled with al malice. And why so? Bicause they haue receyued the word of God vnder a pretext, as it were vnder a shadow or visarde, it neuer descended into theyre hartes, neither were they kindeled any thinge therewith, whereby a man myghte perceiue it to haue been a­ny thing liuely or effectual in them. There haue entred in false doctours and secte maisters, which thorow their deceitful exposition of scripture, haue suppressed and troden vnder foot the good seede of the word of God. Iere. 5. &. 27 Of whom the prophet Ieremy saith: That they shall speak their lyes in the name of the lorde. 1. Tī. 1. And S. Paule called the doctrine of those men, idle speach. They haue adioyned themselues to suche doctoures, forsaking the fountayne of the water of lyfe, and folowe with all desire, and couet to drinke the troubled and muddye water infected with mans tradicions and hereticall lerning. And afterward cometh in the deuell which is signified [Page] by the byrdes. And bicause his ministers the false techers haue w ^t their false preachīg prepared to hī his waies, he goeth forth & entreth priuily īto their hartꝭ, so that thei beīg brought frō y ^e trew doctrine of Christ, shall both body & soule run into y ^e snares of y ^e deuel. And those deceits & snares, The de­uell of noone dayes. be y ^e very de­uel of y ^t none tyde, that y ^e 90 psal. speaketh of: And now forasmuch as we haue perfect knowledg, y ^t the deuel layeth netꝭ & snares for vs, as wel by his false prophets, which by y ^e peruerse expositiō of scripture go about to deceiue vs: As also by his owne gyles and inspiraciōs, yt shalbe very necessary, that we so establish our lyues, y ^t by no meanes we be brought frō the trew & simple doctrine of Christ. For as sone as we begin to despise and set litle by that word of god, that is shewed vnto vs by Christ: We must abide in the word Thē by & by w ^t great violence we run into the snares & gynnes of the deuell. And if we stedfastly beleue in y ^e worde of god: Then neither false prophet, nother y ^e deuell himselfe shal deceiue vs. And thē w ^tout dout he is greater y ^t is in vs, then he y ^t is in the world. 1. Io. 4

Secondarylye, Christe speaketh of the seede that fell vpon the stone, which although it sprange vp, yet bicause it lacked moysture, it withered awaye. And so he declareth, that the seed that fel on y ^e stone be thei, that when they hear the word of God, they receiue it w ^t ioy, To fall from the worde in tyme of persecution. but thei haue no rotes bicause thei beleue but for a while, & in tyme of temptacion and tribulacion they fall cleane away. Wherin Christe sheweth that his gospell shall neuer bee preached withoute aduersaries, that shall striue againste it. And lykewise, that the perfect and trew faith [Page] cannot be knowen, but by tribulacion and tempta­cious, so proued and tried, as gold and siluer is by fier. Yf thou wylt then search & know, what faith I haue, and whether it be a trew or a fayned faith, mark wel & behold my lyfe, when I chaunce to fal into temptacion & tribulacion. And yf then it be a pure and righte fayth, and by the worde of god in my harte made liuelye and effectuall, then muste I needes saye with sainct Paule: Rom. 8. I am sure, that nother death, nor lyfe, nor aungell, nor rule or po­wer, nother things present, or thinges to come, no­ther high, nor low, nor any māner of creature, shal seperate me from the loue of god, that is in Iesu Christ. Yea and I will frely confesse, commend & preach the word of god, though I shuld dye an hundreth tymes, Mat. 10 or forsake all that euer I haue had in this world. For it must needes be in such case, that other I forsake all and bere the crosse of Christ, or else cease to be his disciple any lenger. And in con­trary wise, when my fayth is not pure, but fayned, trewly thē wyl I not so hate my selfe, y ^t for the gos­pels sake I shuld ronne into daunger of my bodye and lyfe. But then wyll I sette moste by, and loue my body, be it neuer so rotten and full of wormes. Wherfore I am constrayned to heare Christ in an other place, Mat. 16 saying: He that findeth his lyfe, shall lose it.

Cares, riches, & voluptu­ousnesse be lette & hīderāce vnto fayth.Thyrdely, Christ speaketh of other seed, that fel amongest thornes, and so sprong vp, was choked amongest the thornes. And that he expoundeth on this wise. The seed that fell amongest the thornes be they, that haue herd the worde of god, and then [Page] thorowgh the cares, ryches, and voluptuosnes, of this worlde, be so ouer growne and choked, that they can not bryng fourth frute. Thow herist here repeted, that suche heare the word of god: yf then thei heare the word and yet be reiected of Christ, I praye the, what is the cause, or what lettyth, whye they be not saued? verely euen that, be cause they receyued not the worde of god ernestly, and in theyre hartes: and for that they be founde neglegente in fayth, loue, and honest conuersations, and fal from god the creatour vnto creatures. Marke here, how finely Chryst hath paynted and set oute the mindes and harts of riche men: First of all he geueth vnto them cares, for we commonly se that the more they haue, the more the couet: as it is said in the 5. cha. Ecclesiastes: The couetous man is neuer satisfied of money &c. And he geueth also vnto thē, the loue and affection of riches, and desyre of this worldly lyfe. As though he shulde saye: To haue greate ri­ches doth not damne a man: for there hath beene sins the beginning of the world, many deuout and holy men, that hath had greate riches, and yet ne­uerthelesse haue obtayned euerlasting lyfe. But to sette harte and minde in riches, and through them to seeke the pleasures of this lyfe, & not to knowe, that we be but seruauntes and stewardes of suche riches, to thentent, that the poore and nedye maye be holpen thereby, that is the very thing that con­demneth a man. Wherfore seing it is so with riche men for the more parte, that they with all theire di­ligence seeke and folow the pleasures of this lyfe, and do not mortefye the fleshe by the spirite, but [Page] passe ouer their lyfe in all securitie and wealthe of this world. Mat. 19 Christ sayeth also in an other place: Soner may a camell runne thorow the eye of a nedle, then a riche man entre into heauē. And to be briefe, Such rich men, What condemneth the rich mē. and men that abuse their riches in this world, haue but smal prayse in scripture, and in many places we hear of their condemnacion, not bicause they haue much riches, or that they be men of great power and might, but for that they do a­buse their such giftes, and take their lusts and pleasure in it, and do not make frends to them, of their wicked mammon.

Fourthly, Christ speaketh of the seede that fell in the good grounde, and sprang vp, and brought forth fruict an hundreth fold. And that he declared on this wise: That that fell in the good ground, be thei which with good hert & mind, Good grounde do hear y ^e worde of god, and kepe the same, and bring forth fruict in pacience. And there be two thinges to be noted in that: Fewe christian men. First, that there be merueilous few christian mē in this earth: But of them that in body & soule go to the deuel, ther is a great nomber, how highly soeuer they pretend y ^e name of christians, or boaste of y ^e gospell, as Christ doth witnes in the 7, chapt. of Mathew, saiyng: The gate is larg, and the way is broad that leadeth to perdition, and many there be that entreth into the same. But the way that leadeth to lyfe is straite, & the gate very narrow, and fewe haue found the same. And the other thinge y ^t Christ sheweth vs, is this: that although the more parte of menne be euell, and so abyde, yet the word of god shal not be preached in vaine. In some [Page] corner there shalbe found good ground, The worde of God is not preached in vayne. Esa. 55. wherin the good seede of the word of god is, sowen, shal spring vp and bring forth frute plenteously, whereof god speaketh by his prophete Esaias in this wise:

Lyke as the shoures of rayne and snow descendeth frō heauen, and retourneth not thither againe, but sinketh into the earth, and norisheth the same, and maketh it bring forth seede vnto the sower, & bread to the eater, so shal the word that cometh out of my mouth, it shal not retourne vnto me empti, but shal do all that I wil, & shall prosper whersoeuer I shal send it. And although it seme, that y ^e gospel is prea­ched in vaine, yet must we beleue that amongest so great a company of misbelieuers, God hath some elect, that gladly here his worde, and kepe the same, although (as we haue saide) the numbre of those be very small.

THE EXPOSITION.

The passion of Christe is oft re­hersed.IT is not without great cause, that Christ so often times did shew and speake to his disci-disciples of his passion and death that was to come, and that not onli in the gospel of this day, but also in diuerse other places. And (to let passe the other euangelists) I pray you, how often times is it spoken of in the gospell of S. Iohn? Ouer­looke the same euangelist through out, from the be­ginning to the ende, and thou shalt finde, that the same faithful teacher Christ, with all diligence did instruct & strength his Apostels, against the slaunder of the crosse. Wherefore we shulde considre the same, and marke wherfore Christe did it, and why he made so many wordes thereof to his disciples.

First, yt is manifest & very plain, that our nature flesh (when it is not inlyghtened by the holy ghost) cannot abide stedfast in time of persecution: The fleshe hath persecution for the fleshe loueth herselfe, and bitterly hateth persecu­tion, and deliteth more in long and mery dayes, thē to abide trouble and vexacion with a quiet mynd. As Nicodemus when he came in y ^e night to Christ for feare of the Iewes, Mat. 20 hard by and by of him these wordes: That that is borne of the fleshe, is fleshe. And although the children of Zebedeus said: Mat. 10 they coulde drinke of the cuppe that Christ shuld drink [Page] of. And Peter also might well say, Luc. 22. that he was readye euen to dye with Christ, yet without the holye ghost it is impossible, and is a highe presumption so to say. And seinge that oure Lorde Iesu Christe knew very well, the same frailenes of the fleshe, not only in his disciples, but in vs all, he vseth the of­fice of a good and faithfull maister, and instructeth vs with the wholsome doctrine of the word of God againste persecution to come, that when it shulde come vppon vs, wee shulde be ready, and not dis­paire. As thoughe he shulde saye. I knowe verye well that yt is harde for a manne to stande styflye in persecution, and to suffer all aduersities wyth a pacient minde, but the prophecy muste needes bee fulfilled of me. Doth not Zacharias say of me? Zac. 13. I wyll stryke the shepeherde, and all the flocke shalbe sparsed abroad. Wherfore now I shew you before, bycause it muste needes bee, that when so euer it shalbe done, you maye remember this, and not bee offended therewith, but rather beleue that it is my fathers wyll in heauen, which will delyuer you through my death, from sinne, death, the diuel, and hell. And although I shal dye the vylest death, yet wyll I rise the third day, and comforte you. Thou seyste here, how Christe comforteth his Apostelles, whereby, they may learne to haue respecte only to the good wyll of god in all tribulacions. In necessities we muste haue re­specte to y ^e good wyl of God. And this was not only done for the apostels sake, but for vs also to learne, and folowe the same. In persecution and tribulacion we may not think, that the wicked be as fierse in crueltye towarde vs, as the Iewes were in persecuting Christ euen to very death, but [Page] we muste looke to the good and mercyfull wyll of God the father, whose will is, that we for his sake shuld be dispised, & suffre persecution in this world.

The vse & profite of y ^e passion of Christe.Secondaryly, Christes intent is, to shew in this gospel the vse & profit of his passion, in that, that he saieth: Al thinges shalbe fulfilled, that be writtē by the prophets of the son of man. Yf then it be ne­cessary, that al these thinges must be done, trewlye ther is no small profite hid vnder this passion. And this profit doth S. Paul very cūningly shew vnto vs, Cap. 5. in his epistle to the Romaines, saiyng: Lyke as by the synne of one, condemnacion came on al men: so also by the righteousnes of one, came iustificaci­on of lyfe vppon all men. And in this place Sainte Paule conferreth Adame and Christ together, Adam & Christe. and sheweth what we haue obteyned at both their han­des. of Adam, we receiue deathe, and of Christe, lyfe. Adam by synne brought in death, and Christ with his death, hath chaunged death into lyfe. By the fall of Adam and his disobedience, we are made the children of the deuel: and by Christ, we ar made the children of God. For Christe onlye for vs hath broken the hedde of the serpent, Gen. 3. that is, the diuell. Well then, is not this a wonderfull profite of the passion of Christ, that through the same we be re­ceyued into fauoure? And is it not to be taken as a greate benefite, that hereafter by the passion and death of Christe, we shall no more be the children of the diuel, but the children of god? And hereto per­tayneth all that is saide of the passion of Christe, in the 53. chapter of Esaias, and the 13. chapiter of [Page] Oseas. It is very necessary, that the ministers of the worde of God, Harken well. do diligently and constantly ad­ioyne this vtilitie or profite, with the doctrine of penaunce, and ofte tymes to repete and beate in the same in theyr sermons. There is no greater or swe­ter comfort, neyther in heauen nor in earth, wherw ^t the troubled cōscience may be better pacefied, then is the passion & resurrection of Christ. And for that cause Paule saide vnto the Cor. That he knewe nothing, but Christ, and that he was crucified. 1. Co. 2. And to the Gal. God forbid that I shuld reioyse, Gal. 6. but onlye in the crosse of our lord Iesu Christ, by the which y ^e world is crucyfyed to me & I vnto the world. Lette other reioyse in theyr workes, we will reioyse in the merites of our lord Iesu Christe. Yet neuertheles doinge (through the grace of the holy ghoste) that which is commaunded vs of him to be done.

Thirdelye, it is not to be omitted, which be the e­nemyes and the dispisers of Christ but diligente­ly to be noted and marked, that Christ so specially dyd shewe, of whome he shulde be condemned to death, that is, of his owne people, of the chiefest of his priestes, of the phariseis and scribes. And S. Luke addeth of the gentiles also. But S. Math. sheweth by name, that wee maye playnlye knowe what they were, that haue not onlye frome the begynnynge persecuted Christe, and his doctryne, but also shall persecute euen to the very end: That is, these most holy, highest learned, and greatest mē of power in this world. For they be so depely drowned in theire carnall wisedome and learnynge, that theye canne by no m [...]anes attayne to, and vnderstande the word of God, which is contrary to [Page] their reason. Yt must needes chaunce to those men, as Ieremy the prophete saith, in his 10. chap. Eue­ry man is become folish and destitute of wisedome. Loke on the texte of this place, and vppon the 44. chap. of Esaias. And moreouer they muste needes discharge Dauyd, and make him no lyer: who complayneth of the greate men of power of this world, and saieth: Psal. 2. The kynges and princes of the earthe, haue risen vp, and gathered together against theyr lorde and against his Christ. In such prophecy are comprehended al men of great power, learned men, wise men, and the holy men of all times, to the ende of the world. The cause of the blindnes of y ^e great lerned men For trewly y ^e gospel reiecteth and condēneth al colour & ypocrisy, and requireth only the fayth and goodnes that cometh from the hart. And therfore they must needs with a deadly hatred per­secute the same, when they repute and take theire outewarde shadowe of holines, to be righteousnes before God.

Fourthelye, wee haue in this blynde manne an example of faythe, and howe wee shu [...]de praye. For doughteles he hadde herde of Christ, that he was a man of greate humanitye and gentlenes, and wold deny his help to no man. Howe we shuld praye. By this hearyng he receaued faith of Christ, & trewly beleued y ^e Christe wolde work mercy with him, as he had done also before tyme with many other. And hauing this truste of mynd, he asketh helth. And although for his cri­enge he was of the great multitude blamed, yet he left not of his purpose, but styl cried vntil he harde that ioyfull voyce: Thy faith hath saued the.

Wherein wee may considre and learne, that faithe [Page] muste worke all thinges, as it is saide in the 19. Fayth bringeth all thing to passe. cha of S. Marke: All thinges be possible to him that beleueth. Also if ye had fayth as a mustarde seede, and wolde say to this tree, roote vp, and growe in the sea, yt shulde be doone. He that now wyll aske any thing of God, he must not come voyde & emp­tye (that is, withoute fayth.) For as much as thou beleuest, so muche shalte thou obtain thi peticion. And withoute faith it is impossible to please God. Heb. 11. But and if thy faith be so farre tempted, y ^t thou shalte heare thine enemyes saye by the: Psa. 5. God wyll not help or saue him: Yet leaue not of thy purpose, but crye: Iesu the sonne of Dauyd, haue mercye on me. Crye with harte and mouthe, that he maye remember hys mercye, which thing by the often calling thou shalt bringe to remem­braunce, and he wyll heare the, as he hath herde this blynde man.

THE EXPOSITION.

FIrste of all, in this gospell is shewed vnto vs, The tēp­tacion of Christ is our victorye. how Christ was ledde through the holy ghoste into wildernes, and tempted of the diuel. And also how strongly he ouercame & trode vnder foot the diuel that cruel enemy to christian men. And yf we wold behold these things with the eyes of faithe, we shulde proue by experience, that Christe suffered all these thinges for our sake. For there was nothing done of him, more or lesse, wherin hee didde not seruice to vs wretched synners.

His temptaeions, fastinges, victorye, yea and his verye passion and bitter deathe, was seruice vnto vs, Luc. 22. as he in S. Luke saythe, that he came to minister or serue other, and not that other shuld serue or minister to hym. Wherfore I must here in this place take Christ as a gift, & that he w ^t al that he hath done, is geuen to me by the father, so that hereafter he maye bee mine. And furthermore I [Page] muste putte him before myne eyes as an exaumple and take my crosse vppon me, Mat. 10 and folowe hys steppes. 1. Pet. 2. Christ suffered for vs, leauinge to vs exaumple, that wee shulde folowe his step­pes. Yea and when thou hearest, that he was led by the holye ghost into wyldernes, to be tempted of the diuell: Yt is y ^e will of god that we be tempted Thou shalte learne thereby that god of his good wyl, sendeth al temptacion to his elect that they may in time of temptacion know, wherof they neede, and with great constancy aske of god, both helpe and comforte. Euery mannes necessitie shuld prouoke him to pray: as the prophete saieth: When I was troubled, then I cryed to the Lord, and he herde me. And againe, when thou hearest, how mightely Christ ouercame the deuyl, and how with scripture he ouerthrew his subtill and malicious counsaile, thou shalt remembre to learne, that no temptaciō may be ouercome, but by Christ. And also, that a christian souldiar shulde haue a strong armoure (which is the worde of god) when so euer he shall fal into battaile with the deuel. Ephe. [...] And what clayme or righte coulde that enemy make to me, yf I had none other weapon in tyme of temptaci­on to defende me withall, but this onlye sentence of scripture, conceaued through faith? Ioh. 16. Haue good hope & trust, for I haue ouercome the worlde. Yet we wyl somewhat se in this place with what crafts and deceites of temptacion the deuell cometh with all to Christe.

Fyrste, The care for the belly he compasseth him with the carke and care of the bellye, and that hee attempteth wythe a wonderfull pollecye. He sayeth on this wise. [Page] Yf thou be the son of God, Gen. 6. make these stones bread. As many as do beleue, may be called the chyldren of God. And the deuel sayth as it were on this wise Yf thou be the sonne of God, as thow doest boaste thy selfe, wher then is the care that God taketh for the? why doth he not prouide to the meate, drinke, and all other necessaryes to lyue by? what hath God to do with the thinkest thou? He taketh much care for the in dede: Tarye a while, vntill a rosted chicken flye in to thy mouthe. And by this meanes goeth the deuell about to bringe Christe from the cōfidēce & trust in God, and to burthē him with in­credulity and vayne carefulnes, that yet he might so moue him to forsake God, and make of his belly an idol: Chryste ouerco­meth the deuel Deut. 8. But what doth Christ? He geueth no place at al to these diabolical instructions, but strongely doth perseuer in that faith and truste, which he re­ceiued of his heuenly father, and saith. Man liueth not only by bread, but by the worde that procedeth from the mouth of God. As though he shuld saye: I know very wel, that when ther is plenty of bread the lyfe muste be susteined thereby: But that is not bicause of the bread, but for the word of God, wher by the bread is sāctified, and power geuen to it, to feede and replenish men. And yf there be no plenty of bread, then must we needes lyue by the word of God, yf then faith do wholye depend and hange of this worde, and be wrapped therin, then must ther nedes be also bread, yea, and the same muste come from heauen, as in the olde tyme Manna was ge­uen to the children of Israel in wildernes. Ps. 77 Lo now in this wise doth Christ ouercome the deuell, and [Page] that for oure comforte, that we shulde applye oure selues, and prouide, (as often as we fall into suche temptaciōs) that incredulitie raigne not amongst vs, but to remembre the exaumple of Christ, confirmed with so many promises of god, wherethrough we may withstand the carefulnes of the belly, & o­uercome the deuell and all his councell, and tread hym vnderfote.

Secondarly, To tempte God. y ^e deuel wold faine perswade Christ to tempte god, and without any cause why, to caste him selfe down from the pinacle of the temple. And to bring that to passe, he allegeth (although it bee falsely) a place of scripture, assayīg yet by that mea­nes, if he might with his outward appearaunce, & vnder such a lambes skinne, ouercome Christ, and moue him to do contrary to the worde of god. And note well here, that the deuell hath mo wayes then one to circumuente and begile menne, and as he is craftye and subtyll a thousande folde, so hath he a thousande wayes, to bringe men in his snares. He knoweth wel inough, wherin we be moste weakest, and yf he bringe not his purpose to passe one way, he assaieth an other. He taketh great delite & plea­sure in oure destruction and cōdemnacion. And by cause he coulde not bringe Christ to that poynte, to make his belly a god, he yet hadde greate hope to bringe that his other porpose to passe, to moue him to tempte God, and so set hym vp vppon a pinnacle of the temple layng: If thou be the son of God cast downe thy selfe hedlinge: for it is wrytten. Psal. 9. He shall giue his angels charge ouer the, and with there handes shal they hold the vp, that thou dashe not [Page] thy foote against a stone. But wherfore did the de­uel leue out, Vt custodiāt te in omnibus vijs tuis? that is to say: That they shal kepe the in all thy wayes? Bicause it was contrary to his purpose, and made nothīg for his intent. Whervpon Christ obiecteth against him this answere, Deut. 6. saying: It is also writ­tē. Thou shalt not tempt thi Lord god: As though he shuld say: God doth mightely defend his, & will not leaue them in any necessity. And moreouer (as thou thy selfe doest knowledg) he hath geuen in cō maundemēt to his aūgels, to take the charge, not only of me, but also of all his elect, that they maye walke without any offence or slaunder. Wherefore shuld I cast my selfe into the water, when I maye passe by a bridge or ship? And so. why shuld I cast my selfe downe hedlīg from the temple, whē I may easlye go downe by a ladder? The wise man saith: He that loueth ieoperdye, Eccle. 3. No man ought to put hym selfe in ieoperdy shall fall into the same. Lo here now again the diuel is ouercome bi Christ and that with no small argumentes of scripture, wherwith he doth confute him. Let vs now knowe and perceiue, that all these thinges be done for our instruction, that we may learne likewise, to ouer­come the deuell, when neede shall require.

Thirdelye, the dyuell is not yet contented, nor leaueth of Christ, but taketh him vp, vpon a great high hyll, and sheweth to hym all the kingedomes and glory of the wolde, saying: All these thinges will I geue vn to the, yf thou wylt fall downe and worshippe me. The dy­uell is lord and prince of y ^e world. And of this place we learne, that the deuell is the Lorde and Prince of this worlde, as Christ also nameth him in the 12. chapter of Iohn. [Page] Moreouer all those that so depende and hange of wordly and transitorye thinges, that they sette by nothinge els, nor bee mortyfied to the worlde and their concupiscence, do in no wise appertain to the kyngedome of Christe, but to the kingdome of the diuel. For what so euer it be y ^t I put my hole truste in, besides god, or do prefer and loue it more then god, verely of the same I make to me an ydol. And yf my harte be fully fixed vnto yt, What is y ^e worshippe of the diuel and is giuen to honour, voluptuousnes, riches, power of the world or any such other like thing, then be those thinges my ydoll, and in them I worship the deuell. Yea & to be more plaine with you, yf I outwardly shuld be good and honest, and wolde accompte the same outewarde goodnes for righteousnesse before god, then trewly shulde the same be myne Idoll, as Esaias witnesseth, sayinge: Esai. 2. They haue woship­ped the workes of their owne handes. And saynte Augustine saieth: My God is my loue. I praye you what is it els to loue creatures aboue god, then to worship the deuell? But herken here now greately this ydolatry and blasphemy displeaseth god. Get the hence (saieth he) thou Sathan, these thy suggestions can not be borne or suffered of any good hart, for it is written: Deut. [...] Thou shalte worship thy lord god, and him onlye shalte thou serue.

Lo, in this wyse is the deuell no we thryse ouer­come, and driuen awaye of Christe, onlye by the worde of god. Nowe as it is necessary for vs, throughe Christe to ouercome all temptacions, the worlde, synne, death, and the deuell, so muste we also be wel instructed & strēgthned with y ^e word [Page] of god, wherein is promised to vs, both comforte and helpe, in our Lord Iesu Christe. And if we bee not with this swearde of spirite (which is the word of god) wel armered, then doughteles wil he bring vs out of the right way, and lead vs about so lōg, vntil he bring vs into his snares, and so entangle vs, that we may scarsely get out agayne: from the which, I besech god the father of his greate good­nes and mercy, to kepe and preserue vs, throughe his sonne our Lorde Iesu Christ. Amen.

THE EXPOSITION.

An exaū ple of [...]aithe & the callīg of y ^e heithēFYrste of all, this gospell layeth before vs an example of faith, in the womā of Chanane, and sheweth vs also, that the Gentils and [Page] Heithen shalbe called to the knoweledg of faith. Rom. 1. A trew and perfite faith is nothyng else, but to know that Christe is the lorde and the son of Dauid: For yf I knowledg him as lorde, then do I also beleue, that he is naturally the very sonne of God, yea and god himselfe. Moreouer God y ^e father of heauē wyl not be knowen in any other, but in this Christe: as S. Iohn witnesseth in the 14. chapter, sayinge: He that seeth me, seeth my father. And also in this wise to call Christe the lorde, is not so small a trifle, as yt semeth to the worlde, but trewly it is the worke of the holy ghost, as S. Paule saith: 1. Co. 1 [...] No man canne say, that Iesus is the lorde, but through the holye ghoste. And when I knowledg Christ to be the son of Dauyd, then muste I beleue, that he came into this worlde for my sake, And that he was gyuen to me, with all his goodnes, merites, passion & death, that by hym delyuered from sinne, I may be made the sonne and heyre of al the goodnes of god, Gen. 22 Psa. 131 as do clearely declare the promises made to Abraham & Dauyd. Suche a fayth had this woman of Cana­nee, although she had it not of her selfe, but bicause she herde of Christ, and of her suche hearinge, she receaued faith. Fyrste she knowledged Christ to be the lorde, whych had power (seyng he was god) to delyuer his doughter from the vexacion of the de­uell. And therefore she put all her truste in him, as one that coulde and wold help. Or else I pray you why wolde she folowe him, and make exclamacion, yf she had not beleued that? Yt must needes be, that this woman had a trew and perfect fayth in Christ and loked for all manner of goodnesse of hym.

The property of saythe.Secondarely, it foloweth now, what the nature and property of faith is, namely in all temptacion and affliction, to seeke remedy and help none other wher, but at God, through Christ. For the faith that we haue spoken of before, dyd prouoke the woman to drawe neare to Christ, to open her necessitye and griefe, and to call for his grace and helpe. But what doth Christe here? The faithe of the woman dothe not dysplease hym, although shee was no woman of Israel, Ioh. 10 but a Gentile, for he wolde al­so bringe them into his flocke. Yet bycause the womans faythe shoulde bee proued, and made more cleare, Chryste kepte scilence, and gaue none aunswere to her fyrste peticion. And what thinke ye that the woman thoughte in her mynde then? Do ye not beleue that shee was heauye and sadde? But yet she remembreth the great humani­tye of Christ, that she had harde so much commen­ded. And she dyd not forgette the benefites, that he had gyuen to men of his great goodnes vnmocicioned or desyred. And therfore she departed not at y ^e first check, nor did dispair of hir doughters helpe, but stiffely sticketh to him, and craueth for a gentel and meeke aunswere. And in the meane tyme, thap­postels come, and intreate for her, sayinge: Lorde, sende her awaye, for shee excedingelye cr [...]eth after vs. But what doth Christ nowe? Doth he graunte to the woman her desyre? No, but semeth to conti­newe still in his firste mynde, that all men woulde iudge, that he woulde not helpe her at all. But why do wee not briefelye shewe, what was hys aunswere? I am not sente (sayeth he) but to the [Page] loste sheepe of the house of Israel. By these words he seemeth in a manner to conclude, as though it were not conuenient for him to help this woman of Canane, seyng that he was not sent, but to the loste shepe of the house of Israell. And this answere in a manner is more bitter and harder, then was hys fyrste sylence: Yet the woman doth not so dispayr, we oughte not to a­poynte tyme & place to Christe. but as she alwayes dydde truste in the goodnesse of Christ, and woulde not in anye wyse be ryd from him, so likewyse, she wold not prescribe or appoint the tyme and place, or any thinge else wherein shee wold that Christ shuld help her, hauīg a perfit trust & hope, y ^t yet at the last he wold help her, how diffi­culte & hard so euer he did shewe himselfe vnto her. And yet she leueth not of, but cometh again, and falleth downe to his feete, & saith: Lord, helpe me. And what then? Christ doth not only persist in his firste sentēce, but now he calleth her a dog, as though she were vnworthy to be numbered amongest his. The constancy of y ^e womā. And this is a vehemēt & wōderful great temptaciō, and yt is necessary for them y ^t ar lyke tempted, to haue a great faith, & strongly to persist in the same, yf they wil not be ouerthrown or brought into desperacion But what saith y ^e womā now to this? She freely & playnly graūteth, y ^e Christ in calling her a dog & sī ­ner, said right. Nor she doth desire y ^t the bread shuld be takē from the children, & geuen to her, but only y ^t she may haue the crūmes & leauyngs that the dog­ges take, which fall vnder theyr maisters table. As thoughe she shulde say: My most beloued Lorde, yf thou wylt consydre and haue respect to my per­son, my dedes, my merits, and to my sinnes, then do [Page] I perfectely knowe that I shall get no helpe at thy hand. And moreouer I know very wel, that I can not be of the numbre of the chyldren, yet neuertheles I desyre and couet thy goodnes, grace and mercy, beseching and praying the, that of thy great and abundaunt pity, thou wylt loke vpon me a wretch, comfort me in this affliction, & delyuer my dough­ter from the deuell. And bicause I cannot obteyne yt with any of myne owne merytes, I desire the for the glory of thy name, that thou wylt shew thy mercye vnto me. Lo, now is the harte of Christ wonne, and canne no lenger forbeare. Now muste he needs open and shew hys mynd to the woman for he saith on this wyse. O woman, thy faith is great, be it to the as thou wylt. And in lyke manner dyd Ioseph in Egypte, Ge. 45 after he had long shewed himselfe very harde and cruell towardes hys brethren, yet at the la [...]te withe greate teares wepynge he sayde: I am your welbeloued brother Ioseph, be not afraid &c. And this we learne, that God in euery tempta­cion and necessitye will helpe, although sometimes he wil defer for a tyme his ayd & socoure. God helpeth in euery ne­cessitye. This al­wais consideryng that after the nature & custom of fayth, we shuld only seeke help and comfort at hym, and not to leaue of vntil we shal be harde.

Exaumple of loue:Thirdely, is shewed vnto vs in this gospell, an example of loue which seketh not her owne, but rather the cōmodity & profyt of her neighboure. And that chiefly doth the mother of this mayden, when in great wepyng and praying, she shewith vnto Christ the necessity of hyr doughter. And doth as faruently as [...] help for hyr, as though she hyr selfe [Page] were vexed of the diuell. And so she fulfilleth the commaundement of S. Paule, where he saith: Ephe. 5. Ye fathers & mothers loue wel your childrē. And we se also the same example of loue in the Apostels, whi­che so diligently did make intercession for this wo­man. & that it had beene also great pleasure vnto them, yf she had beene hearde of Christ at the first. And marke diligently, that heere in this place the lyuyng prayeth for the lyuinge, that thou mayest learne, that the inuocacion of the holy men that be deade, is not grounded vpon this place. Trewlye yt can not be denied, but that the Apostles prayed for this woman, but that was doone in theire lyfe tyme, & not after their death. The [...] ­tercessiō of y ^e liue­li saints. Who dyd euer forbid the to praye for thy neighhour, or that in thy mind thou shuldest not beare his necessitye? Do wee not alwayes instantly require these workes, and saye, that such workes onlye be good and christian wor­kes? Yea faithe and loue is the whole contente of this gospel, that we teache. And moreouer wee knowe very well, that he lyed not, that saide:

In these two commaundementes, Mat. 22 all the lawe and the prophetes do depende. Wherfore euerye good christian manne shall knowe, that faythe withoute loue and without workes, that shuld folowe faith and shuld be done to my neighbour, can not stand. Or yf such workes folow not, Ioh. 2 [...] that then it ys (as S. Iames saith) a deade fayth.

THE EXPOSITION.

THe miracle of Christ mencioned in y ^e gospel of this day, is a liuely doctrine & sermon. All thīg is subiect to the dyuel with oute the know­ledge of Christe. For we do not only learn therby, y ^e Christ is indued with singuler humanitye and pity, and that he is ready to gyue his diligence & labour to al mē, but also, that al thinges be subdued to the dyuell, where Christ is not knowen. And to this knowledg can no man come through any workes or mannes wisedom, except the father of heauen draw hī therto as s [...]ripture witnesseth, sayinge on this wise: Ioh. 10 No man knoweth the son of God, but only the father, and he to whome God wyll open yt. Yet hathe God lefte vnto vs in this worlde certayne mea­nes, wherby he leadeth vs to that knowledg, that is by his worde and gospell that he gaue to his son, The gospell: to teache and shewe vnto vs, whiche he will also to be preched in this world for euer. And moreouer al­so, by that he giueth vs the holy ghoste, Act. 10 as we se in the actes of y ^e Apost, that euery mā that heareth it & receiueth it in faith, shal not perish but shal haue e­uerlasting lyfe. And in lyke maner must y ^e gospel or miracle of this day be taken, Ioh. 5. in the whiche Christe ys so set forth vnto vs, y ^t it is very he, y ^e of his mere grace and mercye hath deliuered from y ^e diuell this man, miserable, poore, and destitute of all helpe & mannes comforte. Wee maye well saye, that this man was miserable & wretched. For besides that he was blynd (as saint Mat. saith) he was also dumb, deafe & possessed of a diuel. Mat 14 What can we els learne hereby, but y ^t all things be subdued to y ^e diuel, wher Christ cometh not? And in contrary wise, that the diuel as sone as Christ by his word is come vnto vs, [Page] is compelled to avoyd and departe. And there is it manifestly declared, The dy­uel must obeye to Chryste Ioh. 12. y ^e Christe speaketh of Ioh. 12. Now is the iudgement of this worlde, nowe shall the prince of this worlde be caste forthe. Therefore yf wee wil be partakers of the goodnes of Christe, which this gospell sheweth vnto vs, then muste we needes knowledge before, that we be blinde, deafe, and dombe. And moreouer yt is meete that wee be­leue the preachyng of Christ to be trewe, To bee possessed of a dy­uell. namelye, that only he doth heale vs from al diseases, both bodely and ghostly. Which of vs al (yf in our hartes we ponder & trewly looke vpon our birth & natiui­ty) wyl not knowledg & confesse, that he is possessed of a diuel? Psal. 50 Wer we not conceiued & borne in sinne? And doth not sin pertaine to the kingdom of the deuell? And to be in the kingdome of the diuel, wh [...]t is it els, but to be possessed of a diuell? And in lyke manner, it is to be sayde of our blindnes, deafnes, and dumnes. To be blynde. We be blinde and se nothing (that is) we beleue not how Abraham saw Christ and his A­postels Io 4. To be dumbe. And we be also dumb to cōfesse Christ of the which confession the apostle speaketh of, say­ing: If a man beleue from the hert, he shalbe made righteous. Rom. 10 And if he knowledg god w ^t his mouth, he shalbe saued. And Christ in the gospel saith: He y ^e knowledgeth me before men, I wyll knowledge hym before my father that is in heauen. To be deafe. And we be also deafe, and heare the trewthe of the gospell vnwyllyngly & against our minds. And yet muste we nedes heare it, if we desire to be brought frome the kingedome of the deuell, to the kingedome of Christ. Who can take from vs so many defautes? [Page] The onlye mediatoure betwene god and man, our Lord Iesu Christ, through whom (yf we beleue) we shalbe saued both body and sowle.

Secondarilye, we learne by this gospell, The worlde dothe mock all Christes words & deedes. howe Christes wordes and deedes be taken and interpretyd of the peruerse and misbeleuing worlde. Al was euel that good Christ did, how good so euer it were And yf he had not done that miracle before the fa­ces & in the sight of the vnbeleuing Iewes, doughtles they wolde boldely haue denied anye suche to haue beene done. And bycause they can not deny it, they say, that Christ dyd that miracle through Bel­zebub the prynce of dyuels. And is not this won­derfull blasphemy againste god, that so godly, pre­cious, and so noble an acte and miracle, shuld be adscribed to the power of the diuell? Mat. 7 An euel tre brin­geth not forth good frute. Gen. 4. But Caim wyll always hate his brother, although there be no cause whye. Yea, there was nothing done by Christ (were it ne­uer so good & godly) but cursed incredulity dyd euer detract, mock and reproue it. Is it not a greate to­ken of godly loue, yf a man shulde eate and drynke with publicanes and sinners, Mar. 2. whereby they might be conuerted from sinne, and repente? Yet for that deede was Christe hated and slaundred, as though he had cōmitted some great mischefe. Yea, and was it not to be highelye praised, that Christe with so great diligence, dyd preach the word of his heauenly father? And yet for that, founde he no fauoure with the obstinate Iewes, but was compelled to heare: He is a disturber of the people. And suche o­ther lyke. Ioh. 7. What happened to the Apostelles after [Page] the resurrectiō of Christ? what happened to Paule when he saide? I haue wished my selfe to be cursed from Christ for my brethren? Rom. 9 He did with so feruent desyre wishe the saluacion of his kinsfolkes after the flesh, that by some meanes they might be brou­ght to the faith, but he profited not: For the Iewes called hym a sedicious persone: Act. 26. and Festus sayde, he was madde. And in lyke manner was yt wyth Christ at this tyme, he dyd a noble acte, that might haue allured the Iewes to beleue, but they not onlye do not beleue, but despiseth and slaundreth hys worke. Some aske signes, and be not content with that is doone. And some saye agayne, that by the vertue and power of Belzebub the prince of di­uels, he casteth out the diuel. But to be short, whatsoeuer Christ doth, worketh or teacheth, it is verye contrary and repugnant to the worlde, and can not be void from blame & slaūdre. 1 Pet. 2. So that Christ shall alwayes be a stone and rocke to be stombled at.

Christe defēdeth his doc­trine.Thirdely, we se in this gospell, how Christe with greate diligence and feruent zeale of loue, dyd de­fende hys doctrine and godlye workes. And al­thoughe in the ende he answered them that asked signes from heauen, and remitted thē to the signe of Ionas the prophete, yet did he moste chiefelye stoppe theyr proude mouthes, that did adscribe his doctrine and workes to the deuell, and not to the power of God. He coulde in no wise suffre that, that the Iewes againste theyre owne conscience shulde lye, and saye, that he caste forth dyuels tho­rowe belzebub the prince of dyuels: seyng it is ma­nifest in the fourth chapter of Marke, that he dyd [Page] yt with the finger of God, that is, The finger of God. with the power and vertu of God, and the holy ghost. And this properly is the sinne in the holy ghoste, when agaynst thine owne conscience, thou doest blame and perse­cute the plaine manifest and open knowen veritie. The syn in the holy ghost. Of the whiche sinne Christe saith, that it shall not be forgeuen in this world, nor in the world to come And as Christe doth here in this place, so dothe he in the eight chapter of S. Iohn, when the Ie­wes said, he had a diuel. He letteth passe, that they called hym a Samaritane, and pourgeth that, that they sayde he had a dyuel. But here wee wyl note certayne argumentes, as briefelye as wee canne, with the which in this matter, Christe dyd confute the obstinate Iewes.

Fyrste, Christ proueth by two similitudes that it was impossible, that one diuel shuld expel an other. For yf yt were so, then shuld the diuels varye, and dissente betweene themselues, and so shulde theyr kingedome be desolated. Euery kingdome deuided in it selfe, must nedes fall, and cannot endure. And likewyse a house, wherin the dwellers doth discord and varye, can not stande.

Secondarily, Christ proueth with a playne example, that y ^e Iews did greuously blaspheme and slaū dre him, saying: If I do cast forth y ^e diuel by y ^e po­wer of Belzebub, bi whom thē do your childrē driue thē out? Therfore shal they be youre iudges. The Iewes shal be iud­ged of ther own children They wil not say that one diuel driueth out an other, but that yt is done by the power of god. And yf it bee doone by the power and vertue of God, howe can your blasphemy stand? But ye shuld perceyue [Page] and knuwe thereby that the kyngedome of God is come to you, whereunto the dyuell muste needes gyue place. And then shuld ye not lade your selues with so greate and horrible blasphemye agaynste God.

Thirdelye, he maketh an argumente of a famili­ar similitude, and saith. When a stronge harnessed man keepeth his house, all that he pocesseth is in peace: But when a stronger commeth vppon hym, and ouercommeth hym, he taketh frome hym all his weapons, wherein he trusted. &c. And so he con­cludeth on this wise. God o­uercom­meth the diuell & we in hym. The dyuell is inuincible, ex­cepte he be ouercome by the power and vertue of god. And I (as ye se) haue here ouercome the de­uyll, and haue compelled hym to gyue place to me. And thys haue I not doone by Belzebub (as yee do saye and slaundre me) but by the power of God And seyng yt is so, ye be very wretches and naught so to slaunder my worke.

Fourthly, he doth with a goodly sentence stop & restrayne the fowle mouthes of the Iewes, and saith: He that is not with me, is agaynste me. And he that doth not gather with me, scattereth abrode. Nowe it is cleare, that the deuell is againste me, seyng he doth good to no man, and I do profyte euery man. And moreouer he gathereth not to lyfe as I do, but laboureth in as much as he canne, to destroye all men. Wherefore he shall not departe from the man at my desyre, eycept he be expulsed by the power and vertu of God.

Fyftely, he answereth to the Iewes with an horrible thretnynge, as thoughe he shuld saye: Looke [Page] well aboute you, and considre what shall become of you. Now is the diuell caste forthe, and the kynge­dome of God is preached vnto you in euery place, through my gospell: But and if ye reiecte my gos­pel, and make your selues vnworthy of euerlasting lyfe, and wyll agayne lette the deuell haue place in you, ye shall well perceyue and vnderstande, that the end shalbe worse then the beginning. The end shalbe worse thē was the begīnīg whē wee despise y ^e word of God. And wheras before, one dyuell onlye in incredulitye and hy­pocrisie dyd deceyue you, nowe shall come 7. other worse dyuels, that shall besege rounde about your hartes, and shall so kepe you in bondage, that yee shall neuer be able to come to eternall lyfe. And I wyll that ye haue admonisshing before, that when so euer it shall so happen, yee do remembre, that I haue told you thereof before. Lo, in this wise dothe Christe stoppe their mouthes, that dyd blaspheme the open knowen trewth, And that he doth with in­vincible argumentes, teachinge vs in the meane tyme, that euery christian man be ready to defende the trewth, as often as it shalbe depressed and laden with slaunder and lies. And specially it shal beseme them, that be ministers of the gospel, which of their profession ought to defend and fauoure the truthe, and for that intent be called to the same office, that they teache other.

THE EXPOSITION.

IT is greatly to be wished & desired, y ^t as y ^e text of this gospel is plaine & easye, so it might be imprinted in mens hartes, that not only they shuld speake highly therof, but also learne & proue by experience, how great a thing it is, if we be wel instructed with the promises and miracles of God against the detestable carefulnes of the belly.

Christe wyll no­rishe the beleuersFyrste of all, in this place is layed before al christian men a noble example, that God y ^e father tho­row his welbeloued son Iesu Christ, wyll norishe & defend them, both in body & soule, yf they wyll put theyr whole confidence and truste in hym. Wher­by we maye marke and note, that god from the be­ginnynge, with promisses and exaumples, hath defēded vs against the abhominable carke of the bellye, whiche raigneth almost ouer all the worlde. And chyefly for this cause, that he myght laye be­fore our eyes our incredulity & vnbeliefe, wel knowen of hym, and deepelye grafted in vs. It is an excellent thyng, and not a little to be commended, yf a man can mortyfie hym selfe, concernynge the carefulnes of worldly riches, & no lenger to be vex­ed or troubled with the care of meat, drinke, & cloth, but put al his hope & truste in the promises of God and stedfastelye beleue, that God will mercifully looke and prouyde for our necessaryes, although it appeare farre otherwyse in the syghte of men. And therefore y ^e we shuld leaue that pernicious in Christe defedeth vs agaīst the care of the bely withe promi­ses and miracles [Page] credulitye, and conceyue trewe faith in god, is gy­uen vnto vs of God so many promises, confirmed with many noble miracles, that needes must he be blinded, and geuen into a wrong opiniō, that is not by them sterid to faith, & can set a parte the carke of the belly. And moreouer he suffereth that such pro­mises be shewed to the people in sermones, where­by, through the remembraunce of them, wee maye bee allured to the faithe that is in Iesu Christe. Who is so hard or dul harted, that cā not be moued to faithe, yf he wyll remembre what greate care Christ toke for this multitude? And how he pitied them, when there was no mencion made of meat nor drynke? Wherein he sheweth, that he knoweth what we haue need of, before we aske any thing of him. And in that he lift vp his eyes (as the Euangelist saith) and beheld the multitude, is signifyed that Christ hath in hys mind compassiō on vs, and that his help shal always be ready at hand for vs. And so must we vnderstād whē scripture saith, that god doth loke vpon vs with his eies, that he mercifully wil defēd vs, against al peryls of body & soul. Psal. 10 His eyes loketh vppon the poore. And in an othee place: Looke vppon me Lorde, and haue mercy on me. Wherfore seeyng that Christ sheweth in this miracle his such great goodnes, clemencye and carefulnesse for vs, that mercifully he wyll prouyde for vs, both in body and soule. It were very vnmete that we our selues shuld take lyke carke, & not wholy to trust to hym, y ^t is able to perform that he hath promysed. Nor is this to be vnderstand, as thoughe we shuld not care for our helth, but rather [Page] that before all thinges we considre, howe to please God thorow Christ, that wee maye be made perta­kers of euerlastyng health, which Christ in the gospel requireth of vs, Mat. 6 and sayth: Fyrst seeke the kingdom of god and his righteousnes, and al these thinges shalbe geuen vnto you. As he myghte say: It is necessary that ye beleue, for and yf ye do not be­leue, yt is necessary that ye alwayes lack, although al the world with al his riches were yours. Psa. 33 as Da­uid saith: Rich men haue lacked and haue hūgred. Here a man myght withstand and say: If the mat­ter be so, and that God wyll fede and norish me, then wyl I be ydle and wyl no lenger laboure. Not so my deare frende, ye shall not so do, for labour is not forbidde vnto the, but the care and carckeful­nes therevppon is forbidden. Thou shalte eate thy breade in the sweate of thy face, but yet shalt thou not put thy trust in thy labour, but in God allonly. If thou do this, thou shalte not neede to care for thy lyuyng. Labour diligently, and by thy faythe (accordinge to thy callynge) leaue the care to God and he wyll norishe the throughe Christ.

Secondaryly, we haue here a godlye exaumple of the loue of god in Christe toward vs. Fyrste, in that he dyd not only feede the good and iust, The ex­ample of the loue of God. but also the euel men, which were not the lesse part amon­gst this fiue M. And in that also, that he so mekely suffered the weaknesse of Philip and thother Apo­stels, hee dothe teache vs, that euerye Christiane man shuld shew forth his faith, by workes of loue, and thereby to prouoke other to doo the same. And suche loue muste alwayes bee perfecte. Imperfecte [Page] loue doth neuer good, but to his frendes, Gal. 5. whiche the Publicanes and sinners do also, for they loue, thē of whō they be loued agayn, as Christ saith, in the 6. chapt. of S. Luke. our loue muste be perfecte. Perfect loue doth not only good to his frends, but to his enemys also. Wherin we may se the example of Christ and of the heuenly father, Mac. 5. which suffereth his sunne to shyne vpon the good and bad. and sendeth raine to the iust and vniust. Of this perfection of loue Christe speaketh in an other place, saiyng: Ye shalbe perfect, as your father in heauen is perfecte. In that place Christe commēdeth the loue of his father towardes vs, as a moste perfecte loue. Wherfore? Bycause he hath receyued vs into his fauour and grace, Rom. 5. which were yet his enemys, and sayth, that we also must be perfect in brotherly loue, which cometh frō faith. Therfore yf thou be a christian man, and wilt with good works manifest thy selfe to haue a Christian mans harte, go to then, and instructe them that be weak, and leaue them not, vntil thow haue brought them to the knowledge of the fayth. And moreouer dooe good to all men withoute any respecte, aswell to thyne enemyes as to thy frendes: to the bad as to the good. And then thou hast testified with works of loue, that thou art a good tree, in that thou bringest forth good frute.

Thirdely, this gospell sheweth, Geuing o [...] thākꝭ to the bene [...] [...] Chri [...]. how Christ dyd not distribute and geue this breade and fisshes, to the multitude, before that he had giuen thankes in his hart to his heauenly father: of whose liberality and plenteousnes all creatures be susteined, and norished vp. Wherin he teacheth vs that we lykewise [Page] shuld gyue hartely thankes, for the great henefites both bodely and ghostly, that we dailye receaue of God the father, through his welbeloued sonne Ie­su Christ. And yf thow wylt knowe the very trewe thankes geuing. What is thākꝭ giuinge This it is. To knowledg that al that euer we haue, cometh of God through Christ, of his mere grace and goodnes, and not of our sel­ues. This is the trew wayes, to gyue thanks. And for the more parte continuall praise and commendacion foloweth such knowledg. By what means can I geue prayse, honoure and thankes to God, except I knowledge his benefites? Nowe yf I haue this faith and knowledge, that God throughe Christe hathe destroyed the kyngdome of the diuel, & made me inheritoure of his heauenly kyngdome, doughteles I do also gyue thankes with all Goddes e­lecte for so greate a benefyte, as the nature of suche that beleue, is sette forthe at large, in the 25. chapiter of Esaias the Prophete, and in Daniel the seconde chapiter. Neither shall I do it once, but al dayes of my lyfe withoute ende, I shall saye withe Dauyd: Psa. 145 My sowle prayse the Lorde, I shall prayse the Lorde in my lyfe tyme and shall synge vnto the Lorde as long as I shall lyue. Psal. 33 And: I wyll geue prayse to the Lorde at all tymes, his praise shall alwayes be in my mouth. Lykewise when I knowledge that God in oute­ward and worldely thinges wyll of his mercyful­nes norish me (but so that I must needes labore to) then muste I well remembre, that it is not to be adsc [...]ibed to my laboure, but muste gyue harty than­kes to God throughe Christe. Howe often tymes [Page] doth that iuste man Dauyd confesse that God hath prouided al thinges necessary to him frō his youth to his age? Psal. 36 Eccle. 1. To whom doth Salomon ascribe his greate wisdome? From God is all wisedome saithe he. And whereby commeth his riches and greate substaunce? By his laboure? No. Pro. 10. But he saith the blessyng of god maketh riche men. Lo, now in this wise muste we knowledge, that all that wee canne or maye bothe in bodely and ghostly thinges, com­meth only of god, which through Christ wyll gyue to vs all goodnes. Wherfore it is meet that al the dayes of our lyfe we geue to him thankes therfore.

Fourthly this gospell teacheth howe we shulde diligently keepe such giftes as we haue receyued, Not to mispend the benef [...]es of God. & not misspende them, whan Christ commaunded hys Apostels to gather the fragmentes, that they shuld not perish. If y ^u haue receiued more riches of God, then y ^e necessitie of thine own house requireth, looke thou kepe them well, Mat. 6. not to get the great riches & treasure here in the earth, where the moth and rust shall destroye it, and theues steale it awaye, But spende it not in any euell vse, or waste it in volup­tuousnes, furfetynge, dronkennes, and superflu­ous apparrel, as it is spoken of in the 15. cha. of Lu. of the prodigall childe. And suche as is lefte to the, more then for thyne owne necessitye, lyke a faithful stewarde and housholder, distribute it amongst the poore at tyme conueniente. Doest thou thinke that that ys gyuen to the more then for thyne owne necessity and sustentacion, that thow hast it to thentent thou mayst mayntaine thy vuluptu­ousnes & pride? Thou art deceiued if thou so beleue [Page] Thow art ordained a seruaunte ouer all thinges, Luc. 12. and for that cause hast thou all that thou hast, that therof thou mightest help the poore and needy, and make the frendes of the mammon of iniquitye: that when neede shalbe, they maye testifie good of the, wherby thou maist fynd grace and fauour with God. Luc. 16. What happened to the riche man, that despised the poore Lazarus, spoken of in the gospell? He shulde not haue beene damned, bycause he was clo­thed in purpure and sylke, and faryd so daintily, yf he had had fayth, and had eaten with thankes ge­uinge, and not haue forgotten the poore miserable Lazarus, the which sate at his gateful of sores, de­siryng to be fedde of the cromes, that fell vnder his table. But what happeneth? He vtterly forgat the poore Lazarus, and tooke no care at all for hym. Besids this, he doth misuse his goodes and riches. And therfore well worthy to be damned. And to be shorte. If thou haste more then for thyne owne store, helpe thy neighbour therewith, and mispend it not in ryot, and voluptuousnesse.

THE EXPOSITION.

OFtentimes haue I sayde before, and it wil be sayde to the end of the worlde, that the worde of god can not be preached in this cursed world, without persecution and greuous aduersaries: seing that christ is set for a token, which shalbe spoken against. Luc. 2. Neyther shuld a man mer­uayle that suche persecution shulde chaunce to the ministers of the worde, seinge that it hapened so to Christ himselfe, whiche is the very trewth, and did so diligently and most singulerly of all men, teach the word of his father. In so much that he was put to the vileste death, that myghte bee. And that yt so was, yt appeareth very plainlye in the gospell [Page] of this daye: He was not only taken and reputed for a Samaritane and a false doctor amongest the Iewes, Persecution. but also they take stones, to stone him to death withal. Wherefore, seinge y ^t suche dissention betweene good and wicked men shall continew vnto the ende of the worlde, we will considre howe a Christian man (and chiefly the minister of the word of god) shuld behaue himselfe. We must always no doute suffre aduersities, yet neuertheles, we muste alwaies resiste the blasphemers of goddes worde. Fyrste Christe stoppeth their mouthes that persecuted his doctrine, with his clean and perfect lyuing, when he spake vnto theim with gentle wordes in this wise: Whyche of you can rebuke me of one synne? you doo reiecte my learnynge, and wyll not receaue yt, what reasones or causes haue you of youre suche counseyle and doynge? yf I taught otherwyse then I doo, or yf I did otherwyse then I teache, then had ye a good cause to forsake my doctrine. But now can ye shewe nothinge at all, wherein my lyuinge doth dissente frome my lear­nyng. Howebeit, your obstinacy ys so great, that ye will not beleue. Lo, here the Iewes be reprehended and know not what to saye thereto, or whether to turne thē. For the lyfe of Christ was without faulte as Esaias witnesseth in his 53. Esa. 53. chap. Ther is no deceite found in his mouth. So shuld euery christian man be, & specially the minister of the worde of god, that a man might not (in deed) blame his lyfe and conuersacion, and chiefly for that cause, that the enemies of goddes worde do looke more to the lyfe of the preacher, then to his doctrine. Yea and how can [Page] I blame other, when I am not blameles my selfe? or when the hearer thereof shall say vnto me: Physition, helpe thy selfe. Luc. 4. When I shall reprehende adultery in an other man, it is necessarye, that I be fautles thereof my selfe. And when I shal speake against surfeting and dronkennes, then muste not I my selfe be a glotton. And yf I shal rebuke theft then must I beware, least I my selfe at any tyme be accused of thefte. Or else S. Paule geueth me a check in his Epistle to the Rom. saying: Rom. 2. Loke wherin thou iudgest an other man, thou condemnest thy selfe. in so much that thou that iudgest, doest euen the same. And more ouer the holy ghost shall sende suche an other lyke songe into mine eares, saiyng: Wherfore doest thou shew abrode my rightousnes and hast my testament in thy mouth, Psal. 49 & thou hatest my doctrine, and doest cast my saiyngs behind the? When thou sawest a thefe, thou rannest wyth hym: and with adulterers thou haddest thy portion. And very trewth it is, that before god we be all sinners & vncleane, and must therefore continually aske for­giuenes for our dayly fautes, yet must the outward conuersacion of a christian man be vnreprouable, & chiefly of hym that preacheth the word of god, least the enemies of the word, 1 Tim. 3 through our vnhonest conuersacion may take occasion, not only to slaunder but also to persecute the gospell.

Secondarely, Wee shuld not be igno­rante of Christes gospell. Christe dothe commende his doc­trine, as it, which is the very trewthe, and therein hee signifieth againe, that the Iewes withoute annye cause or mattier dothe reiecte hys doctrine seinge he teacheth nothynge else, but the playne trewth, receaued of hys heauenlye father. And [Page] where as before he withstode the Iewes with his most pure and vncleane lyfe, nowe doth he obiecte vnto them his doctrine, whiche trewlye came from his father in heauen, and not (as the Iewes dyd lye and faine) from the diuell. But and yf the preache [...] can not do this, what shall he do? He must needes be assured of the doctrine, that it is of God, howe so euer his lyfe be. For through false doctrine, ma­ny be brought to the diuell. My vncleane lyfe con­demneth no man, but my selfe. Wherfore, if I shuld needes chuse one of the two, and might none other wise bee, I had leuer haue an vnchrifte to my tea­cher and preacher, that woulde instructe me in the right and trew doctrine, then a good and de­uoute man, that wolde leade me frome the worde of god to mennes tradicions, and hypocrisye of workes. And therein Christe agreeth with me, when he sayeth, that we shuld heare them that syt in Moyses chayre (that is, Mat. 23 those that teache the worde of god as Moyses dyd) but we shulde not do accordinge to theyr workes. Here he dothe re­iecte the euell workes of the preacher, and not his doctryne whiche is of god. Wherefore thinke you dyd Paule reioyse so much, Gal. 1. that he had receyued his gospell and preaching, by the reuelacion of Iesu Christ? Dougheteles he wolde the Iewes to vnderstande, that the doctrine he taughte, was not his, but gods. Now seing we be assertained that the doctrine is not ours but goddes, we muste with all diligence, study and endeuour to defende and knowledg the same, against all aduersaries and slaunderers thereof, euen to blodde shod and death, as in [Page] this place Christ defendid al that was laid against his doctrine, and that he was not possessed of a dy­uell, nor dyd speake any thinge through the dyuell And as much as touched his personage, he let passe and medled not there with. Therefore we muste be assured of oure doctrine that we receyue, teache, or preache nothinge els but that is very trewthe. As Christ also saith of his fathers doctrine: Ioh. 12. Thy word is trewth.

Thirdely, Whye y ^e Iewes wold not hear the worde of God. Christ sheweth a reason in this gospel why the Iewes can not heare the worde of god and beleue him, saying: He that is of God, heareth the worde of God: and bycause ye be not of God, there­fore ye hear not his word. Se here what great dif­ference (in as much as concerneth iustificacion) is betwene the iudgement of the flesh, and the iudge­ment of Christ. The Iewes iudged this, that seing they came of the seede of Abraham, and the patry­arkes, and that they had circumcision, therfore they muste needes be goddes people and children. But how doth Christ iudge? he saithe: They be not of Abraham nor of the Patriarkes, but the children of the diuell. And that he proueth on this wise. Bi­cause thei do not hear the word of god & beleue it as Abraham dyd, but doth rather despise, set at naught and persecute the same. Wher is now the boasting pryde and arrogancy of the Iewes? what preuai­let now their circumcision? Or what helpeth it thē to be vnder the lawe and borne of the fathers? Ve­rely all is not worth a strawe, neither is there lefte any hope at al, We muste hear goddes word yf the word of god be not heard and stedfastly beleued. No nor Abraham himselfe shuld [Page] haue byn numbered amongest y ^e children of god, excepte he had receiued the word of god, and beleued the same, as it is witnessed in scripture: Abraham beleued in God, and that was accompted to hym for righteousnes. Ioh. 17 Moreouer scripture saith: There is none other way to saluacion, but to beleue in hym, whome God hath sente into this worlde. If nowe thou wylte knowe the children of God, Howe y ^e children of God, are kno­wē frō y ^e children of the dyuell. frome the children of the diuell, marke this. The dyuels chil­dren can by no meanes abyde or heare Goddes worde, howe good, iuste, and holly so euer they a­peare or seeme to vs. They will not haue theyr wor­kes reiected and condemned, although thei deserue none other but condemnaciō. The chyldren of God do willyngly heare goddes word, and receiue it in theyr hartes, and beleue it, considering that all theyr felicity and saluacion is set therin.

The po­wer of Goddes worde.Fourthly, this gospell declareth vnto vs the po­wer of the worde of god, in that that Christ sayeth: If a man keepe my worde, he shall neuer se deathe: & that hath he confirmed with an oth. And thinkest thou that that pleased the Iewes? No, no, bycause they ascribed his doctrine to the diuell before, they coulde in no wise be pleased with such a noble com­mendacion of his doctrine, but were thereby the more steryd to enuye and hatred. And lette them be angrye as long as they wyll, Christe neuerthelesse goeth forth and ceaseth not to say the treuth, howe wrothe so euer they be. Therefore we (se [...]tynge all mennes wrothe apart) shall considre of this texte, what our heauenly father by the words of hys wel­beloued sone Iesu Christ wyll worke in them, that [Page] hear & beleue the same, he saith, They shall neuer se death. O the excelent & noble power of gods word. From Adame, by ryght inheritaunce, Deathe through Adam. Rom. 5. we tooke our damnacion and death: so, that no man in the world by any his works could auoyde this sentence, The wrath of god hath fallen vppon vs all. And nowe cometh Christ and wil teache vs how we shalbe de­lyuered from the same sentence, that is, by his word In the whiche is shewed vnto vs his passion and death, considering this alwayes, that we trewlye vnderstande and kepe this worde. There is greate power and strength in this word, Mine. for by that he excludeth the lawe of al mē, and of Moyses also, and geueth iustification only to this gospell. And yf we wolde well looke vppon the matter, The dif­ference betwene the doc­trine of Moyses & Christ we shall perceiue greate difference, betwene the doctrine of Moyses and Christ. Moyses doth only shew sinne, in that y ^t he commaūdeth and forbiddeth those thinges, whiche of myne owne power and strengthe I can nother doo, nor leaue vndonne: And yet dothe he gyue the holy ghost, wherwith I myght doo, that he wolde to be doone. But Christe in his worde dothe graunte the holye ghoste, that I maye freelye and willynglye do those thinges, that bee both good and righteous: yea, and by the gospell hee gyuethe me remission of synne, ryghteousnes, inheritaunce, the kyngedome of heauen, and euerlastinge lyfe, & that without any my merites or desertes, of his onlye grace and mercye. And this can no man, nor Moyses [...]y their la­wes do. Neither doth Christ aske any thinge of vs again, but that we kepe his, his, his, worde I saye. [Page] And how shuld it be kepte? We must in our hartes heare it, What it is to kepe the worde of God. Mat. 10 receyue it, and kepe it. The world goeth about to take it from the, whē she bringeth the to the trust in thine owne workes. But thou must be strōg bold and hardy, and suffre not Christ and his word to be taken from the, but receyue it into thy hart, & kepe it: which if thou do, thou shalt liue for euer, al­thoughe thou caste of this corruptible bodye. Mat. 22 A­braham with all the Prophetes bee deade, but yet they lyue with god, bycause they beleued in Christe (which was before Abraham) and dyd ascribe their righteousnes to hym. And yf thou do not receaue his word, thou shalte dye for euer. But paraduenture thou wylt say againe: Yt were good for a man to heare and beleue this word, sauing that so many wise and holy menne haue resisted it. But what is that to the? Doest thou not know that Christ is set as a token y ^t shalbe of many spoken against? Thou arte not better then he. If the Iewes wolde haue stoned him to death, for his doctrine and holsome sermons, as this gospell sheweth vs, then must not thou looke to bee safe and sure frome aduarsities, but muste suffre as he dyd, seynge the seruaunte is not aboue or more thē hys maister. And to make an end: In the only worde of Christ is gyuen vnto vs remission of sinnes, righteousnes & euerlasting lyfe yf we beleue therein, and will in no wyse be pulled from it. which I pray almighty god, through Iesu Christ, to graunte to vs foreuer. Amen.

THE EXPOSITION.

THe Euāgelistes haue with great diligence written of the resurrection of Christe: The re­surrectiō an article of fayth. and not without great and euident causes. For it is an article of great grauitie, & in the knowledging of our faith, one of the chieffest: 1 Cor. 15 to beleeue that Christ rose from death, and is become the first frutes of theim that sleepe. And that it is an article of great weight, and not easy to be vnderstand (in especiall of a fleshly man) so many actes and ensamples in this history declareth it, that further proofe [Page] or more euident declaracion doth not neede. Ys it not written in the Gospell of S. Luke, Luc. 24 of the wo­men, that when they had declared to the Apostels, that, which they had seene, their wordes were counted as wordes of no reputation or treuth? Dyd not Christ himselfe shew them before, Luc. 18. that all that was written by the prophetes of the sonne of man, shuld be fulfilled, and that he shulde bee delyuered vnto y ^t heithen, and shuld be mocked, and when they had scourged him, that they shulde put hym to death, & that vppon the thyrd day he shuld rise againe? Yet this notwithstondinge, they didde not beleue, but through seinge, touching, handelynge, and finally through many wordes and greate miracles, at the lane were brought vnto the fayth. Yea, the angell here was not beleued vntyll suche tyme, that Christ himselfe came and confirmed the Apostels in the faithe. Therfore this article of the resurrection is not so hard to be taken and vnderstanded, but it is as needefull and necessery to oure iustification and saluacion. For without we do comprehend and be­leue this article, we shall neuer be holly, iust or blessed. Rom. 4 And this proueth S. Paule to the Romaynes, brilfely, but with wordes of greate efficacy and po­wer, saying: Christ was gyuen for our synnes, and raised vp for our righteousnes. Tho­row the resurrec­tion of Chryste we haue obteined the iusti­fication of God. Esai. 53 Wherin he sheweth two thyngs. Fyrst, he ascribeth to the passiō, death and blode of Christ, remission of sinnes, which vn­doubtedly by none other worke or deseruing maye be taken awaye, as Esai witnesseth: He is wounded for our offences and smitten for our wickednes. Secondarylye, he assigneth vnto the resurrection of [Page] Christ, our iustificacion, Wherout it doth folowe [...]hat the death of Christ, how profitable so euer it be profiteth me nothing, except that the same sauiour [...]nd my Lorde Iesu Christe had risen from deathe. Therefore yf I desire to bee discharged and loused [...]rome those synnes that do stirre and pricke me, Howe a man shal be deliue­r [...]d from synne. so [...]s it requisite and needefull, that I beleue that to be doone allonly throughe the passion and death of our Lord Iesu Christ, without any worke or deser­uyng of man. And furthermore: If I be made righteous, the same righteousnes is obtained through the resurrection of Christe. Now, seing that our saluacion commeth and is brought to passe throughe the death and resurrection of Christe, so is it verye necessary, that I with a pure faith & confidence do vnderstande and beleue it. For very little profyt cometh of an historicall beliefe. For the dyuell kno­weth and beleueth it, and yet it profiteth hym nothynge at all. Ye, howe mannye be there a­mongest vs, that bee named Christian men, which doo confesse and knowledge, that Christe rose frome deathe, and yet shalbe damned? Wee do confesse and knowledge the resurrection, but the merites thereof, we doo cleane take awaye, and condemne. Howe so? Throughe trustinge in workes, to the whyche wee ascribe ryghteous­nes. The and me hath God serued with his resur­reccion. And therefore yf thou wylte goe the highe waye, and pull nothinge frome the merites of Christ, thou must beleue not alonly that Christ dyed and rose agayne, but that hee dyed and rose for the (for the I saye) and all synners dyd hee [Page] pleasure and seruice therewith. For through hys deathe he tooke away thy sinnes, and by his re­surrection he hath iustified the. Yea, throughe his resurrection, hee entringe in his kyngedome, myghtelye hathe declared, that all power in hea­uen and in earthe is geuen vnto hym, and also that he hath ouercome synne, death, hell and the diuell. And finally, that there is nothinge, which is not subiect vnto him, and that he, as a Lord of heauen and earth, mercifully keepeth and saueth his, and maketh they in partakers of his kyngdom. Only requiryng of vs, that we beleue in hym, and dye, as concernynge our synnes, and walke in a newe lyfe. Vnto this pertaineth the syxte chapiter to the Romaines, Rom. 6 in the which Paule toucheth this arti­cle of the resurrection very highely, amongst other thinges, sayeng: Yf we be dead with Chryst, we be­leue that we shall lyue also with hym, and are sure, that Christ raysed from death, dieth no more: death shal haue no more power ouer him. For as touchīg that he died, he dyed concerning sinne, once: But as touching that he lyueth, he lyueth vnto god. Likewyse ye also, count your selues to be euen deade, as concernyng sinne, and to lyue vnto God, throughe Iesu Christe our lorde.

God serueth vs by hys aungelsSecondaryly, we se here in this gospell, that for bicause this article of the resurrection is so harde of the flesh to be receiued, how mercifully and meekly God through his aungell handeleth and intrea­teth the wemen, that brought spices and anoynte­mentes to the sepulchre of the lorde, playnlye and manifestly shewing by wordes and signes, that his [Page] only son Christ was risen. Who wold now (I pray you) dispair of suche a gentle and mercyful father? which so patiently suffering our inftrmitie, and so louingely exhortinge and instructing vs? Whom wolde not this greate and inestimable charity prouoke to beleue? The wemen that bought this an­oyntment and came to anoynt Christ, surely had an honest intente. And their going and hasting to the sepulchre, doth plainly shewe the hartye loue that they bare vnto Christe, yet not withstanding, they did it after a fleshely manner, and vtterly withoute any righte faith. For yf they had had faithe, they wold haue remēbred the words, that Christ spake, howe that he shulde rise the thirde day, and go be­fore theym into Galile. But these wordes they for­gatte, and prepared them selues to anoynte Christ, Mat 2 [...] which was not commaunded vnto them to do. But so mannes reason is ofte wonte to do. The curiositye of men. For it doth often that, which it shulde not do: and that, whiche it shulde do, it ouerpasseth and leaueth vndone. In so muche that our lorde god, to oppresse this curious rashnes and curiousnes, Deut. 1 [...] commaundeth in the lawe that we shulde not do that, that seemed to vs good Yet notwithstandyng, so good is our god, that he doth not for this curiosity and vnfaithfulnes reiect these wemen, but through the aungel entyseth and leadeth them frō this carnall and fleshly seruing of god, vnto his worde. Which thinge is here doone after this manner. When these good women went toward the sepulchre, & said one to an other: Who shall roule vs the stone from the graue? Lookyng backe, they sawe that the stone was rouled awaye. [Page] And they going into the sepulchre, they saw a yong man sittyng on the ryght hand, whych had a longe white garment vppon him, and they were abasshed. But he said vnto them: Be not ye afrayd: Ye seke Iesus of Nazareth which was crucified, he is risen he is not here. Beholde the place where they layde hym. &c. Here mayst thou hear and se, that god sent not his angell alonly to roule of the stone from the graue, but moste chiefly to enforme and instructe the women, and to manifest and shewe vnto them the glorious brightnes of his resurrection, What y ^e shininge vesture signifi­eth. whych the angelicall shynyng vesture dyd signifye. Here marke, how diligently it is written here, how and in what manner a man muste be iustified and saued. First, there is written, howe the women were sore abashed. Suche troblinge and abashing, the prea­ching of the lawe bringeth forthe, Rom. 3. when my sinnes thereby be made euident and playne. Yea trewelye, whome shuld it not make afraid so many commaundementes in the law enioyned to vs, and are impossible of vs to be brought to passe, or doone, and yet neuertheles, that sentence remaineth immutable? Cursed is he that continueth not in all the wordes of the lawe, Deu. 27 to doo them? Nexte nowe foloweth the aungels (who represent and signifye the preachers of the gospell) with their comfort and consolacion, Angeles are preachers. saiyng: Be not afraid. O ioyfull and glad tidings that we shall not discomfort vs for our sinnes. But frome whence commeth these ioyfull and mery ty­dinges? From Christ our lorde, which was delyue­red for our sinnes, & rose for our iustificaciō, With such preachinge of the resurrection, the Aungell [Page] comforteth these wemen, bringeth them in remem­braunce of the wordes that they had afortyme hard of the resurrection. Moreouer, he doth confirme his words with a signe, A signe. whē he sheweth them the place where Christ was layd. Do ye think that this was not a gentle way to instruct these women, patiently to bear their infirmity, & by that meanes to make theym to beleue the resurrection? Lyke as Christe thorow his aungels and miracles did instruct these women and the apostels, so wil he likewise do dayly vnto vs through his word, so we as obedient chil­dren, obey and beleue his worde, and seeke our sal­uacion none other where, then alonly in the merits of Christe.

Thirdelye, it foloweth nowe that the women were enioyned by the aungell, to go and declare the rysynge of Christe, not to the disciples allon­lye, but also in especiall to Petre, Women becam apostelles. which for the deniynge of the Lorde, was in greate feare and heauines. Here oute wee maye learne howe neces­sarye the preachinge of the resurrection is. And contrarye wyse, what a miserable calamitye it is, where the glory of the resurrection is not knowen. For the apostels, which were in so great heuines, & feare of death for their synne, coulde by none other means receiue comfort & tranquilitie of conscience, then by hearing the tidinges of the resurrection of Christ. And who can deny that they, yf thei had ben demaūded as he was, had not al don as Peter did? Did thei not forsake Christ? Fled not thei frō him? If they fled, then dyd they sinne, Ma [...]. 26 after the sayinge of Christe: This nyghte shall yee all bee [Page] offended in me. For he that is offended in Christe, must nedes syn, Mat. 11 for it is written: Blessed is he, that is not offended in me. Then go to. If ther was syn, so was there likewise feare and panges of deathe. So that it is necessarye that these troubled consci­ences muste needes receyue comforte throughe the preachinge of the passion and resurrection of Iesus Christe. As if the aungell shulde speake to the women: Get you hence shortely to the troubled apostels, and saye vnto them, Christe is a con­querer ouer sinne, hell and the diuell. Moreouer byd them be of a good chear: for Christ is risen frō death, & the prophecy of Oseas is fulfilled, saying: Death is swallowed vp in victory. Ose. 31. Deathe, where is this stinge? Hel, wher is thy victory? Tel them also, that Christ himselfe wil go before them into Galilee, wher they shall see him. and haue these things declared of him: and that they plucke vp their har­tes and doubte not of his resurrection. On this wise doth the aungell teache the women to preach, instructing them, what they shulde saye to the apo­stels. Marke, howe that at priestly officeis here in­ioyned to the women. But who did consecrate them Priestes? the byshoppe of Rome? No. Who then? God, throughe his sonne Christ, oure Bysshop. For who so euer beleueth in Christe, All Christian mē bee pree­stes. 1. Pet. 2 and throughe hys worde hath receiued the holy ghoste, pertayneth to those people and flocke, of the which S. Peter spe­keth without any difference of kindes, be they men or women, saieng: Ye are that chosen generacion, that kingely preesthod, that holy nacion, that peculier people, that ye shulde shew the vertues of him, [Page] whiche hath called you oute of darkenes into hys meruailous lyght. Luc. 2. Dyd not Anna the prophetisse exercise this priestely office? Dydde not the foure doughters of Phylip prophecy? Act. 12. And as touchinge that, 2 Co. 14 S. Paule doth not permit a womā to speake in the congregacion, thereout it doth not folowe, that it is not laufull for women to confesse Christ, but that euery thinge shulde be doone in good or­dre. For it is meete and conueniente for women, to holde their peace when men be present that exerci­seth the office of teachinge. But if suche menne shulde faile, who wolde forbidde women to teache? For suerly the aungell that commaunded the resurrection to be declared to the apostels by the womē, was no foole. Finally, we altogether (whether we be men or women) must confesse, that we be regene­rate into a liuinge hope, through the resurrection of Christ Iesu, from death. For in this confession and knowledge (as S. Peter saith) consisteth and standeth our iustifieng and saluacion. 1 Pet. 1.

THE EXPOSITION.

The weake­nes of y ^e disciplesFYrste of all, here we maye marke and se an exaumple of incredulitie in the apostles, and howe meekely Christ suffereth their imbeci­lity and weakenes, and dothe not straight wayes caste them of. The women shewed them that Christ was risen from death, and that it was shewed and tolde them by the aungel, Luc. 24 but (as S. Luke witnes­seth) they toke their wordes for a iest, and dyd not beleue them. Yet this notwithstanding, at the hea­ryng of it, they were gathered togither. But howe? Very priuely, and with the dores shutte. Why so? For fear of the Iewes. The fear of y ^e disciples Lo, behold and marke, here ye haue excellently set forth the power and myghte of the fleshe. For the Apostles, thoughe the women hadde shewed theym, yet dyd not they beleue, that Christ was risen from death. Moreouer they were stryken with so great feare, that they gathered to­gither priuely, and ther abode with the dores shut to theim. Whoe dare nowe be so bolde, as to saye, that the fleshe can do any thinge, in thinges pertayning to our iustifiyng? They that be after the flesh, are fleshly minded, Rom. 8. as Paule witnesseth. Nowe if a fleshly man be fleshly minded, he can not lyghtly beleue in Christ, which rose from death, & was the first of the dead that rose, as the same S. Paule likewise [Page] declareth in the actes of the Apostles. Act. 26. And in this poynt must the holy ghost worke. For when he thorough the word is giuen vs, & hath made vs newe creatures, then shall we no more feare men as the apostles here do, but we shall feare god, not as a seruaūt feareth his maister, but as y ^e welbeloued son, whiche diligently will take heede and beware, that he doth not that thing, that shal prouoke his father that is in heauen to angre. Such feare doth Christ teache vs, saiyng: Mat. 10 Feare not theim that kylle the body, but rathet feare him that hath power to kyll both body and sowle for euer. Boldnes of theim that hee lightned w ^t the holy ghost. Actu. 5. Surely all they that be lightened with y ^e holy spirite, ar bold, & do w ^tout any feare persist and perseuere in the knowledging of the trewth and the gospell. Yea very then, when they suffre and are rebuked for the truth of the gos­pelles sake, as the Apostels did: as the actes of the Apostels witnesseth: They departed from the pre­sence of the counsaile, reioysing, that they were worthye to suffre rebuke for his names sake. Nowe bycause that the apostles had not so greate strengthe and faith, Christe cometh and appeareth, commen­ding and announcynge his peace vnto them. And also giueth them his holy ghoste, which afterwarde vppon Witsondaye, shulde be confirmed in theyr hartes, that nothinge shulde be lefte behinde, wher throughe theyr faythe myghte bee increased. The in­creduliti of Thō. Here wee muste needes bringe in saincte Thomas wyth his incredulitie, which wolde not beleue, vnto suche tyme he saw and felte. How goodly I pray you did he take heed vnto Christs wordes, & kepe in remembrance y ^t Christ had said, namely y ^t he shuld be dely­uered [Page] vnto the Gentiles, Luc. 18. & they shuld mock him, & put him to death, & that the third day he shuld rise? Yet neuertheles Christ did him lyke seruice, as he did the other. For eight daies after he came & saide vnto Thomas: Ioh. 20 Reache hither thy hand, and put it in my syde, and be not vnfaithfull, but beleue. Here is the hart of Thomas opened, so that he crieth out and saith: My lord, my god. Out of all these thingꝭ it must needs folow, The corruptnes of the flesh. that we (concernīg our nature and kind) ar euell and very mischieuous, and euer prone to incredulitie and misbeliefe, and that wee cannot with our owne power attaine vnto faith, except through the word of god, the holy ghoste be geuen vs, and that he lykewise as Christe serued the Apostels, maye serue and asiste vs also.

Frute of the resurrection.Secondarily, we haue in this gospel the frute & commoditie of the resurrection, that is to say, peace and tranquility of our consciences, which is he [...] thre times pronoūced to y ^e Apostels. To haue peace Peace. with god is no other thing, then to beleue y ^e Christe died for vs, and rose from death for our iustificaciō in so much that nowe sin can neither accuse vs, nor condemne vs. But who giueth suche peace? Christ oure lorde. Whereby? By his worde, in the which the merite of his passion and resurrection is freely offred & gyuen vnto vs. Likewise in the same word the holly ghoste is giuen vnto vs, which worketh faith in vs, whiche faith comprehendeth the mercy of god in Christ, and to Christ shee casteth vp hyr eyen, in hym shee putteth hyr truste and confy­dence, and finallye, shee knoweth all her synnes to be forgyuen by Christe. Wherefore then shulde [Page] not the conscience haue peace? If she knewe and tooke God firste for a straight iudge, now she knoweth him and taketh him for a louing and mercifull father, that mercifully wyll defende and saue her, and that by Christ. This peace doth S. Paul praise and wisheth to all christian menne, when he writeth in his epistles: Grace & peace. Grace and peace from God the father, and frome oure lorde Iesu Christe. By grace (yf we do beleue) we obteine remissiō of sines, whom the peace aforesaide foloweth. Where oute marke, that they that intende to obteine remission with their workes, haue not this peace, as witnes­seth scripture: The wicked mē haue no peace, Esa. 45 saith the lorde: But how maye this be? Bicause they go aboute to obteine remission & peace with God, tho­row deseruing of workes, which is vnpossible. So longe as no man can do so muche as he is bounde for to do, so long must he needs doubte & be vncer­tayne, whether he please & be acceptable vnto God or no. And in so doubtyng, I pray the, Where doubt is cannot be a pa­cefied cō science. Rom. 5. 2 Tes. 4 The sendynge of the apo­stels. how can thy harte and conscience be pacefied and at reste, when thou arte doubtefull, whether thy sinnes be forgi­uen the or no? Wherefore it is faithe that getteth this peace, whiche cleaueth and hangeth to the re­surrection of Christe, and not to deseruing of wor­kes. Thirdely and last of all, here we may se and cō sidre, in what manner of wise the apostels were sent forth to preache the gospell. As the father sente me (saith Christe) so doo I sende you. But howe was Christ sente? That he shulde preach repentaunce & remission of sinne. That selfe same preachinge (for as much as it is contrari to our reasō and capacity [Page] which alwayes trusteth in the deseruinge of oure workes) did so stirre vp against Christe all Ierusalem and Iewry, that they named not him all only a false deceiuer of the people, and possessed with a diuell, but also after so greate benefites doone vn­to theym, moste dispitefully crucified him, and put him to deathe. Neuertheles yet muste we confesse, that this poore, dispised, scourged, and crucifyed Christe, had auctoritie and power of the father, to forgiue sinne. Luc. 14 After this manner wise also are the apostles sent forth that in the name of Christ they shulde preach repentaunce and remission of sinnes to all people, Luc. 22. beginnyng at Ierusalem. &c. Further more that they shulde haue lykewise power also as Christe had: That is to saye, power throughe the word to forgiue and retayne sinnes. Also, as Christ was dispised & persecuted, that they euen so shuld of the worlde be dispised and persecuted. But thou wilte saye. Can the priest torgiue sinne? Doeth not that al only pertayn vnto god? I aunswere: Truth it is, that through Christ we haue remission of sinne yet notwithstanding, ther must ministers be in this busines, by whome this precious treasure must be published, opened and distributed. The minister of the gospell (as concernynge his owne power) doth not forgiue sinne, but through the commission and worde of Christe. Who doth forgiue syn. Therefore when thou heareste the gospell out of the mouthe of the preacher, and beleuest the worde, whether it be openly or priuate­ly ministred, thy sinnes be forgiuen the. And thou hast not here respect vnto the persone that denoun­seth the remission of sinnes, but vnto the commaundement [Page] and word of Christ. The cō ­maundemente & word of Chryste forgy­ueth sin. And thou doest not here receyue and heare the preacher, but Christ himselfe as he saith: He that receiueth you, receaueth me. And although y ^e precher be he y ^e alōly w ^t the mouth absolueth the, & declareth and promiseth the remission of sinnes through the worde, yet Christe is he that fulfilleth it, which hath committed this thing to the minister here to be done with his word. Here to pertaineth that Christe faithe: Whose sinnes so euer you remitte, they are remitted vnto them: And whose sinnes so euer ye retaine, they are retayned With the which wordes he declareth him selfe, how & in what maner shuld be vnderstande the promise made vnto Peter. Mat. 16 Peter in the persō & steed of all y ^e apostels saide: Thou arte Christe the sonne of the liuinge God: Lykewise in the persone of Peter was gyuen power to all the Apostelles, to open and shutte heauen, which thinge so to bee, is here by this gospell manifest and playne. Fynally, the Apostelles are sence to preache repentaunce, and to forgyue synnes, and that not of theym selues, but by the power of Christe, and by his worde.

THE EXPOSITION.

The good shephard The hierynge.IN this similitude firste of all, a good shepe­herd and a hyred seruaunte be compared, and the nature and propertie of both be described. But this is to be noted, that this present gospel is part of the similitude, which Christe in the 10. chapt. of Iohn, put forth to the Phariseis, of the dore, the sheepefolde, the shepharde and the porter. For the Phariseis herde and taught the lawe, but they vnderstod not Moyses, which did not all only require of them the outeward workes, but rather the affec­tion of the harte. Wherof it came, that they coulde not teache the rightousnes of faith, that was accepted before god, nor yet could print it rightly in peoples hartes. Then for as muche as in the steede of this righteousnes, they taughte the righteous­nes of workes, and soughte saluacion by an other meane, then by the seede of Abraham, promised vnto theim, willing other also to seke the same. Therfore Christ sayd not withoute a cause in the begin­ning of this similitude, that they entred not in at the dore, but that they were theues & murtherers. For there cannot be begonne or raysed vppe in the church greater mischiefe or murther, then to teache to trust in workes. Phil. 3. Dogges Of the which doctoures Paule speketh, when he saith: Beware of dogges, beware of euel workers. He calleth the false prophetes dogges, [Page] that for theyr owne lucre and aduauntage, wil not teache the people the righteousnes of faithe, but the righteousnes of workes, against the whol­some doctrine of Christe. And Christe called theim hyred seruauntes. Wherefore? Forbycause they care not for the sheepe. bycause they regarde not the helth and saluacion of the sheepe, neyther wyll daunger them selues therfore. And so it is written in the prophete: Soph. 3 Her prophetes are lyghte persones &c. For the hyred seruaunt tarieth while he findeth aduauntage, but when he perceyueth none aduaū tage, he flyeth awaye, ye thoughe the wolfe shuld eate vp all his sheepe. But Christ doth not so, for he saith: I am a good shepehard. &c. Surely all only Christ is the good shepeharde, for he hath got and obteyned for his sheepe through his death, the pa­sture and feeding of euerlastinge lyfe. Out of this office of Christ, we may knowe, what mynde Christ beareth toward vs. For he beareth vs such affecti­on, that he will saue vs, and not destroye vs. Howe doth he confirme that vnto vs? In feedinge, & dy­inge. Feedyng is in the scripture a common terme, Feding and is as much to saye, as to teache goddes word rightly, without mingling therwith false doctrine. as thou seeste in the laste chapiter of Iohn, where Christe saithe: Peter feede my sheepe. And in the actes of the apostels: Act. 1 [...]. The holye ghoste hath sette you to be bysshoppes, to feede the congregation of god. With this feedinge, with this doctrine, hathe god fyrste serued his sheepe, and afterwarde, with his death and shedinge of his precious blode that they being saued for euer, shulde not be a praye to [Page] the wolues. Who to dye, wolde not beleue suche a shepharde? Who wolde desire other feeding? Now compare Christ and the hiered seruaunte togyther. Christe seeketh the commoditie and profyte of the sheepe: The hierelynge seeketh his owne wealthe and commoditye. The one hath the worde of lyfe, the other of condemnacion. The one quickeneth, the other slayeth. The one refresheth and comfor­teth, the other chargeth and troubleth mennes consciences. The one abideth with the shepe in al need and necessitye, and the other flyeth away. Briefely, Christ is allonly the good shepeharde, which tho­rough his doctrine and death, hath made vs iuste, righteous and hollye.

Secondarily, wee haue here in this gospell a meruailous cōfortable saying, in that, that Christe repeteth that he is the good shepeharde &c. In the which wordes he declareth, what thought and care he taketh for his sheepe, that they be well kept, and haue good feeding. And that wee shulde vndoub­tedly bee suer, that he careth for his sheepe, he ioy­neth and addeth, that he knoweth vs none otherwise, then the father acknowledgeth him, and hee the father. For Christe and the father be one sub­stance vndeuided, so that Christ can not be sepera­ted from the father, nor the father from Christ. For if Christe coulde be seperated from the father, then coulde there not be one god. And that meaneth the father, Mat 17 when he sayeth: Here is my welbeloued son in whome I delite, heare him. Whiche is euen as much to say. as to heare & obey Christ my son, is to heare and obey me. Lykewise here the son meaneth [Page] the same thinge, when he sayethe: Ioh. 1 [...] I and the fa­ther are one. Also to Phylippe he saith: Ioh. 14 Phy­lyppe, he that seeth me, seeth the father. Here­oute thowe mayest lyghtelye gather, howe that Christe acknowledgeth the father, and lykewyse howe the father acknowledgeth Christe. Nowe If Christ knoweth vs, as he knoweth the father, & the father knoweth Christe, so muste wee needes be one body and one substaunce with hym: Yea euen his brethren. Then when I am one body, and one substaunce with Christe my lorde, when I am Christes brother, will not he defend me? wil he for­sake and leaue me withoute comforte? No suerly, but will knowe me, and stand by me, vntil the consumacion and ende of this worlde. So that and if I as a shepe were in the middest of the wolues, ther were no ieoperdy, only yf this Christ wold acknow­ledge vs. But howe can I bring that to passe, that I may be the brother of Christe and grafte in him, and that I maye knowe hym, as he knowethe me? Or howe doth he acknowledge me? Before the foundacion of the worlde was layde, he dyd electe me, and predestinate me to saluacion, 1 Tim. 2 of his greate mercye, withoute any deseruing of wor­kes. And after that he became manne, he called me throughe his worde to the same saluacion, so, that yf I nowe beleue in him, he and I bee one. This to beleue frome the botome of oure hartes, What is to knowe Christe. is to knowe Christe, in the whiche knowledge consisteth oure ryghteousnes and saluacion, as yt is wrytten in the gospell of Iohn: Ioh, 17 Thys is the euerlastynge lyfe, that they knowe the, [Page] that thow only arte the trewe god, and whom thou hast sente Iesu Christ. The calling of y ^e Heithen Thyrdly, wee haue here the callynge of the Gentyles, how that they shall come to the knowledg of theyr sinnes, and to the grace and mercy of the gospell, that the church gathered of the gentyles and of the Iewes, shalbe made one flocke, and haue one shepeharde. But here marke and take hede, in what manner this callyng shalbe. Christe alone must bringe it to passe and performe yt, as he saithe: I haue yet other shepe that be not of this folde, and those same must I bring also &c. Christe muste bringe the gentils, whereout it folo­weth necessarily, that the gentiles of them selues, without they be brought by Christe, can not come. And yf they can not come of them selues, it is manifest and playne, that we throughe grace and mer­cye be iustified and saued, as saith S. Paule: By grace are you saued throughe faythe, Ephe. 2. and that not of your selues, for it is the gifte of god, not of wor­kes, least any man shulde boaste him selfe. Now, yf we are called to righteousnes and euerlasting lyfe by grace, why do we then boast vs of oure workes? Whervnto is now free wil become? why do not you leaue Christe his honoure? Wylte thou become a thefe, and priuily steale awaye christes honour? Is it not sufficient, that the pharisies, those glorifiers in workes, are called theues? If ye are wyse, take counsayle with the scripture, and beleue the same, if ye will be saued, which saith: No man knoweth the father, Ioh. 14 but the sonne, and to whome the sonne wil reuele it.. Marke diligently that he saith: To whō the sonne wyl reuele it. And in this gospell he saith [Page] also. I, I, I my selfe muste bringe them. When Christe doth bringe vs through his word and spi­rite, then do we heare his voyce, then do we willingly obey him, and mortefie the old Adame in vs. To make shorte, we lyue according to goddes will and pleasure. Some there be that suppose, that by this sentence (Ther shalhe one flocke and one shepard) is promised through out all the worlde, Vnity & concord in y ^e doctrine of Christs faythe is not to be loked for vnitie and concorde in the doctrine and faithe of Christe, but they be deceyued. For this saiyng is fulfilled, when both the Iews and gentyles are called by the word of god, into the communion of one churche: And in thende of the worlde, finally it shalbe fulfilled, when the faithfull, as well of the Iewes as of the gentiles, shalbe disseuered & diuided from the kiddes, that is, frome the vnfaithfull, and taken into the kingdome of Christe. Whiche God the father graunt vs, through Iesus Christ our Lord. Amen

THE EXPOSITION.

Chryste sheweth his passion & re­surrectiō to his disciples.IN this gospell diligently we shall note foure thinges. First, how Christ shewed before vn­to his disciples his passion and resurrection. Fur­thermore in what wise through his resurrection, he shuld raign in his kingdome, and go to the father. This sermon and teaching muste needes be verye necessary, whē Christ so oftentimes and with so many wordes repeteth it, and sheweth yt his disciples. Yea truly it is very needful, considering the infir­mitie of our flesh, and the hard vnderstandynge of these articles. Wherefore Christe, after the manner of a faithfull maister and instructours, ceasseth not contynuallye to inculcate and driue into the a­postles hartes suche artycles, that in all poyntes he mighte trulye and iustelye execute hys office. And this is the exposition and meanynge thereof. After a little while I shalbe delyuered vnto the Iewes, and they shal condemne me, scourg me and at the last crucify me. And lykewise as Ionas was three dayes and three nyghtes in the belly of the whale, Mat. 21 so shall I be three dayes, and so man­ny nyghtes also in the hart of the earth. And that is the same that I say vnto you: After a little while yee shall not see me: and yet after a litle, that is, [Page] the thirde daye whan I am risen frome deathe, yee shall see me: But that shalbe no great whyle, for I muste go to the father, and receaue my king­dome, whiche is spirituall. With the whiche, hee instructethe and teacheth his dysciples, what ma­ner of kyngedome hee shall haue, and in what wyse he shall entre into it. The kīgdom of Christ Eph. 14 The kyngedome of Chryste lyeth herein: That Christe hath ouer­comme sinne, deathe, hell, and the dyuell, and hathe all the auctorytye and power of the father, in heauen and in earthe, that hereafter he beinge ordeined the moste mighty kinge vppon the hollye hyll of Sion, Psal. 2. shuld strength and rule his faithfull and electe, through the holy ghoste. And into this kīgdom he hath entred through his passion, death, and sheding of his blode, as the prophete Dauyd sheweth before. Psa. 109 He shall drynke of the brooke in the waye, therefore shall he lyfte vp his heade. The A­postles knewe yet but little of the spirituall kinge­dome, and thought it shulde haue been temporall, vntill suche time that they receiued the holy ghost, which opened their eyes, and instructed them, what manner of kingedome it shulde be, & how we shulde come vnto it, and abide in it. And if we desyre to en­ter into this kingedome, and wyl ouercome synne, death, the diuell and hell, it is moste conuenient & necessarye, that we know Christe oure Lorde and sauioure, oure kinge and bysshoppe, and that by his bloode wee are reconcyled to the euerlastinge father. And we must do also as Paule monissheth vs, in the epistle to Timothe, sayinge: 2 Tim. 2 If wee be dead with him, we shall lyue with him also. If we [Page] be patient, we shall also raigne with him. If we deny him, he shall denye vs.

Secondarily, here is layde before vs in the apostles, an exaumple of our ignoraunce. An exaū ple of our ignoraunce. For as the a­postels coulde not vnderstand and perceaue the mistery of the gospell without the holy ghost, so lyke­wise we can not attaine or get vs iustificacion and saluacion of our owne power, or free will Note and perceiue now this ignorance of the apostels, out of the text. Christ saied: After a little while, and ye shal not se me, and agayne, after a little while and ye shall se me. for I go to the father. Which are to be vnderstande of his death and resurrection, and of his spirituall kingdome. What is to go to the rather. For to go to the father, is none other thinge, then to fulfyl and accomplishe al thinges, and through the holy ghost to lighten and illuminate mens hartes, and to saue theym (or as the prophete saith) to geue giftes vnto men. Psa. 67 But howe dyd the Apostles vnderstande these thinges? They said amongst them selues, What is it that he speaketh? After a little while, and ye shal not se me: and againe, after a little while and ye shal se me, for I go to y ^e father? We know not what he speaketh, after a little while, and ye shall se me, for I go to the father. We knowe not what he sayeth. The a­postles confesse, that they vnderstode not what Christe spake, thoughe diuers and sondrye tymes before, he had declared and shewed them of his passion, resurrection and kingdom. Wherfore I greatly meruaile, what those creatures think that so sharpely and earnestly defend our free wyl, and the po­wer of our fleshe, seynge that they haue bothe reade [Page] and heard in this texte (and suche other lyke) of the ignoraunce of the apostles. I think that they must haue wonderfull gloses, to healpe theym withall. But rather I thinke that they are in lyke case with the apostles here, that they cannot tell what they saye, euen as S. Paule hathe written of theim, saiyng: Some haue erred, 2. Tim. 1 and haue tourned vnto vayne iangling, willing to be doctoures of the scripture, and vnderstande not what they speake, ney­ther what they affirme. The summe and effecte of all this, is nothing else, but that the fleshe can do or bringe nothinge to passe, concerninge righteousnes and our saluacion, withoute it be geuen tho­rough the helpe of the holye ghoste, and the word. For it is written in the prophete: Esa. 45 All menne shalbe lerned of God. Of God he saith not of them selues.

Thirdly, while the apostles vnderstode not these wordes, and were in mind to axe, Christ preuented theim, saiyng: Ye demaund and enquire amongest you, for bicause I saide: After a while, & ye shal not se me. &c. Verely verely, I say vnto you, you shall wepe and lament, but the world shal reioyse, and ye shall be sory. Note here with what mildnes, gentlenes & familiarity, he behaueth himselfe toward his disciples. He doth not reiect or despise thē for their ignoraunce, but moste familiarly instructeth them and sheweth theim, how his wordes be to be vnderstande, saiynge vnto theim, that they shulde be so­ry and lament and why? bicause they shuld se their lord and maister taken of the Iues, and crucified, The crosse & persecu­tion. herefore shal they morne and lament. But specially this shall greeue them, that the world shuld reiose [Page] both at theirs, and their maisters misfortune. Therfore lyke as Christ here sheweth before to his disci­ples, that he shuld be put to death, and shuld suffre, and that they shuld morne and lamente, euen so [...]t came to passe and chaunced. Supposest thou, that his passion was easye or a triflinge matter, when Christ hanging vppon the crosse, muste he are the Iewes iestinge and scourning him, saiyng: He tru­sted in god, Mat. 27 lette him deliuer him nowe, if he will? I resite not here wherof he cōplaineth in the psal. saiyng: Psal. 21. But as for me, I am a worme and no man: the scorne of men, and the outcast of the people. All they that se me, laugh me to scorne. &c. I think that the apostels wer stricken with great heuines, seing this shame and despysinge of Christe. Nowe al­thoughe Christe chiefelye speakethe here of the tyme of his passion, whiche shulde bee a greate cause of sorowe and heauines to the disciples, yet notwithstanding here he sheweth what fortune and chaunce all faithfull menne shall haue in this worlde. For christiane men shall suffre persecution, and the wicked shall haue good dayes and pros­pere. Prou. 3. Therefore the wise man saieth: My chylde, despise not the chasteninge of the lorde, neyther faynte when thou arte rebuked of him. Is not this a ientle teachinge of the apostels? Now fur­ther, that thing that Christe doth to his apostels, he wyll haue it doone lykewise dailye to vs, tho­roughe his worde and spirite, requirynge on­ly of vs, that wee suffre patientely to be warned and taughte.

The so­rowful­nes tourned into [...]oye.Fourhely, here is to be noted, that though Christ [Page] shewed before to his disciples, howe they shulde haue sorowe and anguishe throughe his passion, yet bicause they shulde not be lefte withoute com­forte, he sayde: Your mournynge shalbe tourned into ioye and gladnes. That is. The worlde wyll thinke, when they haue put me to deathe, they haue wonne all, and that my dayes bee paste. But yet on the thirde daye, I wyll rise agayne, & come and comforte you in your greate heauines. And though hereafter ye shall chaunce to suffre slaundre and re­buke for my gospel, yet that passion and sorow shal be shorte, and not endure longe. But the ioye that shall folowe the same heauines, shalbe euerlasting. Take here an exaumple of this thinge. A wo­man when she trauayleth hath sorowe, for hyr hour is come: but when shee is delyuered of the childe, shee thinketh no more of the anguisshe, for ioye that a manne is borne into the worlde. So lyke­wyse yee bee nowe full of sorowe, but I wyll see you agayne, and your hartes shall reioyse, and that same your reioysynge no man shall take frome you. This similitude put forth of Christ, is verye full of greate comforte and consolacion. Fyrste yt declarethe, that the professoures of Chri­ste, so suerly shall suffre persecucion, as it is su­er, that a trauailyng woman shall not be delyue­red withoute payne. How be it, in that pointe the worde of God shall be a greate comforte to e­uerye Christian man. Furthermore note, Of the sorowfulnes of y ^e apostels that this persecution shal be for a tyme, and not euerlasting. And finallye, that the reioysynge of this worlde [Page] dothe not continue longe, as Christe saith in an o­ther place: Luce. 6. Wo vnto you that laughe here, for yee shall weepe and wayle. Howe be it, in the meane whyle, a christian man shall not bee withoute ioye. But what ioye shall it be? I wyll (saith Christe) vi­site you againe, and your hartes shall reioise, & that reioysinge shall no man take frome you. The peace of consci­ence. This is the verye ioye, and this is the quietnes of consci­ence, to knowe that God by Christe is merci­full, and will reserue vs to euerlastinge lyfe.

THE EXPOSITION.

IN this present golspel, The promise of the holy ghoste. we are admonished of thre thinges. Firste, we haue here of the promise of the holy ghoste, which Christe going to the father, shulde sende vnto his disciples, Moreo­uer, what he shulde do and bringe to passe when he came. It is nowe oure parte, to note well this pro­mise, whiche pertayneth as well to vs, as to the A­postles. Faythe cowlde not be confirmed in the apostles without the vertue of the holy ghoste.

So lykewise, the holy ghoste coulde not be sente, yf Christe hadde not gonne to the father. The flesh can dooe nothing but sin. Here lerne that oure fleshe canne do nothing but sinne, if it be not lightened through the holy ghost, and that yt is nothinge but hypocrisy, though we do outward­ly neuer so manye good workes, Luc. 18. as we maye see in the Pharisye, which thanked God that he was not lyke other men. Item, All they that saye vnto me: Mat. 7. Lorde, lorde, shall not entre into the kingedome of heauen, but they y ^e fulfil my fathers wyl. Likewise learne this, that we cannot receiue this spirite by oure good workes, but by the merites of Christ, as Christe sayeth here: It is better for you that I go: for yf I go not awaye, the comforter cometh not vnto you. as thoughe he wolde saye: Christe giueth y ^e holy ghoste. If the infirmity of your fleshe shalbe chaunged into the strenthe of the faith, the holye ghoste muste needes bring that to passe in you. Nowe if this holye ghost shalbe geuen vnto you, so muste I needes promote you ther unto, and obtaine it through my deserte and bene­fite. Wherefore it is very necessary, that I suffre & [Page] dye, and that after my resurrection, I ascend vp in to heauen, that the holy ghost may visite you, lighten you, and leade you into all trewthe: Than the same spirite shall worke and bringe to passe in you and through you, that thinge that he was sent for. Will you knowe what that is? The holi ghoste shall re­buke the whole worlde. Rom. 3. harken to. He shall rebuke the worlde. Here is the glorye of the fleshe, the liberty of fre wyll, and what so euer is mannes wisedome, vtterly caste in the duste. Why shuld the holye ghoste rebuke vs, yf we were not worthye of rebuke? They are all gon out of the waye: they be all togither become vnprofitable: ther is none that doth good, no not one. Ye & as S. Iohn the baptist saide: Esa. 40 Mat. 3. All fleshe, is as haye, and all his glorye, as the flowre of the medowe. This semed to be rigo­rously inoughe (and more then inoughe spoken) to the bysshopes and to those gloryfiers in workes at Ierusalem, and also to the papistry of oure tyme, if the holye ghoste didde feare theim. But he setteth nothing at all for our angre. For he was sente to rebuke, whiche also hee doth busily. And blessed is he, that is rebuked of him, that by that meanes he may learne to knowe his sinnes: For that done, the holi ghost leadeth vs further into the faith and knowledg of god, so that we being deliuered frome sin, through the deseruing and merits of Christ, are made the children and heires of god.

Why y ^e holye ghost doeth re­buke the worlde.Secondarily, we maye note here, wherfore & for what cause the holy ghoste will rebuke the worlde: Truly for sinne. But you will saye: Is the worlde ignoraunt, that adultrye, murdre, thefte, and suche lyke trespasses are sinne? No. But they are igno­raunte, [Page] that good workes without faith are sinne, and that allonly vnbeliefe, is the occasion of their damnacion. Wherefore it is necessarye and neede­full, that the holy ghost come, that he maye fullye learne and teache vs, what sinne is. Wherfore let vs considre what Christe calleth sinne. Sinne is nothing, but infi­delitie. For they do not beleue in me (saieth he). Here thou hearest, that the greatest sinne vnder heauen is, that wee do not beleue in Christ. If incredulity be the greatest syn vpō earth, then must it needes folow, y ^e faith is the most glorious & highest thing vpō earth, which no mā can deny. Faith hangeth on Christ, & as a faith ful man knoweth y ^t he is saued by Christ, so surely doth he good works which are accepted before god for his faith, as saith y ^e prophet: Thou o lord, Iere. 5 lokest alōly vpō faith. But incredulity trusteth in his workes. Wherfore what so euer goodnes an vnfaithful mā doth outwardli, it is not accepted before god, for it cometh not of faith. For Christ saith: He that beleueth not, is all ready iudged. The worlde, Ioh. 5. na­ture, fleshe, or reason, doth not receaue nor vn­derstande this. wherefore it is needefull that the holye ghost come to rebuke and teache. Moreouer the holy ghost shall rebuke the world of righteous­nes. How shall we vnderstande that? The worlde and reason adscribeth righteousnes to oure wor­kes, and both thinke and iudge, that righteousnes cometh of mennes workes outewardelye done, as the Pharisie boasted himselfe to bee righteous.

But euer this chaunseth so, Luc. 18. that they that wyll mayntaine theyre owne righteousnes, Rom. 10 bee not subiecte vnto the righteousnes of God. Therefore [Page] yt is necessarye, that the holy ghoste teache & shew vs, what manner of iustice that is, that pleaseth god. Frome whence iustice cometh. The iustice that pleaseth god procedeth here­oute: that I beleue that Christe wente to the Fa­ther. that is as muche to saye: That I beleue that he died for me, that he rose and ascended vnto hea­uen, for to send me and all his elect his holy ghost, to open vs the filthines of our workes, and to in­structe vs in the knowledge of god. Beholde, thus y ^e holy ghost shal learn vs y ^e rightousnes of faith. Furthermore, Iudge­ment. the holy ghost shal rebuke y ^e worlde of iudgement: for as much as they iudge not right in thinges pertaininge to righteousnes and salua­cion. Which thou shalte vnderstande on this wise. The diuell, sinne, deathe, hell, are constrained to giue place vnto Christe and his worde, for by hym they be ouercome. But how doth the world knowe this? Truly the world euer regardeth workes, and euer suffereth the diuell to blinde them, so that thei know not, nor yet can deuide nor separate the righteousnes of faith, from the worldes righteousnes. And so remaineth Christ the stone that menne shall stumble at, Luc. 2. 1 Pet. 2. and a signe which shalbe spokē against. For the thing which we shuld adscribe vnto Christ, that is to saye, whereas we shulde confesse, that the prince of this world is iudged through Christ and his worde, we adscribe yt vnto our righteousnes. For the whych cause, yt is needefull that the holye ghost do rebuke vs, wherby we may learne to iudg right. And here hast thou nowe the righte cause, why the holy ghoste shall rebuke the worlde.

Thirdly here is to be noted, that Christ sheweth [Page] vs here the infirmitie of the apostles, saying: The weake­nes of y ^e apostles I haue yet muche to saye vnto you, but yee can not nowe beare it awaye. That is as muche to saye. Yf I shuld make many words with you of incredulity, of righteousnes and of iudgement, and of my spiri­tuall kingdome, that after my resurrection I shall entre into, you colde not vnderstande it, nor com­prehend it, for bicause you are yet carnall and fleshly, and my spirite is not as yet, confirmed in you. For they that shall vnderstand and geue fayth and credence vnto my doctrine, the spirite must worke inwardly in thē, with y ^e outward word y ^t shall be expressed with the mouth, Mat. 3. or els that sede shall not fal vpon a fruictefull grounde, or so that yt shalbe o­ther troden of men, or else deuoured and eaten of the birdes of the ayer. Wherfore it is needefull that the holy ghoste come. and when he cometh, he shall leade you into all trewthe. The gospel is the truthe. The gospell is a doctrine of Christe, whole and sounde, which doth not allōly teache the outward honesty, but sheweth also the righteousnes of the harte inwardly: wherefore it is called in the scripture the trewth: The doctrine of men bee lyes. And contrary wise, the doctrine of men, teacheth hypocrisy, fynallye, neither vnderstandeth nor teacheth a­ny thing of the righteousnes of the hart. Wherfore this doctrine, and also the doctoures and teachers thereof, are called, false, and lyars, as yt is written in the Psalme: Ther is no truth in the their mouth. Psal. 5. that is, ther is no suer and certaine thing amongst theim. And againe, thou shalt lose and destroye all those that speake lies. Now seing that y ^e holy ghost shall leade vs into all truth, and not into lyes, Let [Page] euery christian man gesse in his mynd, whether the fathers and the counsels haue had the holy ghost, whose ordinaunuces and lawes, The coū seiles did erre haue beene com­maūded vnto the church, in stede of the gospel. For if they had had the holy ghoste, they wold haue concluded nothing against the worde of god. The holy ghost leadeth vs not into lyes, but into all truth, Howe goodlye haue they vsed this texte, in the de­fence of mans traditions? Seinge the holy ghoste teacheth none other thing, then that christ taught. Further, he teacheth onlye the Apostles, and the elect of god, to perceaue and receaue the doctrine of Christ: which of our selues we cannot vnderstand, If they hadde eies they mighte perceaue, that the plaine texte reciteth the same. He saith: He shal not speake of him selfe, but that he hath heard, he shall speake. Item: He shall glorifie me, for he shall re­ceaue of mine and shew it you. Briefely Christ speaketh here of the infirmitie and weaknes of his dis­ciples, which shuld be strengthed & comforted by y ^e holy ghost, & is to be vnderstand of vs euery one.

THE EXPOSITION.

IN the first part of this gospel, With promyse and commaundement we ar called vnto prayer. we haue a commaundement and a promise, wherby we ar allured and entised to praier. And truly, forasmuch as in all trouble and misery, wherwith a christian man is oppressed, ther is no greater comfort here presēt in this world, thē with continual & daily praier, to open & shew our necessity vnto god. Wherfore it is very necessary, that we do note & print in our harts this gospel, wherby we may be the more inflamed & stirred to praier. Who wold reiect and despise prai­er as a thing not necessary? seinge that it is here in this gospell, so diligently and highly commended and commaunded to vs of Christe? Aske (saith he) and you shall receaue. This commaundemente of Christ bindeth vs aswell, as the firste commaun­dement in the fyrst table of Moyses. And this to be trewe wee maye more euidente and playne see, in an other place, where Christe sayeth, Luc. 18. that wee oughte alwayes to praye, and not to bee wery. Here diligentely note, that he saith: we ought al­wayes to praye. Therefore as we throughe a syn­gular and speciall commaundement of god are eg­ged and entysed to praye, so lykewise, this presente gospell allurethe vs therevnto throughe a greate and excellente promise. Here is promised to vs which be Christian men, that oure prayer shall not [Page] be in vayne, but shal be suer to be heard. Wherfore else wolde he confirme and binde this promise with an other? Verely, verely I saye vnto you (sayeth he) If you axe the father oughte in my name, hee shall gyue it you. also, Aske and ye shall receaue. Here thou hearest, that we shall not praye in vaine. Who wold now be slothfull and loth to prayer? Christe constraineth vs thorow his commaundement. And furthermore that wee shall not thinke to praye in vaine, he (as I sayde before) entiseth vs here, with a greate and high promise. Wherfore two thinges are heere to bee considered and noted. The firste is, that we shall pray in none other name, thē all only in Christs name. Then we pray in Christs name, Christe is oure media­tor only whē we come vnto god in the faith of Christ, in such mind and confidence, that he all only is our mediatour, by whom all thinges be giuen vnto vs and that without him, we can deserue nothing, thē wrath and indignacion. Can there bee (I beseche you) any sainte in heauen or in earth, that prayeth for vs vnto god the father, as Christ doth? For by his merites and aduocacion we do not all only ob­taine righteousnes and remission of sinnes, but al­so wee be made his brethren, and pertakers of hys preestly office, so that we our selues maye go vnto Christ, and call vpon him, and seke his helpe in all our necessity and nede. And that is it, that he saieth here: And I saye not vnto you, that I will pray the father for you, for the father him selfe loueth you, for bicause you haue loued me, and beleue, that I am come out from god. Al Chri­stian mē are pre­stes. Seinge therefore that wee haue suche a mediatour, yea seing that we our sel­ues [Page] are admitted, vnto this prestly office by Christ, why do we not with true faithe and confidence call vpon him in oure necessitie? An other thinge to be noted is this. We must considre, that in no wyse we do praye that, What we ought to desire. that shalbe against the glorie & wyll of god, or contrary to our saluacion. For it is apparaunt, that he wyll not hear such prayer, in so much as in y ^e Pater noster, he teacheth vs daily to praye, that his will be fulfilled. Finally, when so euer we praye vnto god in our vrgent necessities, we shall looke vpon the merites of Christ, (not vppon oure worthines) which commaundeth vs to praye, and promised vs to heare vs, when so euer we cal vpon him. For all the promises of god in Christ are suer, and need not to be doubted at. For S. Paule saith, that all the promises of god, ar ye, in him, and amē. 2 Cor. 11

Secondaryly, it is to be noted, that forasmuch as we are fleshly, and know not ofte times what we haue neede of (as S. Paule saith to the Romanes) Christe voutchsaueth here to learne vs, Rom. 8. what oure prayer shuld be. And as he himselfe faith: we ought to praye, that our ioye maye be perfect. But what manner of ioye is this? Truly it shall neuer be temporal nor wordly, but spirituall. Of the which, Phil. 4. S. Paule writeth, saying: Reioyse in the lorde alwaies and againe I say, reioyse. But whence cometh this reioysinge? Of faith. And how is that broughte to passe? That is brought to passe, when I heare the gospel preached, in the which remission of sinnes is geuen to all mortall creatures, by Christ. Whiche preaching, yf I wyll haue it profitable and fruit­ful vnto me, I must needs beleue it, which thing, I [Page] cannot do, except it be geuen me through the word by the holy ghoste, which muste worke this faithe in me. And when this worde and the holye ghoste worke this fayth in me, I shall not dout but beleue y ^e Christ hath all only forgeuen me all my sinnes, so that they can neither accuse nor condemne me. And further, that he hath pourchased me a mercifull fa­ther in heauen, that will acknowledge me for hys son, and bring me into euerlasting lyfe. And here­oute commeth tranquilitie of conscience and that spirituall ioye, Trāqui­litie of cōsciēce. 2 Pet. 3. of the whiche this gospell to day speakethe of, and it is verye needefull and neces­sarye, that this ioye growe and increase, euen as oure faythe oughte to growe and increase, yf yt shalbe perfecte: which thinge doubteles God shal bringe to passe, yf we daylye praye vnto hym for it. He will that we shall praye alwayes. and not with oute a cause, For we haue nothinge to geue him But he as a mercifull god, creatoure and father, forgiueth vs al things. And for as much as he commaundeth vs to praye, that oure ioye myghte be perfecte, lette vs obeye him, that wee maye saye withe the virgine Marye: Luce. 2. My spirite reioyseth in god my sauioure. Thirdelye, Chryste sh [...]weth vs here the ignoraunce of his disciples, and wit­nesseth, that hitherto his learnyng hath beene vnto theim as a prouerbe, and that if they shuld vnderstande that doctrine, it is needefull that he speake no more through prouerbs, but playnly to shew thē of his father. that Is. it is needefull that he sende them the holy ghoste, to make them apte to vnderstand his wordes. Such ignoraunce and blindn [...]s [Page] hath not beene all only in the apostles, before the ho [...]y ghost was confirmed in them, but also hath ben grafte in all mortall men, so that there is not one that vnderstandeth, no not one that dothe good, Psal. 13 Ioh. 3. without they be transformed into a newe creature, through the holy ghost. We thinke oure selues sub [...]ile and wise, as thapostels saye here in this gospel: Beholde, nowe thou speakest playne, and shewest vs no prouerbe. now we knowe that thou knowest all thinges. But this is suche an other folyshe pre­sumption, as was in Saint Peter, Mat. 26 which promysed that he wold go to prison and to death with Christ, and yet that nighte before y ^e cocke crew, he denied him thrise, which presumption brought him to con­fusion. Wherefore all this is written for vs, that we shulde not rashely presume, but rather to meke oure selues, and to confesse, that we as concerning godlye thinges, are rude and ignoraunte, and that we can not perceyue the mistery of the gospell, with oute the holy ghost. For the wisedome of the fleshe, is foolishnes before god. And as much the more we go aboute to boaste oure selues of our subtilty and wisedome, concernyng godlynes, so much the more we declare and shewe forthe our folysshnes.

THE EXPOSITION.

After that our lord Iesus Christ in the laste supper had promised his disciples with dyuers promises, to send thē the holy ghost, now he nameth the same spirit by his propre name, and declareth vnto vs, what vtilitie and profit he shall bringe into the world, and saith on this wise: When the comforter whom I shall sende you from the father, even the spirite of truthe. &c. Firste wee se here how Chryst nameth the holy ghoste by hys propre name, The cōfortet. and calleth him a comforter. Whoe hath made oure conscience so suer, that we beleue, that by Christe we be made the sonnes of God? and crye Abba, deere father, but allonly this same com­forter? Rom. 7 Gal. 4. Who maketh vs withoute anye feare or a­bashement at the confessiō of this faith? Who comforteth vs, and aideth vs in all our calamities and miseries, which we must suffre here in this worlde for his names sake? None other but this spirite of truthe, whiche procedeth frome the father, and is the same good spirite, for the which the prophet Dauid so earnestly prayeth to obtaine, in the 50. psalm For this we se in the examples of the apostles, that whē the holy ghost was not yet confirmed in them, they lefte their maister and fled from him: they also denied him & lockte them selues vp, now here, now there, in corners. But after that the holy ghost was confirmed in theyr hartes, they confessed Chryste boldelye, and bare witnes that he was risen. In so muche, that in persetution and tribulacyon they reioysed, and tooke greate pleasure: as we reade in [Page] the actes of the apostels. Act. 5. The ho­ly ghoste maketh vs faith­full Now forasmuche as this holy ghost (by reason of his office) maketh tru men and faithfull, and boldeth and comforteth vs in cō ­fessing and shewing of the trewth, so lykewise by his office, he shall testifie of Christ. Then yf he shal testifie of Christ, he shal teache no other thing, then the same that Christe taughte and preached before, that is. he shall instruct the apostles, and make thē meete to receiue the doctrine of Christe, and wryte the gospell in their hartes, for as muche as of their owne power, they canne not perceiue the lear­nynge of Christe. The wisedome of the fleshe can not bringe it to passe, but the holye ghoste muste needes do it, as the lorde promised by hys prophet Ieremye, saiynge: Ier. 31. I wyll plante my lawe in the inwarde partes of [...]heym, and wryte it in their hartes, and wyll be their God, and they shalbe my people. And frome henseforth, shall no man teache his neighboure, or his brother, and saye. Knowe the lorde. But shall all knowe me, frome the lowest vnto the highest, sayth the lorde. Here­of it is euident and playne, that without the holy ghoste, wee can neither saye the truthe, nor yet beleue the truthe.

Secondarily, we be taught and learned, The of­fice of y ^e apostels what thoffice of the apostles is, which is no more but to testifye and beare witnes of Christe. To beare witnes, signifieth in scriptures, Testifi­ing. to speake and teache, not that we thinke good, but that God comaunded. And therefore is Christe in the psalm called a faythfull witnes in heauen. Psal. 88. And lyke­wyse Esaias sayeth: Beholde I shall gyue him for [Page] a witnes amonge the folke, for a prince and ca­pitaine vnto the people. Nowe forasmuche as the holye ghoste, and the apostles muste testifie of the selfe same thinge, it is to bee thoughte, that theyr witnes muste bee both one. And that the ho­ly ghoste bare witnes in the apostles, it is appa­raunte, accordynge to Christes sayinge: You be not they that speake, but the spyrite of your fa­ther, The pa­pistes saiynge. that is in you, speakethe. Where bee they nowe, that hitherto haue taught and preached, that Christe hathe reueled to the apostles, and to the fathers a higher thing, then is contained in the gospell? Whome shall I beleue? Christ? or else theyr chatteringe and vnprofitable ianglinges? Christe saithe: the holy ghoste shall beare witnesse of him, and make the folke mete to receaue and vnderstand the gospell. And plainlye that we shall be taughte none other thinge of him, then that he hymselfe taughte. And these ianglers chatter, that we must teache higher thinges, then is contayned in the gospell. After my iudgemente, it is beste, that wee obeye and beleue hym, that hath this testimo­ny and witnes of the father: Mat. 7. This is my dere sonne in whome I delite, heare him. And he that is not contente with the doctrine of Christ, of the which not allonlye the Apostels, but also the hollye ghoste beareth witnesse, lette him chose himselfe an other kinde of learninge, and byde the aduen­ture of yt. I had leuer bee suer, then doubte­full herein.

The worlde persecu­ted the gospell,Thyrdelye, wee bee taughte in this gospell, that the doctrine of Christe, of which, aswell the [Page] holye ghoste as the apostels, shall beare witnesse, shall not please this worlde. For the worlde shall curse and abhorre all those, as heretiques, that shall confesse this doctrine. And when they haue tourmented and persecuted withe all kyndes of tourmentes, the apostles and faithfull menne, they shall thynke they haue doone a highe seruice vnto God. But what sayeth Christe? All these thynges shall they dooe vnto you, bycause they neyther knowe the father nor me. Beholde the fortune, that this holy and precious worde of the gospell and the faythfull shall haue in this world If thou wylte confesse Christe, looke for no me­rye nor quiete dayes, For Paule saieth: 2. Ti. 2. All they that wyll lyue godlye in Christe Iesu, muste suffre persecution. And in an other place hee sayeth: If I shulde please menne, Gala. 1. I were not the seruaunt of Christe. Seeynge than that for the confessing of Christe, I muste suffre persecution, it is need­full, that I bee well instructed and armed with the worde of God, and that wee knowe it to be the wyll of God, that with suche temptacion, our faythe shulde bee proued. And when wee knowe this, wee shall not lightelye bee offended, but what so euer the worlde for Christes name put­teth vnto vs, wee shall patientely suffre it. For this is oure comforte, that they that persecute vs, neyther knowe Christe nor the father, thoughe they thinke and boaste them selfe neuer so high. Moreouer lette vs not be ignoraunte, Rom. 8. that the persecutiōs & tribulaciōs of this world, be not to be [Page] compared to the ioye and blysse, that is prepared for vs. And therewith lette vs comforte our selues that we maye lyue with a quiete mynde in this pre­sent worlde, through Christe oure lorde. Amen.

THE EXPOSITION.

THe apostels were euer of that mynd, The ig­noraūce of y ^e flesh before the holy ghost was confirmed in them, that the kingedome of Christe shulde haue ben temporall and wordly, wherin he shuld haue mightely raigned, as in times paste did Dauid and Salomon. Truly when Iudas, not the Iscariot, ac­cording to this saiyng, did aske Christ in his laste supper: Lorde what is the cause then, that thou wilt shew thy selfe vnto vs, & not vnto the world? Christ did lead him with the other disciples away, from this hope and trusting of a temporall kinge­dome, to those thinges that were more necessary, which was y ^e fulfillyng of his word. And therfore he doth teache in this gospell.

Fyrste of all, hee teachethe heere what the frute of oure loue towarde god is, whiche muste needes flowe oute of the harte, and cannot stande without faith. For how can I loue him, Loue to­wards God. of whome I hope and loke for no goodnes? For in that I loke for goodnes of Christe, that I hope and truste in him, [Page] and set al my consolacion and comforte in him, that faith (I say) ōly bringeth to passe, which receiueth the worde, and thereby knoweth, that the father wyll be knowen and glorified in this Christe alone. Ioh. 1. And that is the meaninge of this sentence: Who so euer beleueth not that he receiueth of his fulnes, & that by Christe he hathe a mercifull father in hea­uen, and remission of sinnes, righteousnes and sal­uaciō, & moreouer y ^t it is God through Christ, that keepeth vs and defendeth vs frome the ieopar­dyes and periles of this worlde, hee loueth not Christe, but rather his owne propre workes, righ­teousnes and wisedome. Moreouer, where Christ is neither loued nor knowen, there (of a suertye) is his worde neither obserued, nor kepte. And con­trarye wise: Where the same mercifull father, with all his benefites done vnto vs, is knowen, and all oure hope caste in hym by Christ, yt is not possible but that there shalbe trewe loue towardes Christ. Trewe loue wylleth, that god willeth: lyueth ac­cordinge to his godlye wyll: hath greate delyte and pleasure to heare, what god desireth of vs, and when he heareth it, he fulfilleth it in worke. And suche faith and loue dyd Moyses require of the people of Israell, Deut. 6. saying: Heare o Israell, the lord our God is one lord onely, and thou shalt loue the lord thy god, with al thy hart with al thy soule &c. Faythe. Chieffely here note, that Moyses, as a lawe gy­uer, requireth faith and hope of the harte towarde the onlye god, that he is the same, that kepeth and preserueth the people; and wilbe to vs a mercifull father. And after that he requireth loue towardes [Page] god (though he cannot giue it by the lawe) that we shuld loue god with all our hart, with all our soule with all our might. And on this wise Moyses dra­weth vs from all creature, and directeth vs to god only. Moreouer he desireth such maner of loue, Loue towardes God. that not constrained, but frely and volutarily shal serue god, and keepe his commaundementes, and fulfyll his wil, as y ^e nature of loue is. Which more plainly we find in the gospel, Mat. 13 that y ^e seed that fell in a good groūd, gaue frute. &c. Here thou hearest that y ^e word of god, taken with the hart through preaching, bringeth forth frute. By y ^e worde we receiue faith: from faith cometh loue toward god & our neighboure, & of loue, cometh y ^e fulfilling of godꝭ cōmaundemēts. Finally: Faith & loue bring a godly & a christian cō uersacion & lyfe. Wherefore Christ in the gospell of this day, constraineth no mā by the law, but exhor­teth them to faith and loue, as they that willyngly wolde kepe his word and fulfyll his comaundment accordinge to sainte Paules saiyng: 1. Tim. 1 howe that the lawe is no [...] g [...]uen vnto the righteous, but vnto the vngodly, disobedient, and sinners.

Secondaryly, this gospell teacheth, The kīgdome of god ioin the harts of y ^e faithfull. wher Christ will haue his kingedome and dominiō, namely in y ^e harts of y ^e faithfull. Likewise he promiseth vs here not onli that if we shew this loue outwardly with y ^e word, that y ^e father shal loue vs, but also more greater and more excellent thinges. that is to saue▪ that he with the father, and the vertue of the holy ghost wyll come vnto vs. O comforte O grace. It was out dewty to [...] vnto him, seing that our nature is so corrupte, and wanteth so muche amēdemente. [Page] But behold, God wil come vnto vs. so mercifull is our god, that he preuenteth vs, and promiseth to come vnto vs, by Christ. And what will he do with vs? He wyll make hym a dwellinge place with vs. If wee considre the disposition of oure nature and firste natiuity, we shall fynde, that our harte is the dwellyng place of the diuell: Which alas is to trewe, in so much that S. Paul saith: Ephe. 2. that naturally we were y ^e childrē of wrath, euen as well as other. And for this origi­nall sinne, that is grafte in vs, god by right might condempne vs wretched creatures. But yet consi­dre how mercifully & goodly he handleth vs, which not all only forgiueth vs our originall and actuall sinne (as they call it) so mercifully through Christ, but also he geueth vnto vs Christ himselfe. And so he giueth him vnto vs, y ^t he with him voutchsafeth to dwell in vs, whereby Satan is expulsed and driuen away, 1 Cor. 6. and our hartes made the dwelling place and temple of the holy ghoste. He now that here in this worlde sheweth vs so great grace and fauoure and voutchsafeth to haue his kingdome in vs, and whiche doth dayly deliuer and defend vs frome all false doctrine and temptacion of the diuell, and fi­nally, Mat. 17 frome all euell, withoute doubte, in the life to come, will graunte vs also euerlastingly to lyue and raigne with him without ende. So that in any wise, we take hede in the mean season, that we loue and beleue his worde, and fulfill his will. To this pertaineth the sayinge of S. Paule, where he saith, that we are the temple of god. 1 Cor. 6. And also in an other place, that god lyueth, dwelleth and moueth in e­uerye one of vs, Act. 17. as it is written in the actes of the [Page] apostels.

Thirdely, this gospell learneth vs, wherefore, and for what cause the holy ghost shalbe sent, which Christe before, with so many wordes promiseth to sende, for thus he saieth: That Comforter, The of­fice of y ^e holy go [...] euen the holy ghoste, whom my father shall send in my name he shall teach you al thinges, and bring all to your remembraunce, what so euer I haue tolde you. Whereoute it is euident and playne, that the holy ghost is sent into the worlde to teach. Now yf wee cannot know god in Christ, without the holy ghost muste be presente and learne vs, so muste it needes folowe, that we, as of our selues, can do nothing, Ioh. 3. in those thinges that pertayne to godlynes and saluacion: And y ^t (without we are lightned of this spirit) there is nothinge in vs, but darkenes, The fleshe is darknes. Ioh. 1. as S. Iohn the Euangelist witnesseth, saying: The lyght shi­neth in the darkenes, and the darkenes comprehended it not. Wher is now (I besech you) the glory of the flesh? what can oure reason and oure wisedome bringe to passe? Thinke you that the holye ghoste was promised to the apostels, and all goddes electe without a cause? But I wolde haue the verely be­leue, that Christ did well perceaue and know, that no mortall man coulde haue come vnto the know­ledge of god, then by this spirite. Wherefore else wolde he haue promised and sente it? Nowe for as it is expediente & playne, that the office of the ho­ly ghost is to teache, not part or halfe, but al. Print this in thine harte that foloweth: He shall bring in to your remembraunce, all that I haue spoken. For I heare not in this place, that he shall teache anye [Page] other thinge than Christ taughte before, but onlye that he shal bring into the disciples remembraunce the [...]ataynge wh [...]ch Christe had preached? The ho­ly ghoste dothe in spite. Hereto pertaineth, that the foresayde spirite shalbe sente in Ch [...]istes name. Moreouer, yf the holy ghost shall teache no newe thinge vnto thapostels, but make them meete to take and vnderstand the preachinge of the gospell, who then hath giuen such power to the Romish spiritualtie to ordaine and make in the church so many traditiōs of men, against this text? Let a christian man learne here also, that the doc­trine of Christ is sufficient to our saluacion, as S. Peter sayd vnto Christ: Thou haste the wordes of euerlasting lyfe. And in no wise forget, that no mortall man can vnderstande this doctrine of Christ, excepte it be written in the harte of man, through the holy ghost: as the prophet Ieremy clerely sheweth in the 31. chapiter.

The peace of Christe.Fourthely, Christ promiseth his peace vnto hys disciples and all his elect, in this gospel. And there is a notable & vehemēt significa [...]ō in this worde. My peace: For Christe sheweth here a difference be­twene his peace, & the peace of the world. The peace of the worlde, The peace of y ^e world. thoughe it be an excellente gyft, and a gift that all only cometh of god, for the which, ac­cordinge to the doctrine of S. Paule, a Chr [...]stiane man is bounde to praye, yet notwithstanding, yt is tēporal, & not song durable. And it may oft chaunce that outwardly I shal fele peace, & inwardly warr [...] in the conscience. But it goeth not so w ^t theim a [...] peace. For though that it haue outwardly resistāce and is tēpted, yet nowithstanding, it remaineth vnmouable, [Page] & not due not [...]uer [...]e, bicause it knoweth, that with Christ, the prince of the world hath no [...]ight in him. [...] Christe, that god in heauen is a merciful father [...] him. Y [...] knoweth that no­thing can chaūce vnto him, against the good wil of god, and that persecution shal not indure for euer. Ioh. 14 Finallye, Act. 14. that throughe suche lyke tribulacion he shal haue a celestial entringe into glorye. This peace Christ left and did giue vs. Furthermore, as Christe gaue vs this peace of his great mercy and grace, without any deseruing, so that it is necessa­ry, that we comprehend it in our hartes with fayth. For works can do nothing in this behalfe, as wit­nesseth S. Paul saiyng. Rom. 5. Bicause therfore y ^t we are iustified by faith, we haue peace with god.

Fiftely, this gospel teacheth vs, The worde of god doth comforte vs in persecucion. y ^t in persecutiō & tribulacion is nothinge so suer & comfortable, as to be furnished & armed with the word of god. And for that cause, Christe shewed before vnto his disci­ples, y ^t he shulde suffre his passion, & therby entre into the glory of his father, saiyng: And now I haue tolde you before yt come, that when it is come to passe, ye maye beleue. Rom. 15 And in lyke manner saieth S. Paule. What so euer things are written afore tyme, are written for oure learninge, that we tho­rough pacience and comfort of the scripture, might haue hope. Therefore in as muche as the confession and knowledg of the worde of god and the gospel, cannot be brought to passe in this worlde withoute persecution, seynge that the diuel is so playne an enemye and aduersarye thereof, it is meete and couenience to al trewe Christiane menne, to bee so [Page] instructed and armed with the worde of god, that our house buylded vpon a rock, do not fal in tyme of persecution & stormes of temptacion, Mat. 7 and great windes. Whiche God graunte to vs euerye one. Amen.

THE EXPOSITION.

IN this gospell we haue and excellent dispu­tacion of the righteousnes of the fleshe, and also of the righteousnes of the spirite. Christ teacheth vs the one, and Nicodemus defendeth the other: But so, that in the meane while, he is con­tent to be taughte and enformed of Christe.

Fyrste of all lette vs considre the persone of Ni­codemus, as it is here described of the euangeliste, The de­scription of Nico­demus. howe vnwisely and vndiscretelye he speaketh of re­generacion. Whereout we maye note, what reason and mannes strength can do, in vnderstandyng of diuine and heauenly thinges. The euangelist say­eth on this wise: There was a man of the phariseis named Nicodemus, a ruler amōg the Iews. Herein he declareth that Nicodemus, as concerīng his outward conuersacion, led an honest and a worshipful, lyfe, which coulde not bee reprehended or rebuked, so that he was taken and counted one of the chiefe rulers amongest the Iewes. Here also thou haste the discription of the person, whiche after worldely fashion and maner is taken and counted both wise and righteous. Yet this nowistanding, The fleshe is fearfull. there is not so greate strengthe or boldenes in Nicodemus, that he durste speake vnto Christe openlye, though he knewe him to be a teacher sente from god, whose wondres and miracles, he coulde not deny. Whye doth not reason here steppe forth boldely, and openlye [Page] professe the doctrine of Christe? For so Christe wolde haue it, according to that he spake: Whoso­euer knowledgeth me before men, Mat. 10 him will I knowledge before my father which is in heauen, and the angelles. But reason canne not do this, for it pas­seth and excelleth farre his capacitye and conning. He will not be charged with the hatred of the world for the truthes sake. For the which cause, Christe wyll haue vs mortifie this olde Adame in vs, and become a newe creature. But what knoweth or vnderstandeth the fleshe and oure nature here of? Trulye nothing at all. as it is playne and euidente here declared by this Nicodemus. For Christe speaketh of a new and a spirituall natiuity, but Nicodemus contrary wise vnderstandeth a carnal and a fleshly natiuity. How can a man (saith he) be borne, when he is olde? can he enter into his mothers womb and be borne againe? Wee are all Nicodemes, ignoraūt of godly thinges. Here you heare in what wise this wordly righteous man answereth to godly things. Yea, Christ himselfe must open & declare vnto hym in what wise a man must become a new creature, & be borne agayne, yet he vnderstandeth it not, but demaundeth again, saiyng: How may these things be? What other thing can a mā se & perceiue in this Nicodemus, then ignoraunce & incredulity? Wherfore if his outward cōuersaciō had ben a great deale more glorious thē it was, yet could it not haue pleased god. & why? Bicause that god doth not regard y ^e outward fashions of men, but iudgeth according to the hart & faith of a man, as the prophete Ieremye declareth, saiyng: Thou o lorde, lookest only vpon faith. Iere. 5. Ro. 14. And S. Paul to the Romaines, saith: What [Page] soeuer is not of faith, that same is sinne. Mat. 5. For first we muste get the inward righteousnes, if the outward shall please god. For if wee wante righteousnes in­wardly, Christ may straight way say vnto vs, as he said to the Iues: Except your righteousnes excede the righteousnes of the scribes & phariseis, ye cānot enter into y ^e kingdom of heauen. Therfore likewise as Nicodemus had here but a rude & blinde vnder­standing, in those thingꝭ that pertaine to y ^e grace of god & our saluacion, euen so be wee euery one, rude & ignoraūt, and y ^e very olde Adam, yea nothing but flesh & carnal, according to y ^e saiyng of Christ: That (saith he) which is borne of flesh, is flesh. What y ^e scripture calleth fleshe. If it be not renewed and lightned with the spirite. I vnderstād by flesh the whole vniuersal nature of mā, both bo­dy, soule, reason, vnderstanding, freewyl, w ^toute the holy ghost. For such a man, yea suche a body of sin, cā do nothing but sin, how excellently so euer he shineth outwardly. though outwardly he garnisheth himselfe with neuer so manye workes. Which thīg S. Paul expresseth with manifest words, Rom. 8. to the Romaines. And here also it is playne and euidente by this Nicodemus, which in the sight of the worlde, was holy and righteous.

Secondarelye, The new bir­the is necessarye. Christe teacheth vs in this gos­pell a newe natiuity, which Nicodemus could not comprehende or vnderstande, and so speaketh of it, that it maye apeare to bee a thinge necessarye to saluacion. Hee sayeth on this wise: Excepte a man bee borne a newe, hee canne not see the kyngedome of God. To se the kyngedome of God, is to be iu­stified. Now mark & considre what Christ speaketh [Page] of this iustifiyng, and contrarywise what Nicode­mus thinketh thereof. To see what y ^e kīgdom of god is Christe concludeth, that no worke, no reason, no outward conuersacion, canne iustifye and saue vs, excepte allonlye that the man be borne a newe. Contrary wise thus thinketh Ny­codemus. that yf oure outward conuersacion, lyfe, and working be allonly confirmable vnto the law, that for those workes, god is constrained and boūd to iustifye and saue vs. But herein he erreth greatly. Not Nicodemus, but Christe hat here the victo­rye, forasmuche as all men are lyars, and all onlye god is trewe. Psall 115 Rom. 3. Wherefore lette vs sharpely marke and considre, in what wise this newe natiuity and regeneraciō is so brought to passe. He saith on this wise: Excepte a man be borne of water and of the spirite, he can not come into the kingdome of god. Here thou hearest, Baptis­me. that this regeneracion and new natiuity, beginneth in Baptisme. For baptisme is a signe of mortefiynge our flesh, as S. Paule saith: We be buried with him by baptisme into death, Rom. 6. &c. and this is one part of this new natiuity. Further­more, in baptysme the hollye ghoste ys geuen vs, whych, we beyng so mortefied, dothe reuyue and regenerate vs agayne, ruleth, draweth, pulleth and chaungeth vs, and so worketh in vs, that we sa­uoure and vnderstande now no more carnall, but spirytual thynges. Wee desire not wordly things, but heauenly thinges, & lyue to righteousnes. And this is the other part of thys new natyuitie. Wher oute yt appeareth, What it ys to bee borne a­gayne. that to be borne agayne, ys no other thing, then to dye, as concernyng syn, and to lyne to ryghteousnes, through the spiryt and fayth [Page] And wher so euer this is, there is the kingdome of god sene, and the entring thervnto openeth. But I besech you, what glory hath here the righteousnes of Nicodemus? Truelye before god it is but durte & dung, Phil. 3. euē as S. Paule did reckene and count all his righteousnes that came of the lawe, he beynge a Iew and circumcised, for dunge. For not that, whiche cometh of oure reason, but that the spirite worketh in vs, pleaseth god. For that, that is borne of the spirite, is spirituall, and of greate reputa­cion before god. Therfore S. Paule to the Ephe­sians saith on this wise: Ephe. 4 So then as concernynge the conuersacion in tymes paste, laye frome you that olde man, which marreth himselfe through de­ceiuable lustes, and be you renewed in the spirit of your mynd. How can reason do or comprehend these thinges? when in earthly and bodely thinges he is so rude and ignoraunt, that he cannot tell, namely, from whence the winde cometh, or whether it will? Briefelye, to bringe to passe this newe natiuitie, we muste needes haue the holye ghoste, thoughe the papistes extoll neuer so highelye, the righteousnes of the fleshe.

Thirdely, this gospell teacheth vs, Tho­roughe Chryste we haue obtained the holy ghoste. who hath obteyned and geuen vs this spirite, by the which wee are newe regenerate and borne againe, trulye Ie­sus Christe the sonne of man, which allonly descended from heauen, and ascended vp into heauē. But wherewith hathe he obtained and deserued this? Euen therwith, bicause that he was exalted on the crosse, like as the serpent was in y ^e wildernes. But what serpente was that? In times past the children [Page] of Israell murmered against the lorde in wildernes then was the lorde angry, and sent fierye serpentes among the people, whiche bote the people, so that there dyed muche people in Israell. And Moyses praiynge then for the people, the lorde saide vnto him. Num. 21 Make the a brasen serpent, and set it vp for a token. Whosoeuer is bitten, and looketh on it, shal lyue. The ser­pent is y ^e figure of Christe. This figure applieth Christe vnto hymselfe,, as thoughe he wolde say: I shall be crucified and put to deathe, and with my deathe, the wrathe of my heauenly father shall be pacefied for the sinnes of the worlde, that whosoeuer is bitten with sinne, and loketh vpon me, whiche am crucified, that is, whosoeuer beleueth in me, shall not pe­rishe, To be­leue in Christe. but haue euerlasting lyfe. Beholde, on this manner Christe is sette forthe vnto vs, as hee that only forgiueth vs our sinne, and giueth vs the holy ghoste, maketh vs newe creatures, the sonnes and heires of god, so that we beleue and sette oure confidence and truste in him. God graunte vnto vs, that we may haue a trewe and perfect faith. Amen.

THE EXPOSITION.

FYrste of all, A descri­ption of the rych man. 1. Ti. 6. Mat. 19 What it is to be ryche. this gospell treateth of a riche man, in whome was neither faithe nor cha­ritye. This worde, riche, is here taken as Paule tooke it, when he said to Timothy: Charge them that are rich in this world, &c. And in the gos­pell of Mathew: Yt is easier for a camel to go tho­row the eye of a nedle, then for a riche man to entre into the kingdome of heauen. In this place, a riche man signifieth him, whose hart is set vppon riches which thinketh on nothing, then vpon riches: reioiseth in nothing, then in riches. Finally, whose harte deliteth in nothing then in that diuelish mammon. And s. Paul chiefly for this cause, calleth these rich mē, the riche men of this worlde, for that, that they be geuen to transitory and worldely thinges, more then to celestiall thinges. Otherwise if riches of [Page] themselfe had bene euell, Abraham, Salomon, Naaman Sirus, had beene damned, which were very riche, but they did not abuse their riches. Therefore this rich man is d [...]scribed, not as a good, but as an euell tre. Now yf ye will heare the frutes of an euel tree, Loe: He clothed himselfe with purple and costly linnen &c. Doubtlesse he shuld not haue ben damned for his clothing, yf he had not had so great pleasure in theim, and sought wordly honour and glo­rye therin, vtterly forgetting the poore Lazarus. We reade of Ioseph when he was in Egipte, Gen. 41 how excellently he was clothed in riche apparell, and a chaine of golde aboute his necke, and yet pleased god, for bicause his hart was not set vppon pompe and riches. And that this riche man had his harte and mynde fixed vpon gorgious raiment, and deli­cate meates, that that foloweth plainly approueth yt, wher it is said: He fared deliciously euery daye. The wyse man saith: Eccle. 3. Ther is a tyme of mirth, and a tyme of mornynge. And a christian man, so oughte to waight vppon tyme, that he euer remembre the sayinge of Sainct Paule, Rom. 12 whiche saieth: Be mery with them that bee merye, and weepe withe theim that weepe. But when a manne begynneth to make of eatinge, glottonye, and of drinkinge, dronckennesse, in so muche that his harte for­getteth God, and seeketh therein but his owne pleasure and voluptuousnes, it is not possible, but that he shall forgette his poore neighbour, and take little thought for his necessitye. Nowe to for­get god & his neigbour, bringeth euerlastīg dānaciō. Such an vngodly engorger & glottō doth this [Page] gospell here set forth, whiche taketh so great plea­sure in his vesture, and in eatinge, that he forget­teth God, and careth not for the poore, and hath so lytle charity towarde his neighbour, that the dog­ges hath more pity, and dothe more good vnto this poore Lazarus, then he did.

Secondarily, To be poore what it is in scripture. a certaine poore man Lazarus by name, is here described. The scripture calleth hym a poore man, not only whiche hath nothinge of hys owne, but him also which with his harte forsaketh all wordly thinges, and cleaueth allonly vnto god, so that a riche man may haue this pouertye in hys harte, beinge alway ready, when it shall please god, to forsake all that he hath. Suche pouertye hadde not that ryche man in his harte, to whome Chryste sayde: Go thy waye, and sell all that thou hast, Mat 19 Mar. 10 Luc. 18 and geue it to the poore, and come and folow me, for he when he harde that he shuld forsake his riches, did morne, and was very sadde, for he was a man that had greate possessions, and it greeued him shrewd­ly to forsake them, and he had rather to haue kepte them styl. But here we see this Lazarus both inwardely and outwardly poore, and is a good tre, as the fruictes in him greatly do declare. But what were his frutes? He lyeth at the riche mannes gate, ful of sores, and desired to be filled with the cromes that fel from the riche mans table. Behold is not here a singular frute of fayth, to haue in suche extreame miserye and calamitie, so greate pacience? He crieth not, he howleth not, but holdeth his peace, euen as Iob did, when he saide: God gaue it, Iob. 1. God hath taken it away, the name of god be blessed. Is not this [Page] also a singuler vertu & frute of an excellent faith to be cōmended? for as much as he desireth not of his deinty dishes, but all ōly y ^e cromes y ^t fel frō the table. Truly an vnfaithful harte coulde neuer haue done this, for y ^e more it hath, the more it desireth to haue. The prophete Dauid saith: Psal. 33 that the riche men shal want and suffre hunger, but they that seek the lord shall wante no manner of thing. But howe canne a rich man hungre? Thus truly. for as much as ther is no measure in his couetousnesse, and bicause hee euer feareth, that he shall neuer haue sufficiente.

Here haue wee nowe a very sainte, a faithful hart, whiche in so greate misery and calamitie, in suche greate payne and necessitye, with pacience ouerco­meth the deliciousnes and glory of princes.

The re­ward of Lazarus & y ^e ryche man.Thyrdely, we se here in this gospell the ende and reward, aswell of this riche manne, as of the poore Lazarus. Bothe chaunged their lyues: Lazarus is caried of the aungels into Abrahames bosome. The riche man was buried in hel. I besech the now which of these seeme vnto the riche? Which of them gat the better? Truly this is no little chaunge. For he that was riche, nowe is poore: and hee that was poore, is nowe made ryche. Who had not rather nowe (yf he hadde choyse) to bee this poore Laza­rus, then the riche man? Whoe hadde not rather bee withe Lazarus in Abrahames bosome, then in hell with this riche manne? To bee caried into A­brahames bosome, To be in Abrahās bosome. is to sleepe in God, in the power of God, and there to be kepte and preserued vntyll the daye of iudgemente, tarriyng with a suer hope and confidence, the comminge of our lorde Iesus [Page] Christ. For as it is written: Sap. 5. To be buried in hell. The sowles of the righteous are in the hands of god. To be buried in hel is to dye in desperacion, and to be kepte in terror & feare of euerlasting death, vnto suche tyme, as that laste sentence of Christ be spoken: Go you wicked in to euerlasting fier. In this flame and heate of desperacion, is this rich man tourmented, desiring that his tung might be cooled by Lazarus. But he must heare these wordes: Remembre sonne, that thou receiued thy pleasure in thy life. And: There is a greate space sette betwene vs and you, so that they which go downe from hence to you, can not ney­ther maye they passe ouer frō thence vnto vs. Here is no helpe nor comforte lefte to the riche manne, And sueclye the sayinge of Christe is fulfylled: Wo be vnto you that laughe here, Luc. 6. for you shall wepe and wayle. Lazarus on the other side, is re­created with perpetuall comfort and sola [...]e, which in his lyfe tyme, before hadde none. These thinges O thou riche manne, considre in thy harte, and see that thou make the frendes of the wicked mam­mon, leaste that lyke thinge chaunce vnto the, as vnto this riche man,

Fourthely, this gospell teacheth vs, All that is neces­sarye to our saluacion, are sufficit­ly in holi scripture that al thinges that are both necessary to be knowen and don, are contayned in holy scripture, wherfore we ought allonly to credite and beleue the same holi scripture When the ryche manne was vtterlye destituted of comforte and healpe, hee wolde gladlye haue sente Lazarus vnto his brethrene, to warne them hereof, leaste they lykewyse shulde chaunce to comme into that place of tourmente.

But it was tolde him: They haue Moyses and the prophetes, let them harken vnto them. For Moy­ses didde witnes of Christ, saying: Who so euer wil not harken vnto this prophete (namely Christ) shal be punished. For the prophetes beare witnesse also of Christe. And therefore, whosoeuer heareth Moyses and the prophets, which bear witnesse of Christ, the same heareth Christ him selfe. Seing now that Christe allonly is to be heard, wher is become now mens tradicions? and our new founde doctoures, that teache Diriges (as they call it) and masses for sowles departed? All these thinges must fall, for we may not harken vnto men, but vnto Christ, of whō the heuenly father beareth witnesse, sayinge: This is my welbeloued sonne: Here him. To whom with the father and the holye ghoste, be all honoure and glorye for euer. Amen.

THE EXPOSITION.

IN this similitude, The grace of God. fyrste of all is praysed the great godnes, grace & mercy of god, whiche he hath so mightely shewed vs, by his sonne Iesus Christe, without any deseruing of our wor­kes, in that, that he compareth it here to a supper. For all suppers are moste chiefely prepared and or­dained for myrth, and not for heuines, that a man shulde eate, drinke, and be merye. Lykewise, as a supper here vpon earth, is ordayned and prepared to make men merye and lighte harted, euen so this greate supper of the grace of god and the gospell, hath god prepared for our greate consolacion and comfort, wherin we shuld reioyse & be mery & glad. For what other thing is the gospell (by the which the great goodnes and mercye of god is shewed vs so gentely and sweetly through Christ) then a good and mery tidinges? The gospell. It could be no lye that the aungell shewed vnto the shephardes when Christ was borne, saying: Beholde, Luce. 2. I bringe you tidinges of greate ioye, whiche shall happen vnto all people Neither doth the prophete Dauid monish vs with out cause to reioyse in these dayes of grace, saying: This is the day which the lord hath made, Ps. 117 let vs reioyse and be gladde in it. Nowe seing that god our [Page] mercifull father hath so louingely prepared for vs this supper Supper through Christ, without any deseruing of our part. Without dout, it is a tokē of his great loue toward vs, specially if we considre, that not allonly the Iewes, but also al the heithē, publicans & siners ar called hervnto. And therfore Christ might wel say: Ioh. 3. The loue of god. That god so loued the world, y ^t he gaue his only son. Here thou hearest, that allōly loue moued god by Christe, to prepare this supper of y ^e grace of the gospel. Then if loue moued him to prepare this supper, so it is a greater token of loue, that he hath called vs therunto. For what shulde it auayle me, that this greate supper is highely praysed & cōmended, yf I were fayne to sit without the dore, & were not called nor letten in? And that we shuld pe [...]ceaue that Christ hath not allonly prepared this supper, but hath bidde al men thervnto, the euāgeliste sai­eth here, that the lord of the supper sent his seruaūt to them that were bidden, to tell them that it was supper tyme, and to byd them come, for all was readye. This seruante signifieth thapostels, whiche Christe firste of all sent to preach to the Iewes, and after when they hadde despised the preaching of the gospel, and made them vnworthy thereof, they were sent to y ^e Gentyls. Thappostels cal­leth vs to this supper. And what did they preach? They said: Al things are redy, now come. Christ hath shewed vs the will of the father, Christe hath suffered death for our sinnes, & is risen for our rightousnes, ascēded vp into heauē, & hath gottē vs y ^e holy ghost wherfore al thingꝭ pertaining to our saluacion are ready This did the holy apostels so diligētly prech so y ^t Esaias did not speake in vain of them, when he [Page] said: Esai. 52 O how bewtiful are the feet of thembassadour that brīgeth good tidings & precheth helth What cā we desire any more? Helth is obtained vs of meer grace: Bi grace we be called vnto saluaciō. This allōly is now required of vs, y ^t we come. Therfore let vs not dispise this supper, but rather let vs hast vs to Christe, y ^t we may get righteousnes & saluacion.

Secondarily, Firste y ^e gospell was preched vn­to the Iewes. Mat. 15 we se in this similitude the calling of the Iewes to the grace of the gospell, and in what wyse they be reiected for ther incredulite. For they were the first that shulde be called, as Christe hymselfe witnesseth, saiyng: I am not sent but vnto the loste sheepe of the house of Israell. And Paule withe Barnabas in the actes of thapostles, sayde: Act. 13. It behoued first the word of god to be spoken vnto you &c. But how did the Iewes heare the callyng? They begon all to excuse thē, contrary to the counsel of the prophet Dauid, saiyng: Ps. 49. To day yf you wil heare his voyce, harden not you hartes. They wyll not folowe this faithfull counsaile, but they excuse themselues & wil not come. The first saithe: The Iewes in o­bedience and incredulitye. I haue bought a farme, and muste nedes go forth to looke vpon it, I praye the holde me excused. The other said: I haue boughte a yoke of oxen, and muste go forthe to proue them, I praye the holde me excused. The third sayd: I haue maried a wyfe, and I cānot come. as though he could not be a maried mā and a christian. but this it is. From y ^e beginning hath y ^e Iews euer bē stubborn & disobediēt wretches. How oftē times (I pray you) did thei murmur agaīst god ī y ^e wildernes? How oftē did thei prouoke god vnto angre? Act. 7. doth not s. Steuē bear witnes y ^t y ^e Iews wer [Page] both the betrayers and murtherers of Christ? sayīg Yee stiffe necked, ye haue alwayes resisted the holye ghost. Now yf he that bought the farme, set more by the farme, than he didde by the supper, for bying of the farme he shulde haue bene damned. For he y ^t hath much riches is not damned, but he whose hart is set vppon riches. [...]. Co. 6. For as Paule saith, we shulde be as hauing nothing, & yet possessing all thyngs. Abrahā bought a pece of land of y ^e childrē of Heth, for hys sepulchre and other vses, Ge. 24: was he damned for so doinge? No, For to bye lande and oxen, or o­ther cattel, pertayneth not to the kīgdom of Christ, but belongeth vnto the politike ordre, & may ther­fore lawfully be done. But if I wolde so sticke and cleaue to wordly thinges, that I shulde forget heauenly thinges, that shuld damne me. After this mā ner we speake of mariag: To haue a wyfe is a good thīg & lauful. But if I loue mi wife better thā god, it is to my damnacion. Therfore S. Paule teacheh vs, [...] Co. 7. that they that haue wyues, bee as though they had none. that is, in the acknowledging of the gos­pel, I shall not permit my wyfe to be an impedimēt vnto me, but rather for the gospels sake (if nede re­quire) I shalbe readye to forsake wyfe children and all. Finally, those men outwardely appeare here to be good menne, but whyle they wyll not beleue the gospelle of Christe, thys sentence goethe vppon theim: None of those men that were called, shal cast of my supper.

The calling of y ^t heithensThirdely, we se here, that while the chiefe in Iu­ry did dispise this supper, how god called thervnto all sinners, whores and publicanes, oute of euerye [Page] strete of the towne, that they shuld knowledg there sinnes, and are grace and pardon of Christ. Also we see here the gentyles, that were not named the people of god, nowe to be called to this excellente and great supper. Here is two thinges also to be noted Fyrste, that it hath pleased god to call the pore and the weak: that is, those that be of a contrite harte, & a louely spirite, and by the preaching of the law, be come vnto the knowledge and repentaunce of their sinnes. For by those wordes (compell them to come in) properly we vnderstand the preaching of the law For suche be lette into this supper: that is, they be comforted through the gospell, Luc. 1. as the virgine Marye saythe: He filleth the hungry with good thingꝭ and letteth the riche go emptye. The seconde that thow shalte marke is, that after the resurrection of Christe, all prophecies, Osee. 2. both of the reiecting of the Iews, and of the calling of the gentiles, must needs be fullfilled. To go into the streetes of the towne is none other thinge, then to preach the gospel to al men, as Christ sayth in the gospel of Iohn: Ioh. 10. I haue yet other sheepe that be not of this folde, and those must I bringe. The calling of the gentiles, wel considered in faith, causeth a man to haue great cōfort. For who wolde now be discomforted, when we hear that god all only for incredulity, hathe reiected his people, whiche didde excell vs withe so greate pri­uileges, and receaued vs sinners vnto his mercye & grace, that neuer did good at al? Wherfore good people lett vs beware, that we now being called to this supper of grace, be not loth to come therevnto in which supper we shall euerlastingly see and taste [Page] howe good and sweete the lorde is. Psal. 35. and .85. Which god the father graunte vs, through his son our lord Iesus Christe. Amen.

THE EXPOSITION.

THis gospel teacheth vs first of al, how that publicans & sinners drew nigh vnto Christ to heare hym. And although they were re­ceaued and defended of Christe, Psal. 5. yet he is not suche a God, that hathe pleasure in synne. Therefore [Page] it is conuenient, that we learn to know a difference betwene sinners. Vn­shameful sinners. There be sinners of such vnshame fastenes, that they lyue in open sinnes, and in suche wyse encrease therein, that they forget god and all honesty, and glory and reioyse in moste abhominable things, and seke prayse in wickednes. And these villanes, for the greate crymes and grosse sinnes, Pro. 2. whiche they do vse and daylye committe, euen the worlde counteth and taketh them for knaues and vagabundes, not worthy that any diuine scripture shuld make muche rehersall of theym. There bee also other sinners, which outwardly faine holynes, but ar in their hartes most mischieuous wretches. Againste whom both the prophets and the gospell cryeth out. Esay. 3. Esa. 52. Esaias accuseth them for this mischiefe bycause they call good, euell, and euell, good, and make lyghte, darkenesse, and darkenesse light, &c. and Dauid witnesseth of thē, that in their hartes they thinke, that there is no god, Psal. thoughe out­wardly they appeare neuer so good and holy. Doth not this apeare also in the gospell? Christ saith: Mat. 5. Excepte youre righteousnes exceede the righteousnes of the scribes and Phariseis, ye canne not entre into the kingdome of heauen. And suche hypocrits here in this gospell Christ calleth iuste, not that be fore god they be iust, but that they think themselues to bee iuste, and neede not repentaunce. Sīnes that ac­know­ledg ther sinnes. There be also synners, whiche knowledgynge theyr offences bee sorye for theyr euell deedes, and drawe vnto Christe, for to aske pardone and grace. Suche a synner and publicane was Zacheus, which ioy­fully receaued Christ our lord into his house, and at [Page] the hearing of his word, sayd: Behold, I geue halfe my good to the poore: and if I haue defrauded any man, I restore him four fold. Of suche sayth Christ in on other place: Mat. 9. I am not come to cal the iust, but sinners to repentaunce. Suche publicans and sin­ners drawe nowe nighe vnto Christ. And why? To heare his worde. For they feele their sin, they knowledge their sinne, they seeke grace, that they might be delyuered frome the borden of sinne. Now foras­much as grace, remission of sines, rightousnes and saluacion, is offered and giuen vnto them, through the worde of Christe, withoute any worke or deser­uinge: Moreouer, for as muche as the doctrine of Christe is the doctrine of lyfe, it becometh them to drawe nighe vnto Christ, and to here him. To hear Christes word I saye, not the word of the law only that maketh a fearefull conscience. The know­ledge of sinne. Where oute learne, that if Christe shalbe profitable vnto the, thou must firste become suche a publicane and syn­ner. that is, that thou maye knoweledge thy selfe to be a sinner

Secondarily, this gospell describeth vnto suche publicans and sinners, what a meeke and mercifull Christe he is vnto suche sinners, which repenteth them of their wicked deedes, and intend to leade a holy and a good lyfe. Christ is a cōforte to al sin­ners. Mat. 10 The phariseis did not allonly saye of Christ: This man doth receiue sinners and eateth with them, but also Christ himselfe, excuseth this his deade, (which not a litle did angre the phariseis) that he lawfully might do it. now seing that Christe receiueth sinners, and reiecteth no man, so that yf he will be penitente and aske grace, yt muste [Page] needes folowe, that for sinners he came into the world, and to be the sauiour alonly of sinners: Now for as much as he is a sauiour which forgiueth sin without any worke or deseruinge, allonly of grace, who (I pray you) wolde not beleue in him? Whoe wolde not truste to receyue all goodnes of him? If thou doest diligētly cōsidre, both those similitudes wherein he declareth and proueth his greate cha­ryty towarde vs, thou shalte fynde, howe plenty­fullye thou mayest hope of y ^e great goodnesse and benignitie of Christe. The lost sheepe. Fyrste hee compareth hym selfe to a manne that hath an hundreth sheepe, whyche man, yf hee shulde leese one of theym, he wold leaue the foure score and nynety, and go seeke the one loste, vnto suche tyme that he hath founde it: And when hee hathe founde it, hee wold laye yt on his shoulders, and bringe it home againe, and therefore reioyce amongest his neyghboures. Euen as thoughe he wolde saye: You Phariseis do iudge euell of me, bycause I receiue sinners, but I wolde you shulde knowe it, that for synners I am come into the worlde: For they can not helpe them selues. For the synne that is grafte in them, is so greate, and wayeth so heauye on their shul­ders, and theyr nature is so corrupte, that they bee a greate deale more inclined to sinne, then to goodnes. Finally, their free wyll, reason, wisdome, Gen. 6. maketh theim a greate deale worse, rather then better. For as muche as whatsoeuer is borne of fleshe, Ioh. 3. Rom. 8. 1 Cor. 2. is fleshe: and a fleshly man can vnderstand nothing but fleshly things, and cannot perceaue godly thinges. Wherefore I, lyke as a good shepharde ouer [Page] my electe and chosen shepe, seeke theim through my worde, and take their sinnes vppon my shulders, & so bringe theim to the knowledg of their owne sin, and worshipping of one God. Furthermore, for as muche as my father hath no pleasure in the deathe of a sinner, Ezec. 1 but rather that he conuert and lyue, truly it cannot be possible, but that the aungels in heauen reioyse with me, bicause I haue found the lost sheepe, and tourned the sinner frome the way of iniquitie, to the folowing of the gospell. And you pharyseis likewise wolde I bringe to suche a point, but ye will not be called sinners, but iuste men, wher­fore I am constrained to forsake you, and healpe theym that knoweledge them selues sinners. In lykewise he compareth hymselfe to a woman that hath tenne grotes, whiche leesinge one of theym, seeketh so longe that she findeth it, &c. And he con­cludeth both these similitudes, saiyng on this wise: That their is more ioye in heauen vpon one sinner that hathe repentaunce, then vpon foure score and ninetye iuste, that thinke they haue no neede of re­pentaunce. Behold, thou haste here a Christe that seeketh the, findeth the, receaueth the, iustifieth and saueth the. Beleue in him, and thou arte safe.

The na­ture of ypocrisye.Thirdelye, wee see here in this gospell the dis­position of fained holines, and hypocrites. For suche menne dooe not allonlye truste in theyr owne workes, but also counte theim selues holye, and contemne and despise other. I wolde haue the considre the cause, whye these phariseis murmure [Page] so againste Christe. They say, that this Christe re­ceiueth sinners, and eateth with them. O thou most enuious and vnreasonable Ipocrite. It were thy parte to extoll, magnifie, and prayse this excellent and precious worke of charitye of Christe towarde the sinners, and beholde thou arte againste it, and rebukest yt, as though yt were not well and righte­ouslye done. Thinkest thou, that it is not well done, that a sinner is tourned to repentaunce, and broughte vnto the knowledge of god? Christe oure sauioure careth not for meate and drinke, but he regardeth muche the tournynge of a sinner to repentaunce. Suche exaumples of charitye shuldest thou folowe also, yf thou woldest be a righte iuste manne, bothe in teachinge, informinge, exhortynge praying and deseching, so that righteousnes, not allonlye in the, but also in other, might be found. But the case stondeth thus: Thou arte againste the gospell, and the gospell againste the. Why y­pocrisye is agaīst the gos­pell. If thou askest why, I aunswere the: The gospell can not suffre, that thou shuldest hope and truste in thy workes. Againe I saye: Ipocrisy cannot leaue the confidence in theym. Hereout springeth the stryfe be­twene Abell and Cain, betwene Iacob and Esai, betweene Dauid and Saule: Also, that the worke­menne murmured againste the householder, forbi­cause the laste receaued equall rewarde with the fyrst: Item, Mat. 20 that the eldest brother disdained the yō gest that was lost. To be short: Christ receiueth and kepeth company with those sinners that knowledg their offēces, and aske grace, and he will not haue them loste. And againe, hee codemneth hypocrisye, [Page] for bicause she fained righteousnes, whē in dede she is neither right nor iuste. Therefore all these hipo­crites murmure againste Christe and his gospell, but yt helpeth nothinge. For Christe foloweth the same way, and proceadeth where he beganne. To whome with the father and holy ghoste be honoure and prayse. Amen.

THE EXPOSITION.

Faithe maketh vs acceptable vnto God.HItherto throughe many instructions & exam­ples, we haue sufficiently proued, how that we attaine and gette remission of sinnes, rightuosnesse [Page] and saluacion only throughe faithe. And moreouer that no worke (how holy or precious so euer it mai be) can make a man acceptable before god, excepte only faith, which we haue declared and taught you out of the holye srripture. For this faith so comprehendeth the goodnes and the loue of god through Christe, that vtterlye he canne truste to none other thing, then to the merites of Christ, through whom also he hopeth to obteine saluacion. Heb. 11. By faith (saith the apostle) wee haue an entraunce vnto god. And lykewise as a true and lyuing faith, which knoweth that he hath a mercifull father through Christ, hanleth himselfe towarde his god and father, so muste yt likewise breake forth toward his neighboure, to helpe him in all neede and necessity, that he may be knowen therby vnto y ^e world, to haue a right and a good faith, and not fained. The workes of charity be contrary to hipocriticall and fained workes, for it is the nature and disposition of hipocrisy, euer to seke his owne aduauntage, and not the profite and vtilitye of his neighboure, in so much that Christe himselfe for this cause saide vnto the pharise is, for that, that they condemned for a lyghte matter, his disciples: Ose. 6 Goe your waye (saith he) and learn what it is: I wyll haue mercy, and no sacrifice. Therfore likewise as Christ sometyme reacheth faith, and adscribeth righteousnes allonlye there vnto, yea, and commendeth it as a fountaine whereout all good­nes floweth, Iohn. 6 so other whiles he teacheth the frutes of the faith, not that we are iustified by them, but that they be suer tokens and testimonialles of that faithe, whiche wee oughte to haue in oure harte, [Page] as saincte Peter sayeth: 1 Pet. 1. Brethren, giue the more dilygence to make youre callynge and election sure. Neuerthelesse sometyme Christe teachethe these workes of charitye with longe processe, some tyme with shorte and fewe wordes. Hee decla­reth yt shortelye, when he sayeth: Thou shalte loue the lorde thy God, Mat. 22 Luc. 10. Mat. 6. with all thy harte, with all thy strengthe. And in an other place: What so euer you wolde that menne shulde dooe vnto you, the same dooe vnto theym lykewise. But in the gospell of this daye, hee teacheth the wor­kes of charitye in manye wordes and plentyful­lye: For hee thoughte it not sufficiente to speake yt generallye: Be mercyfull. but hee declareth the same mercifulnesse here by partes, namelye, Iudge not (sayth he) &c. To bee mercyfull, To bee merciful in this place signi ieth, to helpe oure neighboure of oure goodnes and charitye, of what so euer neede hee is oppressed withall, Luc. 10. as wee see in the Samari­tane, whiche did so greate mercye on hym, that fell amongest the theues. Oute of which wordes yt foloweth, that they bee good workes, wherewith we helpe oure neighbour in all neede and necessity. Which deedes of charitye, wee wyll by ordre recyte one after an other.

To iuge To con­demne.Fyrste of all Christe saith: Iudge not, and ye shal not be iudged: Cōdemne not, and ye shal not be condemned. With the whiche wordes, Christe teacheth euery christian man, to looke vpon his owne wor­kes, and not vpon the workes of his neighbour, & thoughe his neighbour sin & erre, he shall not ther­fore sodainly or rashly dispise hī. For it may chaūce [Page] that he that standeth to day, maye fall to morowe, 1 Cor. 10 & he that falleth to daye, may rise to morow. Furthermore, it is not a point of mercy, that y ^u shuldest iudg or cōdēne thy neighbour, as sone as he of infirmity sinneth. For the hipocrites, and those that glory in workes, were wont to do so, which for the most part, damne that, that of it selfe is nothīg dānable. Therfore we shall not folow the ypocrites, but y ^t, that our father in heauen teacheth vs, which although law­fully may iudge & cōdēne vs for our sins, yet neuertheles, rather wold shew vs his mercy, in & through his welbeloued son our lord Iesu Christ, so that we are nowe become the children of god by adoption, if we do beleue in the name of his son Iesus Christe. Ioh. 1. Wherfore if god (when I was an enemy vnto him) receaued me into his grace, Rom. 6 why shulde not I lyke­wise shew charity & mercy vnto my neighbour, with teachinge him, enforminge him, exhortynge him, and prayinge him? For he doth not saye: Iudge, and condemne a sinner, but helpe him, dooe good vnto him. Here is now a differēce to be had, A diffe- betwene y ^e office & the persō betwen a man hauyng an office, and a pryuate person. For it is for bidden a priuate persone to iudge, or con­demne, but the magistrate & the iudges by the vertue of their office ought to iudge & punish the euel doers, yea, with extreame punishmente. Likewise a preacher, as cōcernīg his own persō, shal not iudge, but by reason of his office the word of God shall do yt. For Christ saith: The word that I haue spoken, Ioh. 12. shall iudge him at the laste daye. Here of kno­weth nothinge the Pharise, but with a proude hart iudgeth and condemneth al men, ye in those thingꝭ [Page] also that hee himselfe is culpable in. Rom. 2. Wherefore Christe calleth him here a leader of the blinde, that leadeth himselfe into the diche. Also, a disciple that wil be aboue his maister: And, one that seeth a mote in his brothers eye, and considereth not the beame that is in his owne eye. And so accordinge to hys owne iudgemente, he shalbe condemned.

To for­gyue.Secondarily, Christ teacheth vs here to forgiue and we shalbe forgiuen, with which wordes he tea­cheth vs an excellente worke of mercy, so that wee muste needes looke againe vpon oure celestiall fa­ther. but how so? Bicause that he hath pardoned & forgiuen vs all oure offences and trespasses, of hys mere grace, without any deseruing, & that through his only sonne Iesus Christe, so that we now being clensed from our sinnes, are become heyres of his kyngedome. Nowe for as muche as accordinge to this exaumple, oure heauenly father requireth the same thing of vs, that is, that we hartely shuld for giue them that trespasse vs, why be we then in this behalfe so negligent? why do we hate and enuy one an other? Yt is to no purpose, and if thou shuldest complain, The en­uious mā harh no excu­sacion. and say: This man hath done me greate iniurye, he hath hurte me, and suche lyke. This is no lawfull excuse. For we haue prouoked god vnto angre with weightyer and greater sinnes, then wee canne be prouoked withall, and yet through Christ he pardoneth and forgiueth vs all. Yea if Christe wold handle vs according to our wickednes which we haue committed against him, and according as we haue deserued, when shulde we come vnto saluacion? Rom. 2. Choose now one of these two: Eyther do well [Page] to thine enemy, and forgiue him with all thine hart, that thy sins maye be forgiuen the through Christ, Or els enuye thy neighboure, that thou maist euer lastingly be damned. This sentence agreeth with that, which we haue in our Pater noster.

Thirdely, Christ saith: Geue, and to you it shalbe geuen. wherewith he exhorteth and warneth vs to do well to the nedy, that is, to our neighbour. And for as muche as oure lyfe withoute thys mer­cye, wherewith we helpe oure neighboure, can not consiste nor stande, and rather to be a diuelish lyfe, if it be forgotton, therfore doth Christ exhort vs vnto this trade of loue, goodnes, mercy and charitye, alluring vs thervnto with this promise, saying: A good measure, pressed downe, shaken togither, and runnyng ouer, shall men giue into youre bosomes. Againe: With what measure yee meete, with the same shal it be measured vnto you again. Here thou hearest, that thy giuyng shalbe rewarded an hun­dreth folde. And so saith Salomon: Pro. 19. He that hathe pitye vpon the poore, lendeth vnto the lord. There­fore if thou wylt do good workes that pleaseth god geue vnto the poore, distribute thy goods vnto the needye, lende him that wanteth, dooe well to thine enemy, Rom. 2. and thou shalte heape coles of fier vpon his heade. The tyme shall come, that thou wilte wishe that all thy good hadde been giuen vnto the poore. For those goodes that are giuen to the poore, are not loste, but are lent to the lorde, which in tyme to come shall liberally recompence them. And hereto pertaineth it that is spoken in an other place: Ga­ther your treasure togither in heauen: And also: Mat. 8. [Page] Make you friendes of the wicked Mammon &c. Luc. 16 Finally: As we do behaue vs to our neighbour, so shall god do to vs. To whome with the sonne & the holy ghoste, be all honoure for euer. Amen.

THE EXPOSITION.

HEre is commended in this gospel vnto vs, the greate diligence which Christ tooke in the office of preaching. And also the great desire that the people had, that folowed him, to hear the worde of god. Which thing is not written alōly for thē that execute the office of preaching, The diligence of prechers but also for the hearers, that bothe parts shulde haue an ex­ample laid before them to folow. When Christ saw now the greedy desire of the people to hear y ^e worde of god, & that the people preaced so on him, he went in to a ship that was Simons, (for he stode by the lake of Genezareth) and taught the people out of the ship. But what did he teache & preach? Chryste taughte y ^e worde of God. Luc. 7. Truly y ^e that the people came for to hear, which was y ^e word of god. And as Christ was euer ready to preach and teache, though he had had no more audience thē one Magdalen, yea suerly like as he neuer left occasiō, but rather alwaies sought means for to teach, So likewise is euery preacher bound to execute diligēt­ly his office to teache & instruct the people, gladly & willingly, & not alonly for that cause, y ^t he is therto here in this gospell induced by y ^e example of Christ, but also by commaundemēt, that Christ gaue vnto Peter, sayīg: Feed my sheep, Ioh 21. for feedīg in that place signifieth to teache, which we fynd lykewise in the tenthe chapiter of Iohn. To teache. Nowe if Christe wyll haue his, (whome often tymes he compareth vnto sheepe) to be taughte, so ys it needefull, that it bee doone with greate diligence, so that they be not se­duced with the inuencions and dreames of mē, but [Page] be taughte sincerelye and purely throughe goddes worde. Vnto this, now referre, the firste epistle of Paule to Timothe, 1 Tim. 3 where (amongest other vertues that shulde shine in a preacher or Byshop) he requireth of theim, Mat. 15 to be apte to teache. Also, the seruant that hid his maisters talent, and wonne nothinge. Therefore let the punishment of this seruaunt fear vs, that haue the office of preachinge, that we with all diligence do that, that is enioyned vs, leaste we also with lyke punishement be rewarded. The diligēce of y ^e hearers. Further­more, let the hearers folowe the exaumple of them that folowed Christe, to heare goddes worde, that they likewise be glad to heare the same, and suffre themselues to be instructed and taughte. For what profiteth, if the preacher preache and teache per­petuallye, if there dothe no man heare him or re­ceaue his worde? For it is aswell commaunded the to heare, Luc. 11. as the preacher to teache. For yf they bee pronounced blessed, that hear the word of god and kepe it, so muste it cōsequently folowe, that they be damned, that do not heare it and kepe it. Wherfore this text serueth both for to teache, and for to hear, namelye, to alure the preacher withe greate dily­gence to teache, and lykewise the hearer to heare.

God fe­deth vs by a cer­taine meane.Secondarylye, Christ sheweth vs in this gospel that when his worde is bothe harde and receaued and so therewith the sowle feede, that he likewise will giue the necessaryes for the body. But marke this. that Christe feedeth and norisheth vs here by a meane. For he saith vnto Peter: Lanche out into the deepe, and lette slyppe your nettes, and make a draught, as thoughe he wolde saye: I will feed you [Page] and geue you that you lacke, but euerye manne shall do the thinge that he is called vnto, that is, they shall laboure. Gene. 3. For if you laboure Labour. and put youre confidence in me, I wyll see that your laborure shall not be loste. And this considereth Pe­ter, saiynge: Maister, wee haue laboured all the night, and gatte nothinge, but at thy word, I will lose forthe the nette. Whoe dothe not perceiue in these wordes of Peter, that all oure counsailes, thoughtes, and all oure merites, what so euer wee intende for to dooe or leaue, are all in vaine, and to none effecte, excepte that they be taken in hande, and begonne in the name of god? For before they had laboured all the night, and toke nothing. And that happened vpon theim, which ys written in the psalme, where the prophete saith: Psa. 126 It is but lost la­boure, that ye rise vp earlye, and take no reste, but eate the breaded of care fulnes. For loke to whome it pleaseth the lorde, he geueth yt in sleepe. But when Christe saide: Lette slyppe your nettes, and the di­sciples regarded not their owne labour, but hauing respecte to the worde of Christe, then tooke they a greate multitude, in so muche that they were fayne to call to their felows (which were in an other ship) for helpe, and filled bothe the shippes full. Deut. 4. Whoe wolde not nowe beleue Christe, whiche not all only wyll, but can helpe vs Therfore beleue nowe, and he will see that thou shalte lacke nothinge, nother for body nor sowle. As touchinge thy soule, he wyll keepe it by his worde, and thy body with corporall meates and norishinges, which thinge thou mayst euidently perceaue by this miracle. To this per­tayneth [Page] that Paule saieth to Timothe: 1 Tim. 6 Godlynes is profitable vnto all thinges, as a thinge whiche hathe promises of the life that is nowe, and of the lyfe that is to come. And Christe sayeth in the gos­pell of Mathewe: Mat. 6. Seeke yee fyrste the kynge­dome of heauen, and the righteousnesse therof, so shall all these thynges bee mynystred vnto you.

The callynge of the apo­stels.Thyrdelye, Peter was not allonly here comfor­ted, whiche for simplenes, ignoraunce or feare, bad Christe departe from him, bicause he was a sinner, but also the other likewise whiche were called to the apostolicall office. For Christe sayed: Feare not, as thoughe he wold saye: When a man feeleth and knoweledgeth hys synne, there shulde he not flye frome me, but runne to me, forasmuche as I am come into the worlde for sinners. For they that be hole, Mat. 9. neede no physicion, but the sycke. Wherefore my Peter, take heede, that thou biddest me not go frome the, but to tarye with the. For I am no ty­raunte, whiche for cruelnesse kyll and destroye men, but with mercye and goodnes I wyll alure mē vn­to me, and truly I will not allonly forgiue you and pardon you your offēces, for bicause you knowledg them, but also I wyl make you fishers of menne, that hereafter ye shal become myne apostels & disci­ples. And likewise as hitherto ye haue taken fyshe w ^t bodely nettes, so ye shal hereafter get & take mē with spirituall nettes, out of the stormie sea of this worlde, and bringe them into my kingedome. And Christ hath here respect to the prophecie of Ieremy where he saith: Ier. 16. Behold I wil send out many fishers to take them. Mat. 13 And in the gospel of S. Mathew we [Page] haue, that the gospel is compared to a nette, caste into the sea, wherewith are taken al manner of fi­shes. And likewise as Christ comforteth here Peter with the other, bicause they wer abashed and afrayed and were comforted, so we shall learne hereoute, howe a sinner can get no consolacion and comforte by nothinge, but all only by Christ. Also by the cal­ling of Peter, Iames, & Iohn, we learn that no mā oughte to thrust himselfe into the office of a precher except he be called. For those thre apostles were be­fore in the common callyng, which euery man is called vnto. That is, Gen. 3. that in the sweate of theyr face, they shulde eate theyr breade, And therein lyke good and symple menne, they wolde haue remayned, yf they hadde not beene otherwise cal­led.

Fourthly, we haue in this gospel, The po­wer and strength of the gospell. The obedience of the apo­stels. what strength and vertue the worde of Christe hathe, and also the obedyence of the aforesayde Apostels. For as soone as Christe hadde sayde: Frome hence forthe ye shal be fysshers of men, incontinent when they hadde brought theyr shyppes to lande, they for­soke al, and folowed him. Here wee muste needes graunte, that Christe dydde not speake yt allon­lye in theyr eares, but also in theyr hartes. for else howe shulde they haue so soone folowed hym? For it is not so lyghte a matter nor so easy, to for­sake father and mother, lande, house and money, that a manne canne dooe it of his owne selfe, It is the worke of the hollye ghoste, Ioh. 6. and cometh not of the fleshe. Wherefore seeinge that the wordes of Christe are spiryte and lyfe, yee maye well [Page] perceaue this callynge not to haue sounde alonly in the eares of the apostels, but also in their hartes, or else they wolde not haue forsaken their parentes, wyues and children so lightly, and haue takē Christ for their sauioure and Lorde. To for­sake all. But what is that, to forsake all thinges? It is none other thinge, but so to be affectioned, that gladly (whensoeuer god wil) a man be ready to forsake wife and children, father and mother, and all that in the worlde is, and to folowe Christe. Remembre also, that the folowing of Christe consisteth not alwaies in the outewarde worke, but moste chieflye in the harte. For wee see many christian menne, that do abide and lyue styll with their wiues and children, whiche are not cal­led to folowe Christe, as the Apostels were, and yet natwithstandinge are so mynded, that at all tymes they bee readye and willynge, when it shall please God, to forsake al, nother suffre them by no meanes to bee called frome the acknowledging and confes­synge of the gospell, and the righteousnes thereof, whiche is in Christe Iesu, whiche also folow Christ as well as those apostels did. But they that be not called there vnto, to forsake wyfe and children, & go run ouer all the wide world, to be a charg & a burthen to other men, as do the Anabap­tistes, 2. Cor. [...] may be counted rather to be fo­lowers of the diuell, then of Christe oure sauioure. To whom with the father and the holly ghost, be all praise and honoure Amen.

THE EXPOSITION.

FOrasmuche as oure lorde Iesus Christe de­uideth his righteousnes, frō the righteous­nes of the scribes and phariseis, Two rightousnesses. The rightousnes of workes. it is to be noted, that ther is two righteousnesses, y ^t is to say, the righteousnes of workes, and the righteousnes of fayth. The righteousnes of works is, when I intende and go aboute to do workes withoute fayth in Christ, thinking that by suche outward workes, the law is fulfilled. And suche righteousnes did the Iewes vse for the moste party, and in especiall the scribes and phariseis. For the flesh, wherin is graft hipocrisye, is so affectioned and of suche nature, [Page] that nothinge can please yt so excellentlye, as the outward shine of workes, and it canne haue none other iudgemente herein, then that suche workes are acceptable before god, and that the same are rewarded with euerlasting life. Hereof commeth this damnable and detestable truste in workes, with the whiche the holye prophetes haue so warred and foughten: Esai. 1. and. 19 and especiall Esaias, complaininge on the Iewes, bicause that they did worshippe the works of their owne handes. And in an other place he saith: This people draweth nigh me with their mouth, and praiseth me highely with their lyppes, where as their harte neuertheles is farre frome me. But how doth Christ lyke this righteousnes? Truly he thrusteth it into the deep pit of hell, in so much that hee denieth his disciples the entringe into the kingedome of heauen, excepte theyr righteousnes excede the rightousnes of the scribes and pharises. How could this rightousnes of the Iewes be more contemptuously depressed? If our spiritual men in tyme paste, and so likewise nowe a dayes, were, and had beene so iudged and condemned vnto hell for their hypocrisy, good lord, I thinke for very pure angre, they wolde spewe out tier. But the spirite of Christe which is sent to rebuke the world of this in credulity, setteth little by their threatnynges, and angre. Righte­ousnes of fayth. The righteousnes of faith is, when I hope and truste in Christ, and not in workes, but in such wise, that I open and declare my selfe in the meanewhile to haue this truste and confidence, throughe fulfilling of his cōmaundementes & good workes. And suche righteousnes, is the worke of the spirite, [Page] and can not be comprehēded nor vnderstand of the flesh. And forbicause she geueth god his honour, & looketh and trusteth allonly in his grace and mercy whiche is giuen vs, in, and by Christe, therefore she pleaseth and is so acceptable before god, that she is suer to haue euerlastinge life. Good workes. Marke that this in­warde righteousnes canne in no wise consiste or be without charity and good workes, and withoute an honeste lyfe or conuersacion. For it is the same good seede, that fel in the good ground, & brought forth muche frute. Againe contrary wise, the outewarde righteousnes, as a worke of the fleshe, may be done without the righteousnes of faythe, as we see in the phariseis, Mat. 24 whiche be likened vnto painted sepulchres, that apeare beutyfull outward, & with in are full of deade mens bones and filthines. But thou wilte say vnto me: Doth not Christe himselfe here call the righteousnes of the phariseis, a righteousnes? Yes, Act. 10. but bicause god hathe not respecte of persones, that is, he careth not so much for the outwarde shininge of thinges, as he dothe require the harte, faith and spirite, therfore he attributeth and giueth euerlastinge lyfe vnto the inwarde righte­ousnes, forasmuche as the same neuer seeketh no­thing so muche, as the glorye of Christe. And to the hipocrisye of the phariseis, he hathe assured euer­lasting damnacion.

Secondarily, Christ proueth by a declaracion of a cōmaundemēt takē out of the law, y ^t the exterior & outward rightousnes is not acceptable nor of valu before god, w ^tout we haue ioyned therūto y ^e inward rightousnes, which procedeth from the harte. Yee [Page] haue harde (saith he) how it was saide to theim of olde tyme: Thou shalte not kill, for whosoeuer kil­leth, shalbe in daunger of iudgement. But I saye vnto you: Whosoeuer is angry with his brother, is in daunger of iudgement. &c. Likewise also Saint Paule saith: Rom. 7 The law is spirituall that is, the lawe cannot be fulfilled, excepte the spirite, faith and the harte, be ioyned with the outwarde workes, seynge that the lawe requireth not allonly the outward fashion, but also the affection of the harte. Therfore Christe in this commaunde mente that pertayneth to man slaughter, maketh foure degrees, where­in hee counteth giltye, not allonly those, that kyll and slaye with the swearde, but also all them, that with thought and worde sinne against their neigh­boure. Anger. The firste degree is the anger of the harte, which Christe doth lyken vnto the outwarde worke of man slaughter. And forasmuche as this angre is grafte in euery one of vs, no man canne kepe this cōmaundement and precept, except he be new borne againe through the spirit. The second degre is, Ra­cha, Racha. by which worde is signified, tokens of wrathe and hatred: that is, when I beholde my brother wyth a lowrynge and a grimme countinaunce, or passynge by, do disdaine to speake familiarlye vnto him. And those outwarde misfashioned manners dooe condemne euen as muche as the deede it selfe. The thirde degree is, if I call my brother; Foole: Foole. By whiche worde is signified and vnderstande all manner of opprobrious and ignominious wor­des, and those wordes yf they come oute of ran­coure and malyce, they condempne me as well [Page] as man slaughter. But it is possible also, that such iniurious wordes, ofte times procede of a faithful hart, as we see that the pharise is were called fooles often tymes of Christe, Mat 14 Manne slaugh­ter. and that is nother hurtefull nor damnable. The fourth degre is man slaughter, euen committed with the deede, that is, when I not being contente with mine iniurious and opprobri­ous words, and straunge vncorteous countenaūce, but go farther to handstrokes, & with my hande (as did Cain) I kil my neighbour against the cōmaun­demente and precepte of god. Gen. 4. Nowe for as muche as god in his preceptes doth not allonly forbid the outeward vngracious workes, but also the inward mischiefe and affection of the harte, howe is it then possible, that the outewarde righteousnes can saue and iustifye? Surely hereto pertayneth the saying of S. Ioh. He that hateth hys brother, 1 Ioh. 5 is a murtherer. that is, It is not sufficient that thou haste not killed thy brother with thy hande, but thou muste haue a louinge and gentle harte towarde all men, not to dooe and wishe well allonlye to thy friendes, but also to thine enemyes. Finallye. If I desire to be saued, so it is needefull that I be iuste & righteous, both inwardely and outwardely, or else oute­warde righteousnesse profyteth the nothynge at all.

Thyrdely, Christ exhorteth & allureth vs here in this gospel to y ^e loue of oure neighbour, forasmuch as he hath referred this precepte, (Thou shalt not kyll) to the loue of oure brother, and that two manner of wayes. Firste, for as muche as hee teacheth that no worke (how good or precious so euer it be) [Page] canne please God, excepte that thou do firste desire thy brother, whome thou haste offended, to pardon and forgiue the. Therefore he maketh mention of all oblation commaunded of God in the olde lawe, which is nowe abrogated, and was then a hyghe excellente worke. This is the meaning of the wor­des of Christe. If you dooe obserue with neuer so greate diligence, all goddes seruice, whiche heretofore hath beene commaunded you through Moises which nowe after my death shall cease and take no more effecte, yet in that shall ye not please god, ex­cepte you be reconciled to your brother, whome you haue offended. For it is not seruinge of god, when thou offendest thy neighboure, but that is called seruyng of god, when thou offendest not thy neighboure. For that that, thou doest with hinderaunce of thy brother, cannot please god. Therefore God through the prophete Oseas speaketh, Osee. 6. sayinge: I will haue mercy, and not sacrifice. Truly, oblacion was commaunded in the lawe by god, yet did he not set by yt, yf thou diddest offende thy neighbour, ex­cepte he that had offended his brother, did fyrste re­concyle himselfe. And as Christe speaketh of obla­cion vnto the Iewes, as vnto those whiche as yet were vnder the lawe, so likewise, goddes seruyce in the newe testament, is to no purpose, except thou be recōciled to thy brother, whom thou hast offēded.

Secondarily, Christe warneth vs here to agree with our aduersary, quickly, while we are in y ^e way with him. &c. That is, if any man offend the, and he that hath offended the, desireth the to pardon him, forgiue him gladly, as Christ did, saiyng: Father forgiue [Page] them, for they knowe not what they do. And if you be not desired therunto, yet be alwaies readye to forgiue, or else thy conscience in the day of iuge­mente shall accuse the, and so thou shalt be caste in­to prison. Luc. 24 Verely I say vnto you (saith Christ) thou shalt not come out thence, tyll thou haue payed the vttermost farthing, that is, Thou shalt neuer come out. For this word, vntil, so signifieth in this place. Therfore let euery christiā mā well considre & take heede, that he be founde in brotherly loue, so that his workes, whiche he serueth god withall, may be acceptable and pleasaunte before god, throughe Christ our sauiour. Amen.

We haue treated of this gospel vpon the fourth sonday in lente, oute of the syxte chapter of Iohn, whiche shall agree well herevnto also, that allonly excepted, that there is fiue loues and two fishes, & fiue thousande menne, And here seuen loues and a fewe fishes, and four thousande men, which Christ did feed. This thing also is to be noted, that there Christe spake allonly vnto Philip, and here vnto all the apostels. Looke vppon the exposition.

THE EXPOSITION.

WE haue here in this gospel a good admonition y ^t we shuld beware of false prophets. For yt is cōmōly seen, that those be alwais mixt with the good and faithful preachers. And in this admonityon Christe hym selfe dothe lyke a good [Page] shephearde. The of­fice of a good shephard For a wise and a diligente shepharde dothe not onlye leade his sheepe into an holsome pasture, but also dilligentlye taketh heede that they be not taken and deuoured of the wolues.

In lyke manner muste a dilligente preacher do. He muste instructe and bringe vp the churche committed vnto his charge, withe the holsome doctrine of Christe, and take heede, that hee instructeth not the people with none other doctrine but onlye with the puer word of god. For Christ said vnto Peter: Ioh 21. Feed my sheepe. and not satisfied with the once rehersall thereof, he repeted the same cōmaundemēt, wherby it might be ꝑceaued how feruentely he desyred the wealth of his shepe. This done, the pastour ought diligentlye to looke aboute hym, that the flocke of Christe be not seduced and deceyued by false pro­phetes, which teache peruerse doctrine, contrarye to the holsome doctrine of Christe. But that pointe belongeth not allonlye to the pastor and preacher, but also it behoueth euerye christian manne to bee so instructed in things pertainyng to faith, that he by the word of god may iudge, whether he be right taught or no. For thīkest thou y ^t this power to iudg euery preachers doctrine, was giuen the of Christe in vaine? 1. Tes. 5. Or thinkest thou that Paule commaun­ded the Thessalonians in vaine, to proue all thin­ges, and keepe that, whiche was good? Ioh. 4. And also S. Iohn writeth, that we shulde proue the spi­rites whether they bee of God. Wherefore seynge that many false prophets are gone into the world, beleue verelye, that this libertye to iudge, is gi­uen the for somewhat. For the diuell is subtyle, and [Page] is an extreme enemy of holsome doctrine, and such a one, that hathe in his kyngedome nothynge then lyes, Ioh. 16 1 Cor. 11 Ma. 24 and murdre, whiche hee bringeth in vnder a coloure of holynes. For hee canne chaunge hym­selfe into the fashion of an aungell of lyghte, so that (yf it were possible) he shulde deceaue and se­duce the verye electe of God. And no manne kno­weth this better then Christe, whiche teacheth vs so earnestlye to beware of theim, whiche also pain­teth the minysters of Satan in theire owne co­loures. Wherefore, lette vs take to harte this his faithfull monition. But howe and with what co­loures dothe he describe theym? Pro­phetes. To pro­phecye. He calleth theym prophetes, whereby he declareth, that they shal vse the office of preachinge. For to prophecye, signi­fieth other whyle, to teache and to interprete holy scripture, as we fynde in the 14. chapiter of Saint Paule, in the firste epist. to the Corinthians. More ouer hee sayeth: Sheeps clothīg. They shall come in sheepes clo­thinge, That is, they shall come in greate and angelicall meekenes, and withoute all pride, hauinge outwardly the shine of holines, but inwardly they are rauening wolues, euen the destroyers of the lordes flocke. Now forasmuch as we shall haue such in the ministery of the worde of god, whose outwarde conuersacion shall apeare as most simple and holy, therefore it is necessarye, that wee note and printe in our mindes this doctryne of Christe, wherby we maye auoyde theym, and daily pray vnto god, that he wil vouchsafe to retaine vs in holsome doctrine, and preserue vs from the vaine ianglynge of these false prophetes.

Secondarily, it is to be noted, that Christe doth not all onlye instructe vs to beware of false pro­phetes, but also telleth vs howe wee shall knowe theym. Yee shall knowe theym (sayeth hee) by theyr frutes. Whiche thinge, that he myght driue into vs the better, hee putteth forthe a similitude, and sayeth on this wise: Do menne gather gra­pes of thornes? or fygges of thystelles? As thoughe he wolde saye: Howe possible it is to ga­ther grapes of thornes, or figges of thystles, so possible it is, that a false prophete, in whome the knowledge of god is not, shulde teache anye good thynge, thoughe hee neuer so muche gloryfye hym selfe in the knowledge of the worde of god. A false prophete maye boaste and gloryfye him selfe of the gospell, but the trewe doctrine of the faith, he shal neuer attayne nor folow. All that they haue taught with theyr vaine ianglinge, are but leaues, and re­mayne leaues, hauinge only an outeward shining. And for to knowe these false prophetes, and theyr spirite, It is needefull to haue the holye spirit and perfecte knoweledge of God. Wherefore wee christian menne, whyche in this daungerous tyme are assaulted with thys pestiferous and straunge learnyng, must so indeuoure our selues, Faythe charity. that fayth and charity, wherin consisteth the hole summe and foundacion of oure doctrine, maye euer bee oure rule, whereby we maye discerne and iudge all man­ner of doctrine, that shall bee layde before vs. For faythe cleaueth allonlye to the worde of god, and sayeth wyth Saincte Paule. I knowe [Page] nothinge but Iesus Christ, 1. Cor. 1 and hym crucified. that is, I seeke remission of sinnes, righteousnes and saluacion allonlye in the passion and merytes of Christe. And charitie, with the deede and worke, witnesseth suche fayth to be in the harte. And what so euer is contrarye to this doctrine of faythe and charitie, commeth of the diuell, thoughe they that teache so, in their so teachinge, leade neuer so rely­gious a lyfe. For the tree is euell, and so likewise is the frute euell: Shall we iudge nowe some trees by theyr frutes? The papistes haue a longe season had the handlyng and administracion of the worde of god and the sacramentes, The pa­pistes. with so great shyne of holines outwardli, y ^e thei haue nigh subiected vnto them the whole world. But now that the gospell is broken out & come to lyght, through the greatinercy of god, it hath geuen vs power to know the tree by the fruicte thereof, throughe goddes worde.

Now we haue the word of god, which we set against their doctrine, concerning works, and we find their learning to striue & be repugnāt with the manifest worde of god, and to bringe nothinge to passe, but hipocrisy. Therfore according to their frutes, we re­proue and abiect the whole papasie with all that be­longeth vnto it, yea if the diuel rage neuer so much: We reproue & detest also those spriteful mē, whiche w ^t their Masses & suꝑsticion haue abused y ^e supper instituted by Christ, contrary to the manifest words of Christe. Yea, we reproue theim for the fruicte of their doctrine: For besides the false expoundinge & laiyng out of Christes wordes, they haue brought the sacramentes into greate abusion. What shall [Page] I saye of the anabaptistes? I wolde to god the vn­gracious frute of their doctrine were not so many­fest. To make short, we haue the clear and manifest gospell, by the greate grace of god in our hartes receaued, wherein by his mercye we shall abide, whē all the false prophetes shall go to the diuel.

Thirdelye, Christe expoundeth these wordes (by theyr frutes ye shall knowe theim) euen as he wold haue theim vnderstanded, making a difference be­twene hipocrites and those that fulfill his fathers will, and declareth both their rewardes. The iusti­fiers and glorifiers in workes crye euer, Lord, Lord and that more is, they glorifie in the gospell, and in the holy ghoste. yea and are so bold, that they dare saye: Lorde haue wee not prophecied in thy name: haue we not caste out diuels in thy name? &c. But it is but hypocrisye, & remaineth hypocrisye, for the whiche they haue no rewarde. For Christe sayeth: Depart from me, ye workers of iniquitie, I knowe you not. And fayth in this present gospell: Euerye tree that bringeth not forth good frute, shalbe he­wen downe, and caste in to the fier. Beholde with what rewarde the frute of false doctrine shal be re­warded with all. And againe considre what maner of folke shall entre into the kingedome of heauen. Those (saith Christ) that fulfil the will of my father that is in heauen. But what is the wil of the father in heauen? That we shulde beleue in him, Ioh. 17 whome he hathe sente. Here thou doest heare, that the king­dome of god is promised not to fained workes, but to those that haue fayth in Christ. We do not speak here of an historical faith (as the call it) but of that [Page] fayth that commeth by hearynge of the gospell, the whiche also the holye ghoste worketh in vs. This fayth lyke as it obtayneth the grace and mercye of god in Christe, and setteth all his truste in him, and finallye seeketh his rigteousnesse allonly in the me­rites of Christe, so likewise it worketh & doth good workes throughe loue, and causeth vs to mortefye the olde Adame in vs, and dye vnto all creatures, he prayeth, prayseth and comendeth god, withe gi­uinge thankes, in what so euer state and degree he is in. Finallye, he lyueth accordinge to the wyll of god, and throughe Christe shall hee obtayne euer­lastinge lyfe. Whiche god graunte vs all.

Amen.

THE EXPOSITION.

THere be three thinges in this gospell to bee noted. Fyrste, World­lye wis­dome. we rynde in the similitude of this gospel, how the wicked steward is praised, not for his iniquitie and deceitfulnes, but as a wordely childe, which handlethe himselfe wiselye. For the children of thys world, in al that they go a­bout, seeke their owne profite and ease, and not the vtilyty and profyte of their neighbour. They geue great diligence, that they thē selues may be ful, and haue sufficient, & care not how they get it, other by right or by wrong, so that they haue it, and maye be suer that they do not lacke, not cōsidering y ^e need & pouerty of his neighboure. This word Māmon, si­gnifieth here, goodes & riches, and ar called wicked, not y ^e of thē selues they be euel, but forbicause y ^e thorow great abuses they be both kept & spent, and not distributed to y ^e profit & vse of y ^e poore & needy. And therfore Christ fetteth before our eyes y ^e wisedome & craftines of this world, not that he praiseth or commēdeth y ^e disceitfulnes, where through y ^e goodes of this world be gathered togyther & gottē, but y ^t we therby ar admonyshed, y ^e w ^c lyke study & dilligēce, we do indeuor our selues to obtain & get celestyal & heuēly ryches, whē we ꝑceaue & marke y ^t the chyldrē [Page] of this worlde seke with so greate studye, that which is transitory and earthlye. And if they dispise and scorne oure eternall and celestiall goodes, that wee seeke here, wel let them seeke their treasure here on earth, and lette vs gather our treasure in heauen. And then hereafter it shalbe tried, which haue kept the better treasure. Moreouer this admonicion, that we with all diligence shulde seeke eternall ry­ches, is uery necessary, for we be very flowe and negligent, and shulde very lightely forsake the faith and feare of god, yf we were not with suche godlye exhortacions well instructed and armed. Slothe­fulnes is pernici­ous. For what greater ieoperdy can be vnto a christian man, then to be negligent and slacke in the worde of god? We muste euer wake and stande in awe and feare with continuall prayer, that oure faith may be increased and daylye waxe more and more. And in any wise lette vs beware and take hede, that we be not care­lesse, Ma. 24 and to saye with the wicked: Pax & securitas, there is no ieoperdy. Let them, that dispise goddes worde, do so, whiche saye in their hartes, that there is no god. And do thou accordinge to the doctrine of the prophete Dauid, 1 Tes. 5 Psal. 2. saiynge: Serue the lorde with feare, and reioyce before him with reuerence, which if thou doest, thou shalt not leese the greate benefite, that thou hast gotten through the gospel. Surely thou shalte go and abide in the right way, and thou shalte auoyde all daunger to fall into the broade waye, Mat. 7 that leadeth to damnacion, according to the saying of the wise man: Who so feareth god, walketh in the right pathe: Pro. 14 and he that regardeth not hym, goeth out of his wayes. Then yf those go [Page] the ryghte waye that feare god, then take earnest­lye to harte this exhortacion of Christe, and all se­curity or rechelenes layd a parte, with all diligence do that, that is commaunded the of Christe, leaste the children of this world be found in their kynde, more dilligent, then the children of lyght.

Secondarely, we see in this gospell, that our study and diligence to get euerlastinge treasure, lieth herein, that we do make vs frendes of the wicked Mammon. To make friendes of y ^e wicked māmon. But how doth this agree with our doc­trine? For we haue taughte hitherto, that allonly throughe faythe we be iustified and saued, shall the workes do it nowe? No, not so: The wordes sounde as thoughe it shulde seeme so, but well expounded and vnderstande, they pull nothing frome faythe. Christe speaketh here of good frutes, and wyll not that the tree that beareth those good frutes, shulde be reproued and caste awaye. For how wolde you haue good frutes, yf there were not fyrste a good tree? And howe wolde you haue frute, yf the tree didde not beare it, and bring it forth? Therfore it is necessarye, that the tree be good, before it brin­geth forth good frute. What good workes do pleese God. And so likewise we speake of good workes: No worke, how precious or excellēt so euer yt bee, can be acceptable or pleasaūt before god, except the person which doth y ^e worke, be first iustified & acceptable before god. If thou wilte be iuste and acceptable, thou must beleue. And yf thou beleuest, then arte thou iustified. For fayth appre­hēdeth y ^u mercy of god in Christ, through the which we obtain righteousnes, without any work or deseruinge. And therefore when the person is accepted & [Page] iustified before god, then likewise are the works accepted, not that the works be of them selues of such reputacion and worthines, but forbicause they bee wrought of that persone, that is iustified and accepted before god. Wherfore whan Christe doth admonishe vs, for to make vs frendes of the wicked Mammon, and to do good works, doth not regard so muche the worke, as he doth the fountaine, from whens the worke floweth. He doth hate & setteth so litle bi hipocrisy, that it is to be thought, that he teacheth not workes without fayth. For what be wor­kes withoute [...]aithe, but hipocrisy? Those workes, which the Iewes did obserue in the law, which also were commaunded of god himselfe, did not please god when they were done without faith, much lesse shall those workes please god, whiche be inuented & made of men. Although Christe saide: Make you frendes of the wicked Mammon, teaching vs ther­with the workes of charity, yet doth he not adscribe righteousnes to the same, but he wyl that our faith be declared by them, and brought to lyght, for it is needefull that the tree be knowen by the frutes. Faythe is kno­wen by workes Cō sidre also, that Christe in these wordes (Make you friendes of the wicked Mammon) did loke vpon y ^• workes of charity, namely that then our goodes ar good & right, when they be tourned and distributed to the vse and helpe of the poore and needy: and contrary wise, they are naught & wicked, when we seke in thē only our pleasure and voluptuousnes. Therfore saith Salomon: Pro. 14 He that dispiseth his neigh­boure doth amysse, but whosoeuer hath pity on the poore, is blessed.

Thirdly, we haue here the reward that is giue to the faithful, which worketh through a liuely faith works of charitie, for as much as y ^e poore, whom we haue succoured & helped w ^t our goodes, shal receiue vs into euerlastīg tabernacles. This text y ^e papists apply vnto saintes y ^t ar departed out of this worlde and go about to stablishe therewith that vngodlye doctrine of inuocacion vnto saintes. But take heed of this opiniō, for it is against y ^e first cōmaundemēt of god, & agaīst y ^e gospell also, Ioh. 16 which teacheth vs to pray vnto the father in the name of Christe. And it is against y ^e doctrine of S. Paul, which techeth vs that we haue but only on mediatour. 1 Tim. 2 Furthermore this gospel speaketh not of y ^e dead, but of those saintes that be a liue. And those shuld we make our frē des & do our charity vpō. Wherw ^tal? With y ^e wic­ked Māmon. That is. Let vs think y ^t our goods & riches are not giuē vs of god for our pomp & volupteousnes, but that therby we ar ordained & deputed to be goddes ministers, to deale & giue it out to the poore & needy, and to serue theim in their necessitye. Which if we do, thei at y ^e dai of iudgment shal bear witnes of our charity done vnto thē, by which mea­nes we shalbe receiued into y ^e euerlastīg tabernacle This exposition the bare texte giueth it selfe. For y ^e that Christe will do for the poore, he saith that hys christiās do it. As in an other place he saith vnto y ^t apostels: Luc. 20. In that day ye shall sit vppon the twelue seats, to iudge the twelue tribes of Israel. Finally what soeuer we do vnto the poore by faithe, shalbe plenteously recompensed and rewarded vs of God, throughe Christe our Lorde. Amen.

THE EXPOSITION.

IN this gospel we learn, how we must receiue Christe two manner of wayes: One waye, as a gifte, an other, as an exaumple. Therfore when I take and receaue hym as a gifte, Christe is giuen vnto vs. muste I vnderstand and know, that this his weeping hath doone me seruice, and that hee is so gyuen me, that hee with all that he hath is myne owne. And also I muste know and beleue, that he careth for me, and hath compassion with me, and pytieth me in my calamity and misery. For there is no greater cōfort to vs, neither in heauen not in earth, then to [Page] know (when we are assaulted with temptacion) that god careth and prouideth for vs. If thy sinnes bite the, yf thy conscience accuse the, if thou feare the wrathe and vengeaunce of god, returne and looke vpon Christe, by whome thou art promised remission of sinnes. Esai. 53 For it is he that alone hath taken a­waye oure infirmitye and sinnes, and beareth oure payne. And in any wise take heed, that thou takest not him for so cruel, that wil not be intreated or pleased, and which will not be spoken withal, but rather perswade thy selfe, that he is suche a one, that is not allonly displeased with those, that neglect him and seeke and other waye to saluacion, but also that hee was sory and wept for them, as wee maye lightely perceiue out of this his compassion, that he is redy and prest to help euery man, so that we acknowledg our sinnes and hate them, desiring to be delyuered from theim. For it is he, he alone (I saye) through whome the father wyll helpe troubled consciences, and saye in oure hartes: Bee of good comforte, thy sinnes be forgiuen the: which also in worldly tenta­cion and trouble doth the same. For yf in my trou­ble and misery I call vnto god through Christe, I am suer that he wyll helpe. For Christe hath saide: What so euer ye aske the father in my name, Ioh. 14 it shal be giuen vnto you. And in an other place he sayth: Be of good comforte, I haue ouercome the world. that is, Ioh. 16 Through me ye shall nat allonly ouercome the worlde, and that that is in it, but also ye shal o­uercome death, the diuell and hel. And in lyke wise, when I haue comprehēded Christ as a gift, Ioh. 11. I must learne thereby, to serue my neighboure bothe with [Page] body and goodes, euen as Christe here both wyth his weeping, passion and deathe, hathe serued vs. As sainte Peter saith: 1 Pet. 2. Christe hath suffered for vs, leauinge vs an ensample to folow his footesteppes And these be the very true workes whiche scripture dothe alowe, the which also we muste do, to manifest and declare our faithe withall.

Secondarily, in this gospel Christ doth morne & weepe for the Iewes, bicause they knewe not what was for their peace, wherwith he declared & shewed vnto vs, the blindenes and wickednes of the flesh. Wherof (I beseche you) can a man glorify, seing so many excellent sermones, so many and great myra­cles done by Christ at Ierusalem, and those in a maner all done in vaine? Where is here free wil with his power, whiche the prudente and wise men of this worlde, hathe attributed vnto yt? Wherefore wolde not they beleue his worde, and knowe him to be the sonne of god, and the trewe Messias? Surely it was hidden frome their eies, though notwith­standinge, they did both hear his wordes, and sawe his miracles. Wherout it foloweth, that our fleshe while it is not lightened with the holy ghost, and a newe harte giuen vnto it, Eze. 36. is very blind, indurate, and wicked, whiche canne in no wise know god in Christ. The blīdnes of y ^e fleshe. Psal. 51 This blindnes beleue verely, is not in our outward vesture, but is graft in vs in our mothers wombe. Wherfore, if we will entre into the kinge­dome of heauen, wee muste be newe borne agayne thorowe water and the holye ghoste. Iohn. 3. Suche lyke maliciousnes and blyndenes we see in theym, that solde and boughte in the temple, whiche Iesus [Page] droue oute. Whoe amongest theym knewe theym selues? or amended theyr lyues, thoughe they were neuer so muche admonyshed and taughte, that the house of God was a house of prayer? They were fleshelye, and therefore as yet they coulde not vnderstande nor iudge ryghte, the wordes and actes of Christe.

Thyrdely, here is declared vnto the Iewes, the rewarde and punishemente of their blindenes and infidelitie. The pu­nishmēt of incre­dulitye. For thy enemies (saieth he) shall caste vp a banke about the and thy children, and shal not leaue in the, one stone vpon an other, bicause thou haste not knowen the tyme, wherein thou hast been visited. O meruailous greuous ponyshment. First the Iewes are ponished, for bicause they wolde not knowe Christe, and this is a spirituall punishment For they haue eyes and see not, eares and hear not. Esay. 6. so that Christe myght well saye: Ioh. 9. I am come to iudgment into this world, that they which se not, might see, and that they whiche see, might be made blinde. But who ys able to serch the depth of his incomprehensible iudgement? No man, but allonly god: Rom. 12 for we maye not, nor can not. Nowe after this spiritu­all punishemente foloweth bodylye punishemente, in that he saithe, howe the Iewes shalbe beseeged on euerye side, that there shall not be lefte one stone vpon an other. And euen as it was tolde theym of Christe, so was it brought to passe. Surelye it was such an horrible & cruell punishment, that it is la­mētable to heare. Which if thou wilt know, reade Iosephus de bello Iud. Now ye haue hard of y ^e punishmēt wher w ^t the Iewes haue bin punished with [Page] all, Mat. 7. for the dispising of y ^e gospel. What thīkest thou shall chaunce and happen vnto vs, which so longe a tyme haue harde the gospell, and yet haue not a­mended oure vngracyous liuinge and conuersaci­on, but rather haue troden vnder our feete, neglected and dispysed that precious perle? Wherefore yf we tourne not, he hath whet his swerde, (saith the prophet Dauid) he hath bente his bowe & made yt ready: Psal. 7. He hath prepared him the weapōs of death and ordained his arrowes to destroye. Here thou doest hear that not allonly the Iewes, but all those that will not tourne to amendement of lyfe, shal he punished. Sometyme doth God prolonge the pu­nishemente, but the lenger he suffreth, the greuou­ser at the laste dothe hee punishe. Therefore lette euerye manne tourne frome his wicked waye, and beleue the gospell, leste wee perishe both body and soule.

Fourthlye, Christe commendeth in this gospell his office, in that, that y ^e next day folowyng he wēt into the temple, & droue out the byers & sellers, saying: Esa. 56. It is written, My house is a house of prayer, and ye haue made it a denne of murtherers. And also in that he declareth his office, The of­fice of Chryste. that hee daylye taughte in the temple. It became Christe to do all these thinges, for hee was sente into the worlde to teache the will of his father, by preaching. Bicause for as muche as goddes worde and the oute warde worshipping of god in ceremonyes, (which shortly after shulde be abrogated and taken away) was very muche letted and hindred in the temple at Ieru­salem, throughe the couetousnes of the scribes and [Page] phariseis, therefore wolde Christe not only teache, Abuses to be ta­kē away but also roote out all the abuses whiche did hyndre the trewe worshipping of God. And what so euer Christe doth here, by scripture he approueth it, that hee maye do it by righte. For why may not Christ, in so much as he ys lord both of the bodely temple & spirituall also, driue out suche villains? Now, that Christe did here with the handes and with the doc­trine, that maye we not do, but all only with the doc­trine and worde of god. For we maye do nothinge but to teache the gospell. but yf that shulde be hin­dred, and those doctoures (which seeking nothing but their owne profite, through teaching the tradi­cions of men) shuld defyle the temple of god, which is the harte of faithfull menne, then muste wee holde our hands (I graunte) but not oure mouth, and make suche dreamers ashamed, to the intente that the gospell maye haue his righte course and florishe amongest vs. Hereto pertaineth the saiyng of saynte Paule to Titus: Tit. 1. A byshoppe muste bee suche a one, that cleaueth to the trewe worde of doctrine, that hee maye be able to exhorte with hole­some learnynge, and to improue theim that saye a­gainst yt.

THE EXPOSITION.

IN this gospel we fynde two rightousnesses, that is to say, rightousnes of faith & of wor­kes, which is here described in these two persons, so that we may clerely perceaue, y ^t not y ^e rightousnes of workes, but the righteousnes of faithe, is commended and alowed. Therefore we will in­treate of the thinges that be here to bee noted of, by ordre.

The de­scription of the phariseyFyrste, we muste considre that hipocritical persō, whiche came with the publicane vp into the temple for to pray. For he is excellently sette forthe, and de­scribed with glorious highe workes and manye, which notwithstanding howe excellent so euer they were, they did not please god, bicause thei wer done without faith. Who wold haue reproued the praier of the pharisey, yf it hadde come oute of a perfecte harte and a trewe faythe, and hadde soughte there­in the glorye of god, and the vtilitye of his neigh­boure? For wee oughte to commende and prayse suche a worke, for godly and christian, forasmuche as Christe him selfe hathe commaunded it, saying, that wee oughte alwayes to pray, and not to leaue of, Luc. 18. but this prayer was not doone in spirite, and in [Page] the truth. Ioh. 4. The glorye of god was not taught ther­in. Wherefore we maye lyken it to the same thinge wherof Esaias speaketh saying: Esa. 29. This people dra­weth nighe me with their mouthe, and praiseth me highely with their lyppes, where as their hart ne­uerthelesse, is farre frome me. And that this pha­risey did not seke the glory of god, the wordes of his prayer plainly declareth yt. For he saithe thus: Geuing of thāks I thanke the god, that I am not as other men. Thankes geuynge, wherethrough we prayse god for the benefites which we receiue, whether they be bodely or ghostely, is a good and a christiane worke. For how can we be called christiā mē, yf we do not knowledg the benefites of god done vnto vs, & for y ^e same geue thankes? Do not we finde such frute of faith in the apostle S. Paule, throughe oute all his epi­stles, that is, euermore giuing of thankes? But vndoubtedly, the thankes giuing of this pharisey, is not good, but very blasphemy toward god, bicause he seeketh not the glory of god therin, but his owne glory. I am not (saith he) like other mē. What maner of giuing thankes shal we call this? howe canst thou perceiue here that he geueth god his honour? Wher can we know here, y ^t god allonly is he, which iustifieth vs through Christ? For here we se howe y ^e pharise hath no nede of god, for he is righteous of himselfe. O notable pride. But it is so, ypocrisy euer hangeth vpō pride, where w ^t he extolleth him selfe, & dispiseth other. This pharisey thīketh not sufficiēt, y ^t he praiseth hīselfe, but he dispiseth al other, & most highli slaūdreth thē. He calleth thē robbers, vnrighteous & aduoutrers. Also this goodly pharisey is [Page] allonly good, and thinketh hee hathe satisfied and fulfilled the lawe, for bicause outwardly he semeth to haue fulfilled yt, and for the same thinketh himselfe righteous before god. And in the meane whyle considereth not, Rom. 7 the lawe (as Paule saieth) to bee spirituall, that is, that the lawe requireth not allonly the outwarde worke, but also to be ful­filled with the harte, affection and spirite. It maye well be, that he stole nothing, nor with violence and force toke any thing from his neighbour, with hys handes. And likewise, althoughe that he had ful­fylled the same withe his herte, haue wee nothinge therfore to say? Yea surely, in this giuing of thāks he hathe stolen and robbed god frō his glory. And againe, though outwardly with the deed he hathe not ben an aduoultrer, Mat. 5. yet he maye haue beene one in his hart. All this he doth not beleue, but putteth all to this poore publican, whom all māner of wais he thinketh worse thē him selfe. Thus whā he had boasted him selfe, he goeth forth further & glorified him againe, that he is no glotton nor no dronkard, but that he fasteth twise in a weeke: Also that he gi­ueth the tenthe of his good to the poore. Call you not that glorifying? But wher remaineth the say­ing of Ieremy: Lette him that reioyce, reioyse in god? Ierm. 9 The Pharsye doth not thus, but he must glo­rifye himselfe in his owne workes. Beholde, here thou haste the persone of this righteous and ho­nest Pharisey described.

A descriptiō of the publicanSecondarely, we wyll intreate of the publicane, whyche is described ferre vnlyke vnto the pharisey For he, as the Euangelyst writeth, stoode farre of, [Page] and durste not lifte vp his eyes, but knocked on his breste, and sayde: God, be mercifull to me a sinner. Here thou hearest no glorifiynge, no pryde, no dis­pisyng of other menne, but allonlye disablinge of himselfe, in so muche that he iudgeth himselfe vn­worthy, to lyfte vp his eyes towarde heauen, or to stand in y ^e middest of the temple, as the pharisy did. With these gestures this miserable publicane sufficientlye doth declare, what he thought of himselfe in his harte. but why do not we considre it oute of his wordes? God (he saieth) be mercifull vnto me a sinner. The confessiō of sinners. Here do I heare the trew confession of sin­ners, which is so necessarye, that withoute that, no christian man can with any frute heare the comfor­table tydinges of the gospell. For the preaching of the gospel promiseth vs remissiō of sinnes through Christ, but not to them that iustifie themselues, but vnto theim that frome the grounde of their hartes knowledgeth themselues to be sinners. For so saith Christe: I am not come to call the righteous, but sinners. Mat. 9. For yf I knoweledge not my selfe to bee a sinner, howe can my sinnes be forgiuen me? Hereto pertayneth, that S. Iohn baptist and Christe, first of all preached repentaunce. For through the preachinge of the lawe, our sinnes be declared and she­wed, that wee maye be brought throughe it to the knowledge of oure selues, and acknoweledge that we haue neede of helpe and comforte. In this wise also S. Paule saith, Rom. 3. that both the Iewes and gen­tyles are vnder sinne. And to conclude. Knowledg of sinne, is the fyrste degree to come vnto righte­ousnes, and where this knowledge is, there is the [Page] gospell preached with frute. Lyke as Christ sayeth: The gospell is preached vnto the poore, Mat. 11 that is, vnto contrite hartes that knowledg their offences, is preached the gospell. And wher the gospell is so preched, the hearer learneth how that all only through Christe of mere grace, wee be iustified and saued. Wherout he beginneth to pray with the publican: God, bee mercifull to me a sinner. For none other worke can helpe hym. Here you haue now the discription of the publicane, which knowledged his offences, and asked mercye.

Thirdely, lette vs see and heare, what sentence & iudgement Christe did giue ouer them both. Of the publicane he sayth: He wente downe into his house iustified, more then the other. For wosoeuer exal­teth him selfe, shall be broughte lowe. And hee that humbleth himselfe, shall be exalted. But how com­meth that to passe, that so righteous a man, is here condemned? and contrary wise so great a sinner re­ceyued & saued? So yt is, This publican know­ledging his offences, perceaueth and feleth his vi­cious and sinful nature, and out of this knowledge he fyndeth himselfe so vnprofitable and miserable, that he cannot in anye wise ayde and socoure hym selfe. Wherefore he is not pufte vp, he trusteth in no workes, he dispaireth of hymselfe, he mekeneth himselfe, yet notwithstanding, vpon that hope and confidēce, that god will be vnto him a merciful god, and forgiue him his trespasses, he asketh mercy and grace. And this hope and confidence meruailously pleaseth god. Wherfore this publican is pronoūced iuste, that by this exaumple, the righteousnes of [Page] faythe myghte be knowen. And contrary wise. Righte­ousnes of faith, Bi­cause the pharisey not knowledging himselfe to be a synner, but proude and pufte vp for his workes sake (whiche notwithstanding were doone without faythe) and dispisinge other menne, and exaltinge hymselfe, of verye righte hee is broughte lowe. And forbycause that he before the worlde toke the highest place, Luc. 14 nowe with shame he must giue place vnto the publicane, and sytte beneth. For god wyll not regard his fained ypocriticall works. Notwithstandinge, wee dooe not reiecte good workes, so that they come freelye oute of faythe, and are fru­tes of a good tree, but if they procede not of faith, wee improue theym, sayinge wyth saynte Paule: What so euer is not of faythe, that same is sinne. Ro. 14. though the outward apparance shyne neuer so ex­cellentelye. For we knowe, that hypocrisye pleaseth not god, as scripture testifyeth, saying:

The ioy of hypocryte continueth but the twink­lynge of an eye, Iob. 20. and the prayse of the vngodly is shorte, thoughe hys pryde ascendeth vppe to the heauen, and his hedde reacheth vnto the clou­des, yet hee shall perisshe at the laste, like donge, in so muche that they whiche haue seene him, shal saye: Where is hee? Lette this be sufficiente for this gospell.

THE EXPOSITION.

An o­ther mā nes faithFYrste, in this gospell is praysed and commē ded an other mannes faythe, whiche afther she herselfe had knowen Christe to be a saui­our, putteth al her trust in him, & willingly she breketh forth throughe charitye, takynge thought for other men, prayeth for thē, seketh Christ for thē, y ^t thei also might come into y ^e knowledg of faith, & to embrace Christ to be their allōly sauiour. This we see in those men, that brought vnto Christ one that was deafe and dumme, prayed Christ that he wold vauchsafe to lay his handes vppon him. Laying on of hā des. The lay­inge of handes vppon, was a custome vsed in the olde Testament, and remained likewise by Christ and his apostelles, in so muche that often tymes, when they healed the diseased, or wolde giue the holy ghoste, Luc. 4. the layed their handes vpon them: as we reade in the fourth chapiter of Luc. that Christe laied his handes vppon those that were sycke, Act. 14. and .8. and healed theim. And also in the actes of the apostels is [Page] written: They laide their handes vppon them, and thei receaued the holy ghost. So these men bicause they hadde ofte seene Christe laye his handes vpon those that he healed, they prayed him likewise, that he woulde vouchesafe to laye his hande vpon this deafe man. Here note that these men had true faith and confidence in Christe. For if they had not had faythe, why woulde they haue brought that poore man vnto Christe? or why would they haue pray­ed him, to heale this manne? For to brynge the sicke impotent menne vnto Christe, and not beleue that he could heale theim, were not called, seekinge of Christe, but rather a mockinge of Christe. Vn­doubtedly they had a very true faith, and did knowledge Christe to be the sauiour bothe of bodye and soule. And that thou mayst easyly perceiue, in that, they praying vnto Christe, obtained their peticion, and throughe their prayer and meanes, the deafe was restored vnto health. Further thou shalt note, that this deafe is come to faithe and health, tho­rough an other mannes faithe, but not thereby iu­stified and saued. For to iustificacion and saluaci­on, euery manne muste haue his owne faithe. An other mannes faithe maye praye for me, that God through Christe wyll make me faithfull, but to get remission of sinnes, I my selfe muste beleue and haue a perfecte faithe. For it is written: He that be­leueth in me, (he saithe not he, Iohn. 6. that trusteth in an o­ther mans faith) hath euerlasting lyfe.

Secondarely, for as muche as we haue harde, Howe Christe behaued hym to­wardes vs. howe euerye man is bounde to beleue and hope in Christe, therfore let vs likewise heare on the other [Page] partye, howe and in what manner, Christe beha­ueth himselfe, toward those that beleue. And here he is described how familiar, friendely and merci­full he is, which when this sicke man was brought vnto him, & their desier and praier ended, straight wayes he tooke him a side frome the people, and maketh answere with the deede, that their prayer was harde. And so in likewise how the prayer of all those that pray vnto the father in his name, shalbe hearde. But what did he, whan he toke hym asyde from the people? He did spitte (saithe he) and tou­ched his tung. but why did he not make hym hole allonly with a word, of whose power & vertu Centurio spake, Ioh. 14 Mat. 8. saying: Speak but allonly a word, & my child shall be hole? Truly he did knowe, that in the latter daies ther shuld come, which shuld dispise his flesh, Iohn. 6. & shuld sai: The flesh profiteth nothing which allonly mai be vnderstād of our flesh. And therfore that we may learn that god & man is one Christe, & his flesh profitable & holsom, wherof it is right wel spokē: It is my flesh which I wil giue for y ^e lyfe of y ^e world. Christ wold not heal this deaf mā allonly w ^t worde, but woulde adde therevnto both spittle, hā des, & fingers. Which things whā he did adde ther unto he loked vp into heuē & sighed. Psa. 110 O how happy are we y ^t ar so receiued of Christ y ^t he for our sake loked vp vnto heauē & sighed, & as a true high prieste & bishop, prayed to his celestiall & heauenly father? Christ also did praye for Peter, Luc. 22. & for all thapostles, that their faith shuld not faile, and was heard. And now likewise if he for our sake sigheth and praieth, wee neede not to care, for hee will bringe it to passe. [Page] And that he will do the same for vs, he doth testifye it with the deed, so that we knowledging our weaknes & corrupte nature, beleue & hope, y ^t he likewise as he did help this deafe mā, wil help & haue mercy vpon vs. After this ho [...]som handlyng of this man, his voice bursteth out, and said: H [...]pheta, that is, be opened. Can Christes mercy & benigniti be more plainly described vnto vs? He taketh the deaf aside frō the people, wherin he sheweth that he wold help him: He speaketh a word, & helpeth him: therby de­claring how he could helpe him. Now seing he can help vs, and will helpe vs, what greate blyndenes is than in vs, that wee seeke or crye vnto anye o­ther for helpe? Is it possible, that the opprest bee­ing in necessity, canne be helped by any other mea­nes, than by god through Christe? The prophete Dauid saith: When I am in trouble, Psa. 120 I call vpon the Lorde, and he answereth me. Thou turnest the same cleane contrarye, and saiest: When I am in trouble, I call vppon the saintes. &c. What if it chaunce lyke vnto the as to the foolyshe virgynes which desiered oyle of the wise virgins? Mat. 25. Shal they saue the, which could not helpe them selues, but al­lonly were saued throughe the grace and mercye of Christ? I do not speake this to dishonour the sain­tes, but to stablishe the glory of Christe, which will giue hys honour and glorye to none other. Esai. 4 [...] It is Christe alone that can helpe vs, and will helpe vs, which forgiueth sinne and iustifieth sinners. Now if thou canst not abide to hear the truth, nor to con­fesse it, thou arte strycken with the same disease, that this deafe and dumme man is strycken with­all. [Page] Therfore get the vnto Christ, and disclose vnto him thy sicknes & disese, & he shal helpe the. Which yf thou doest, not doubting of his benignity, truly he wyll make the hole, euen as hee made this mise­rable creature hole. Howe was that done? Imme­diately (saith the Euangelist) his eares were ope­ned, and the bond of his tunge was lowsed, and he spake right.

Thirdly, we find here an excellent frute of faith, in those that out of this miracle acknowledged and confessed Christ to be their sauiour. For thei saide: He hathe doone all thinge well: The praise of Christe. The deafe hath he made to heare, and the dumme to speake. Thinkest thou not this to bee an hyghe prayse of Christe? They saye: Hee hathe doone all thynges welle. Of whome vnder heauen myghte thys bee sayed? Oure fyrste father Adame so behaued himselfe in Paradyse, Rom. 5. that throughe his disobedience, deathe and damnacion entred into the worlde. And we folowynge oure fathers footesteppes, daylye pro­uoke God to angre, that if hee were not so mylde and mercyfull, he myght by right thrust vs reche­les and disobediente chyldrene, into euerlastinge damnacion. Phil. 2. And for that cause was Christe sente into the worlde to helpe vs, and was obediente to the father vnto deathe, yea the dethe of the crosse, and hath taught vs faithfully the way of truth. He hath allured vs & intised vs vnto him through workes & myracles, Iohn. 8. wherin he sought nothīg els, thē y ^e glory of y ^e father, & our saluaciō. And to be brief, he left nothing vndone in his office, but did all y ^e ꝑtai­ned other to y ^e glori of his father, or to our saluaciō [Page] Therefore by righte we muste adsribe vnto our sel­ues all confusion and shame, and to Christ all glo­rye. For that same thing, which we through oure inobedience and sinne had loste, Christ through his death and merites hathe recouered againe. Hereby we are reconciled vnto the father, and of deafe men be made to heare, and of dumme men and spechles haue obtained our speache. The cause why Christe commaunded the people here, that they shulde not manifest nor publyshe this miracle, and yet other where commaunded the same to be shewed, we can not, nor will not reason of yt why hee did it, he kno­weth himselfe best. For if it had bene meete for vs to haue knowen it, he wolde not haue hidde it frome vs, For y ^t which cause we wyl not examen his iudgemente, but rather call vppon hym for grace, that we may be able to here his word, and to vnderstand yt with our harte, and afore the world (whiche is so froward and synful) frely to confesse it. Which god through Christe graunte vs, Amen.

THE EXPOSITION.

Whithe apostels were cal­led ble­sed.IN the beginning of this gospell, we see howe the Apostles were pronounced and declared, blessed. And though at that tyme yt was al­lonly spoken to thappostels, yet notwithstanding yt is vniuersally spoken vnto all the worlde. And for as much as they be so counted, let vs therfore serch out the cause why. He saith on this wise: Blessed at the eyes, which see that ye se. Thoughe Christ speaketh here simply of his person, his office and myra­cles, yet notwithstanding, yf we wyl esteme & count [Page] blessed the apostels and those that saw Christe, that is, knew Christe, so is it very needfull & necessary y ^t thei haue y ^e inward sight of the hart, which is faith. For what had profited them the outward & bodelye seing of Christ, if thei had not had in likewise the inward seing? For if the outward seing might haue attained & gotten saluaciō, so had Pilate, Annas, Caiphas, and Herode bene saued, forasmuche as they both saw Christ with their bodely eyen, & also spoke with him. It saueth nor helpeth no more a man to se Christe with hys bodely eyen, then it did the Iewes their boasting in their father Abraham. Ioh. 8. Here be re­quiered greater things. But which ar they? A pure hart, that beleueth the worde of god, and Christ the truth, and the same Messias that was promised vnto vs, and also to beleue and knowledg him the sa­uioure of the worlde. And suche faith and confessi­on hadde the apostles when the holye ghoste was not yet openly giuen, but hidde. For Christ asking theym: Wyll ye also go awaye? Ioh. 6. Peter answered in the name of theim all: Lord to whom shuld we go? thou haste the worde of euerlasting lyfe, and we be­leue and know, that thou arte Christ the son of the liuing god. Doth not this seeme vnto y ^e an excellēt & glorious confessiō? which confessiō pleased Christ so highly, that he said: Blessed art thou Symō Bar Iona, for flesh & bloud hath not reueled this thing vnto the, but my father that is in heauē. Wherout it is euidēt, that y ^e apostels saw not Christ allōly w ^t their bodely & fleshly eien, but also saw hī spiritualli, wherby they gat & obtained blessednes. In y ^t thei sawe Christ, they ar to be preferred before kinges & [Page] prophetes, forbicause they knewe Christe not only through his word, but also they saw his personage and myracles, and were a lyue at that tyme, in the which his diuine and godly grace through the gospell was diclared vnto the world. For Abraham desyered to see this day, and saw it in spirite, and reioysed therein. Iohn. 8. But he could not come therevnto, to see him bodely. And bicause we in these dayes can not see Christ, bodely to be conuersaunte amongest vs, to preache and to do miracles, to eate and drink a­mongest vs, let vs therefore indeuour our cogitacions and thoughts, to se and know him spiritually. And in so doyng, the sayīg of Christ vnto Thomas shall be perfurmed in vs, wher he saieth: Blessed at they that see not, Ioh. 20. and yet beleue.

Secondarely, when Christe had pronounced his disciples blessed for their faithe sake, beholde, there stode vp a scribe and tempted him and sayde: Mai­ster, what muste I do to inherite euerlastinge lyfe? In the which properly is discribed vnto vs, the na­ture of hipocrisy. For hipocrites euer treate of works, yea they truste in works, and therfore euer they bee speaking of theim. Doth yt not seeme vnto the a folishe thinge, to dispute of the frutest, before the tree be planted? What preuayleth it, to know what is written and commaunded in the law, If I know not how to fulfyl it? For that knowledge dothe not alōly not preuaile, but also worketh angre & wrath accordyng to the sayinge of S. Paule. Rom. 4 Wherefore it is necessary for theim that desier to be saued, to in quiernot only what manner of work they shuld do, but howe and when the lawe is fulfilled. For the [Page] lawe is spirituall, Rom. 5. as S. Paule writeth to the Ro­maines. And if the lawe then be spiritual, so can it not be fulfilled with outwarde workes, which haue outwardely a shine, but it is necessary that it bee fulfilled in the spirite and inward affection. Further­more, for as muche as the spirite and the affection pertaine necessarily to the fulfilling of the lawe, to what purpose is this questiō of the scribe? Yet thou shalte note, that he answered bothe wisely and tru­ly to that questiō, that Christ obiected against him: In the lawe is written: Thou shalte loue thy lorde god with all thy harte, with all thy sowle, with all thy strength, with all thy mind, and thy neighbour as thy selfe. This only wanted and lacked whiche Christ bringeth in: Do this (saith he) & thou shalte lyue. And forbicause he didde not enquire by what meanes or how that same mighte be fulfilled, it appeareth thereby, that he was one of those scribes that iustified himselfe, and so styll remayned. And though he of presumption & pryde, which euer doth folowe hipocrisy, enquired no more of that thinge that he cōmoned of, yet must not we leaue ther, but are bounde to knowe what is the lawe and what it worketh, and what the gospell is, and what it bringeth to passe. The lawe The lawe. is a doctrine that teacheth me what I am bound to do and to eschewe, and vn­doubtedly the effecte thereof is nothing else, then that it sheweth vs our offences, and our sinne. For whersoeuer the lawe is preached, there I do heare what thinge I am bounde to do and to leaue, but in dede I perceiue, that of myne owne power I can not do nor bringe to passe, that thinge, that is commaunded [Page] me to do, & by that meanes meeked and brought low, I come to y ^e knowledg of my corrupte nature & syn. Also I find, that w ^tout the holy ghost I can not fulfyl the law. Hereto then pertaineth the gospell, The gospell. that glad & ioyfull tidings of Christ, which declareth & sheweth me, how that my sinnes be forgiuē me through Christ, which gospel brīgeth w ^t him y ^e holy ghost, & a working faith in me, so that now I shal fulfil the law, not by coaccion, but willynglye. But this scribe careth not for these thīgs, Mat. 7. wherfore Christ wold not cast y ^t which was holy vnto dogs.

Thirdely, when this scribe iustifieng him selfe, asked Christ who was his neighbour, Christ by a sy­militude layeth it before his eyes plainlye, that hee might vnderstand yt, and saith on this wyse. A cer­taine man went downe from Ierusalem vnto Ierycho &c. In thend of this similitude this scribe knowledgeth himselfe, that he was neighbour vnto hym that fell amongest y ^e murtherers, which holy hym y ^t was wounded, and had compassion vpon him, wher Christ teacheth vs, not only who is my neighbour, namely he that needeth of my helpe, whether he be frend or fo, but also mihtely cōcludeth, y ^t this scribe had not kept this second cōmaundement in louing his neighbour, wherout it must needs folow & was euidēt, that he had not obserued the first cōmaundemēt, wherin he is cōmaunded to loue god. For why else wold Christ haue sayd: Go thy way then and do thou likewise? If he had done it, there had bene no nede of a commaundemēt, to haue done yt againe. Wherefore in conclusion. Though this scribe out­wardely appeared neuer so vertuous & iuste, yet is [Page] he here ouercome, that he neither kept the fyrste nor the second commaundement. Wherfore let vs take here an example, not of the scribe, but of the Sama­ritan, whom the loue of god so allured to do this benefyte vpon him that was wounded. But note this also, how priuily he toucheth this scribe, in speakīg of the Priest and of the Leuite, that passed by thys wounded man, without shewing of any mercy vnto him. For therwith all, Christe accuseth al the priestꝭ at Ierusalem, that they had neither the loue of god nor of their neighbour, without there chaūced therby some profite. Euen like as they be painted and sette forth by the prophet, saiyng: Soph. 3 [...] Here iudges ar as wolues in the euening, which leaue nothinge behinde theim till the morowe.

THE EXPOSITION.

FYrste, this gospell declareth vnto vs mer­uailous excellent examples of fayth in these leepers, whiche togither with one voice cryed and called vpon Christe for helpe. And these ex­amples are meruailouslye well ioyned to that doc­trine that Christe taughte before, teaching vs (as S. Luc. testifieth) to saye and confesse: Luc. 17 We be vn­profitable seruauntes, yea though we do all that is commaunded vs to do. Out of which wordes wee maye gather, that seying there is no worke sufficiēt before god without fayth, that there is no worke at all, wherby we can get or obtaine any thing of god, in especyall yf it pertayne vnto saluacion. For that that he gyueth, he gyueth of hys mere mercy, wherfore if we will obtayne any thinge of hym, we must gape after mercy. For yf we regard our workes and haue confidence in theym, yt ys vnpossyble but wee shall doubte, whether he wyll helpe vs or not, for as muche as no mortall manne doeth so muche as hee ys bounde to dooe. Is yt not blasphemye to god contrarye and repugnaunte to the fayth in Chryst, to doubte, whether wee be hearde or not? Where­fore wee maye see in these tenne lepoures, that they beleued and doubted not, but that freely wythout anye deseruynge, Chryst wold restore them to helth. Whych yf they had doubted, surely they wolde not baue hasted vnto Chryst w ^t so great desier, neyther wolde haue cryed oute so loude before they came at hym. But thys ys the matter: They had herd how meeke and mercifull Christ was, and that he mercifully [Page] helpt euery manne, that desired helpe of him. Through suche fame and speakyng of Christ, they conceiued a certain hope & trust to be restored vnto helth. And so was it brought to passe. When Christ is found through fayth, y ^e menne stād styll and seke none other. And whan as he entred into a certaine toune, there mette him ten Leperous men, whiche stode styll for ioy accor­dyng to the nature and disposicion of fayth. They stoode, as though they would saye: Here is he that can helpe vs, and wyll helpe vs, what wyll wee go any further? Let vs open oure infirmitie to this mercyfull Lord, and suerly he wyll not suffre vs to go away without comfort. Rom. 8. And after foloweth their peticion, whiche was not done priuely, but with a loud voyce, wherout we may note, howe they hoped for great cōfort of Christ. But what say they? Iesu maister, haue mercy vpō vs. Howe could they haue made suche an excellent prayer, if they had not been instructed by the holy ghost? For to acknowledge Christ to be their gouernour and maister, is to pro­fesse that he was sent from God, and his doctrin to be suche, as is worthy to be receyued of all menne. And to desire of him to shewe his mercy vpon vs, is nothyng els, but to confesse that wee of oure owne righteousnesse, goodnes and woorkes, can obtaine nothyng, but must receiue al thyng through grace. Wee geue vnto God his owne honour, when wee knowlege him true in his saiyng, where he sayth: Without me ye can do nothyng. Iho. 15. Nowe forasmuch as these Lepres haue so great hope and trust in the goodnes of Christ, and doubt nothyng, but that he wyll helpe them, We must nedes confesse, that thei had a true fayth. Wherfore let vs here cōsider, that [Page] we learne likewyse to seke and call vpon Christe in our trouble and necessitie.

Secondarily, we see in this Gospel, y ^t if we seke Christ with a true fayth, he wyll shewe him selfe as good and mercyfull towarde vs, as he hath done towarde these Lepres. Fyrst he beholdeth them. Blessed are we if Christ with his mercyfull eyen lo­keth vpon vs, Christ shewed himselfe vnto vs & fyndeth fayth in our heartes. For where that chaunseth, we be sure to haue saluacion, both of body and soule. And that the beholdyng of Christ signified no wrathe, but grace, the woordes that folowe declare it, for he sayth: Go your wayes, and shewe your selues vnto the priestes. For vnto those were geuen power by the law, Leui. 13 to discerne and loke vpon Leepres. Nowe when Christe perceiued the fayth of these Lepres, he sayth not that he wyll helpe them, but as though they were alredy holpē, he biddeth them to go and shewe them selues to the priestes, whose office and duetie was to iudge and discerne Lepre. What do nowe these Lepres? They do euen as Abraham did, Gen. 12 whan God commaunded him to go out of his countrey and from his kynred and from his fathers house, he asked not where hee should become, but obayed vnto God, and in his so goyng, conceiued a sure cōfidence, that God would not lede him amysse. And in likewyse do these ten Leepres. They beleued that this woorde of Christ (Go your wayes) was not spoken in vayne, but vn­doubtedly would bring them their health, as it did. For thus sayth the text: As they went, it came to passe that they were clensed. Who would not nowe hope I trust in the goodnes of Christ? whiche heal­peth [Page] so willyngly, so louyngly & so gladly, so that for his benignitee, familiaritee and mercy sake, all the whole worlde is bound to hast vnto him, to aske mercy. But we, alas, The worlde is indu­rated. are so vngratious & indurate that no beneuolence or gratiousnes (although it be neuer so great) can moue vs to seeke Christ. Wher­fore it is sayd in a certaine place: If you had fayth like a grayne of Mustardsede, Luc. 17 Mat. 17 and should say vnto this Mulbery tree: Plucke thy selfe vp by the roo­tes, and plant thy self in the sea, it should obey you. As though he would say: In you shalbe the fault, and not in me. If you can beleue, my helpe shal al­wayes be at hande. But let euery Christian manne learne hereout, howe he should behaue himselfe to­warde Christe oure Lorde, and so he nedeth not to care.

Thyrdly, we see in this gospel the geuyng of thā kes of this Samaritane, which when he perceiued himselfe to be cleane, he returned againe, and with a loude voyce magnifyed God, geuyng him than­kes for the great benefite done vnto him. And a­gaine wee see here the ingratitude and vnthanke­fulnes of the other nyne, whiche fell from their fayth, and gaue no thankes to Christ for the great benefite done vnto them. Wherout we learne, Mat. 20 that there be many called to the fayth, & but fewe which perseuer therin vnto the ende. It is a meruailous thynge and wonderfull to say, that these ten menne had fayth, and therby obtayned helth, and yet was there but one of them that perseuered therein, and was saued. Who would not nowe feare him selfe, and stande in dreade, to see these nyne Iewes that [Page] first beleued, Mat. 10 and. 14. and so shamefully fell againe from it. This is a true saiyng, where Christ sayth: Whose­euer perseuereth vnto thende, shalbe saued. There are many of vs, which heare the worde of God, and receiue it with ioye, and shewe theim selues as though they would deuour the whole Gospell, and yet for all that, in the ende they do not alonely for­sake their fayth, but also against their owne consci­ence, Gala. 5. they do persecute the manyfest trueth. Vnto whom might very well bee spoken: Ye ranne well, who was a let vnto you, that you should not obaye the truth? Mat. 10 Briefely: Christ is true in that he hath spoken, saiyng: There be many called, but there be but fewe chosen. Wherfore by right the ingra­titude and vnthankefulnes of these nyne Iewes, ought to feare vs, and not only to feare vs, but al­so to constraine vs dayly and hourely to pray vnto God, that we may obtayne through Christ this constancie and perseuerance. Also the thankefulnes of the Samaritane, may prouoke vs to laude & praise God for his goodnes, that we receiue of him. For­asmuche as our mercyfull God meruaylously deli­teth in rendryng and geuyng suche thankes, as he speaketh through the Prophete Dauid: Psa. 49 Who so offereth vnto me thankes and praise, he honoureth me. Why (I pray you) doth Christ aske after these nyne that were cleane, and doth not returne again vnto him, to geue him thankes? Truely therfore, that their ingratitude and vnthankefulnes highly displeased him. And wherfore thynke you doth the Euangelist so diligently discribe, that this Sama­ritane, whiche criyng out, did fall doune vpon his [Page] face at Iesus feete, and magnifyed God, and gaue him thankes? doubteles that hee therwith woulde commend, publishe and shewe vs the constancy of his faith, and how highely the sacrifice of giuinge thankes and praise, pleaseth god. Nowe forasmuch as the kingdome of god is taken from the vnthankful Iewes, and giuen vnto vs Gentiles, we know­ledging this benefite, let vs daily giue thankes vnto God throughe Christe, that hee will vouchsafe to make vs constant in faith, and bring vs to euer­lasting saluacion, through Christe our lord. Amen.

THE EXPOSITION.

The true seruice of god is repugnāt with the false ser­uice.CHrist teacheth vs first in this gospel, how that he can not suffre y ^e false seruice of god (wherwith in the steed of god, the creatu­res ar worshipped) to stand with the true seruice of god, concluding it on this wise, that it is needefull for vs, other to be in al things christian men, or els whole heithen & infidels. For if I will be a christen mā, I must with al my hart set my trust & confidēce in Christ. And if it be not done with al y ^e whole hart but partly, that is, if I think I must trust & put my confidēce in creatures, I haue here the sentence gi­uen vpon me, that I am no christen man, but rather an ethnicke and infidele. Seing thā that Christ re­quireth of vs our whole hart, it is meet that we go about to learn, how we might truely please & serue him. To serue Christ To serue Christe. is none other thing, then to be leue that we be saued bi him. For this faith maketh vs acceptable before god, & irreprehensible & blameles before the world, so that afterward we shal dily­gently go about to performe that thing, that beco­meth vs to do, & euer remain and abide in y ^t feare & dread of god. Of this worshipping speketh Dauid in the person of Christ, saying: Psal. 17 A people whome I haue not knowen, shall serue me, as soone as they hear of me, they shal obey me, But the straung children dissemble with me. Wherout yt foloweth, that [Page] if I serue god in suche wise, as is aforesaid, so am I become a christen mā. And here is to be noted, that this word, to serue, is euer to be referred to faith, & the true worshippinge of god, as Moises saithe in Deut. Thou shalt fear god thy lorde, Deut. 6. and him only thou shalt serue. It is needful y ^t I serue my neigh­bour with worldly things, & also with spiritual, but I shal set no creature in the steed of god, to put my hope & trust in them. How many of vs is ther (I besech the) that serueth god on this wise? Wee boaste vs of faith, but ther is so few of vs that trust not in creatures, & specially in the same which Christ here brīgeth in, that is, in wicked Mammon, Māmon hath many ser­uauntes in so much that we run through fier & water to get it, ye to ob­tain it, we put both bodi & life in ieoperdy. And whi do we thus? Forbicause infidelity & blyndnes lea­deth vs, that we can not beleue that Christe whiche through his bloud hath gotten vs euerlasting ry­ches, can & also wil giue vs temporal & worldly ri­ches. But Paule iudged right in saying: 1 Tim. 6 Thei that wyll be ryche, fall into the temptacion and snare of the dyuell. For I suppose that neuer creature de­ceiued manne so muche as this wicked Mammon For where this Mammon is, ther is great sorowe and care, to kepe him, and also to increace him. And hereof springeth lady couetousnes, Ephe. 5. which S. Paul calleth ydolatrye, whiche causeth a manne to hate Christ, and to loue this wicked Mammon. And su­erly this ydoll will not suffre vs to folowe the councell of Dauid, saying: If ryches chaunce vnto the, Psal. 62 set not thy harte vpon theim. For it wyl take away thy hart from Christ, and cause the to hang vpon it. [Page] In temporal and worldly matters, seing thou canst not serue two maisters, and thinkest thou to doo it in spirituall thinges? Thou shalte neuer bringe yt to passe. Yf thou set thy harte vppon Christe, and not in the gatherynge of treasure, thou arte a Christian manne. But if thou sette thy harte vp­pon Mammon, thou arte an infidele.

Vngod­li carefulnes is forbiddēSecondarily, Christe forbiddeth in this gospell the vngodly care and thought of worldly things, & for the sustentation of our lyfe, and allureth vs vn­to faith through two excellent examples. And this prohibitiō foloweth the sentence of seruing of god and Mammon, verye properlye. For a man might haue brought in, and said: If I shal not care to get ryches, how shall I fynd my wyfe and children? To the same doubt Christ answereth: Be not you care­full for youre lyfe, what yee shall eate, or what yee shall drinke: nor yet for youre bodye, what yee shall putte on. As thoughe hee woulde saye: Yee be carefull, Careful­nes is forbiddē as thoughe he whiche hath gyuen you bothe bodye and lyfe, is not able to gyue you meat and clothing. Here is forbiddē the carefulnes of temporal things, but so, that gods cōmaundemēt of labour, which was giuen to Adam in Paradise, namely, Gen. 3. To la­bour is not for­bidden. In the sweate of thy face, thou shalte eate thy breade, is not taken awaye. I muste laboure, and in anye wise take heede, that I runne not from one place to an other, lyke the Anabaptistes and Lybertines do, Anabaptists & Libertines as though euerye man were bounde to geue me: This done, must I cast all my carefulnes vpō god, w ^t such an hope & trust, y ^t god our faithful father, shal not suffre me his childe, here vpō earthe [Page] to suffre hunger. Herevnto are to be referred two examples, one of the byrdes of the ayer, and the other of the lilyes of the fielde. The foules of the ayer (saith he) doth neither sowe nor reape, nor yet carry into the barnes, and yet your heauenly father fee­deth them. Item: Considre the lilyes of the fielde, they laboure not, neither spinne. And yet for all that I saye vnto you, that euen Salomon in all hys roialtye, was not arayed lyke vnto one of these. Woulde God denye vs, that whiche he gy­ueth both vnto the vnreasonable foules, and also vnto lilyes, that haue no sensible lyfe? Infidelitie blyn­deth vs. But wee bee of little faithe, as Christe saithe here, and in frayle and transitory thinges so blinded & indurat, that neither intreaty, neither threatnyng, neyther promise, nor miracles, nor yet no teaching can moue vs. Wee wyll not forsake the care of the bellye, whiche causeth vs against the doctrine of Christe, to heape vppe riches here vppon earthe, and serue that ydoll oure bellye, whereby wee forgette the true and righte seruynge of God, and doo neither hope nor yet beeleue in God, but all oure care is, to haue oure barnes full. And here it appeareth to be true, that Christe spoke in an other place: Mat. 5. Wher that thy treasure is, there is also thy heart. And like wise as he saith here: After all suche thinges dothe the Hethen enquire. Doest thou not heare, that to haue vnfaithfull carefulnes for temporall thin­ges, is a heithen worke? Howe can oure couetous christē men be better painted in their own colours, which at this tyme in a greate numbre doo raigne?

Thirdely we haue here an excellent promise full [Page] of consolation and comforte, whereby the faithfull may strengthen his faith and hope in god through Christe, that he will neuer suffre his to be comfort­les in this worlde. He saith: Your heauenly father knoweth that you haue neede of all these thinges. If our father in heauen knoweth what thinge wee haue need of, and is so mercifull and full of pitye, that he giueth his children their daily breade, why do we vexe our selues, with so sorowfull care? Why be we so inwardly moued with sorow & with doubt­fulnes? Let vs seeke the kingdome of heauen, & the righteousnes therof, and suerly he shal minister vnto vs those things that pertaine to the sustentaciō of our life, Rom. 5. Ioh. 14 or els he muste be a lyar, which in no wise can not be, that god which is the truthe, shuld lye. But here let vs serche out againe what Christ mea­neth, when he biddeth vs, Seeke fyrste the kinge­dome of god. To seeke the kingdome of god, is no other thinge, then to pray that hee wyll brynge vs vnto faithe, and throughe his holye ghoste com­forte and holde vs in the same faithe, vnto our end, as the Prophete Dauid did, of whome wee reade in the 50. psal. and in the 118. Whiche if we diligently doo, our faith (for the which we pray) shall not bee allonly encresed and augmented, according to Christes promise, Mat. 7. saying: Aske, & you shal haue. but al­so it shal happen, that likewise temporal things be­ing promised vs, shalbe giuen & ministred vnto vs. This word, Ioh. 16 It shalbe ministred vnto you. declareth our labour & prouision to be nothing, yf god should not giue the increase. Therfore let vs wel considre and comprehend this promise in our harte, that we [Page] may learn, both in our spirituall and worldly mat­ters, to hope, trust, and put our confidence only in god through Christ, that we may not through such ethnicall carefulnes for bodely thinges, be separa­ted frome Christe, and the true seruing of god. To whom with the son & holy ghost, be al honour. Amē

THE EXPOSION.

FOrasmuche as in this gospell we find what great benefite and charity was shewed vnto this widow, therfore let vs search out afore al things with what sorowe & misfortune shee was oppressed with al. This wel & diligently considered and taken to hart, shal the better cōmend vnto vs, declare & set forth this benefite done by Christ. First the euangelyst describeth the state of this woman, [Page] and saith that shee was a wydowe. A woman euen of her nature, is a weake vessell, as witnesseth S. Peter, 1 Pet. 3. Yf now that incommoditie also chaunce vnto her, to leese her husband, than vttterly shee hathe no comfort in this world. Herof it cometh, that ther is no man welnigh, that more moueth a good hart, and allureth him to pitye and compassion, then the name of a wydowe and a fatherlesse childe, yea god him selfe, bycause that this kind of people liue without comfort and consolation, & vtterly are dispised of the world, helpeth them, and careth for them, ye & with this example he cōmēdeth them vnto vs, that we herein shuld folow him. For it is written in the fift boke of Moises: Deu. 18. The lord your god is god of al goddes, and lord ouer all lordes, a great, mighty, & terrible god, which regardeth no parsō & taketh no gift. He doth right vnto the fatherlesse & widow. He loueth the stranger, & giueth him food and raymēt Therfore loue you also the strangers. &c. Two thinges are here to be noted. The one is, That God wil not forsake the widowes and fatherles children, but that he wil kepe and mercifully saue them. Another is, that we shal loue and helpe poore miserable and forsaken people. To the first the prophetes and in espetiall Dauyd hath much respecte and regard, cō ­mending and praisinge god to be the father of wy­dowes & of orphanes, Psa. 67 saying: Oh synge vnto god, sing praises vnto his name, Magnifie him that ry­deth aboue y ^e heauēs, whose name is y ^e lord. Reioyse before him. He is a father of y ^e fatherles, he is a defē der of widows. Psal. 9. And in an other place he saith: The lord is a defēce for y ^e poore. Of the last writeth S. [Page] Iames, saiyng: Pure deuocion and vndefiled be­fore God the father is this, to visite the frendles & wydowes in their aduersitee, and to kepe him selfe vnspotted of the worlde. Nowe forasmuche as this womā had lost her husband and was become a wy­dowe, vndoubtedly she was in a miserable state.

Neuerthelesse she had some comforte & solace left in her only sonne, in whom was her delite. But he in like maner died also, so that nowe all her ioy & com­forte in this worlde, was spent and gone. He that knoweth with what great affections the mother loueth and embraceth her children after the death of the father, may lightly perceiue and vnderstand, in what trouble and misery this womā was in. But what should I make many wordes? vndoubtedly I thinke there could skant chaunce more trouble vn­to this woman, then to lese both her husband & her childe, and to be so vtterly comfortles. Wherfore let a man first consider her misery as it is written of the Euangelist.

Secondarily we see & perceiue in this gospel the goodnes and loue of Christ, with the whiche he pi­tyeth this woman. And this is to be noted, that though the loue of Christ is highly commēded and praised in al the histories of the gospel, yet chifly we may perceiue it here in this place more plainer and excellent, for here was no fayth that should expresse the sorowe of this woman, and seke for grace. All that is done here of Christ, is done of mercy & loue, and of great pitie and compassion of the heart, that was had towarde this woman. And it is here ful­fylled that was spoken of Esaias, saiyng: Esa. 65 Before [Page] they cry vnto me, I shall heare them. Seyng that all is done here of mere grace, who would presumptuously glory in woorkes, though he had wrought neuer so muche? And againe. who would dispayre for synne, and would not rather hast him to Christ? This benefite done to this wydowe, is and may be to vs a lyuely doctrine, that we shall hope for all goodnes of Christ, if that vngratious infidelite did not hynder vs, and leade vs awaye from the confi­dence in Christ. The ho­ly scrip­ture doth teache & cōmen­deth fayth. Suche examples of the great loue and charite of Christ, do leade & instruct vs to true fayth, so that we may perceiue that we be not onely restored vnto health by grace, but also thereby are iustified and saued. This fayth requireth of vs the whole scripture, with al thapostolical Epistles, But reason and maisters subtiltie wyll not vnderstande it, but thynketh to obtayne all thynges through her workes. And if the scripture sixehūdreth tymes did wytnesse, Rom. 4 That he that worketh not, but bele­ueth in him that iustifyeth the wicked, that his fayth were reputed to righteousnes, Yet our curio­site can a great deale better do it and vnderstand it. But lette euery man take hede, that he go the right way, and erre not. For the tyme is nere at hād, that we shall either for true doctrine reioyce with God, or els for false doctrin be vtterly cōfounded. Sure­ly this woman had neither fayth before in Christe, nor yet had done any worke, where through she had deserued so great benefite, and yet great grace was shewed vnto her. He that not beyng desired, nor yet intreated, doth so great benefite vnto this woman, thynkest thou that he wyll not do the same to those [Page] that praye to him for it? Briefly. At all tymes he is ready to helpe vs and to do vs good, so that we can beleue & doubte not. And for the moste partie, then doth he helpeth vs, whē we haue most neede of him, yea, when we thinke that God himselfe, heauen and yearth, & all is against vs, & that we be vtterly for­saken, then (I say) doth he begyn to helpe. And the same thou seest to happen to this woman. For when her sorowe was greatest, then did he helpe her. And that is the same that Dauid sayth: When I call, Psal. 4. heare me, O God of my righteousnes, and comforte me in my trouble.

Thyrdly, we see in this miracle the strength and vertue of Gods woorde, The po­wer and vertu of the word of God. and what it worketh in vs when we cōprehend it by fayth. For the Euangelist after that he hath shewed & declared vnto vs, howe Christ had pitie on this woman and comforted her, after he wryteth, howe Christ through his woorde, raysed this child frō death, & sayth: He came nigh & touched the coffyn, & they that bare him stode stil, & he sayd: Yong mā, I say vnto thee, aryse. Here you heare, that Christ is Lorde aswell ouer the dead as ouer y ^e quicke, & what he speaketh to this yong mā that is dead. But what happened? The dead sat vp and begāne to speake. Beholde the great vertue of Christes worde, that by the same the dead are raised to life. And whatsoeuer is done here, after y ^e history to this yong mā, the same must be done dayly, spiri­tually in vs. For who is without synne? And the re­ward of synne is death. Therfore if we wyll be deli­uered frō synne, & escape euerlastyng death, Christ with his worde must come & do it. For Christ sayth: [Page] He that kepeth my worde, Ihon. 8. shal not dye euerlastyng­ly. And his worde must bee comprehended & vnder­standed by a true fayth. For where the knowlege of this worde lacketh, Ihon. 1. there Christ which is the word, is not knowen. And againe, where Christ is not knowen, there cannot God be praised nor glorified with the woordes of this people, saiyng: A great prophet is risen amongst vs, and God hath visited his people. The know­lege of God brīgeth thankesgeuyng. And contrary wise, where this worde is comprehended & in heart conceyued, there is Christ knowen, & when he is knowen, then is God praised and glorifyed, because that he hath visited vs, not in his wrath, but with his infinite mercy, and hath geuē vs his only welbeloued sōne, so that through his passion & death, he hath redemed vs frō synne, death, deuil, and hell, For the whiche great bene­fite we are bounde to thanke him euerlastyngly.

Fynally, the benignitee of Christ allureth vs vnto fayth and fayth acknowlegeth the power of Gods worde, and this knowlege prayseth and glorifyeth God euerlastyngly. To whom with the sonne and holy ghost be all honour and praise. Amen.

THE EXPOSITION.

IN this gospell Christ had to do & handleth with two maner of persones. Fyrst with the Phari­sies, whiche wayted him to fynde occasion to repre­hende him, & also with this man that had the drop­sye. Let vs therfore see fyrst howe he handleth him selfe towarde these Phariseis, and howe the Phariseis handle themselfes towardes Christ. The condicion & nature of the Phari­seis. The Pha­riseis euer went aboute to blaspheme Christes do­yng, accordyng to their nature and custome. As for his doctryne semed vnto theim nothyng at all, by reason it was cōtrary to hypocrisy. Wherfore there was neuer nothyng that pleased them, whatsoeuer Christe taught. And though they sawe neuer so muche his great miracles, whiche they could not denye, yet would they not geue God the glory, but sayd, that it was all done through Belzebub, prince of the deuils. Muche suche blaspemye, deceite and enuy, shalt thou finde in the histories of the gospel. Mat. 12. [Page] For euen as the Pharisies persecuted Christ, Mat. 12 con­dempned his doctrine, and blasphemed his workes and miracles, so Christ set himselfe against them, & withstode them, as moste great enemies to his holy doctrine. If you loke in the histories of the gospel, you shall fynde cōtinual warre betwene Christ and the Phariseis. And it could bee no other wyse. For he was the stombling stone, 1. Pe. 2. Luc. 2. & a rocke to be offended at, and a token whiche shalbe spoken against of the worlde. Wherfore it had not been well done, if he should haue graunted them any thyng pertainyng and touchyng the glory of his father. It was suffi­cient, that he did declare with his dede his doctrine of christian pacience, in those thynges that pertay­ned to his person. Loue is the mai­ster of al y ^e lawes. Wherfore Christ after his accu­stomed maner (though y ^e Phariseis neuer so muche wayted him) healed this dropsy man vpon the sab­both daye, shewyng with the same miracle, that as­well Gods lawes as mannes lawes, ought to serue and geue place vnto charitee. And though the sab­bot was cōmaunded vnto the Iewes most straightly to be kept, yet that commaundement did not ex­tende to the hynderaunce of charite, wherof Christ in another place sheweth the reason why, saiyng: The sabbot was made for mans sake, Mar. 2. and not man for the sabbothes sake. 1. Ti. 1. And S. Paule sayth: The chiefe somme of the commaundement is loue from a pure heart, and of a good conscience, and of fayth vnfayned. Wherfore when I see my neighbour in necessitee, I am bounde to shewe him charitee and loue, if it were xx. tymes holy day, because loue is the rule and maistres of all lawes. Nowe consider [Page] well with thy selfe, whether Christe did not right in healyng of this manne that had the dropsye, howe frowardly soeuer the Phariseis toke it. If an Oxe or an asse had fallen into a hole on the sabboth day, thynkest thou that they would haue taryed tyll the sabboth day had been past? No surely. Why then should not Christe shewe vnto a manne, that they shewed vnto a beast? Christiā libertie. Ro. 14. And so let vs likewise vse the libertie y ^t we haue in Christ Iesu our Lorde. Let vs receiue those that be weake, into the faith, & beware to trouble not their conscience. And as for these obdurate and stubburne iustifiers of theim selfe, whiche haue heard oure doctrine of christian liber­tie, and yet dispiseth it, against theim let vs vse the same libertie. For whatsoeuer we do or leaue for their pleasure and weakenesse sake, it wyll healpe nothyng at all, but styll they wyll obstinately re­mayne in their blyndnes. For so are the Phariseis against Christ, and Christ against the Phariseis, & yet is there so great power & strēgth in the trueth, y ^t the Phariseis are constrayned to holde their peace.

Secondarily, Christ gentely handled this sick man. we see in this gospel howe famili­arly and gentely Christ handeleth this man sicke of the dropsy, he handeled & healeth him, & letteth him go. Fyrst he was in hand with these Pharisies, whō he would haue gladly instructed, howe all lawes in tyme of neede are bounde to geue place vnto loue and charitee, but they would neither heare, not yet receyue his doctrine, their heartes were stricken with so great blyndes. Yea, they would not onely refuse to heare Christe, but sought alwayes & mea­nes to distroy him, whiche thyng happened chiefly [Page] vpon the Sabboth daye, Deu 18. Mar. 3. when in the synagoge he made whole the mans hand that was drye and wy­thered. Neuerthelesse Christ is frendly to this man that had the dropsy, he healeth him, & byddeth him go his waies. Howbeit, it is to be thought that this man that had the dropsye had a good hope & trust in Christ, insomuch that he folowed Christ into the Phariseis house. And without doubt he had not been healed, if he had not had suche an hope in Christe. And as the blyndnes of these Phariseis ought to abashe and feare vs, because that thei had eyen and sawe not, eares and heard not, an heart & beleued not, so the goodnes & benignite of Christe, shewed vnto this man that had the dropsy, ought to moue vs to lift vp our heartes, and to put al our trust and confidence in Christ. Therfore this mira­cle and suche like, Rom. 25 are written vnto vs, that therout we may learne, what maner a man Christ is, & why the father hath sent him into this worlde, and what from him is to be hoped for of a christen mā. He did good vnto this man that had the dropsye, because he hoped well in him. Wherfore then should he de­ny vs any good thyng, if we beleue in him? Is his hand shortened, Esai. 59 that it can not helpe? No truely.

His mercy endureth for euer. The faute is in vs, & not in his helpyng hand, & that forbecause we wyll neither acknowlege our infirmite, nor yet beleue. But if we wyl acknowlege our imbecilite & weake­nes, specially in those thinges that partayne to our soule, and aske grace of Christ in a true fayth, it is not possible, but it shall be graunted vs. Further­more, it is requisite, that we once obtaynyng this [Page] his grace and mercy, endeuour our selues to shewe lyke loue and charity to our neighbour, as Christe shewed here vnto this man that had the dropsye.

Thirdely, The Pharises styl remaining in their blyndnes, and so that they could neither throughe Christes wordes, nor yet through his myracles be moued to beeleue, Christe payed them home, and forasmuch as he perceaued in them a desirous appety of vaine glory, and euer chosing themselues the vppermost seates at feastes, and sayd: Christ reprehen­ded y ^e ambitious­nes of y ^e pharises When thou art bidde to dinner to a mariage, thou shalt not set thy selfe in the highgest place, lest peraduenture one that is more honourable then thou, be also bidden. And then he that bad bothe the and him, come and saye vnto the: Giue this man place. But when thou art called, set the doune in the lowest place, that he may say: Friend syt vp higher. With these wordes Christ would haue corrected the ambitiō of the phariseis. For they sought the glory of thys world, and were in their hartes al giuen to pomp and pride, Mat. 23 As he saith in an other place, That all the workes they did, were done for the intent, that thei might be seen of men. Mat. 6. And in the syxt chap. of Math. wher Christ taught vs truly to pray, to fast, & giue almes. Ther likewise hee warned vs to take heede of suche pha­riseis, and not to do good works in that intent, like as thei did, & ther he addeth, sayīg: Thei haue receaued their reward. He hath teached vs here mystically, that if any man be called to the mariage of y ^e godly grace, he must not bee pufte vp, nor yet thinke of him selfe more then becometh him, but rather he ought to take heed, that he beareth hīselfe vpright [Page] and be euer in feare, lest he leese the goodnes and gifts that he hath receiued. For thus it stondeth in the kingdome of Christe, that he that exalteth him selfe, shall come low, & he that meketh him selfe, shall he exalted. And in an other place. He that will bee greatest amongest you, Mar. 20 let him becom your seruant. The same thing aloweth Christ, Mat. 19 whē he toke a child and set him in the middest of his disciples, and said: Except ye tourn and become as childrē, ye shall not entre into the kingedome of god. Luc. 28. Likewise, What happened vnto the pharisey, in preferring himselfe before the publican? Very this: The publican was iustified, & the pharisey counted vniust & not righteous. Therefore whosoeuer with this sinner choseth him the lowest place, & knowledgeth his sinne, and asketh grace, Christ shal set him in y ^e highest place, & geue hym euerlastinge life. Whiche god throughe Christ our sauiour, graunt to vs all. Amen.

THE EXPOSITION.

FIrst, we haue in this gospell of this daye a question of the lawe, wherin is to be consi­dered, what they be that moue this questi­on and what their intent was. The Phariseis were the chieffest, and counted the holyest amongest the Iewes people, whiche euer boasted of workes, and disputed of the same. A certaine doctoure of the lawe, whome the pharisees had appointed, moued this question here, bycause they feared, lest yt shuld chaunce vnto theim, as it did vnto the Saduces. Neither was it meruaile, thoughe those iustifiers of them selues, reasoned of the greatest and chiefest commaundement of the lawe, for all their boasting was in woorkes, all theyr laboure and dylygence was to bee iustified and blessed, and all throughe works. Which false opiniō was so growē & imprin­ted in their hartes, that the prophetes, Christ, & also the Apostelles endeuoured theym selues greatly, to reforme it, but it was for the moste parte all in vayne. Wherefore the pharisees do here according to the comon saying, which also was vsed of Christe in an other place, saying: Mat. 12 Out of the aboundance of the hart, the mouth speaketh. They vnderstode the vertue of faith, Wherfore they must needes fal into hypocrisie, which euer is repugnāt vnto faith. And hereout it chaunced that thei so stifly w ^t stoode [Page] Christe, was the true doctoure of faith and truthe. They reason with Christe, but not of a good zeale, as wee maye lightly perceiue in this gospell. The text is thus. One of them a scribe, tempted him. &c. There is a difference when a mā of ignorance doth question of a thing out of a good intent and for his erudition, & whan he goth about to tempte a man. For he that of a good zeale, To tēpt. asketh any question, he doth it to learne, bicause he is ignorant therin. And he that tempteth a man, he doth it for that intent & purpose, to trippe him in his saying. Wherefore in that the phariseis questioned not with Christ of no good intent, Malyce & wickednes of our na­ture. but for to tempt him, wee maye learne therout the maliciousnes of our nature. For that is so rooted and grafte in vs, that by no meanes wee can knowledge the truthe or beleue Christe, excepte we be transformed into a new creature, through the worde & the holy ghoste. Iohn. 3. For yf we wil not perpetu­ally remaine indurate and blind, we must be pulled therfrom, and learned by the holy ghoste.

Secondarily, considre 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 doctour of the law was not so styffe necked nor yet so stubborne. Surely Chry­stes answere and solution did like him so well, in so muche that Christe himselfe saide, that he was not farre wide from the kingedome of God, as sayncte Marke therein testifieth. Mar. 12 The question was this. Mayster, which is the chiefest commaundement in the law? Whervnto Christ answered: Thou shalte loue the lord thy god with al thy hart, with all thy [Page] soule, and with all thy mynd. And addeth: This is the fyrst and greatest commaundement. And the se­cond is lyke vnto it: Deut. 6. Thou shalte loue thy neigh­boure as thy selfe. In these two commaundements hang all the law & the prophetes. O what an excel­lent answer, if the Pharises could haue vnderstand it. For Christ reherseth not here only two comman­dementes, but also teacheth that in them hange the whole lawe and the prophetes. Which muste be vnderstande in this wise. The lawe (as witnesseth S. Paule) is spirituall. that is, Rom. 7 The law is fulfil­led w ^t the spirite the lawe cannot be ful­filled with outward works, but requireth the affec­tion of the hart, Thē if the affectiō of the hart ought to be wholy directed to the loue of god, so that wee shuld neither cleaue to workes, nor yet to any crea­ture, then muste I needes haue faithe, This faithe the holy ghost worketh in me throughe the worde. And when I haue this true faithe, then doo I all thynge wyllyngelye that the lawe asketh of me, and not constrained out of loue, and not for feare. Faythe. And I do not onlie that the first table of Moyses requi­reth of me, but also I do that the second commaun­deth me. For I doo beleue and trust that the lorde my god is he that will saue me throughe Christ, of his great mercy and grace, without any deseruyng of my partye. Furthermore, I loue my neighboure as my selfe, for I count his pouertye, tribulation and misery, to be mine, and all that he suffreth, as thoughe I suffered my selfe. Hereout cometh, that whā I do what so euer is acceptable vnto mi neighboure, and leue the thinge that is preiudyciall and hurtefull vnto him, then the fulfillyng of the lawe [Page] is adscribed vnto loue. And that mayest thou per­ceaue & finde in the epistle to the Romaines, where S. Paule writeth, Rom. 13 that hee that loueth his neigh­bour, hath fulfilled the lawe. For thou shalt not be an aduouterer, thou shalt not kyll, thou shalte not steale, thou shalt beare no false witnes, thou shalte not desier, and yf there be anye other commaunde­ment, it is comprehended in this saying: Loue thy neighboure as thy selfe. And thoughe the lawe bothe requireth faythe and loue, yet styll it remai­neth a worde of wrath and angre, whyle she geueth me not the spirite to doo that shee commaundeth. Thou wylte saye vnto me: Why then is the lawe geuen, and what is her office? I aunswere with S. Paule: Rom. 3. By the lawe commeth the knowledge of syn. &c. and for this pourpose shee serueth and is necessarye. Shee bringeth me to the knowledge of imbecillitie and weakenes, peruerse and frowarde nature, synnes, which canne throughe no worke be expelled & dryuen away, so than that I by that meanes am made the apter & redyer, to hear & embrace y ^e doctrine of Christ of the diuine grace & goodnes.

Thirdely, like as we haue had in this gospell a question partaininge to the lawe, so wee haue here nowe an other question partaininge to the gospell. After that an answere was giuen vnto the Phari­sees according to their questiō, which was the fyrst and greatest commaundement in the lawe, Christe asked them again sayīg: What think ye of Christ? whose son is he? They answere: The son of Dauid. Then Christ said vnto them: How then did Dauid in spirite, Ps. [...]09 call him lorde, saying: The lord sayd vn­to [Page] my lorde, Syt thou on my right hande? &c. Here were y ^e pharisees taken at a baye, how crafty or subtyle so euer they were. And while they were igno­raunt therin, knew not how Christ was the son and the lorde of Dauid, they shewed them selfe to haue little vnderstanding in the mistery of the gospell. And although the Pharisees had no vnderstāding therin, yet al they that will be counted christen men, muste both know it, and beleue it. For what other thinge is the gospell, then a swete and comfortable preaching of Christe the sonne of Dauid? that hee for vs became man, and came into the worlde, to re­deme & saue vs through his death & passion? And y ^e he is called (as cōcerning y ^e flesh) the son of Dauid, Whose sonne Christ is is for the greate & excellent promise, that was made of Christ vnto Dauid. So likewise we knowledgīg him to be the lord of Dauid, we cōfesse him to be ve­ry god & man, sent from the father into the worlde, that by him we shulde be saued. This so excellent a mistery is hidden from the Pharisees, & all that iu­stifie them selues, but vnto vs that know & worship the father in Christ, & Christ in the father, it is plainly opened & well knowen. This preaching of Christ that he is the sonne and lord of Dauid, agreeth wel with the question of the law. The lawe openeth sin, but it forgiueth not sinne, for that high power is only giuen vnto Christ our lord the son of Dauid. Also the lawe teacheth, what we ought to do and for­bere, but she giueth not the spirite, which canne do that the lawe commaundeth. Wherfore ther belon­geth besides the preaching of the lawe, which doth humiliat vs, the preaching of the sonne and lord of [Page] Dauid, that is the go [...]pell, which may pacifye our troubled consciences, & may giue vs the holy ghost to teach vs willyngly and for loue to do that thing that god requiret of vs. Which knowledg god the father graunt vs, through Christ our lord. Amen.

THE EXPOSITION.

IN this gospel, is hādled one of y ^e most princi­pal articles of our faith, y ^t is, remission of sin­nes. Wolde god that we might learn & vnderstand this article. For it is a necessary thing for vs to know, how our sinnes be forgiuen vs. Sin, is a terrible word, brīging w ^t him euerlastīg damnaciō, if we abide & perseuer therin. Furthermore, sinne so highly displeaseth god, that he wold not be pleased w ^t no other satisfacciō, thā with the passion & death of his onli son Iesus Christe our lorde. Moreouer, ther is scarce ani other word y ^t hath more cōsolation [Page] & comfort in it, thē remissiō of syns hath, in especial, if we knowe frō whence it cōmeth, and how we may apprehende it. The whiche thyng we may perceiue in this gospel. They offered vnto Christ a mā sicke of the Palsey, that he should heale him. But what did Christ? He knewe full well, The dis­ease of y ^e soule. that the disease of the soule, was muche more daūgerous then the dis­ease of the body. And though he intended to heale & take awaye the bodily disease of this man that had the palsey, yet he did and brought to passe fyrst that whiche was more nedefull & necessary, & afterward healed the body. And that is y ^e cause why he is cal­led a physicion in the gospel, because he doth chiefly take away the diseases of y ^e soule, as he sayth of him selfe: The whole nede not the Physicion, Mat. 9. but they that are sicke. Christ of his mere grace for geueth synne. Wherfore he sayd to the mā that had the Palsey: My sōne, be of a good chere, thy synnes bee forgeuen thee. Here thou hearest the name of synne, and hearest also that ioyfull name of forge­uyng. And if diligently thou wylte considre who it is that speaketh these thynges, thou mayst lightly perceiue and fynde what he is, that wyl forgeue vs our synnes, so that we knowlege and confesse theim and desire grace, we may perceiue I say, that it is Iesus Christe oure Lorde, to whom is graunted of God the father this power to forgeue synne, as the Angell wytnesseth, saiyng: Mat. 1. He shall saue his people from their synne. And as wee necessarily may note and marke here, that remission of syn­nes, is and commeth of mere grace, by Christe, without any deseruyng of woorkes, so lyke­wyse it is to bee noted, howe gentely and mercy­fully [Page] Christ here in this place doth shewe him selfe. This man that had the palsey, prayeth and desireth onely for his bodily health, and Christ healeth him both in body and soule, yea, and maketh him the sonne and heyre of God, and sayth: Sonne be of a good chere. O vnspeakeable charitee, whiche can not bee expressed. O mercyfull and louyng Lorde, can there be shewed greatter grace to this mā that had the Palsey? The sin­nes are two ma­ner of wayes forgeuē. Esa. 34 But note howe that his synnes be forgeuen him double. Fyrst they be driuen from his heart, and grace powred in it, whiche alonely God doeth, as Esaias wytnesseth saiyng: I am he, that taketh away your sīnes, so that I wyl neuer thinke vpon theim. Secondarily, forgeuenes of synnes is only declared here, which if it be cōprehended with fayth, it is not without effect, for it hath both a cō ­maundement of Christ, & also a promise. Wherout we may note, that if we receiue fayth through hea­ryng of the woorde of God, promisyng to vs by the minister forgeuenes of oure synnes, & do knowlege our offences, surely our sinnes be forgeuen vs. For he in that office of preachyng hath the keyes in the name of the Churche, as we fynde euidently in the xx. chapi. of Ihon: Iho. 20 Whose synne ye forgeue &c. And in y ^e xvi. Mat. 16 chapiter of Mathewe, Whatsoeuer ye lose vpō yearth &c. So that in any wyse we doubte not, but do cōprehend the promise of Christ with fayth.

Another mannes fayth.Secōdarily, we see here what another mās faith preuaileth, & howe greatly it healpeth. Vndoubted­ly, it healpeth no more, then y ^t he in his prayer may pray for me, that I my selfe may attain vnto fayth, wherby I may be saued. Whiche if I do not obtain [Page] and get, another mannes fayth shall healpe me but a litle in my last ende, in the point death. Therfore the gospel here sayth plainly, That Christ sawe the fayth of them that brought this diseased man. For surely those honest men had heard a good report of Christ, and paraduenture had seene also, with what great beneuolence and charitee Christ had healed those that were diseased, hauyng therby great trust and confidence, that he likewyse would not forsake them. This their great fayth & cōfidence is plainly expressed in that, y ^t they were not only not ashamed to cary this sicke man in his bed, but also (as sainct Marke testifieth) insomuch as thei could not come nigh Christ for the multitude of people, Mar. 2. they vnco­uered the rooffe of the house where he was, & when they had made a hole, they let doune the bedde by cordes, wherein the sicke of the Palsey laye. With this fayth surely they moued Christ to restore this sicke man vnto health, to receiue him, and to make him the sonne of God. And surely it must needes be that this man that had the palsey, did comprehend this article of remission of synne, & that with fayth, or els his synne had neuer been forgeuen him, as wytnesseth scripture: Mat. 17 He that beleueth and is bap­tized, shalbe saued. He sayth not: If another bele­ueth for thee &c. Therfore forasmuche as the praier or intercession of theim that are aliue, done & made for other in fayth, is both a good worke and a cha­ritable. Let vs therfore folowe the saiyng of sainct Iames, warnyng vs thus: Praye one for another, Iaco. 5. that you may bee saued. For true and perfect fayth breaketh out, and is shewed through suche good [Page] deedes of charitie, if it commeth to passe that sainct Paule sayth: Gala. 6 One beare anothers burden &c.

Thyrdly we see here, how y ^t the Scribes & Pha­riseis toke Christ for a blasphemer of God, and be­sides this, when Christ knew their thoughtes, how he answered theim. For he could in no wyse suffre this contumely and blasphemye. But consider the Scribes, forasmuche as they had red in the Pro­phetes, that God alonely forgeueth sinne, and thin­kyng Christ to bee but a symple man, they thought that Christ with those wordes had highly dishono­red and blasphemed God, chalēgyng vnto him the honour that belonged vnto God. Wherewith they declare and euidently shewe, that they knewe not Christ, Iho. 18 nor also the father, whiche wilbe knowen in Christ. It is surely true and can not be denyed, that God only forgeueth synne. But here must be consi­dered and knowen, that Christ is very God, whiche also hath power to remit synnes. Mat. 28 And the same po­wer gaue he vnto his churche, that in his name re­mission of synnes should be annoūced vnto thende of the world. Wherfore Christ doth reprehend here the Scribes, forbecause they should comme to the true knowlege. He iudgeth their thoughtes, which was aboue all mannes vnderstandyng & learnyng. And finally, with this great miracle he declareth him selfe to haue power here vpon yearth to for­geue synne, and sayth to him that had the Palsey: Aryse, take thy bedde and go home. And he arose and went home. But the Scribes and Phariseis remayned styll in their blyndnes, and would not knowe Christes high power.

Therfore it is mete vnto vs, that will be counted faythful men, to leaue and forsake these blynde and leaders of the blynd, and glorifie God with the rest of the people, whiche did geue suche power vnto men. Amen.

THE EXPOSITION.

THis Gospell agreeth almoste with the sy­militude which is written in the fourtenth chapiter of S. Luke, of the which we haue a parte spoken of on the fyrste sondaye after Tri­nitye sondaye, And as the grace of the gospell is there likened vnto a supper, so is it here likened vnto a mariage, Howbeit, the vnion and couplyng of Christ with the church, & in what wise he hath takē her, and maried her vnto him by faith, is here more plainly and more euidently sette forth and declared by this mariage, thē there, through the parable of y ^e souper. For it is true, that euen as a souper here v­pon earth, is prepared and ordained for mirth and ioyfulnes, so likewise there is perpetual peace & ioy in the kingdom of Christ. But in a mariage ther is not onli ioy, but the bridegrome & the bride ar made one flesh, Gen. 2. as y ^e scripture testifieth: For y ^e cause shal a man forsake father & mother, & stycke to his wife, & they shalbe two in one flesh. Ose. 2. And euen likewise as y ^e bride & the bridegrome ar one flesh, so shal we be in Christ one body, so that wee haue a true faithe. And as a man and his wife haue al their goodes in com­mon betwene them so haue we likewise al that was Christes, so that we are not founde vnfaithful. To this pertaineth that S. Paule writeth to the Ephesians: Ephe. 5. You men loue your wiues, as Christ loued y ^e congregacion, & hathe giuen himselfe for it to san­ctifie it, and clense it in the fountaine of water, by y ^e word, to make it vnto him self a glorious cōgregacion, hauing no spot nor wrinkle nor any such thing, [Page] but that it shulde be holy and without blame.

Secondarely, The outwarde worde. ther is commended in this gospel the outward word. wherthrough we are called and bidden to this mariage. For euen as gorgeously as he prepared this mariage with all thinges belon­ging thervnto, so diligently by his seruauntes, he sendeth and calleth his gestes. Fyrst of al through the word of the gospell the Iewes were called vnto this mariage, to whome also Christ was promised, as we finde in the eightene chap. of Deutronomy. Deut. 18 And were called also againe the seconde time, and would not yet come. For thei were so combred with worldly thinges, that they cared not for the welthe of their soule, and therefore were forsaken and condemned, in whose place the poore Fentiles succede. And that it is here spoken, that they gathered togither al that they found both good & euel, that is not spokē that we shuld think, Mar. 23 that the ill men for their maliciousnes, shall receiue a special reward in hea­uen, Mat. 25 but that we must suffre to grow here vpō earth the tares with the good wheat, vnto such tyme, that god by Christ shall deuide the sheep from the kyd­des, and receiue the sheepe into his kingedome.

Thyrdely, in that the Iewes didde contempne and dispise the woorde of god and the gospell, and distroyed the ministers therof, wherwith the kinge being angry, sent forth his warriers, and destroyed those murtherers, and sette fier vppon their citye. These wordes declareth how hardly and withoute any mercy god shal punish them both body & soule, The pu­nishmēt of the Iewes. & al other worldly cōmodities, which dispise & persecute his word. Were not y ^e Iewes punished w ^t lyke [Page] ponishement? Hyther may bee referred that Christ speaketh in the tenth chapiter of sainct Mathewe: If no manne wyll receiue you, Mat. 10 nor heare your prea­chyng, departe out of that house or citie, and shake the dust of your fete. Truely I say vnto you, it shal be easyer for the lande of Sodoma and Gomorra, in the day of iudgement, then for that citie.

Fourthly, we haue in this parable, him whiche entred in w ^tout a weddyng garment, whō the kyng cōmaunded to be bound & cast into vtter darkenes, because he could not excuse him selfe. That, that is spoken here of the wedding garment, is to be vnderstand of those that iustifye them selfes. For those though outwardly thei appeare to be good & holy, yet forbecause they bee hypocrites, The pu­nishemēt of hypo­crites. they shall not entre with Christ into the kyngdome of heauen.

There is onely but one worke, where through wee are iustifyed and saued, whiche is the merites of Christ. And whosoeuer receiueth this worke with a right and vnfayned fayth, he weareth that wed­dyng garment, and in that great day shall he entre with Christ into his kyngdome. Heb. 11. But without this vesture of fayth, it is vnpossible to please God.

But they therfore that haue not this vesture (whi­che, The weddyng garment. though many bee called, yet is there but a fewe that hath it) they shall not haue part with Christe, but with Sathan. Whiche I praye God saue vs from, through Christ our Lorde. Amen.

THE EXPOSITION.

FIrst, An example of unperfect faythe. in this gospell we haue an exaumple of vnperfecte faith, which is a greate com­fort for vs, that ar not as yet strong in the true faith, when we se this ruler, hauing little faith and yet not reiected of Christ, but rebuked famili­arly, and afterwarde by the vertue of the worde, made stronge in the faithe. Whereout we learne howe Christe suffereth the weakenes of our faith, and that wee shall not bee reiected of him, so that we with like pacience wil suffre his correctiō, where withall he rebuketh our misbeliefe, as we se here y ^e that this ruler did, & perseuere euer in prayer with the Apostels, saying: Luce. 15 Lorde augment and increase our faith. And that this ruler had litle and no per­fecte [Page] faithe, it is euident, in so much that he prayeth & desired Christ, to go doune with him to his house and heale his sonne. For a true faith and a perfecte, wolde haue spoken lyke the euangelical Centuriō, saying: Mat. 8. Lorde, speake but a word, and my child shal be hole. Whiche Centurio beleued, that so greate myghte and power was in goddes woorde, that by the same, Christe not being present, the chyld shuld haue beene healed. Wherefore he regardeth and lo­keth only to the worde, for as much as he knoweth very well, that the childe shulde be made hole. In what maner of wise shal we now be made hole, whether we be diseased in body or in soule, if we do not regarde & haue respect to this worde? Dauid saith: He hath sent forth his word, Ps. 106. and hath healed them. But in these thinges is this ruler as yet ignoraunt & also did not perceiue that which Christ spake: Ioh. 11. He that beleueth in me, shall liue, though he were dead already. Wherfore he desyereth Christ once and a­gaine, that he would vouchsafe to come home into his house. And as Christ doth not reiecte this man, weake in the faith, beyng not as yet perfecte, so like wyse wee shall not dispaire, thoughe wee feele lyke weaknes in vs, but suerly hope in Christ that is so mercifull, and wyl beare and suffre our weaknes vnto such tyme, that through his word and holy ghost we shall be brought vnto more perfection.

Fayth muste increaseSecondaryly, we see here how faith muste euer augment and increase. No doubte this ruler hathe faith, thoughe it be not hole and perfecte. Hee true­steth in the goodnes of Christ, and beleueth that he is redy to helpe euery bodye, and that he is a moste [Page] gentle & a meeke lorde. Or els why shuld this ruler hearing Christes comyng out of Iury into Galile, come vnto Christ to aske grace? It must needes be, that he here had a good hope in Christ, But in this he failed, bicause he thought that Christes person must needes haue been ther, if his sonne shuld haue been healed. For as yet he did not vnderstand, what power y ^e word of god had. Wherfore his faith must needs be encreased and augmēted. For it is not suf­ficient, y ^t I beleue only, that Christ wil be my mer­ciful lord, & ready to help me, without I beleue also that he can do it, yea that he can doo it only with a word, though he were not personalli presēt. And further also I muste beleue, that in what so euer trou­ble I am in, my helpe must come from god, though al things semed to be agaīst me. But this is a high conninge which euery body knoweth not. Yet did that good Abraham learne it, of whome S. Paule sayth, that he beleued vppon hope, Rom. 4 where nothinge was to hope, that he shuld be a father of many people. This knowledge, in so muche that it was vn­knowē vnto this ruler, Christ instructed him frien­ly, and with a soft & a gentle fashion, bringeth him vnto the true & perfect faith. And he doth reprehēd him, bicause he wold not be cōtent with a word, but was one of those, 1. Cor. 1 that seeketh signes & myracles as though he wold say: For to seek signes & myracles, & not to be cōtent & trust to the word, is a token of infidelitie. Therfore take thou heed, Mat. 12 that thou apprehend the worde, for there shall none other token be geuen to this aduouterous generaciō, thē y ^e tokē of Ionas the prophete. Lo, after this sort was this [Page] ruler rebuked. Thus whā he was yet lacking true faith, and did not cease praying Christ, that he wold vouchsafe to go with him before hys sonne dyed, Christe did not only speake in his eare, but also in his hart, saying: Go thy wayes, thy sonne is a liue. But what doth the Euangelist adde vnto it? He beleued those wordes &c. Here thou hearest, that hee that afore was vnperfecte and weake in faith, now hath a stedfast faith & beliefe. By whom? by Christ. which through hys word & spirit, yf we do increase in the knowledg of god, dayely dothe and wil help vs. Hyther maye bee referred the saying of Sainct Paule in all his Episteles, where hee prayeth and wysheth, that the faithfull myghte growe and in­crease in faythe, and in the knowledge of god.

Howe much we at heard in our prayer.Thirdely, we see in this gospell, that we are not hearde further, then in those thinges that pertaine to the health of our soules. For Christe although he was desired of the ruler to go home with him, yet for al y ^t, he went not but denyed him the same, w ^tout doubt for that intent, that when he shuld ꝑceiue his son to be made hole by the word, he shuld hereafter so muche the more cleaue to the same word, & learne therw ^t to be content. And though Christ heareth vs no further, then in those thinges that pertaine to y ^e glory of god and our saluacion, yet neuertheles we ought stil to be diligent in prayer without ceassing for bicause that the holy spirit it selfe (although we know not how & what to pray) maketh intercession myghtely for vs with vnspeakable syghynge. Rom. 8. Vn­to vs therefore is made a promise that what so euer wee desier in CHRISTES name, shall bee [Page] geuen vs. Wherfore if our prayer pertaine to the saluacion of our soule, we ar suer through promise, to obtaine it, as Sainct Paule saith: 2 Cor. 1. All the pro­mises of god are yea in him, and are Amen in hym, to the praise of god by vs. And if wee desier anye thinge, that is both contrarye to the glory of god, and against our saluacion, and if we be not heard, it is for our wealth, and it is so meete that we be not heard. For it is better not to be heard in our prayer and receiue therwith saluacion, then to obtain our petition and owne wyll, in thinges beinge to our damnacion. Of this mynd was also S. Augustine And this is the cause, that we are taught to praye in the lordes prayer: Fiat voluntas tua, Mat. 8. Let thy wyll be fulfilled. Doth not the lepre praye on this wise? Lord, and thou wilt, thou maist make me hole? He prayeth for health, but in suche wise, that the thing whiche hee desyereth, bee neither againste God, nor the saluacion of hys soule. And so lyke­wise oughte wee to praye, that what so euer we desyer, shulde bee referred vnto the wyll of God.

Fourthelye, wee see in this gospell, Mira­cles are testimo­nials of the word that signes and myracles are testimonials, wherwith was con­firmed that the word came from god, and to be his woorde. And also throughe myracles, menne are alured vnto faythe. But wee do not speake here, of those sygnes and myracles, whiche happen af­ter a doctrine once taken, receiued and confyrmed but of those myracles whiche approue euery new doctrine to be of god. Exo. 17. As we see in the second book of Moyses, that the lawe was stablished by and through many signes and myracles. And if a false [Page] prophete had come, and taughte contrary to that lawe, (as often times god suffereth vs to be temp­ted) and had approued it with miracles, yet ought we to geue no faith to such prophetes. Deu. 13. 2. Tes. 2. As wee see lykewyse in the gospell, whiche was preached by Christ in the world, after the abrogacion of the law, and approued throughe so manye myracles, that no doctrine, (yf it bee contrarye to that) oughte to be receiued, thoughe the false prophetes shewe neuer so greate myracles. For in the beginnynge by Christe, and after throughe the Apostels, hathe the gospell beene sufficiently approued, and he that nowe seeketh any more signes or myracles, let him heare this sentence: Mat. 12 This aduouterous generacion seeketh sygnes &c. Wherfore tokens and myracles whiche were doone in the beginning of the gospell by Christe, bare witnes vnto the worde, that it was of god, and was the truthe. The worde that Christ spake here to this Ruler, which was, Go thy waies, thy sonne lyueth. is approued by a token, insomuch that the seruauntes come and shewe the maister, at what hower the feuer had left his sonne. And more ouer, through this miracle they were all alured vnto the faithe, as the Euangelist declareth it. Hither pertaineth, that Christe spake in the four­tenth chapiter of S. Iohn, Ioh. 14 saying: Beleue me, that I am in the father, and the father in me. Or els be­leue me, at the leaste for the woorkes sake. Out of all these thinges, yt appeareth, why in the begyn­nyng of the gospell, were doon so diuers and many myracles. God graunte vs the true knowledge of his holy worde. Amen.

THE EXPOSITION.

THe summe of this gospell is, We are bound to kepe the cōmaun­demētes of god. that by grace our sins are forgiuen vs, wherfore we like­wise ar bound, to forgiue our neighbour their offē ­ces [Page] done vnto vs. But forasmuch as it is wrytten here goodly in order, in what wise a manne is iusti­fied, therefore dilygently we shall entreat of euery parte therof, as yt stondeth.

Fyrste, we heare in this parable, a certaine part of the lawe. There is no man vnder heauen, but is bounde to obserue the lawe, and yet neuertheles is a transgressour therof, Psa. 110 in especiall if god woulde contende with vs in iudgement. For how shulde a mā here be iustified through his works, yea though he had doone outwardly all that were cōmaunded hym? It must be fulfilled and done with al thy hart with al thy soule, and with all thy might, according as god hath cōmaunded it. And forasmuche as the saintes and the elect of god, often times do stumble here & offend, and haue need to praye vnto god, for to obtaine forgiuenes of their sinnes at all houres, how shall an ypocrite then be iustified beefore god, through his workes? For the prophete Dauid did not pray without a cause, Ps. 142. when he said: Lord enter not into iudgement with thy seruaunte, For in thy syght shal no man liuing be saued. And in an other place, Psal. 31. he saith: Blessed are they, whose vnrighteousnes is forgiuen, and whose sinnes ar couered. Blessed is that man, vnto whome the lorde imputeth no sinne, in whose spirite ther is no gyle. Wherfore we must needs say, that we all are this kinges detters. that is, we be al sinners. For els how can my sinnes be forgiuen me, without I felt them and knowled­ged them? Yf thys physicion Christ, shal be profitable vnto me, so must I needs knowledg my deadly syckenes & infirmitie. And also, yf I shal know my [Page] synne and debte, so must this kyng bryng furth his reckenyng booke, whiche is the lawe, wherein my synnes & trāsgressiōs be noted, to shew me the same, to thentent that I may meke my selfe, & aske mercy, where at the last I fall doune prostrate before his feete, and knowlege my selfe a very debter.

Secōdarily, Thrugh grace are our sīnes forgeuen vs. after that this seruant was brought vnder synne, and had knowleged himselfe a debter, the parable sheweth in what wise he was released & discharged therof, whiche was through mercy and grace. For thus goeth the text. Then had the Lord pitie on that seruant, and discharged him, and for­gaue him the debt. This seruant promised to paye it all (as troubled consciences are wont to do) but the kyng knewe well that it was impossible for him to doo. Wherfore he discharged him, and forgaue him of very pitie and mercy, the debt frely. Out of all this we must learne, from whence forgeuenes of synnes commeth. For remission of synne standeth not in workes or in any deseruyng, but is graunted and geuen vs frely by Christ, of mere grace & mer­cy. For why would this kyng haue had mercy of this seruant and forgeue him, if he had had where­with to paye? But truely, Forgeue­nes of synnes. reason and the fleshe vn­derstandeth not this, nor comprehendeth it, but goeth aboute to bryng this thyng better to passe through workes. Surely there is contencion and strife throughout all the worlde of this one article. The worlde will not permit and suffre, that Christe is true herein and yet notwithstādyng reason shall here bee confounded, and Christ shalbe true, or els wee certainly shalbe dampned euerlastyngly. For [Page] thou must needes bee sure and certaine, if you wyll be saued, that thy synnes bee forgeuen thee. And thou canst neuer bee sure of this article, if thou do leane and haue confidence in woorkes or merites. Wherfore, if thou desirest a peaceable conscience, thou must comprehende the great grace and mercy of God in Christe, and that through fayth. And if thou doest perceiue this, thou hast on thy syde the holy Gospel, that euery where ascribeth remission of synnes vnto the grace of God, & not to thy wor­kes. Ihon. 1. Dyd not sainct Ihon Baptist declare euident­ly, that Christ was the Lamme of God, that taketh away the synnes of the worlde? Now then, if Christ taketh away synne, through his owne merites and deseruyng, how can our workes do it then? Further more thapostles teacheth vs so likewse iin y ^e Actes, Act. 4. where they treate of this article, & say: There is no other name geuē to mē wherin we must be saued &c. And here on this parable we haue, howe the kyng of great mercy and compassion forgaue this debt.

Thirdly, this seruant should haue been myndful of the great benefite whiche was shewed vpon him, and by right should haue had pacience with him that was in his debte, forasmuche as fayth, whiche comprehēdeth remission of synnes in Christ, is euer wont accustomably to come vnto light and breake furth through charitee. But as an vnthankefull, & forgetfull man of suche great goodnes done vnto him, he would haue no pacience with his companiō whiche ought him an hundreth pence. Doth this mā seme vnto the a christiā mā, although his synne afore was dimitted him? No surely. For a christian [Page] mā knoweth, that of mere grace through Christ, his synnes bee forgeuen him: and knoweth also that in like maner he should handle his neighbor. Ther­fore in that I apprehende forgeuenes of synne by fayth in Christ, and for Christes sake serue and for­geue my neighbour, in so doyng and cōtinuyng in the same I am a christian man, Whiche if I do not, I am no christian man. Mat. 22 For the scripture witnesseth that all the lawe and the Prophetes hang and con­sist in the loue of God and my neighbour, as in two of the principal cōmaundemētes. Luc. 6. Wherfore Christ in another place saith: Forgeue, and you shalbe for­geuen. Whiche thou mayst not vnderstande, as though thou couldest deserue remission of synnes throug thy forgeuyng. The fyrst part of this knowlege, is the preachyng of repentaunce, declaryng vnto the, what thou oughtest to do with thy neigh­bour, namely to forgeue him. And the second parte is a promise, that thy synnes shalbe forgeuen the in Christ, by grace and mercy. And hereto pertayneth our dayly prayer, wherin we say: Remitte nobis de­bita nostra &c. Forgeue vs oure dettes, as we for­geue oure detters. Wherfore if thou haue plea­sure to do good workes, to testifie by charitie that thy fayth is a right & a true fayth in Christe, serue thy neighbor, as God by his sonne hath serued the. For by this shall euery man knowe, that ye are the disciples of Christ, if you haue loue one to another, as Christ sayth in the xiiii. chapiter of Ihon. Iho. 14.

Fourthly, we see in y ^e fourth part of this parable howe God shall punishe those that leaue & departe from the fayth, & forget the charitee and loue, The pu­nishmēt of those that do fall from fayth. that [Page] they owe to their neighbor. For assone as the kyng had heard howe extremely the seruaunt, to whom he had forgeuen his debt, had handled his compa­nion, he was very wrothe. Wherfore he called him before him, and rigorously rebuked him, and deli­uered him to the iaylours vntyll he payed all that he ought. This worde, Vntyl, signfieth here, tyme without ende. As though the kyng would saye. Of my great mercye and grace I forgaue thee all thy synnes, that thou beyng myndefull of this great benefite, shouldest haue likewise hādled thy debter. But forsomuche as thou arte so vnthankefull, and hast vtterly forgotten charitee, thou shalt be dampned euerlastyngly. Out of all these thynges con­sider, howe euery thyng ought to bee done in the kyngdome of Christ. Fyrst we ought to knowlege our selfe to be synners, and that we cannot be iusti­fied in the sight of God by workes. And that is the fyrst parte of this parable. Secondarily we must knowe, that oure synnes bee forgeuen vs of grace through Christ, and that teacheth the second parte of this parable. And thyrdly wee are here taught, that when we haue receiued remission of synne by fayth, it is needefull that we by charitee testifie to haue this fayth. Fourthly, wee bee here taught, that if wee do not these foresayd thynges, wee shall be dampned without mercy, & that is the last parte of this parable. Geue thankes vnto God.

THE EXPOSITION.

WE haue in this Gospell a very subtill and crafty inuented question of the Phariseys, wherwith they went about to take Christ in some tryp, in his wordes, wherby they might haue brought him in some slaunder. Whiche question diligently considered, we shall fynde, that the chil­dren of this worlde in their kynde, to bee no fooles, but neuerthelesse, their wysedome, craft, & subtiltie euer beyng clothed and myxt with great malicious­nes and blyndnes.

Therfore fyrst of all the Phariseys tooke coun­sayl, But at what thyng? Certainly of an euil mat­ter. For when they could fynd no occasion nor mea­nes wherby to hurt Christ, they toke counsayl and with one consent did al agree & determyne to take & trippe Christ craftely in his speakyng. Whereout we may consider the Phariseis to be of that sort, of [Page] whom the Prophete Dauid had before spoken, sai­yng: Psal. 2. The kynges of the yearth stande vp, and the rulers are come together, against the Lorde and a­gainst his annoynted. But whereof do they treate in their counsail, and what do they conclude? They conclude to sende their ministers with thofficers of kyng Herode, to aske and demaunde of Christ, whe­ther it were mete to pay tribute to the Emperour, or not. For herein he was cōstrained either to say yea, or nay. If he had sayd no, it was not lawful to paye tribute vnto themperour, straight were the officers ready to accuse him before Herode as a sedicious person. And if he had sayd and affirmed, that they should haue payed tribute, then should he haue lost the fauoure of the people, because he spake against the liberty of the Iewes, & so beyng out of fauour & in great displeasure, thought by that meanes he might be deliuered into their handes. This was a subtill, deceiptful, & deuilishe pollice. And without a christian mā had not the wisedome of Serpētes, The wisdom of the serpētes Mat. 10 whiche was cōmaunded also to y ^e Apostles to haue, who could withstand suche subtyl obiections? Here out it cōmeth, that whiche Dauid the Prophet complayneth of these wicked persons, Psal. 20 saiyng: Lo, they haue bent their bowes, & made ready their arrowes in the quiuer, y ^t they may priuily shote at thē, which are true in heart. So likewyse do these Phariseys here, they go to counsel howe they might take Ie­sus in his saiynges, & euen the same that they cōcluded, they cōmaund their disciples, instructyng thē how & what they should say vnto him, namely this: Mayster, we know that thou art true, & teachest the way of God truly, & carest for no man. For thou re­gardest [Page] not y ^e outwarde apparance of men &c. Howe goodly are these wolues drest with shepes garmēt? They cal Christ a maister, & al for to constrain him with suche flatteryng wordes to make answer vnto them, yet be not they of suche disposicion to become his disciples, although ther had been taught neuer so much goodnes vnto thē. Furthermore thei adde that he is true, & teacheth the worde of God truely. This is not euil spoken of Christe. Iho. 14 For he teacheth not only Gods worde truly, but also he is the truth himselfe. And this is required of al preachers, that they so endeuor them selfes, y ^t these wordes may be truly spoken of thē. For it is our office to be true, & to teache Gods word truly. Furthermore that thei say: Thou carest for no mā, nor regardest y ^e outward apparance of men, partaineth vnto vs also. For the truth is not to be hidden for no mans pleasure, but faythfully to bee preached & teached, yea although his distructiō shuld folow & should be put to death as S. Ihon Baptist was. And although Christ is excellently described vnto vs by these wordes, yet they y ^t were sent did speake it, with a false fainyng & dissemblyng heart. Wherout we may learne the dis­posiciō of those hypocrites, which persecute y ^e word of god. Thei omit y ^e head & the principal of y ^e thing, and bryng in vnprofitable questions. They speake nothing with y ^e heart, But whatsoeuer thei speake, is for that purpose, that they may take and tryp the innocētes and good men in their communicacion.

Secondarily, after that the Phariseys had put furth their subtill deuised question, & Christ kno­wyng that thei did it to tempt him, so he did answer them, that it was not spoken in vayne of the wyse [Page] man, Pro. 21. saiyng: There is no wysedome, there is no vnderstādyng, there is no counsail against the Lord. Therfore he calleth them hypocrites. And that thei might wel vnderstand, that he knewe their malici­ous thoughtes, he added: Why do ye tempte me? Whiche wordes by right should haue reuoked the Phariseys and the ministers from their malicious­nes and deceit, and caused them to haue amended their liues. But they were blynde & remayned styll blynd. Yet notw ^tstādyng, Christ bad them to shewe him their tribute money, and sayd: Whose is this ymage & superscripcion? They sayd vnto him: The Emperours. Then sayd he vnto them: Geue ther­fore vnto the Emperour that, whiche is the Empe­rours, and geue vnto God that whiche is Gods. As though he would saye: Forasmuche as you are come therto, that for your synne you are brought vnder the yoke of the Emperour of Rome, you must nedes geue, as vnto your head & highest lorde here vpon yearth vnder God, that whiche belōgeth vn­to him. Here is to be noted, y ^e difference that Christ maketh betwene the kyngdome of God and this worlde. For he doth not onely approue and allowe this high power and polliticke life, The kīgdome of Christ. but also confer­meth it. For the kyngdome of God or of Christ, is spiritual, whiche consisteth in the spirite, fayth, and truth, wherfore it commeth not with outwarde do­ynges, but it must be inwardly in vs. Now because that it is a spiritual kyngdome, God requireth and wyll be worshypped in spirite, Luc. 17 Ihon. 4 and in the trueth, as Christ sayth in the fourth chapiter of sainct Ihon. The true worshippers shall worship the father in [Page] spirite and in truthe. But to worship God in spirite and truth, is, to loue him with all thy heart, Deut. 6. with all thy power, and to truste in him. For suche fayth and loue, geueth God his honor, and kepeth his cō ­maundementes, as Christ sayeth in an other place: He that loueth me, shall keepe my woorde. Ioh. 14 Where­fore, when I put my whole truste in god the father, through Christe, and loue him aboue all creatures, then doo I gyue god that pertaineth to god, and pull from him none of his honour. And herevnto pertaineth the fruteful admonicion of the prophete Dauid, saying: Psal. 28. Adscribe vnto the Lorde O yee mighty, ascribe vnto the Lord worshyp & strength. And contrary wise, Cesars kingedō the kyngdome of the Emperour is worldly, it is visible, in the which the Emperour him selfe gouerneth and beareth rule mightely with hys lordes and prynces, as the scripture wit­nesseth in an other place, sayinge: Luc. 22. The Kynges of the worlde haue dominion ouer the people, and they that beare rule ouer them, are called gracious lordes. Neuertheles that kingdome is of god, Rom. 13 and stablished by goddes ordinaunce, in suche wise, that he that resisteth this ordinaunce, resisteth god him selfe. Thinkest thou, that princes and greate lor­des in the scripture, are called goddes in vaine and withoute a cause? For if they bee goddes, Psa. 8 [...]. and are made by god partakers of his magnificence, then muste they needes be in goddes steed, whose roome they beare. Therfore, seyng they rule in gods steed it is both meete and conuenient, to giue theim that wee are bounde to giue theim. But what are those thinges? S. Paule setteth them furthe, and sayth: [Page] Geue vnto euery man his dutie, Ro 13. Tribute, to whom tribute belōgeth, Custome, to whō custome is due, Feare, to whom feare belongeth, honour, to whom honour pertayneth. Here thou hearest what y ^u art bound to geue vnto highe powers. But paraduen­ture thou wilt say: Shall I geue obedience vnto a tyrant & an vngracious prince or Lord? Yea truly, thou art bound both to geue & obey him. For what hast thou to do with his tyranny? If the magistrate doth naught & contrary to equitie, he hath a iudge, whom he must answere in that appointed day.

Iudgement is not here graunted vnto thee, except he constrayneth thee to do any thyng against God. Then thou mayst say with the Apostles: Act. 5. We ought more to obay God, then men. But if he cōstrayneth the do nothyng against God, then hast thou here the sentence of Christe: Geue to Cesar that belon­geth vnto him, and to God, that is Gods. Whiche answere is so good and godly, that they that were sent of the, Phariseys meruailed at it. And for be­cause they could say nothyng against it. They wēt their wayes. God graunt vs his grace.

THE EXPOSITION.

WE haue two examples of fayth in this Gos­pel. One in the Ruler that came to Christ to get helpe for his doughter, whiche Ruler sainct Marke calleth Iayrus. And another in the woman that was diseased with a bluddy fluxe, and healed by Christe. In this woman was a perfecte sayth, but the rulers fayth as yet was not perfect, but weake.

Fyrst, it was a point of fayth in this ruler, be­cause he beleued that Christ could rayse his daughter to life, though she were dead: wherewith he confesseth Christ to be God, and a Lorde ouer life and death. Then if Christe bee a Lorde ouer death, he must nedes bee a Lorde ouer synne (forasmuche as Adam through his synne, brought death into the worlde) and suche a Lorde dothe of death and of synne is he, that both death and synne by his death he hath ouercome, abrogated and taken away. But howe and to what purpose? That they should haue no power to cōdempne vs that beleue in Christ. For vndoubtedly, we can not liue without synne, whyle wee bee in this mortal life, as it is written: Pro. 24 A iust man falleth vii. tymes in a day, & ryseth vp againe. But y ^e synne (so that we beleue) shal haue no power ouer vs, nor condempne vs. Lykewise, Rom. 6. although [Page] this naturall death is not cleane taken awaye, yet is it so ouerthrowne, that it is no more dampnable vnto vs, but is the beginnyng of the true & princi­pal life, Iho. 11 as Christ saith: He that beleueth in me, shal not dye euerlastyngly. This must wee surely holde fast if we will be christian menne, That is, we must beleue, that by the death and bloud of Christ, wee are deliuered from synne, death, deuil and hell, so that we perseuer in a true fayth, we shall haue euerlastyng life through Christ. And this beleueth Iayrus partly. But in asmuche that he beleueth not that Christe by the might & power of his worde could make whole his doughter, except he had been personally present, we must nedes confesse that his fayth was imperfect. But what shall we say of the fayth of this woman? She surely had so great confidence in Christ, that she cōcluded by her selfe, that she should bee whole, if she might touche only the hemme of his vesture. Not that the vesture dyd make her whole, (for as S. Marke sayth, he felte great vertue go from him, and speaketh nothyng of the vesture) but only the great fayth that she had in Christ. Wherfore Christ highly prayseth and cō ­mendeth y ^e fayth of this woman, saiyng: Doughter be of good comforte, thy fayth hath made the safe. Lo, there thou hast an example both of perfect and vnperfect fayth.

Secondarily, we see in this gospel howe frendly and familiarly Christe suffered the weakenes and imbecilitie of this Ruler, and with the miracle done vnto the woman, augmentyng and bryngyng him to more parfect fayth. For he sheweth himselfe wil­lyng [Page] at y ^e desire of Iayrus, & foloweth him straight wayes home, declaryng with his dede that whiche he had taught before, saiyng: Mat. 11 Come to me al ye that labour and are laden, & I wyll ease you. But what happened in the way? Beholde, a woman that had been diseased xii. yere with an issue of bloudde, hol­dyng her peace, by fayth gat and obtayned health. She had determined also by her selfe, that in hol­dyng her peace, and in silence, would haue gone home againe. Mat. 5. But as a citie buylded vpon an high hyll, can not be hyd, so likewyse it was neither mete nor yet conuenient, that suche great, high, and ex­cellent fayth, should be hyd. And dothe not Christe say in the Gospell: Mat. 10 There is nothyng hyd that shal not bee openly shewed, and nothyng secrete that shall not be knowen? So likewyse he wyl, that the fayth of this woman should be manyfest & brought to light. And enquireth and sayth: Who hath tou­ched me? The Apostles ignoraunt of this miracle, answered him and sayd: The people thruste thee. But the woman feared and trembled, for she knewe what was done in her, came and fell doune before him and tolde him the whole truth. Wherin Christ commendeth her fayth before al the people, not on­ly that this should bee an example for the people to folowe, but also to strength Iayrus fayth, that he should not doubte, but that suche benignitee and mercy as was shewed vnto this womā, should like­wyse bee shewed vnto his daughter. Could Christe behaue him selfe more gentely, or bee indued with greatter loue, mekenes, pitie and mercy? He decla­reth [Page] with the very deede, that he can helpe and suc­cour vs in all trouble & necessitee, yea in the point of death, and is ready and willyng therto. But we of our nature are so indurate, deaffe and blind, that we wil neither with holsome doctrin and teachyng, nor yet with miracle be moued vnto fayth. Truely it is to be feared, lest we take and receiue like ende with the styffe necked and blynde Iewes. For wee can not excuse oure selues, but the same that was spoken vnto the Iewes, might likewyse be spoken vnto vs, Ioh. 15. where Christe sayd: If I my selfe had not come and spoken vnto theim, then should they haue had no sinne. Is not Christ come through his gospel, and hath shewed the same? Do we not heare his worde dayly? but when do we heare y ^e same for any amēdement of our life? I pray the take it once to heart, and remembre the goodnes, frendlynes, & myldenes of Christe, howe louyngly through his worde and miracles, he intyseth & allureth vs vnto fayth. Howe familiarly he taketh and suffereth our imbecilitee and weakenes, and howe feruently he desireth vs to be iust and blessed. Let these thynges so moue vs, that by the meditacion hereof, we may not only encrease in fayth, but perseuer in the same, and therby get euerlastyng saluacion.

Thyrdly wee see in this miracle, howe the woor­kes of Christe are counted and adiudged in the world for foolishenes, yea and are skorned and dis­pised. For Christ saiyng: The mayd is not dead but sleapeth, what did they but laught him to skorne?

Doest thou not thinke it a miserable thynge, that the creature shuld scorne his maker, creatour of all thinges? That vngracious and blynde fleshe, stondeth well in his owne conceite, and thinkinge him selfe to haue done a highe feate, when it doth bothe scorne, deride, and blaspheme the doctrine, workes, and myracles of Christe, ye his harte in his bodye laughed at it. But what get they thereby? Herken, The people is put forth, that they shuld not be present, at the raysing of this dead vnto lyfe. Lo, so it goeth with them, that scorne and dispise the gospel of Christ, Rom. 1. that god giueth theym vp vnto shameful lustes, and blyndeth their foolishe hartes, so that they shal neither se nor vnderstand the great miste­rye of the death and resurrection of CHRIST, but shalbe euerlastingly dampned. Herevnto is to bee referred the saying of Dauid the prophete, saying: Psal. 1. Blessed is the man, that goeth not in the councell of the vngodly, that abideth not in the way of syn­ners, and setteth not in the seate of the scornefull. But delyteth in the lawe of the lorde, and exerci­seth himselfe in his lawe, bothe daye and nyghte. Scorners calleth Dauid here all those, that thyn­keth all to be both foolyshnes and trifles, that god hath spoken and doone. Scor­ners. And hee counteth theym blessed, that medle not and haue nothinge to doo with suche scorners. Out alas, howe full is the worlde nowe a dayes of suche scorners? They bee counted glorious and goodly felowes in this world whiche scorne, dispise, persecute and blaspheme [Page] the woorde of CHRIST. They bee loued and muche made of, yee with goodes and ryches ac­cumulated, so that they shall lacke nothyng, nei­ther cease to skorne Christ and his membres. But good menne shall here thynke and haue in remem­braunce, howe this is not onely chaunsed vnto theim, but afore tyme hath suche like blasphemye happened to our sauiour Iesu Christe. For if they haue called the good man of the house, Mat. 10 Belzebub, howe muche more shall they call them of his house­holde so? Besydes this, wee haue also a cause of greate consolacion and comforte, insomuche as our quarel is iust, godly, conformable, and conso­nant with Goddes holy woorde. For wee can not glorifye God more highely, then to adscribe vnto his onely begotten sonne, whom he hath for great loue and mercy that he bare vs, sent into the worlde to bee crucifyed, to bee our righteousnes, holynes, and redempcion, so that we may remayne and assu­redly stande nowe in him as oure onely saluacion. For if we should adscribe vnto our workes, righte­ousnes or saluacion, we could neuer be sure. Wherfore lette all the worde skorne, blaspheme, and per­secute this our doctryne. Hereof wee are sure, that God, Christ, the woorde of God and all the Angels in heauen, bee all on oure syde. From the begin­nyng, the preachyng of the gospel was foolishenes vnto the Gentyles, and occasion of fallyng vnto the Iewes, 1. Cor. 1 as sainct Paule beareth wytnes, and so shall remayne vnto the ende.

God almightie so merciful, geue vs grace through the vertue of the holy ghost, that we may dayly more and more increase in holsome doctryne, true fayth, and godly conuersacion, vnto thende, that at the last through Christ we may obtaine and get euerlastyng saluacion. Amen.

The sonday next before Aduent ye shall fynde in the fourth sonday in Lent, and is written. Iohn. 6.

THE EXPOSITION.

ORDINATELY and very fruit­ful hath sainct Mathewe the E­uangelist discribed, howe, and by whom it were mete and necessary that the kyngdome of Christ wer ministred. For inasmuche as the same is brought to passe through the worde of God by ministers, therefore he decla­reth fyrst in what maner of wyse Christ begāne his preachyng: and afterward, howe vnto the same gift [Page] of preachinge, he called certaine of his disciples, and sayeth: From that time forth beganne Iesus to preache, and saye. &c. Here he nameth the man that fyrste preached the gospell, yea which by his word offered vnto all men the grace of God vnto saluaci­on, and nameth hym Iesus, and that for the same intent and purpose, that we might clearly perceaue and vnderstand by the name, what manner of preacher he is. For he doth not onlye preache and offre vnto all men saluacion freely and willynglye, but also hee wyll geue it vnto all those that hope and truste in him, onlye by his propre merites and de­sert, without any respecte of our works, yee of mere grace and mercy, Iohn. 1. according to the saying of Saint Iohn, which saith: The lawe is geuen by Moyses, but grace and truthe by Iesus Christe. The sum of the prea­ching of Christe. Now peraduenture thou wilte demaund of me, what the prea­chinge of Christe was, and the some thereof. In shorte woordes he spake as foloweth: Amend your selues, for the kinkedome of heauen is at hande. To amende our selues, to walke in a newe lyfe, and to forsake our olde vitious lyuynge, requireth the preaching of y ^e law of penaunce. And forasmuch as the preaching of y ^e gospel of the grace of god, brin­geth little vtilitie or profite to mā, except he first be brought to the knowledg of his offences & sinnes, Rom. 3. & haue a contryte harte, therefore it is very requisite & necessary, that the lawe, whereby we be brought to the same knowledge, be euer fyrste preached and taught: The kīgdome of heauen. Whych done, the other foloweth: namelye this: The kyngedome of heauen is at hande. The [Page] kyngedome of heauen in this place, is taken for the godly grace of the gospel, As though Christ would say: If I may this only thyng obtayn of you, that your synnes may earnestly displease you, & aske for grace with all your whole heart, it shal be brought to passe, that grace shall not bee denyed you. For nowe truely, that acceptable tyme and daies of sal­uacion be at hand, in the which remission of synnes is not onely offered vnto you, but through my me­rites and of mere grace, shalbe forgeuen you. At the lest be warned of this, that you may knowe this tyme of visitacon, and that you do not dispise my worde. Here thou hast out of the gospell of sainct Mathew, the true preacher of grace, and the whole somme of his preachyng, with the whiche Christe wyll haue his kyngdome begonne and ministred. But wyll he alone bee occupyed and charged with the administracion of the same? No truely. For as before this tyme he hath had ministers and seruan­tes, so likewyse he wyll haue theim nowe. Mini­sters of y ^e worde of God The Prophetes, and in especiall sainct Ihon Baptyst, were needefull and very necessarye, to prepare the waye to this preachyng of grace. And so likewyse as in his tyme, and also after his departyng, he would haue suche healpers (suche I say) as sainct Paule nameth theim, 1. Ti. 5. whiche faythfully and ear­nestly should teache the woorde of God, and doo that laye in theim, to holde it in estimacion and his dignitee. But where shall he picke out those, or gette suche? Shall he gette them in the highe schole at Athenes? or out of the noumbre [Page] of the doctoures in Egypte? Or els shall they bee found at Ierusalem, where so great a company of honest Scribes & Phariseis are found? No verely: He wyl picke and chose theim out of the nombre of laboryng menne. Why, and wherfore wyl he do so? Therfore, forbecause his doctrine was so vyle coū ­ted, and had of so litle estimacion before the worlde, whiche doctrine whersoeuer it is brought to light, for the moste parte there foloweth persecucion and mortall hatred. In somuche that sainct Paule na­meth the same woorde, The worde of the Crosse. Also note and marke, euen as the worde is dispised and abiected before the worlde, so shall likewise his ministers bee. Ioh. 13. For the seruaunt is not greater then his maister. 1. Cor. 1 And sainct Paule sayth: There is not many wyse menne after the fleshe, not many migh­tie, not many of high degree called, but that folishe is before the worlde, hath God chosen, y ^t he might confounde the wise.

But howe dyd Christe vse this callyng? Iesus walked (sayth the Euangelist) by the sea of Galile, he sawe Simon Peter, and Adrewe his brother ca­styng a nette into the sea, and sayd vnto them: Fo­lowe me. The same sone after dothe he to Iames and Iohn, Two maner of cal­lyng. whiche also were fyshers. Where is to be noted, that there is two maner of callyng. The one is discribed in the fyrst booke of Moses where it is wrytten, that in the sweate of thy face thou shalte eate thy bread. Whiche partayneth vnto all men. And thother is, when any man is called of God, or by some other lawefull meanes to bee a Kynge, a prince, a ruler of the common wealth, or [Page] chosen to be a preacher of goddes word. And thys pertayneth not vnto all men, but to a certaine. In the first callyng were the Apostels, wherein doubt­les as good and vertuous men, they wold haue re­mained and abiden, in case they had not bene called to none other. After whose insample are we bounde to abide in our calling. And if it fortune any man to be called to any office or dignitie concernyng the cō mō wealth, he shal not onli take it vpō him willingly, but also he is boūd to beware, that he behaue hī self therin righteously, & iustly. 1 Cor. 4. And if any mā seem meete to teach the congregacion of Christ, let hym folowe the counsaile of good men, and be instructed with the warnyng, 1 Cor. 4 that (as S. Paule saith) he bee founde faitstfull therein. And where there is no callyng, there let euery man abide in the fyrste calling. And no manne taketh the honoure vnto hym selfe, Hebre. 5 but hee that is called of God, as was Aaron.

Secondaryly, The of­fice of y ^e Apostles after that Christe had segregated and called to him these fower Apostels frome their fyrste callyng, hee declared what hee woulde doo with theim, and sayeth: I wyll make you fyshers of men. Fysshinge in this place is as much to say, Fyshing as preachinge the woorde of god or the gospell.

As wee haue also in the xiii. chapiter of Mathewe, Mat. 13 Where hee lykeneth the kingedome of heauen to a nette, caste into the sea, wherewith are taken all manner of fysshes. For as a net is cast into the sea for none other intent or purpose, then ther to catch fish, so is it conuenient and meet that thei which by lawfull callynge come to the office of preachynge, [Page] ofte declare the worde of god, and that for none other intent, then to allure and bring men therby in the true faythe of Christe, to the laude and prayse of god, and for the saluacion of their sowles. As wee reade of Christe oure lorde, howe hee glori­fied by good righte, bycause he soughte only the glorye of his father. Iohn. 8. Luc. 19. And in an other place, hee sayeth: The sonne of manne came to seeke and to saue that whyche was loste. And when Christ spake these woordes of fysshynge, Iere. 16 hee hadde a re­specte vnto the prophecye of Ieremye, whan hee saide: Beholde, I wyll sende oute manye fisshers to take theim. Out of all these sayinges a man may lightely gather, what Christe desiered of the Apo­stels, and what they were bounde to doo, whiche was nothinge else, but to preache and teache, and not to deuoure and slaye. For CHRIST neuerment, that to fisshe, was as muche to saye, as to kyll and slaye, or to oppresse anye manne by vi­olence, but contrarye wyse, to handle the worde of God with all faithfulnes and gentlenes, as wee haue in the laste chapiter of Saynte Marke: Go your wayes (sayeth Christe) into all the world and preache the Gospell to all creatures. And Saynte Paule when he describeth and informeth a Bysshoppe, 1 Tim. 3. hee requireth not of him, that hee shoulde be experte howe to handle a weapon, but that hee shoulde bee apte and meete to preache and teache. 1 Cor. 4. For in the fyrste Epistle to the Co­rinthians, hee declareth what a preacher is, and also setteth forthe his office, saying:

Lette euery man this wyse esteme vs, euen for the ministers of Christe, and stewardes of the secretes of God. Nowe is there no more required of the Stewarde, then that he bee founde faythfull &c.

The saiyng of the Prophete Esay agreeth well with this sentence, saiyng: Esai. [...]4. Crye as loude as thou canst, and leaue not of. Lyfte vp thy voyce lyke a Trompette, and shewe my people their offences. Lyfte vppe thy voyce and bee not afrayde. We must needes confesse that all this is spoken of the office of preachyng and teachyng. What neede we many wordes? The office of a preacher is to teache, to rebuke, to comforte, to exhorte, and to be founde faythfull in his office. Therefore, he that wyll bee taken for a true preacher, shall not come to that madnesse, for to drawe agayne sainct Peters swoorde, whiche was ones putte into the sheath. But all his authoritee and office standeth in this, that he is bounde to remayne with sainct Ihon Baptyst, the voyce of a cryer, Mat. 26 Esai 40 or els he doth vsurpe another office, and should rather bee named a sedi­cious manqueller, then a preacher of the woorde of God.

Thyrdly this Gospel declareth vnto vs the obe­dience and simplicitee of the Apostles, The obedience of the Apo­stles. whiche were called of Christe to preache. For assone as they heard this voyce of Christe: Come and folowe me. straight wayes they did geue theim selues ouer into the wylle of God, were obedient, not disputed whether it were lawefull & meete to forsakee father [Page] and mother, wyfe and children, to folowe a man of so lytle reputacion before the world, as was Christ, but did euen as we reade in another place of Abra­ham, when he was commaunded to go out of his countrey into a lande that God should shewe him, he disputed not whether he should goo, or whether he might not serue God aswel in his fathers house, as in a straunge countrey, but most symply obeyed the worde of God. So likewyse were these Apostles found obedient. The po­wer of y ^e worde of God. Wherfore that mightie woorde of God and the gospell is highly to be magnified and extolled, which doth not onely penetrate the eares, but stryketh and toucheth the heart, Or els truely fleshe and bloud had aswell remayned disobedient in the Apostles as in y ^e Phariseis. For they, though Christ neuer so ofte repeted and cryed vnto theim: Amende your selfe, the kyngdome of heauen is at hand. yet would they neither heare him nor folowe him. But where Christe cryeth aswell in the heart as in the eare, there without any busynes, willyng­ly, men both heareth him and foloweth him. But when he cryeth onely but in the eare, then remayne we as blynde and as harde hearted, as that blynde Pharao did. Neuerthelesse it is all our faulte that we do not heare and folowe Christ. Furthermore, wee shall with all diligence seeke Christe and bee feruent in hearyng of the Gospell, forasmuche as he sayeth: Luc. [...]. Who so hath eares to heare, lette him heare. And though the Apostles are bound to geue thankes vnto God, and knowlege that it all came of him, in that they were so obedient and folowed [Page] Christe, yet is this wrytten for an example for vs, so that I knowe not how to geue greatter honour and worshippe to the sainctes, The worshipping of saintes. then when through their ensample I am induced to folowe Christ.

And here is to be noted, that there is two maner of folowyng of Christe. The one is bodily wyse, The fo­lowīg of Christ is two maner of wise. ī and the other spiritually. Of the bodily folowyng of Christe speaketh this present Gospell, and doth not pertayne vnto all menne, but vnto those onely that be commaunded, as the Apostles wer, and also Abraham. Or when through the wyll of God, the Tyrantes of this worlde shall take thee from thy wyfe and children by violence, and put the to execu­cion for the Gospell sake, And so there is Christ to bee folowed, not onely spiritually, but also bodily. For of that it is wrytten: Mat. 10 Whosoeuer denyeth me before men, him will I also denye before my father whiche is in heauen. How to folowe Christ both spi­ritually & bodily. The other folowyng of Christ is spiritual, & partayneth vnto all christian men. For as long as I determyne with my selfe to forsake all thynges that I haue in the worlde wyl­lyngly, whensoeuer it shall please God so to ordain it, yea and at all tymes am readye to dye for the truth sake, so long I folowe Christe. And so may this spirituall folowyng of Christe stande, and bee acceptable before God, without the bodily folo­wyng, as chaunseth often tymes. But the bodily folowyng without the spiritual ought not to bee. For suche thynges ought in suche a chaunce bothe to be ioyned together. Wylte thou knowe nowe, in what wyse thou shalt behaue and instruct thy selfe [Page] herein? Herken to. If God ordaine it so, that thou must forsake all thyng, & for the truth sake sufferest all aduersitee, put awaye and expell from thee all feare, and be of good comforte, and folowe Christe faythfully, not consideryng neither wyfe nor chil­dren, Mat. 5. for great shal be thy rewarde in heauen. And although God doth not visite the with suche afflic­cion and tribulacion, neuerthelesse it is mete and conuenient that thy heart and mynde bee setteled, and vtterly persuaded at all tymes to be ready to folowe Christ. But in the meane tyme, thou shalte not temerously and without great causes forsake neither wyfe nor children, nor no other thyng that God hath sent thee and endued with all. For in that to be willyng to suffre all trouble, persecucion and pouer­tie, when it shall please God to send it thee, is called the true obaiyng and folowyng of Christ. To whom with the father & holy gost be all honor. Amen.

THE EXPOSITION.

An en­sample of incre­dulite. FYrst wee haue in this Gospell an ensample of incredulite in sainct Thomas, & so grosse, that wor­thily any man might wonder at it, in especial in suche an Apostle whiche had heard so often tymes of Christ, howe that he should be put to death, and ryse againe the thyrde day. except that the imbecilitee and weakenes of oure nature and fleshe were not sufficiently knowen vnto vs, yea excepte that oure detestable incredulite that is grafte in vs, were not better knowen vnto vs, then is nedefull here to recite with many wordes. And wherein I beseche you may wee wretches glorifye in, when suche notable incredulite can be found in suche an Apostle? But for no other intent or pur­pose is this layde before vs, then onely that wee therby may learne to knowe the weakenes and maliciousnes of our fleshe. For as long as this blynd­nes and maliciousnes of oure fleshe is not holpen and redressed through Christ and his spirit, so long shall that fayth whiche Christ requireth of vs with so many woordes bee no greater in vs, then it was here in S. Thomas. Many there be which suppose that fayth is so common a thyng, that it is in euery mannes freewylle to beleue who wyll, that Christe dyed & rose againe the third day. Whiche if it were [Page] so in deede, what needed Christ to saye these words: Suppose you that the sonne of man, Luc. 28. when he com­meth, shall finde faithe vppon earthe? Moreouer, what was the cause that the Apostels in the tyme of the resurrection of Christ, were so rude and ignoraunt, in the matter of fayth and iustificacion? Nor it is not to be thought, that suche thinge happened only vnto S. Thomas, and not to the reste of the Apostests, except that wee wyll saye, that all suche tokens and actes which we fynde in the story of the resurrection of Christ (fyrst doon through angels, and then by Christe himselfe, whereby the Apostels in this article were confirmed) were vanities and lyes. I may suffre euery man to say herein his pleasure. Yet doo I thus thinke, and can approue yt by many testimonies of scripture, that no mortal man, how well learned or wise so euer he be, how good or sharpe witted so euer he be, can learne or be instruc­ted in the faith of Christ, The ho­ly ghoste worketh faithe in vs. Esai. 54 except the singular grace of the holy ghoste drawe him and instruct him ther­in. The prophete sayth: They shal be all taught of god, Then if I can instructe and teache my selfe in those thinges, that concerne our faythe, what need hath god to teach me? Vpon this reason S. Iohn the euangelyst, saith: Hee came into his owne, Iohn. 1. and his owne receyued him not. If faith be such a light and an easye thinge to come by, what was the cause that the Iewes were so ignoraunt in the comynge of their Messias, whiche were taught and brought vp in the lawe? Or for what cause dothe the lyghte shine in darkenes, and the darkenes can not com­prehende it? Wherefore it is meete that wee learne [Page] hereout, that it is not in euery mannes power to haue fayth, but that it is a gyfte and a woorke of God only, as we fynde in this place of sainct Tho­mas, that in no maner of wyse he would beleue, excepte he sawe with his eyen, and felte with his fyngers.

Secondarily, wee fynde in this ensample howe paciently, and gently Christe suffereth suche imbe­cilitee and weakenes in his seruauntes. Yea, he turneth suche mekenesse into a strong fayth. For as we reade in the history of the resurrection, howe he fyrst did appeare vnto the women and the Apo­stles, so he dothe seeme here likewyse in this place vnto the vnfaythfull Thomas, because he should not styl perseuer in incredulitee, but should become faythfull. He came the eight daye after his resur­rection vnto the disciples, and besydes that he sa­luted theim with his peace, he shewed vnto Tho­mas his handes and his feete, saiyng: Bryng thy fynger hither, and see my handes, and reche hether thy hande and thrust it into my syde, and bee not faythlesse, but beleuyng. Is not this a highe and an excellent pacience and gentylnes, in suche wyse to suffre the weakenes of his electe? And I beseche you, howe could bee done vnto Thomas a greatter pleasure? For except he had sene and felt, he would not haue beleued. And yet was Christ so good and so full of pitie, that Thomas had all his wylle and mynde. For besydes that he rebuked him with most gentle and swete woordes, he suffered him to put his fynger in his syde. O good Lord, what great affection and loue thynkest thou dothe he beare [Page] to his electe seruauntes? Doth not this place ap­proue and confirme the same saiyng, that he vsed whyle he was yet in this mortal life, saiyng: Mat. 11 Come vnto me all ye that labour and are laden, and I wyl ease you? Note also here, howe Christ through­ly learneth and instructeth Thomas, bothe with wordes and tokens. The wordes wherewith he is taught, driueth away and expelleth his incredulite, which wordes are so layde against him, that therby thou mayest perceiue no greatter synne to be vpon yearth, then is incredulitee. Whereout, Incre­dulite is a great sinne. as out of a fountayne and sprynge, floweth all other synnes. For he sayth: Bee not faythlesse, but beleue. As though he would saye: If thou fall from the fayth, thou art vtterly vndone. But if thou bee faythfull and beleuest, & hereafter do not doubt of the meri­tes of my resurrection, then trust surely, that this incredulitee shall not in any wyse hynder or hurte thee, but shall so and in suche maner of wyse be for­geuen thee, that hereafter I wyll neuer remembre it more. For I require nothyng els for this great benefite, whiche I haue purchased for the whole world, through my bitter passion, then only a faythfull heart, whiche shall not putte his confidence in no creature, whether it bee in heauen or in yearth, excepte onely in my merites and deseruyng. Be­holde, howe with these wordes, thapostle is reduced and brought to true fayth. And likewyse as he is strengthened and comforted with wordes, so also is he holpen with signes & tokens, Signes confir­meth fayth. which for the most part is shewed to confirme our fayth. And yet it is done after a most symple maner, by reason he may y ^e [Page] easyer be brought to a true fayth and beleue. Who would not put and set his trust in suche a mercyfull and a gentle Lorde? Who would set his hope in a­ny other except him onely?

Thirdly, this Gospel prayseth and commendeth tranquilitee, Peace of con­science. quietnes and peace of conscience, and sheweth likewise howe that Christ hath communi­cated the same to the Apostles. And of this peace Christ speaketh before his passion, Iho. 14 saiyng: Peace I leaue with you, my peace I geue vnto you: not as the worlde geueth, geue I vnto you &c. With the whiche wordes Christ maketh a difference betwene a ciuile & a christian fayth. The peace of the wolrde lyeth in ciuile and corporal thynges, wherevnto if ryches and goodes chaunce plenteously, it maketh menne very negligent and careles, incase it bee not prouided and preuented through the word of God. But a christian peace cōsisteth in spiritual thynges which maketh a man hardy & strong in persecution and temptacion, and suche a one, as when extreme necessitee and the honour of God dothe so require, they shall not onely not fear y ^e deuil with the world and all their adherentes, but also shal dispise them and set nothing by them, Act. 5. as we see the Apostles did after that the holy ghost was confirmed in them. Suche a fayth doth Christ worke in his seruantes, and is apprehended of theim onely, that with a true fayth knowledge & embrace Iesus Christ their lord. And this peace I haue, so longe as I beleue in Christ. And nowe if I do not beleeue, it is not possi­ble that I can haue any peace in my conscience to­warde God for my synnes sake, whiche alwayes [Page] accuseth me in my conscience, nor wyll not suffre me to come nor attaine to this spiritual peace.

Fourthly, The cō ­fession of Tho­mas. wee fynde here an excellent confession in Thomas, in whiche he knowlegeth Christ to bee his God and his Lorde. And this confession is so nedefull and necessary, without the whiche no man can haue the true righteousnes that preuaileth be­fore God, nor entre into the kyngdome of heauen. But note also, howe afore that Christe had shewed his handes and his feete vnto Thomas, he could not haue this cōfession. Handes and fete what it is in scripture. Handes and feete in scrip­ture betokeneth often tymes workes and conuer­sacion. Therfore when Christ sheweth vs his han­des and feete, that is, When he hath brought vs to that point, throught his spirite and worde, that we acknowlege his merites, passion, death, and final­ly all his workes, onely to be the cause of our righ­teousnes and saluacion, then may we saye with the Apostle: My Lorde, my God and put all our trust in him, accordīg to the saiyng of Dauid: Ps. 54. Set your trust in the Lorde, and he shall care for you. When Christ doth not in suche wyse shewe vs his handes and fete, so is it for vs vnpossible to make any such confession. For sainct Paule sayeth not without a cause to the Corinthians, saiyng: 1. Co. 12 No man can say that IESVS is the Lorde, then through the holy ghost. Wherefore it is Christe that must bryng vs to this confession. Further note, that Thomas beyng enflamed with the holy ghost, calleth Christ his god. This & such lyke sentences, by the whiche it is proued that Christ is the true & naturall God, [Page] ought diligently to bee noted, and surely layde vp in our mindes, and especially nowe in this last and perilous tyme. Wherfore it is very necessary, when suche errors & abuses crepe in (whiche God forbid) that wee bee well instructed with this confession of Thomas, lest wee bee vtterly drawen from the true fayth of Christe. With this confession of Thomas, sainct Ihon in his canonical Epistle agreeth very aptely, 1. Iho. 5 where he calleth Christ very God and euer­lastyng light, whiche is freely confessed Christ to be the true God. He that wyll (these admonicions notwithstandyng) be deceiued, on his perill be it. For we truely (through y ^e helpe of God) wyll stand, liue and dye in this article, in suche hope and trust, that the almightie God of his great mercy & good­nes, will maintayn vs here euerlastyngly, through his only sonne our Lord Iesus Christ. Amen.

THE EXPOSITION.

IN this Gospell Christ handeleth the Iewes somewhat roughly, like as one that almost had made an ende of his course & runnyng, and nere to his death, ready to be offered vppe: Yea, he reproueth them in suche wyse of their blyndnes, maliciousnes and their indurate heart, and that with so great vehemency and so ernestly, that he could not hard­lyer assault them. And that their ingratitude shuld be the better knowen vnto them and be brought to light, he reciteth vnto theim the great benefites that God from the beginnyng of the worlde had visited theim with all, yea, and that whiche was yet commyng before that their great cicie of Ie­rusalem should bee destroyed: And sayd howe he sent theim Prophetes, Wysemen and Scribes, and euer had sought all meanes and occasions to bryng them through their preachyng to saluacion, yet al would not helpe. Prophetes. He calleth Prophetes those [Page] whiche throughe the inspiracion of the holy ghost, and by the commaundement of God prophecie and teache the people the will of God: And which haue been taught of no mā, except of God onely, as Mo­ses was. Wyse men. And he calleth wyse men those, that haue learned and heard all their wysdome of other good men, and are ready to vtter it againe to all men, as was Aaron in the olde Testament, and sainct Ste­phin in the newe Testament. Scrybes Scribes he calleth those, whiche not onely throughe preachyng the woorde of God, but also through their diligent la­bour in writyng, teache other menne, and profiteth theim highely, as were many after the Apostles tyme, and likewyse in our tyme there be many that haue done muche good in the church of Christ, and dayly yet dothe. Of the whiche in another place Christ sayth: Mat. 13 Euery Scribe taught vnto the kyng­dome of heauen, is like an housholder, which brin­geth furth of his treasure thynges newe and olde, Out of whiche woordes lightly may bee gathered, the greate benefites that God had shewed vpon the Iewes. And how (I pray you) can be so wyse or wel learned that can comprehend with words al the benefites that god had shewed vnto the Iewes, from that tyme that he had brought them out of Egypt, and deliuered them frō bondage? A great benefite to haue the word of God And yet amongst all other, this was the greatest & highest benefite that he had geuen them his worde, without doubt a most precious and excellent gyfte. Whiche gyfte was so great, Rom. 4 that as sainct Paule sayth, they farre excelled vs Heathen people, forasmuche as God [Page] hadde committed his woorde vnto theim. And the prophete Dauid boasteth, Psal. 16 that god had doone no suche thinge to all nations, lyke as he had done vnto the Iewes. But they shewed them selues a­gaine so vnthankefull, that it constrained god to take awaye that same worde from them, as wee see in the eight chapiter of the prophet Amos, saying: Beholde the tyme commeth, sayeth the lorde god, Amos. 8 that I shall sende an hunger into the earthe, not the hunger of breade, neither the thruste of water, but an hunger to heare the worde of the lorde. And the truthe of suche a prophecy dothe god sometyme fulfyl, as in fewe yeares after it did chaunce, when the Iewes were brought into Assiria. &c.

And yet neuertheles yt is to bee thoughte a greate grace and benefite, that they were not depryued of the word of god. For they had Moyses, Aaron, and so manye prophetes besydes, as Saynte Iohn baptiste, Christe himselfe and the Apostels, that Christe myghte well reherse vnto theym: I sende vnto you Prophetes, wyse men, and scribes. &c.

Secondarilye, he reproueth theim of theyr cru­eltye, whiche they vsed agaynste the Prophetes and other that were sente vnto theim, receiuinge theym with no reuerence, but moste abhominably dyd handle theim. And where they hadde beene woorthye of greate rewardes, they contrary wise, kylled theym. The in­grati­tude of y ^e Iews. Some of them (sayth he) shal you kyll and crucifye, and some of them shal you scourg in your sinagoges, and persecute theim frome ci­tye to citye. &c. This was a greate blyndenes that the Iewes slewe all the Prophetes, and [Page] would not suffre none to liue that spoke against their false worshippyng of God, whiche they con­trary to the worde of God, had inuēted of their owne braynes. And in this blyndnes and maliciousnes they abode and remayned styll in Christes tyme, and long after, and would in no wyse suffre any thyng that should learne theim to amende their blyndnes. But so it is wont to go with theim that wyll not harken vnto the worde of God, but abuse the same. Wherfore worthily happeneth vnto them the saiyng of Esaias: Esai. 6. Blynde the heart of this people &c. Surely they can not blame Christ, seyng that the waye of trueth was so diligently taught vnto them, before his commyng. Fyrst through the Prophetes other ministers of his worde, and in his tyme by Christ himselfe, and after Christes ascen­cion, by the Apostles and other mo, so that they can laye no blame to no man, nor can in no wyse excuse them selues. Dyd not Christe geue theim sufficient warnyng in this present Gospell, where he sayeth: Ierusalem, Ierusalem, Thou that slayest the Pro­phetes and stonest theim that are sent vnto thee, Howe ofte would I haue gathered thy children to­gether, euen as the Henne gathereth her chickyns vnder her wynges, and ye would not? &c. He that had leasure or time to declare the worthines of this similitude, and in what wyse the Henne is affeccio­ned toward her chickyns, and in what wyse she re­tayneth theim, and getteth theim their foode, and with what desire and feruentnesse she fighteth for their safegarde, and in howe many thynges she dis­sembleth and suffereth theim paciently: fynally, in [Page] what wise she kepeth and defendeth them vnder her winges, whiche all aptely may be apropriated vn­to Christe, whiche for our sakes dyd and suffered so many thinges, withoute doubte yt shoulde bee euident vnto all men, y ^e the Iews them selues were the very cause & occasion of their blindnes & dam­nacion, As the prophet Oseas witnesseth, saying: Ose. 13. O Israell, thy iniquitie hathe destroyed the: But in me only is thy healpe. To whom of the prophets haue they obeyed? Or whiche of theim haue they not persecuted? What trouble and busynes suffered Moyses amonge theim? Yea how shamefully thei behaued theim selues against Christe, and how did they handle him? Which of the Apostels were euer safe and suer amongest theim? Did they not stone to deathe that blessed Saint Steuen the holy martyre of god? Out of their dooinges it is manifest, The na­ture of y ^e fleshe. that there was nothinge more pleasaunter to the Iewes, than to stone, crucifye, to obtruncat, scourg, and persecute with most greuous ponishments, the blessed saintes of Christ. But to hear the holy word of god, to knowledg that most ioyfull tyme of their Messias, there were very few of them so to do. Yea and thoughe we were ignoraunt with howe greate crueltye they intreated all those that were sente to them from god, yet might a man sufficiently learn it in the only story of Steuen, which is writen in y ^e seuenth chapiter of the actes of the Apostles. Act. 7.

Thirdely, Of the punishe­mēt of y ^e soules of y ^e Iews. Christe declareth the ponishement that shuld happen vnto the Iews for their ingratitude which shuld not only be a corporal ponishment, but also a spirituall ponishmente. Fyrste shall come vppon [Page] theim all the righteous bloud that was shedde vpon the earth, from the bloud of righteous Abell, vnto the bloude of Zacharye the sonne of Ba­rachias, 2 Pa. 24 whome they slewe betwene the temple and the altare. O what an horrible and a greuous pu­nishment shuld this be? For god will no more suffre vnpunished this effusion of bloud, then he will suf­fre vnpunished the effusion of the Precious bloud of his only sonne, as the scripture witnesseth, say­ing: Zach. 2 He that toucheth you, shall touche the apple of his owne eye. And againe in an other place: Ve­rely I saye vnto you, Mat. 25 whatsoeuer you do to one of the leaste that beleue in me, that same do you to me O you tyrantes why doth not these sayings touche you and moue you? Why doth not the greate po­nishment of the sowle withdrawn you frome your greate curelnes, that you myght be afraid to com­mitte any more suche vnworthye actes against the wordes of god? Do you not heare that the bloude of those, whiche you do kyll for the worde of god, shal not allonly come vpon you, but also all the bloude that hathe beene shedde vppon the earth, from the bloud of righteous Abell vnto this day? Yee wyll not beeleue these thinges, but daylye go aboute to mayntaine your wantō and abhominable minde But synce it is so, that you wyll doo none other, take your pleasure. For wee truely shall abide pa­cientlye (by the grace of God) that tyme, in the whiche wee shall resiste you, and all the aduersa­ries of the worde of god openly, with greate truste and constancye. For doubte you not but that daye [Page] of vengeaunce shall come. Sapient. 5.

Besides thys, you shall be punished with corporall ponishment for your ingratitude and vnthankful­nes, For thus saith the lorde: Behold your habita­cion shall bee lefte vnto you desolate. And in an o­ther place, he saithe: Mat 24 There shall not bee lefte one stone vpon an other. These bee those thinges that Christe gaue the Iewes warnyng of, which shuld happen vpon them, and partely he tolde it by simi­litudes, and partlye without anye similitude. But what preuailed it to them? Dyd they either repent them or amend theim? No snerly. And Christe also after his ascention lefte theim his blessed apostels, giuing theim fourtye yeares space to repent theim, and yet all wold not help, nor cause them to forsake their mischeuous incredulitie & pertinacy, but as S. Paule sayeth: Rom. 2. They heaped them selfe a trea­sure of wrath, against the day of wrath. &c. Where­fore it is come to passe, that the iudgemente of god, his wrath & indignacion is come vpon them, which is euidente to the whole worlde. And they whiche afore tyme wolde not heare Christe and his Apo­stels, in the name of god, afterward were constrained to heare the Romaines in the dyuels name. I praye god the father, The in­gratitud and vn­thākful­nes of thē that haue the worde of god. that wee be not ones con­strained to learne, what a thynge it is, so many­festly to dispise, forbidde and driue awaye by forse goddes worde, and in no wise to giue place to the truthe.

The word of god shineth so clere amongst vs, y ^e yt cā not be denied, but be confessed to be the very trew [Page] worde. And on the other syde, our ingratitude and maliciousnes is so great, that it is not vnknowen. Wherfore I thynke that suche punishment as pleaseth God shall folowe, yet I knowe not what God purposeth to do, but I knowe what I am bound to feare, and to be afrayde of. Neuerthelesse, lette vs aske for grace, and he of his goodnes shall turne his wrath from vs. Amen.

THE EXPOSITION.

IN the last chapiter of the Gospel of sainct Ihon, Christ demaūdeth thre tymes of Peter if that he loued him At the whiche demaunde Peter an­swered thre tymes, and sayd that he loued him. And [Page] because that Peter should not lacke an occasion to declare his loue, & to proue it in dede, Christ goeth to and declareth vnto him wherwith he might gra­tifie and serue him, namely, if he loued him, he shuld feade his shepe. To feade is to tea­che. Psal. 22. To feade is as muche to say as to teache and preache. And so taketh it Dauid, when he sayth: The Lorde is my shepeherd, I can want nothyng. He feadeth me in a grene pasture, & ledeth me to a freshe water. He calleth the shepe, Shepe. Iho. 10 his electe christians, as he sayeth in the .x. chapiter of Ihon: My shepe heareth my voyce. And in the Gospell of Mathew Christe sayeth: Mat. 10 Beholde I send you as shepe in the myddes of Wolfes. As though Christ would say vnto Peter: My Peter, I haue bought my shepe, that is my christians, dearly, w ^t an vnesti­mable price, wherfore I would not see any of them neither neglected nor yet lost. Therfore if y ^u louest me, as thou hast spoken, thou shalt vnderstād, that there can be nothing more acceptable vnto me, then that my sheepe haue good feadyng: That is, that they be diligently taught & instructed in the worde of God. Howe Peter should folowe Christ And if thou wilt know whō thou shouldest folowe in this office of preachyng, herken to this saiyng: Folow me. For thou knowest and hast sene in what wyse I haue behaued my selfe herein &c.

Nowe that in this place Peter is commaunded to folowe Christ, I thynke that the same commaundement and precept partayneth not onely vnto Peter but generally vnto all christian menne. For synce we be named christians, & take our name of Christ, whō should we folowe but Christ? who sayth here: Folowe me? But there hath been in the world, and [Page] is yet vnto this hour, diuers & sondry ways prescribed vs to folow, For this foloweth S. Francys, the other S. Benedict, the third S. Dominick, the fo­werth foloweth S. Bruno, as a moste suer rule of his lyuing. And as touching this thing, there hath been amongst christen men, so variable & sondry o­pinions & ways to folow, that who so euer wil note thē wel, it can not be, but he must needs be sore gre­ued in his hart at them, in so muche that they be all fained & made repugnaunt to the manifest word of Christ. For who of y ^e fathers can be found, y ^t dare a­vow & say of thē selues: He that foloweth me in my rule, walketh not in darknes. Though in need yt is not euel if we folow our fathers, In what wise wee shulde to lowe the Fathers 1 Cor. 4 but it is needefull thē y ^t we do it in such form as S. Paul describeth it sayīg: Be ye my folowers (wher he doth adde) as I folow Christ. Wherfore yt is needful, y ^t this cōmaū demēt of Christ shuld moue & stere vs, & not to thīk that it was geuē only to Peter, but also vnto al christen mē, nameli vnto those, that glorify thēselues of Christ, therfore shuld thei lykewise folow hī, of whō thei bear y ^e name. For it is Christ ōly y ^t dare auowe and sai: Iohn. 8 He y ^t foloweth me, walketh not in darknes. Secōdarily, forasmuch as we haue heard & lear­ned, y ^t ther is no suerer thīg in this life, thē to folow Christ, therfore it is necessary, that we learne how & in what maner of wise it is needful y ^t we folow him. that is, y ^t euery mā must folow Christ in his callīg. For this presēt gospell teacheth vs that in Peter, y ^t whē he heard Christ say: Folow me. he tourned him selfe aboute, and sawe the disciple whome Christe loued, and sayd vnto Iesus: Lorde, but what shall [Page] he do? Peter had a commaundement of Christ to folowe him, and that in his callyng, whiche was before declared vnto him, Euery manne folowe Christ in his callyng. namely in feadyng Christ his shepe. And forbecause he had so sone forgotte it, lookyng to another, he is here reproued of Christe with these woordes: what is that to the? And agayne he heareth, Folowe thou me. But this was not only done for Peter, but for vs also, that wee should not charge our selues with other cares & busynes, but with good aduisement & counsail beyng diligent in our owne busynesses, should endeuor our selfe to do faithfully & with a christiā mynde that thing, whervnto wee are called. For truely, if euery man in his degre would diligently endeuor them selfes, to do y ^t thyng whervnto they are ordained & called of God, and not to set so litle by it as they do, w ^tout doubt, or should fynd him selfe so charged, that he should sone forget to remembre what other men had to do. And take an example: The of­fice of prechīg If I am called to the office of preachyng, to be a minister of the worde of God, so is it very necessarye, that I do the same with all diligence, in preachyng, readyng, rebukyng com­fortyng, and prouidyng for the poore &c. Further­more it is necessarye, that I behaue my selfe in all thynges appertainyng to that office, that men may perceiue, that I seke none other thyng, but the ho­nour of God, and vtilitee of the congregacion.

Then if I wyll diligently & studiously fulfyll this office as here is a cōmaundement geuen to Peter, and as sainct Paule in his Epistles gloryeth that he hath done, 2. Co. 12 doubtles I shall haue so muche to do in myne owne office, that I shall not nede to medle [Page] with other mens offices & duties, nor take theim v­pon me, but euer be studious with all my strength to do according to mine owne callyng. In like ma­ner, Magi­strare. if I were chosen to the office of the magistrate, and had receiued of god the power of the sweard, to defend the good and vertuous, and to punish the e­uell and transgressours, and in that office did aply my selfe with all diligence to doo, as it becommeth me before god to doo in that office, surely I shulde not haue leasure in mine office, to beholde what o­ther men doo, but it shuld be necessarye for me with diligence to endeuour my selfe to be found faithful in mine owne callynge. The lyke manner it is in the office of a good and dylygente father of the housholde or mother of an housholde, seruaunte or handemayde, that euerye one doo well remem­bre their owne duetye, and faithfullye serue and dooe in their vocation, neuer takynge one the others offyce vppon hym, seeynge that it ys an vniuste and a sinnefull thynge to see the matter come to this poynte, that the seruaunte shoulde take vppon hym the maisters parte, or the mai­ster the seruauntes. And therefore Saynt Paule saithe: 1 Cor. 7 Lette euerye manne continue in that same callynge that hee is called vnto.

And heere note, that wee speake of that voca­tion that God calleth vs vnto. Neither are the fayned religious menne of oure tyme to be heard, if at this texte they seeke a defence for their er­roure, and saye: Thou are called vnto a Mona­sticall lyfe, therefore needes muste thou contynue in the Monestarye, and lyue a religious lyfe.

And the cause why they are not to be heard, is this. God called theym not to that lyuing, but men: that is, they were brought vnto it by the tradycion of dyuels.

Thirdely, The au­tority of the Apostels. in this gospell is cōmended and highly praysed the auctoritee and office of the Apostels, especially against those that saye: If mannes doc­trine is not to bee receiued, no more is the Apostels doctrine, for they were menne also. But who euer taught the, or of whom euer haste thou heard that it is not couenient to heare those men, that teache the truthe and word of god? In this point it is ne­cessary that men vnderstand well. For when we say that the doctrines & tradicions of men are nothing worth in the mattiers of iustificacion and faith, we speake nothing of the worde of god whiche is preached by men, but suche doctrine as men haue yma­gined against the worde of god. And suerly if oure aduersaries wold in this matter shew and behaue theim selues as the Apostles did, wee wolde righte gladly receiue them, nothing considering that they are but mē. And if ye will knowe what the Apostels did, herken what is written in this gospell of Iohn the Euangelist, for we wil not now speake of the o­ther Apostels. For Iohn saith in this place: This is that same disciple y ^t beareth witnes of these thin­ges, & hath writtē these things. &c. Hear ye not now wherof Iohn glorifieth? Of the truthe doubtles & that he wrote no lye. Now seing he hath written the truth, why shuld I not beleue him? Truly I canne not denay, but I ought to receiue a prophete in the name of a prophete. and on the other parte, I am [Page] bounde to forsake him that cometh not in the name of a prophet, that is, he that speaketh not the word of god and the truthe. Wherefore if we will that men shall receiue and heare vs, go to then, let vs speak and preache the truth of the worde of god, & bring not drosse for syluer, Esai. 1. but set it forth puerly, & lead not y ^e people into a cōfidence of their owne workes, but bring them vnto Christ. Let vs folowe the Apostles in the office of preachinge, especially S. Iohn in this gospell, which iustly maye glory, that he preached y ^e treuth, and so shal y ^e people on the o­ther part remembre their duety toward vs againe. For we knowe that this sentence of Christ was spoken for that same cause, Luc. 10. where he sayth: Whoso heareth you, heareth me. And who so despiseth you, dis­piseth me.

THE EXPOSITION.

THis gospel deare christians, is replenished and ful of many godly doctrines and helthsom lessons. Therfore wee ought to wyshe & desire with heartie prayer, that God of his great mercye would vouchesafe to lighten our myn­des, that we may receiue, gather, and print in oure heartes suche thynges, as in it are profitable and necessary for our instruction.

And first the Euangelist describeth in this place howe Mary, Ioseph & the childe fled into Egypte: Christe fleeth into Egypt. Which doubtles was a great sorowe to Mary and Ioseph: yea suche a crosse, as day and night tur­mented them. Thynke you this did not right sore vexe theim, seyng that they had heard before that this childe should, as a most mightye kyng, reigne in the house of Iacob eternally, and nowe they are constrained to flee with him into Egipt, and (as banished persones) there to liue in all miserye? But in this God would declare, that the kyngdome of his beloued sonne is not of this worlde, and that he must entre into his glorye and kyngdome through many persecutions, and muche trouble. Yea, Iohn 18 Luc. 22. fur­thermore it declareth that all suche as depende vp­on him, and repose their whole hope in him, shall haue none other fortune in this worlde, then Christ him selfe had. And here note the profound iudge­mentes of God. Christ beyng the beloued sonne of [Page] the father, with Iosephe and his louyng mother Mary, must needes flee and geue place to Herode, a most wretched caytife and cruel tyrant: Where as yet God might (yea with one woorde of his mouth) haue destroyed him, and punished him accordyng to his demerites. Why was this done? Doubtlesse, forasmuche as Christ was geuen into this worlde to dye for vs, and to suffre al maner of euils, it was necessary that some profe of it shuld be now shewed in his childhod. Osee. 11 And furthermore, it was necessary to fulfyll the prophecie of Oseas saiynge. Out of Egypte I haue called my sonne. And also Herode himself (as yet) had not fulfilled the measure of his fury, And needes must he dayly more & more heape the wrath and indignacion of God vpon him selfe. For wretchedly he lyued all his life, therefore he wretchedly dyed. He cruelly executed the tyraunts parte, wherefore he had the rewarde of a tyraunt. And suche is the fortune of Christians, that theyr enemyes doo lyue a mooste pleasaunt lyfe and are exalted as hygh as the Cedre trees of y ^e high mountains of Lybane, Psal. 36 but the Christians ar oppressed & troden vnder foote, as you see here, y ^t it chaunced, to Christ himselfe, to Mary his blessed mother, and to Ioseph.

God is carefull for hys.Secondarily, in this Gospell is declared, howe lyke a father, and howe mercyfully, God taketh vp­on him the cure and charge to prouide for his be­loued sonne Christ, and his parentes. And fyrst, lest they might fall into the handes of that mooste cruel tyraunt, he commaunded theim to flee into Egypte, and to tarry there vnto y ^e death of Herode. [Page] And this doth he by a noble messanger. that is to saye, an angell. Besides this, where as Iesus pa­rentes were poore folkes and had small comforte, either of kinnesmen, or of theyr neyghboures, yet god so looketh vnto theym, that the wyse men came frome the Easte countreies, bringinge theim gyftes, wherewith they might sustaine both themselues, and the babe, vntyll the tyrannous cru­eltye of Herode were ceased, and at an ende.

Nowe, althoughe god layde a very heauye crosse vppon Marye, Ioseph, and the babe Iesus, yet withdrewe he not frome them his fatherly mynde, but cherisshed theim with suche goodnesse and mercye, that althoughe they were in tribulacion, yet they perished not, but were fortunately delyuered, euen as god hathe promised vnto all christians, that suffre tribulacion for his woorde.

And althoughe god for a tyme withdrawe hys healpe, and appeareth that in verye deede hee hathe forsaken vs, yet at the laste wee shall e­uidentlye proue and playnely see, that in very deed no manne can bee more studiouslye carefull for vs, than the Lorde our God. In the meane time lette vs onlye studye to doo after the Prophete Dauids councell, to abide pacientelye the lorde, Psal. 26 to doo his pleasure manfullye, that oure heartes maye bee comforted, and by hope lyfted vppe vn­to hym, so that pacientlye wee abyde what ad­uersytye so euer chaunce vnto vs. Thys (I saye) if wee doo, it is impossible that we shulde be forsa­ken & left without comfort. And though men wolde not comfort vs, yet needs must it come to passe that [Page] God by his holy Angels shall comforte vs, as here you haue a noble example in Iosephe, Mary & the childe Iesu, whiche although for a tyme they gaue place to Herode, yet after Herodes death, they were againe called out of Egypt by the Angel.

Thyrdly the Euangelist describeth the crueltie and tyrāny of Herode. For after that he had geuen commaundement vnto the Wysemen, that they should go and diligently searche for the childe, and when they had founde him to bryng worde to him, that he also might come & worship him, and do him reuerence, he now seyng that he was mocked of the Wysemen, was excedyng wroth, and sent & slewe al the children that were in Bethleem two yeres olde or vnder, according to the tyme that he had serched furth of the Wysemen. What is this? Is this to worship him? This is to wor­ship w ^t tyrants yea doubtles, thus appeareth hypo­crisy and tyrāny. For as touchyng suche men, when they speake fayrest, then get thei sonest and farthest of from them. For surely their mouthes are full of bitternes and desceite, and vnder their tonges are payne and sorowe, Psal. 9. as sayth the Prophete Dauid. A manne needeth not to seke farre for an example. Did not Ioab maister of the armye vnder Dauid deale so with Abner bearyng to him a frendly countenaunce? 3. Re. 9 Or when did Saul kepe faythfull pro­mise with Dauid, although often tymes he sware depely vnto him? Euen so did wicked Herode here with the Wysemen. For fyrst before them he pre­tended himselfe to be a simple person, & a man with out guyle or fraude, promisyng that he would ho­nour and reuerence that newe borne childe: euen as [Page] in our tyme some euell persones seeme to do, whiche can fashion theym selues to euery mannes compa­ny, and with fair & swete words wype symple mens mouthes so smoothly, that any man wolde thynke theyr myndes and wordes were all one, tyll at the laste, the poore and simple doo proue by experience that thei dissemble with theim, & intended nothing lesse thē the godly wordes that they spake. But let vs speak of Herod, which before these wise men promiseth that he entendeth to bee vertuous & to wor­ship this Christ, that shuld come in to y ^e world, But fulfilleth he this promise? Yea god wot: His prayer was so strong, that no mother in Bethlehem nor in al the coasts, might kepe her children a liue. For as many as were two yeare and vnder, were slain. Oh excellent prayer. Are there not thinke ye in our time y ^t wold worship Christ in like maner, yf they might therto be suffered & haue occasion? Suerly it were yl done, to surmise any such thing of our hypocrites syth thei do daily hear so many sermons. Yet I fear me, if it shuld come to that point, that thei wold de­stroy & root vs out whom the world counteth here­tiques (for flesh is flesh and so continueth) that many woulde be readye to do suche goddes seruice (as Christe calleth it in S. Iohnes gospell) yea and ryght gladly proffer their seruice to do it. And this I know that we (with the grace of god) shalbe rea­dye not only to suffre all aduersitie for the gospels sake, but also to dye for it, be Herod and all his vn­godly membres neuer so mad with it.

Fourthelye, the Euangelist in this place recy­teth the sayinge of Ieremy the Prophet which so [Page] many yeres before prophecied that miserable mur­deryng of the infantes, Iere. 13 whiche were slayne vnder that cruel tyrant Herode, and also the great lamentacion and weaping of those mothers for their chil­drent. And in this place fyrst is declared & praysed the trueth of all the prophecies, The truth of prophe­cies. that those thynges whiche they before spake of, must needes be accom­plished and fulfylled, euen as Christ sayd: Heauen and yearth shal passe, but my worde shall not passe. Furthermore here is an example to all ministers of the worde, Ma. 24 that with all diligencie they consider it and endeuour theim selues, All preachers should cōfirme their saiynges with scripture that whatsoeuer they teache, preache, or otherwyse do in their office, that they do it vpō a good foundacion of the holy scrip­tures, so that they may euer be ready to answere to those, as are not sufficiently instructed in their do­ctrine or workes, or that vnderstand not their prea­chyng. For euen Christ him selfe in likewyse approued his doctrine out of the olde testament and the Prophetes, and that in many places. And did not the Apostles in like maner? Howe excellent an arti­ficer dothe Paule shewe himselfe in recityng the textes of the olde Testament? For whatsoeuer it be that is buylded vpon that sure foundacion of the holy scripture, be it doctrine, or worke begon or finished, it standeth sure and stedfast. Contrary, whatsoeuer is not buylded vpon that foundacion, there is no remedy, it must nedes fall. God through Christ geue vs the knowlege of of his holy worde. Amen.

THE EXPOSITION.

IN the gospell of S. Mathewe ys made mentiō of a certaine ruler, which did aske Christ what he shuld do, that he might inherite and haue euerlasting lyfe. Vnto whom Christ answered saying: If thou wylt entre into lyfe, keepe the com­maundementes. And forbicause he dyd aske lyke a iustifier that wolde be iustifed by his owne workes without fayth, therefore he receaueth suche an an­swere as concernyng workes. This ioyly felow by and by boasteth and rufleth out (as the fashion of iustifiers alwayes is for to do) and proudely answered of his works which he had done, and sayth: All these haue I kepte from my youth vp, What lacke I yet? Iustifi­ers are boasters of their workes. What shall we say or think of thys vaine and proude confidence? Peraduenture he shuld not haue had answered much amysse, yf the law had not [Page] been spiritual (as sainct Paule sayth) and had not required the affection of the heart and the inwarde man, and not only the outward apparance of wor­kes, workes. wherin this iustifier was deceiued. Nowe for-because that he should learne to knowe his imper­fection and hypocrisy, Christ sayth vnto him: One thyng ye wāt. If thou wilt be perfect, go thy way & sel that y ^u hast, and geue it vnto the poore. Here was sodenly a wyndow opened into his heart, so that he might haue sene, vpō what a feble & weake foundacion & imperfect fayth he stode. But what doth he? He goeth not about to do y ^t, Ryches are a let vnto life euerla­styng. whiche Christ cōmaun­ded him, but left him, & goeth his wayes. Wherout it cōmeth well to passe whiche Christ sayth: O how hardly shal they that put their cōfidence in ryches, come into y ^e kingdom of god? It is easier (sayth he) for Camel to go thorowe the eye of a nedle, than for a riche mā to entre into the kyngdom of heauen &c. Whiche thynges when S. Peter had heard that it was no smal thing to leaue all & folowe Christ, and that he had already done it voluntarily & not com­pelled thervnto, he doth aske Christ, what shall be­come of him & thother Apostles. It cānot be denied but that S. Peter with his brother Andrew, frely & voluntarily did leaue & forsoke al (although it was but litle) & folowed Christ. And surely, if Peter had been so riche as euer was Cresus, yet when he had heard Christ speake in his hart this saiyng, Folow me. A car­nal affectiō was in Peter he would haue left al & folowed him. Neuerthelesse it was a carnal affectiō in him, taking thought for his reward, before he had done his diligence, or before he had brought his worke to an end. And as [Page] touchīg this matter, it semeth that Peter was like vnto those workmen, which when thei were agreed for their wages, wēt into y ^e vyneyard, but yet requi­reth a greater reward, then thei that came about y ^e ix. and xi. hour. For when did Abrahā (I pray you) require any such thyng when he was commaunded of God to forsake his fathers house and folowe the Lorde into a strange lande? Therfore Peter is set furth in this place as an exāple of mans infirmitee which notwithstādyng, Peter s fayth of Christ. Christ (accordyng to his gē tle & fatherly affection) doth gladly beare & take in good part, euē as it often tymes chaūsed in y ^e Apo­stles, whō Christ w ^t such lenitie & myldnes of mynd did so long beare withall, vntill at his tyme he did bryng thē vnto perfection. Yea if that good & most bountiful Christ should reiect & cast away all them whiche were weake in y ^e fayth, what should become of vs I beseche you? There is not one of vs whiche would not gladly take a reward, though he had not deserued the same by any maner of seruice. Besides that, all wee with good wyll would raigne with Christ, though we haue neueer suffered any thyng with him or for him. But loke not, that that shal so come to passe, but thus it shalbe, He that suffereth with me, shall also raigne with me.

Secōdarily, though it be mete and cōuenient, y ^t we do our dutie & seruice vnto God of very loue of the heart, without any respect of reward (for the re­ward shal folowe of his owne accorde) yet notwithstandyng Christ sheweth vnto Peter & to the other Apostles, how he will intreate them, and what they shal at length receiue of him. And this his promise [Page] he also confirmeth with an othe, saiyng: Verely I say vnto you, that when the sonne of man shal sit in the seate of his Maiestie, ye whiche haue folowed me in the newe byrth, shall syt also vpon the twelue seates, and iudge the twelue tribes of Israel.

Heare howe large a promyse is made in this place vnto the Apostles. For he wyll not onely conferre this benefite vnto theim, (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 perseuer vnto the ende in a true fayth) partakers also of euerlastyng life, by his only grace and mercy: but also he wyll make them iudges, that in the newe byrthe, when we shal be receiued into euerlastyng health, they shall sitte nere vnto Christ. Of the whiche iudgement sainct Paule also speaketh: 1. Cor. 6 Do ye not knowe (sayth he) that we shall iudge Angelles. Albeit wee must not referre this iudgement to the last iudgement only, but it must also be vnderstanded of the laste iudge­ment of the spirit among christians in this life. For assone as by the worde wee receiue the holy ghost, & and are made the sons of God through fayth, thē is this gyfte geuen vs also, that by the worde we may iudge al thynges, euen as sainct Paule wytnesseth in another place. The spiiritual man iudgeth all thynges, 1. Cor. 2 and he is iudged of no man. And Christ also: Nowe is come the iudgement of this worlde, and the prince of this worlde shalbe thrust out. Are not the thynges, which are promised vnto the Apo­stles in this place, great and excellent? And it is to be vnderstand that to leaue all thynges, & to folow Christ, must be done at the fyrst. For although the [Page] Apostles had left all thynges and folowed Christe when he spake these woordes, yet was fayth at that tyme vnperfect in them. Moreouer the holy ghost was not yet confirmed in them, as it came to passe afterwarde vpon the day of Pentecost. Yea, euen Christe himselfe affirmeth, that they lefte all thynges vnperfectly, & folowed him, when he sayth that he sent furth his disciples without staffe and scrippe, & yet they lacked nothyng. And in another place. The children of the spouse fast not, whiles the spouse is with them. The Apostles in very dede folowed Christ, He that beleueth is con­stant in tyme of persecu­cion. & were sent furth to preache in Iu­ry. But where was persecution? yea, rather where was fayth, whiche could haue borne suche persecu­cion if it had happened? Wherfore it is to be vnderstand, that the Apostles left all thynges, & folowed Christ perfectly then, & not before, when vpon y ^e dai of Pentecost, they did with cōstant mynde confesse Christ before the Scribes & Phariseis, and all the people. Moreouer, when they preached not only in Iurye, but in all the worlde vnto the people with suche sedulitee, diligence and constancy, that at last they wer also compelled to dye for preachyng of the Gospel. The cō ­uersion of sainct Paule. And truely as concernyng this matter of folowyng Christ, sainct Paule, whose feast wee celebrate this day, is not to be counted the least.

For after that he was cōuerted of God (as we reade in the nynth chapiter of the Actes of the Apostles) and of a Wolfe was made a shepe, he preached his Lorde Christ with suche zeale and earnest affection of mynde, that euen at this day his voyce is heard of this matter, and that not in one place onely, but [Page] throughout all the whole worlde. The almightie God graunt that we may receiue his doctrine and direct our life accordyng to the same.

Thyrdly, forasmuche as Christe hath promised vnto his Apostles, iudgement ouer the xii. tribes of Israel, because that in his name they left all thyn­ges, & folowed him: Nowe he procedeth to declare further, what he wyll geue to all those that for his names sake shall lose any thyng, Reward cōmeth of it self and sayth. Euery one that forsaketh house, or brethren or systers, or father or mother, or wyfe or children, or landes for my names sake, shal receiue an hundreth folde, and the inheritance of euerlastyng life. If any mā wyll referre the former promise only to the Apostles, let him know, that this promise is spoken so plainly to all christians generally, that it must nedes remayne a general truth. Only let vs marke this well, howe it must be vnderstād, to leaue all things, & to folow Christ. For to do this truly & vnfaynedly, doubtles is required a true fayth. yea, if I haue a true fayth, whiche is dead vnto all creatures, and liueth vnto Christ alone & vnto righteousnes, then haue I left all thinges in my heart, To leue and for­sake all. although by the good will of God I may christianly & godly vse & enioye my goodes so long as I liue: yet neuerthelesse I am al­waies redy, if nede be, to leaue al thinges & willyngly to folow Christ, yea euē vnto death, hauyng this hope & assured trust, y ^t it pleaseth God that it be so, & that he requireth y ^e same of me. Besydes that, I am certain, y ^t God wyll vse me w ^t suche liberalite, y ^t I shal receiue an hūdreth fold for y ^e thynges y ^t I haue forsakē in this world. Finally, I knowe this also, y ^t [Page] in that other lyfe, I shall receiue euerlastynge life. For Christ, which is y ^e truth it selfe, in no wyse doth lye, but without dout dothe performe this promise with me. But in this place it shal be expedient that we doo rightly vnderstand, what it is to receiue an hundreth folde. The er­roure of the Anabaptists For the Anabaptistes go a­boute hereof to proue a corporall kingedome of Christe, and a suer and quiete lyfe, which the christians muste inioye a thousand yeares after the re­surrection of the deade, all the wycked and vngod­ly being destroyed. And of this erroure they make this the chiefe grounde, bicause it is added in S. Luke, and also in S. Marke: In this lyfe. Iohn. 6 Iohn. 8 But I praye you, howe do these agree togyther, that wher Christe in an other place dyd refuse to bee chosen a kynge amongest the Iewes, after a corporall and worldly manner, and sayde vnto Pilate: My king­dome is not of this worlde? nowe as one forgetful of his former sentence, is of a contrarye mynd, and is come to administre a corporal kyngdome in this world, and to geue vnto his christians earthly pleasures, the pride and power of this worlde? No, To re­ceiue an hūdreth folde. not so. But to receiue an hundreth folde in this worlde is nothinge els, than to haue a mercy, quiete and suer conscience, whiche esteemeth more his redem­tion, iustice and euerlasting health, which he hath gotten by Christe onlye, then all the ryches of this world, be they neuer so glorious and delectable to the vngodly. And in very deede, suche a good thing is a quiet cōscience, through the benefite of Christ. And this so great a good thyng, wyll Christe gyue in this lyfe vnto all theim, which with a trew faith [Page] faith do hange vppon hym, or leaue any thinge for his sake. And in the countrey euerlastinge to come he will giue that felicitie of lyfe which euer shall indure. To the whiche, the almighty god preserue and keepe vs all, through his welbeloued sonne Iesus Christ our lorde. Amen.

THE EXPOSITION.

THe gospel thys daye red (deare­li beloued) describeth first the purificacion of Mary, and the offe­ryng vp of the childe Iesu into the temple. And doubtles, there was a meruelouse great meeke­nes and lowlynes in the blessed vigin Mary, and also in the child Iesus, to submit themselues so lowly and so diligently to fulfyl that lawe, which they were nothing at al bound vnto. I praye you, who can say, they were bound vnto the lawe? Let vs fyrst speake of Mary. The law of pu­rificaciō containeth this in summe: Leu. 12. That whē a woman hath borne a man child, she must remaine fourty dayes in the bloud of her purifiyng: & if she bare a woman child, fourscore days. But this law could by no means include Mary, forasmuch as she was vyrgin before the byrth & in the byrth of her chyld, The perpetuall virginiti of Mari & perpetually for euer continueth virgin. Neyther ought she to be accōpted among those women, whō that law speaketh of, which haue conceiued & borne by the seed of mā. Neither saith the scripture: Exam­ples of loue and meekenes in Mary and in Christe. A cer­tain womā. but a virgin shuld bere Christ. Yet that notwithstanding, in this matter she gladly doth as other women, yea and that with the pure loue of y ^e heart, wherin she wold serue & teache other. And in this she instructeth vs, that we shulde many times do by brotherly loue, some thinges that we are not bounde to doo. But what shall wee saye of the chylde Iesus? Was not hee aboue the lawe, and [Page] lorde of the whole lawe? yet for all that he is offered vp in the temple as another childe should be, with the accustomable sacrifice, by the lawe required at suche purifiynges, & that for this cause, that in the oblacion of this childe it might bee signifyed, that oure fyrst natiuitee is so vnpure, so full of malice & so fylthy, Rom. 8. as nothing is fylthyer. And in like maner by this purifciacion it is signified, y ^t by this childe as by the fyrst borne among many brethren, al men must needes be purifyed. Furthermore, Christ also submitteth himselfe vnder the lawe, not that it was necessary for him so to do, as concernyng his owne person, but that he would satisfie the lawe for vs, & so abrogate it, The law is abro­gate by Christe. that in the matter, concernyng iusti­ficaciō, it shuld haue nothyng to do, euen as Christ hath brought it to passe. For doth not sainct Paule say: Rom. 6. You are not vnder the lawe, but vnder grace? This nowe is very comfortable to vs. For the law commaunded many thynges, whiche wee were vn­able to fulfyll, Actes xv. yet neuerthelesse it was necessary, and that vnder paine of eternal damna­cion, that we should fulfill the lawe, and satisfie it. Wherfore without doubt, we all must needes haue dispayred, if Christ had not come and fulfylled it, & abrogate it, and by his grace and merites only ob­tayned for vs remission of synnes, righteousnes, and eternal he [...]lth. And here note, that the lawe in [...]he matter of iustificacion is abrogate, as wee haue before monished. But in asmuche as partay­neth vnto the obedience of fayth, so muche it be­commeth vs to fulfyl and do, as christians and the children of God.

Secondarilye, for as muche as Simeon shulde bear witnesse of this child and of his doctrine that shuld folow, to the intent, that his testimony might take (as it is worthy) more waight and estimacion, therfore is he so wel described of the Euangelist by his vertu and godlines. For thus sayth the euangelist. And this man was righteous and godly. Simeon But no man can be righteous and godli, without the holy ghost, & faith. For why, faith only maketh vertuous & righteous, as the scripture witnesseth. Fur­thermore, he that beleueth, feareth god, Feare. not with seruile or bond fear, but with a childly fear, or suche a fear, as becometh a son to beare vnto his father. If thē it be true that the euangelist writeth of Simeō (as w ^tout doubt it is) needs must it folow that Symeon had a faithfull and godly heart. But suche a faith, wherevnto did she pretend, or wherin did she put her truste and confidence? To woorkes of the lawe? Nay. But he looked for the consolacion of Israell, as the euangelist saithe. What is this that I do heare? Is this babe the only comforte of Israel? Suerly & without dout he is euen so. The fathefull are euery where fewe in numbre. How many think you were ther among so many thousandes of men in Israel & Iuda, that knew this? I warant ye a smal numbre, if ye take away from theim, Mary, Ioseph, Anna the prophetisse, & this Sime­on. What a wōderful thing is this. Yea ther is no such meruaile as this, that among so holy a people & enryched with so many prerogatiues frō god him self, ar found so smal a numbre, that acknowledged this time of grace & saluacion. Only this old man Simeon, & Anna the prophetisse, toke heed vnto y ^e [Page] prophecy of Christ, and marked this tyme of grace: certainly beleuing that it shulde be so in deed, that he shulde not taste of death, but that he shulde firste beholde the Christ of the lorde. And what folowed? For asmuche as his faithe and hope was certayne and right, therefore he receaued an oracle or answer of the holy ghost, that he shuld not se death, before he had seene the lordes Christ. Oh in what ioy was this good father then? And on the other side, howe greuous was the abidyng so longe tyme vnto him, tyl he myght see that daye and attaine to that ioye. Notwithstandyng at the laste it came, and he obtained his herty desire. For whē the parents brought in the childe Iesus, to do for him after the custome of the law, this Simeon came also into the temple not of his awne heade, but by the mocion of the holy ghost. And thē receiued the babe into his armes and confessed him to be his lorde and sauioure, and wished vnto him all thinges fortunate and prosperous, as in this place in goodly ordre and frutefully the Euangelyst describeth it.

The ioy of Simeon.Thirdelye here note, in howe greate myrthe, in what great ioy, this old man triumphed as it were when the eyes of his hearte were opened to knowe his Messias. Nowe (saide he) O lord, thou lettest thy seruaunt depart in peace, accordyng to thy promise. Oh, howe noble a thinge is a heart that bele­ueth well? For, I praye you, what thinge careth Simeon for nowe? when he knoweth his king and fauiour? Doutles nothing nowe can make him pensiue or sorowfull. Neither careth he much, whether he liue or dye. As though he shulde saye: Oh lorde [Page] God, I haue with great and feruent desire longed to see thy sonne, the sauiour of the worlde, and now by thy goodnes and mercye I haue that I euer de­sired. And therfore, now I feale my felfe in so great ioye, that it is all one to me whether I liue or dye. Phi. 1. Now if I must liue longer, I knowe that my saui­our, yea the sauiour of al the whole worlde is come, and therfore there is nothyng can make me sorow­full. But if I must dye, then am I sure that death is to me auantage. Yea verely (oh Lord) I heartely desire to be dissolued & be with thee. For I am sure, that neither synne nor death, nor deuil nor hell can hurt me, for asmuche as I haue seen thy sonne my lorde, and I haue knowen him as my Messias and sauiour. Beholde howe after this maner Symeon maketh his song, and declareth what fayth he hath in this childe. And what dothe he more? Sufficeth it that he only beleueth, Christ is saui­our be­fore all people and that this ioye tickleth his heart onely? Nay not so. But he would make this ioy knowen vnto all men, and he sayth, That God hath prepared this sauiour, before the face of all people. Wherevnto? A light to lighten among the Heathen, and the glory of thy people of Israel. Surely that is it that I would so gladly haue hard spoken of. And I beseche you what thyng might wee poore heathen require more? Wee were bonde vnto this tyme in darkenes & great incredulite, vtterly ignorant what we shuld do to attaine euerla­sting saluacion. But God hath set furth this light, and nowe hath he ended this miserye. Who hath done this? This childe, of whom Symeon speaketh suche excellent thynges. And by what thyng hath [Page] he brought this to passe? By his helthsom doctrine and gospell. For as he only is the glory of his people, when they acknowledge him by faith, so also is he a light vnto vs, when he wolde that his most holy worde shuld come vnto vs. For then in deede be­gan it to be fulfilled, that the prophet longe before sawe in spirite, and saide: The people that dwelt in darknes sawe a great lyght &c. Wherfore (deerely beloued) let vs with harty affection indeuour oure selues, that in as much as we are made the childrē of god, by the worde of god, that we acknowledge the same with Simeon, and be thankefull. And ne­uer admitte to seeke remission of sinnes, iustice and eternal health at any other, then this childe, whom Simeon acknowledgeth and nameth the sauioure of the whole worlde. Who with the father and the holy ghoste preserue and keepe vs all Amen.

THE EXPOSITION.

TO the right vnderstandyng of this presente Gospell, Two na­tures in Christe. it is ne­cessary that we consider wel, two natures in Christ. And verely if these two natures bee well and christianly cōsidered, it shal open and make plaine many places of the godly scriptures, which at the fyrst sight might seme to be contrary, so that in very dede there shall appeare 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 then I. Nowe if you referre this sentēce vnto Christes deuine na­ture, & the other vnto his humaine nature, I pray you, shall not these saiynges well agree? And in like maner must thou nedes do in this gospel. For that he geueth thankes to his father, it belongeth to his manhod: and that he sayth, All thynges are geuen me of my father. it must be referred vnto his godhead. But wherfore geueth Christ thankes vnto his father? Forsoth because the worde whiche is contemned of Corazin, and Bethsaida, is hyd frō the wyse and prudēt, and is reueled or opened vnto yong children. Wise & prudent men. In this place he calleth theim wyse and prudet, that trust to their ownes wysdome, and by their owne wyttes and vnderstandynges, will searche out all thynges. Of whom also the prophet sayth: Wo to you that are wise in your owne eyes, Esai. 5. & prudent in your owne conceites. Suche wysedome and suche prudence (that is) suche as will not be subdued and submit it selfe captiue vnder the worde of [Page] God, and to the folishe preachyng of the crosse, shal neuer bee able to perceiue any thyng at all of the matter of his iustificacion, nor in any thyng that appertayneth to the glorye of God. And why? God can by no meanes, nor will suffre suche pride, as cō ­monly cōmeth of carnal wysedome, as it is written: God resisteth the proud, 1. Pe. 5. and geueth grace vnto the lowly. Furthermore wee see that suche as are car­nally wyse and ciuily prudent menne, very seldome they come vnto the knowlege of God. But who then are they that are admitted vnto the knowlege of God, and vnto fayth? Forsothe litle children.

And in this place Christe calleth theim children, Childrē or babes that dispayre of theim selues of all their carnall wysedome and prudence, that only considereth and depely fyxeth in their heart, those thynges whiche Christ taught, preached & wrought. Knowyng also that in matter appertainyng vnto the honour of God, to righteousnes & our saluacion, or our own carnall wytte, is of no waytte nor value, but onely the worde of God. Wysmē And knowyng also that no man can kmowe or apprehende that iustice without the reuelacion of God. And nowe, vnto the fyrst nōbre that is of carnall wyse men and prudent, pertayne the hye priestes, Phariseys, and Scribes, and all iusticiaries, that from the beginnyng of the worlde vnto this day, defende & maintayne iustice of wor­kes, contrary & against the iustice of fayth. And of such at this tyme in so opē light of the Gospel ther are innumerable. On the other parte, that is to say, among theim that bee litle children, Childrē are to bee nombred the Apostles, and all that beleue, whiche [Page] esteme the Euangelye as a most precious and holy relique, and in nothyng are against it, but with all gentilnes and lowly mynde do receyue it. Ther­fore if thou wylt come with these children vnto the knowlege of the gospell and eternal felicitee (well) be not wise and prudent in thine owne conceite, but meake thy selfe in thyne heart. for the worde conti­nueth hyd vnto carnall wysedome. Wherfore also sainct Paule calleth it a misterye or a preuie secrete that all menne vnderstande not, nor perceiue. Wee speake (sayth he) the wisedome of God in a mistery.

Secondarily, Christ is very God. when Christe as very manne had ascribed the reuelacion of his Euangelie or gospel vnto his father, he would nowe also shewe himselfe to be very God, equal with the father: and he sayth, All thynges are geuen vnto me of my father. And, No man knoweth the sonne but the father, neither knoweth any man the father but the sonne, and he to whom the sonne will open him. Of these wor­des it is euident, that Christ is not only very man, but also very God. For seyng y ^t in this place he she­weth that the knowlege of his heauenly father is in his power to geue it vnto whom he wyll, whiche thyng in another place he ascribeth vnto his fa­ther onely: needes must it folowe, Christ is equal with the father. that as concer­nyng y ^e deuine nature, he is equal with his father. And if he bee equal with his father, it foloweth of necessitee, that he is very God. Nowe if he be very God, why should I not beleue in him? why shuld I refuse to put in him all my whole hope, trust and cō solacion? especially seyng that he is so minded to­ward me and all men that beleue in him, that both [Page] he will, and also is hable to helpe vs. And that he wyl gladly succour vs, it appeareth in this, that for our sakes he geueth thankes vnto his heauenly father, as one that hath great pleasure in our salua­cion and health. Besides that, he is able to helpe vs, for all thinges are geuē vnto him of his father. And to this partaineth it, Ioh. 14 that he sayd vnto Philip. Haue I been so long tyme with you, and thou hast not knowen me? Philip, he that seeth me, seeth also my father: Againe, Beleue me that I am in the fa­ther, & the father is in me. Heare you not in this sentēce, that Christ is equal with the father, & therfore nedes must he be God? It wyll bee very profitable to collect and gather suche sentences together, and to haue theim in oure myndes. For howe hardes thyng is it to the fleshe, to beleue that a mā so dispi­sed and crucify [...], should be the sonne of God, yea God himselfe: And that he hath (by the effusion of his precious bloud) washed awaye the synnes of all men, & obtained for them eternal life. So strongly, and with suche force is sathan wont to fight a­gainst this article. For he knoweth certainly that if he may wynne vs frō this Christ, it is impossible but he shal take vs for his praye. For thynke you, that it was for nought y ^e Christ sayd: Mat. 9. He is blessed that shall not be offended against me? Surely he sawe before, that his poore and cōtemptible person should make many afrayd to come to his doctrine. Therfore he willeth that we loke vnto his worde, & considre it prudētly, and not only say: Iesus sonne of Dauid haue mercy vpon vs. But also say with Thomas, Mar. 10 Ioh. 20. My Lorde and my God.

Thyrdly Christ allureth and calleth vs vnto him selfe with a verye swete and fatherly promise, and sayth: Come vnto me all you that labour and are laden, and I wyll refreshe, comfort, and ease you. Christ allureth vs vnto himselfe with a merciful promise I pray you, who now wil bee slowe, & not rather with all that he can, make hast vnto so gentle a sauiour Christ? And diligently note, who thei be that Christ calleth here vnto himselfe. They are suche as la­bour, and are laden in their conscience. And who be those? Those doubtles that feele their synnes and knowlege theim, and for theim bee fearefull and tremblyng, without comfort, & of a contrite heart. For to suche consciences there is no worke, no holy deede, no wysedome, that canne succour theim, but Christ onely by his death and passion, and by that precious effusion of his bloud. Many one there are, that in suche trouble of conscience, and in the great conflictes and anguishe of y ^e same, seke reme­dyes, by certaine prescribed holynes and woorkes. But these profyte no more then did that woman, whiche was sicke of y ^e issue of bloud xii. yere, which had suffered many thynges of many Physicions, & spent al her goodes, & was neuer the better, Mar. 5. neither had any succour. For y ^e more they study with their workes (those I say, whiche are done without true fayth) to pacifye the conscience, the more they do hurt it. Wherfore, thus must wee seke for remedye. When by the preaching of Moyses we be brought into the knowlege of oure synne, Rom. 3. and wee feele our selues right soore oppressed with the burthen of synne, then let vs seke for him, which by his death and passion hath obtayned for vs remission of all [Page] our synnes. But if Sathan wyll here drawe the backe, and (as he is ful of malice and craft) so put it into thy mynde that thou shalt thynke Christ suche a one, The cō ­fort of cōsciēce must be sought at Christ as can in no wise abide sinners: then knowe thou that thou loke vnto this promise, that Christ hath made to thee in this Gospell, when he sayth: Come vnto me al ye that labour and are laden, and I, euen I, shal refreshe you: Whiche els no worke, nor sainct, can do. Why I beseche you, bee you a­frayde? when I am gentle and lowely in heart, and suche a one, as it should be full sore against my will that any synner should depart fro me without com­forte. Beholde thus Christ allureth and calleth vs vnto himself, and setteth furth to vs a promise, that he will refreshe and comfort suche as are laden and oppressed with synne. Yea, & further when wee bee comforted, he will lay a yoke vpon vs, but no suche as they felt before. But Christes yoke is easye, and his burthen light. The doctrine of Christ, because of the crosse, whiche it euer bryngeth with it, is a great yoke and heauye burthen to the fleshe. But when the spirite commeth, it is made easye and light, were it afore neuere so heauy, as sainct Ihon sayth: His preceptes are not heauye. 2. Ioh. 5 That almightie lord geue vs grace that we neuer suffre our sel­ues to be withdrawen frō that yoke. Amen.

THE EXPOSITION.

HEere in the Gospell of this daye, is de­scribed the Annūciatiō of the natyuyty of our lord Iesus Christ, which was before promised vnto y ^e holy fathers, & that ther so longe & [Page] so desirously wayted for. And the euangelyst Luke with very great diligēce meruailous plainly describeth that glad tidinges. For he right diligently di­scusseth al the circumstances of it, and in as goodly ordre as maye bee recyted them.

Fyrst he sheweth the tyme, The tyme. that is, the syxte, mo­neth, after y ^t Elizabeth wyfe to Zachary the priest, had conceiued Iohn the baptist. And then further­more, Gabiel, hee nameth also the aungell, by that name that was knowen and excellente in the scriptures: as in Daniell the 8. and 9. chapiter: And this aun­gell also was before sent vnto Zachary. Thirdely, he sheweth who sent that angell, Who sent him that is god, which longe before had ordained Marye vnto this glory that she shuld be the mother vnto his son. Fourthe­lye also you se, whether and to whome the Aungell was sente: that is, into a toune of Galile, named Nazareth, The city The husbande. The vir­gyne. vnto a virgine despoused vnto a manne called Ioseph, of the house of Dauid. And the vir­gines name was Mary. Now if a man will declare these circumstances, and accordinge to their digni­tie discusse them, it can not be opened what dignity and ornament these shal adde vnto the annuncion.

And nowe considre after what manner this annunciation came to passe, and how we shuld vn­derstand it. The aungell cometh vnto Mary, and very gentely saluteth her, as a virgine replenished with grace, with whome the Lorde is: and whiche shuld in tyme comming, be blessed aboue al women, bicause of those excellent giftes, which god woulde giue vnto her. And in as much as she was abashed or troubled, bycause of his woordes, therefore the [Page] Angel continueth his wordes, and sayth: Mary, be not afrayde, doubtlesse thou hast found grace with God. Behold thou shalt cōceiue in thy wombe and beare a sonne, and shalt call his name Iesus. Here it is necessary that wee consider well two thynges. Fyrst, that Mary founde so great grace with God. Two thynges noted. For that which is founde, surely it is founde with­out any merites of any woorkes that went before, and so it commeth vnloked for. To con­firme grace is not to merite or deserue. Then if Mary found suche grace afore God, I beseche you where are they, that say she deserued it? And therevpon doo make an Idoll of her, settyng it aboue God. I can well beare, and truely so is it worthy, that Mary be praised, and exalted as a goodly virgyn, and full of grace afore God, yea, and also to be set furth vnto all christians, as a liuely ensample of fayth. yet (that notwithstādyng) suffre her to con­tinue a creature that attayned vnto that dignitee, by grace without merites, and that neuer desired to be extolled aboue her sonne, as ye may wel perceiue by her owne woordes, where she sayth in the gos­pell: Whatsoeuer my sonne shall say vnto you, that do. Iohn. 2 Doth not this mooste blessed virgyn Mary in this place sende men from her selfe vnto Christ, and vnto his woorde? Surely wee confesse, that Mary obtayned of God greatter fauour or grace, then all other women, in that she was full of the holy ghost, and the Lorde was with her. But nowe it foloweth not of this, that I shuld make an Idol of her, that we shuld esteme her to be our life, swete­nes, & al our hope, as doth that cāticle Salue regina, [Page] but rather it were more right, to speake these thin­ges of Christ, whiche sayth. I, I, I am the way, the truth & life. The other thyng, that we here thynke worthy to be noted is this. We must diligētly way, what the Angel sayd vnto Mari. Behold (sayd he) thou shalt conceiue in thy wombe and beare a sōne. For these woordes pertayne vnto the humanitee of Christ, whiche in oure tyme is impugned, without shame, The anabaptists errour. of the Anabaptistes. For they confesse, that he receiued of Mary in her wombe, figure, forme & nutrimentes. But this they beleue not, that he toke any thyng of fleshe and bloud of Mary. But this text teacheth plainly that doubtles Christ fyrst was cōceiued of the holy ghost, & then by the operacion of the same holy ghost, he receiued (as euery other childe doth) forme, figure, & nourishementes, fleshe and bloud of his mother the virgyn Mary, and so was borne of her as the article of oure fayth decla­reth. And we by the assistance of Goddes grace shal euer continue in this fayth and confesse it, & neuer depart frō it, though the Anabaptistes waxe neuer so wodde, and bable neuer so muche vayne wordes in waste.

Secondarily, in this Gospel is excellētly descri­bed the kyngdome of Christe. The kinge­dome of Christe. For the Angel sayth: And the Lord God shall geue vnto him the seate of Dauid his father, and he shall reigne ouer y ^e house of Iacob eternally: and there shalbe no ende of his kyngdome. In these woordes Christ is called the sonne of Dauid, & I thynke because he was so long before promised to Dauid, and that he toke fleshe & bloud of Mary, Dauids seate. whiche was of the seade of Dauid. [Page] And this seate or maiestie of Dauid, whiche should be geuen vnto him, is no corporal seate, but a spiri­tual seate. For if it were a corporal seat, it could not endure for euer, but it must needes haue an ende.

And therfore the Angel added: And his kyngdome shall haue none ende. Suche a kyngdome of Christ is also excellently described by the Prophete Esaie in the ix. chapiter, where among other thynges he sayth thus: Esai. 9. His imperie shalbe dilated or multi­plied, and peace shalbe without end vpō the throne of Dauid, & vpon his kyngdome, that he may con­firme & strengthen it, in iustice and iudgement, frō thencefurth and for euermore. Marke, that suche a peace shalbe in the kyngdome of Christe, whiche shal not endure for a tyme, but for euermore. And how could this peace be referred vnto Dauid, whi­che neither had this peace, nor yet could geue it vnto other? Furthermore, in this kyngdome iustice shalbe made strong in iudgement. Iudge­mente. Nowe, howe shall this be? Where as is no knowlege of synnes, there can not folowe the iustice of fayth. Therfore that I may come vnto the knowlege of synne, and after that, by fayth attayn vnto y ^e righteousnes of fayth, Christ fyrst causeth me, so to be throwē doune at the preachyng of repentaunce, that I shall feale my selfe worthy for my synnes to haue hell and eternal dampnacion. But then through the preachyng of free remission of synnes for Christes sake, I shal be againe comforted, and raysed vp, so that in tyme commyng I shall feare nothyng for my synnes, but I shal stand stedfast in fayth, and wayte for eternal health. After this maner is iustice stablished by [Page] iudgement in the kyngdome of Christ. Vpon this againe it foloweth, that this seate of Dauid, which here is promised vnto Christ, is nothyng els but a spiritual kyngdome of Christ, whiche is gouerned and ruled by y ^e scripture of the Euāgely, or gospell. Neither can it stād in any maner other thyng, then in spirite and trueth. For it can not bee a corporall kyngdome. For why, these thynges that wee haue nowe spoken of, and the corporal kyngdome that Dauid sometyme gouerned, differre as farre as heauen and yerth. And to speake briefly, Christ him selfe in the gospel of Luke concludeth this, saiyng: The kyngdome of God is within you. Luc. 17

Thyrdly, wee haue here a noble ensample of true fayth in Mary. For although at the fyrst she was abashed at the Angels worde, and afterwarde also wondered right sore, Exāples of fayth in Mari howe she should be the mother of the Lord, seyng that she knewe no man: Yet now when she heareth, that the holy ghost should worke all this in her, she gladly committeth her selfe vnto the wylle of God, with great mekenes & lowlynes, and beleueth the Angel whiche God had sent vnto her. Wherfore also Elizabeth highly praised this fayth, Luc. 1. saiyng: Blessed art thou which hast beleued, for those thynges shalbe accōplished in thee, which were tolde thee from the Lord. Nature of fayth For this is the true nature of fayth, which appeareth here in Mary, to beleueue the worde, to leane vnto the worde, and to cleaue vnto the worde, yea though that thyng whi­che the worde speaketh of, can in no wise be comprehēded by mans reason. For why shuld it bee called fayth, but that it beleueth thynges inuisible & not [Page] apparāt, yea, & incōprehēsible to mā? Thus did Abrahā, whē cōtrary vnto hope, he beleued īto hope. For as S. Paul saith: He was not weake in faith, nei­ther cōsidered his own body, dead in māner, (for he was now almost an hundreth yeare old) nor the baraine wombe of Sarah. He staggered not thorow vnbeliefe at the promise of god, but he was stronge in faith, and gaue to god the honoure, ful certefyed, that whatsoeuer god promised, he was able to per­forme it. Inlike manner must we do. Whensoeuer god speaketh any thing whiche I can not obtaine nor perceiue by my reason or wisedome, it becometh me not to dispute, by what meanes it maye come to passe, but thus muste I saye: Behold, I am ready the lordes bonde seruaunt, and gladly do I meekely submitte my selfe captiue vnto thy woorde, al­thouge I perceiue it not, nor can not comprehende it. Thus did Mary, when the aungell had saide: The holy ghost shall come ouer the, and the power of the moste highest, shall ouershadowe the. &c. Marye sayd: Beholde the Lordes hande mayden, be it done to me, accordynge to thy woorde. Nowe if yee will doo vnto Marye suche seruice as shall please her, beeleue the promise of god as shee beleued it. Feare god, as Mary feared god, liue as shee liued, and thou shalt possesse eternall lyfe as Marye doth. As Christe promised: Who so euer doth y ^e wil of my father that is in heauen, he is my bro­ther, sister and mother. God graunte vs all that wee maye doo well. Amen.

THE EXPOSITION.

FYrst of all dearely beloued, let vs cōsidre the vnbeleiefe & infirmitee of these two disciples, that went from Ierusalē to Emaus. For as it chaunsed to these, euen so chaunsed it to diuers other, as wee may read in this history of y ^e resurrection of Christ. Neither was it possible, that this article of Christes resurrection shuld be perceiued or beleued, without great difficultee: yea, & that they might apprehend it, Christ serueth our infirmitee. Christe was in a maner cōpelled to serue them in wordes, dedes, miracles & the angels. Furthermore in shewyng his woundes, and yet for all this verye hardely could they be persuaded in this article of y ^e resurrection. So peruerse is the fleshe, and so ful of euil, if it be not by the spirit of God illuminate and brought to the knowlege of God. Notwithstādyng there remayned yet in these two, certaine smal spar­kes of loue towarde Christ, so that they must nedes talke of Christ, and the one open his grief vnto the other. And when they thus do, Christ gladly com­meth vnto them, and as a straunger iournyeth with them, saluteth them, and asketh the cause of their comunicacion and reasonyng, and why they were so sorowful. Wherein we haue a lesson, that Christe [Page] hath a meruaylous delite in deuout, godly & christian communyng or talkyng, Christiā talking. Mat. 18 ye be his owne doctrin he alloweth it and sheweth it (saiyng whersoeuer it, are come together in my name, there wyll I bee the thyrde) thus callyng vs from vayne and filthy vn­comly woordes and talkyng. It is to be wyshed, that this lesson were diligētly inculcate in mennes memorye. For truely menne are to nothyng so muche enclyned, as vnto euil talkyng, detraction and filthye communicacion: so that a manne maye fynde more honesty and nurture in the talkyng of y ^e heathen & vnchristened, then among those that bost them selues of Christes name, nothyng cōsideryng nor regardyng, Mat. 12 that of euery idle woorde wee must geue accompt in the day of iudgement: Ephe. 4 nor yet pon­deryng, that S. Paule so earnestly forbad christi­ans, that in any wyse no fylthy worde shuld be herd out of their mouth. Wherefore, if thou wylte haue Christ present at thy communication and talkyng, do as these two disciples did. Talke of those thyn­ges that pertayne to the honour of God, and thyne owne saluacion. Let thy wyll and studye be euer in the law of God, and so shal Christ not be farre from thee. But if in thy talkyng thou forget God, then looke not for God, but for the deuil to bee presente with thee.

Secondarily, we haue here also what Christ did when he was come into the companye of these two disciples. And fyrst he maketh himself so, as though he knewe nothyng, nor had heard what was doone in Ierusalem in those dayes. And this dothe he to drawe furth their incredulitee, and to rebuke theim [Page] for it, and to haue occasion to instructe them, as he dyd after warde. And they by and by plainly declared theyr myndes, so talkyng of Christe, that a man may easely perceyue, that as concernyng him, his worde and promises, though they had not vtterly, yet for the most part, they wer fallen into dispayre. Besydes this, though they acknowleged him to be a Prophete, mightie in woordes and deedes before God, yet nowe they thought theyr hope frustrate, Christ wyll not cast vs away for our vn­perfect­nes. Rom. 7 that he should redeme Israel. But what dothe Christe? Christe our Lorde knoweth very well and perfectly what is oure infirmitee and incredulitee, neither is he ignorant that no good thing is in our fleshe. Wherfore, although wee bee vnperfecte in fayth, yet wyll not he cast vs away, but rebuke and teache vs, as he dothe here the disciples, teachyng vs by his owne ensample, to do likewyse. And fyrst he correcteth vs, and sayeth: O fooles and harde hearted, to beleue in all thynges that y ^e Prophetes haue spoken. Must not Christ suffre these thynges, and so entre into his glorye? It is neither vnright nor crueltie, that he here calleth his disciples foles, whiche yet he forbad Mathew .v. Mat. 5. For that he here doth, he doth it of a godly zeale and fatherly loue, and so also may any manne do likewyse, especially when theyr heart nor mynde be none otherwyse af­fecte, then was Christ towarde his disciples.

Then beganne he at Moses and all the prophetes, and interpreted to theim in all their writynges, suche places as were written of him. It is not com­ly to rebuke onely, and not to comfort againe. Fur­thermore he that shall rebuke another man, ought [Page] not onely to recite to his rebuke, what he had done vnrightfully, but he must also shewe what he hath done honestly, vertuously, and also profitably: Euē so doth Christ here. Fyrst he rebuketh their incredulitee or vnfaythfulnes. Then forasmuche as fayth cōmeth of hearing of the worde, he proueth & alloweth their saiyng out of the deuine scriptures, that Christ must suffre. And walkyng with them he earnestly cōtinueth his sermō with suche maiestie & power, that y ^e disciples after wer cōpelled to know­lege it & say: Dyd not oure heart burne in vs, when he talked with vs in the way, and opened to vs the scriptures? O blessed is that man, whō Christ thus draweth by his woorde, and whiche is by Christes spirit instruct into the true knowlege of God.

Thyrdly, the Euangelist describeth after what maner Christ opēly shewed himselfe to these his dis­ciples, & opened theyr eyes, saiyng: And they drewenye vnto the toune whether thei went, and he made as though he would go further. And they cōpelled him & sayd: Tary with vs, for it draweth towardes night, and the day it far passed. And he taryed with them. And it came to passe when he sat at the table with them, he toke bread, gaue thākes, brake it, and gaue it them. Then were theyr eyes opened, & they knewe him. And he vanished out of their sight.

They knewe that it was Christes accustomed ma­ner, to breake the bread, and especially to geue thā ­kes. Yet should they not haue knowen him by these signes, if he hadde not opened theyr eyes, whiche in dede was done, when Christe gaue thankes and brake the bread.

Here muste we first learne, We must bee thankful to God. 1 Cor. 4 to giue thankes euer to god, for all his benefites giuen to vs, both cor­porall and spirituall. For I praye you, what haste thou, but thou receyuedst it of god? Nowe yf god hathe giuen it to the, of mere grace, withoute anye merite of thyne, I beseche the, why wylte thou not euer giue him thanks for it? Verily Saynct Paul (in the fyrst epistle to Timothe in the fourth chap. where hee teacheth of the libertye of meates and drinkes) willeth that christians shulde receiue all thinges with thankes gyuynge. 1 Tim. 4 and euen so ex­horteth he vs to do in the epistle to the Thessalonians. Secondly also note, 1 Tes. 5 Christe openeth the eies that Christe opened hys disciples eyes, and brouhht theym into the knowe­ledge of hymselfe. For euen as these disciples could not come to suche knowledge of theym selues, tyll theyr eyes were opened, no more can wee beleue as wee ought to beleue, tell Christe lyghten our eyes, and bringe vs vnto the trewe faithe, by his worde, and holy spirite.

Fourthly, this gospel sheweth, Faithe muste be openlye cōfessed. that whē through Christes word & spirit our eyes ar opened to know God, then that our faith shal not be vaine in vs, & y ^t we kepe not this ioye, only to our selues, but y ^t we shal cōmunicat it vnto many, & freely confesse our ioye, euen as S. Paul saith: Rom. 10 With the hearte wee beleue vnto righteousnes & with the mouth we confesse the same beleue vnto health. And Dauid saith: I beleued, and therfore I spake. Psa. 115 The preachynge of the passion, and resurrection of Christ, is no such treasure, that when a man hath founde it, he shuld hyde it, and kepe it secrete from other, let no manne [Page] thynke so, but it would bee distributed and impar­ted to many other, Mat. 10 like as Christ sayd: That I haue spoken to you in your eare secretely, declare it openly, euen in the houses toppe. And so dothe the disci­ples here. For assone as they had seen and knowen Christ, they by and by aryse and returned vnto Ie­rusalem, where they founde the xi. gatheeed, & these that were with them, to whom they declared what was done in the way, & howe they knewe the Lorde by breakyng the bread. And so ought euery christi­an man to do, when he knoweth Christe, and by his worde and spirite is come vnto the fayth, he should geue all men parte of that treasure, and to endeuor himselfe, that all men maye come to that knowlege and righteousnes of fayth, that is in Iesu Christe our Lord, To whome with the father and the holy ghost be all honor and glorye for euer & euer. Amen.

THE EXPOSITION.

OVr sauiour Christ, to the intent that this article of his resurrection, might be per­fectly inculcate and beaten into the hertes of his disciples, sheweth himselfe opēly vnto them. And this manifestacion and appearinge was not doone as the other were before, onlye to twayne or three disciples, but it was shewed before theim all, Thomas excepted, which at this tyme was absent, and it was doone immediatelye as they were come from Emaus, declaring what they had sene, to the other Apostels, which answered theim saying, that Christe is risen in deede, and hath appeared to Symō. And as they were thus talking, Iesus himself (as this gospell witnesseth) stode amongest them, & saide: Peace be with you. Thre thinges did Christ at this apearinge.

Fyrste he gaue and offered vnto theym, Peace of God, as vnto his intierly beloued disciples, his diuine peace, and not a corporall, or wordely peace, for hee sayde [Page] before. Ioh. 15. The worlde shall hate you, but this was a peace of conscience, whiche the holye scripture cal­leth commonlye, the peace of god. As when sainct Paule wished this peace to the Philippians, Phil. 4 hee vseth these woordes: The peace of god, whyche exceedeth all vnderstanding, mought keepe your heartes and myndes, in Christe Iesu. Suche a peace is it, that Christ calleth his peace, as a peace that the worlde canne not giue, Ioh. 14 when hee saide: I leaue you peace, my peace I giue to you. Hear you not now that Christe maketh a very plaine distin­ction or difference from the worldly peace, callynge this peace his, his I saye, his peace. For doubte­lesse, this peace canne not stande, where as fayth is not. Rom. 5. For as Saynte Paule teacheth, thys peace springeth and floweth oute of fayth. And therefore yf wee wyll attayne vnto thys peace, wee muste with greate and contynuall diligence applye the woorde, preache, teache, heare and re­ceiue it. For of the woorde commeth faithe, by faythe wee beynge iustified, we are at peace wyth God. Rom. v.

Furthermore, this peace is neuer to any other, thē to christians, which haue apprehended the gospell by faythe, and haue by the same conceiued a consy­dence and suer hope, that in tyme commynge, no synne canne accuse or condemne them. The world doubteles is verye ignoraunte of this peace.

For the worlde knoweth none other peace, but that whiche liueth in ydelnes, and bringeth the vayne voluptuous plasures and ioyes of thys lyfe, neyther hath it any persecution or tribulation [Page] intermedled with it, Peace of conscience stō ­deth sure agaynste all persecutions. Ioh. 16. as this peace which we cal the peace of god hathe, But yet is this peace of god a peace that standeth sure, and indeed the true peace, yea though all the worlde be enemye vnto it, Lyke as Christe testifieth, saying: Yee shall haue perse­cutions in the worlde, but in me you shall haue peace.

Secondarilye, Christe confirmeth fayth in the Apostels, when heere hee sheweth theym his han­des and feete, and also eateth with theym as anye other man did. Surely, Incredulitye is an horrible thīg. incredulity muste needes bee an horrible thinge, seinge that Christe taketh suche greate paynes to deliuer the Apostels from it. A lytle before they confessed that Christe had truely rysed, and appeared vnto Simon: they hadde hearde also that hee hadde talked wyth the twoo dysciples in Emans, and gyuynge thankes hee hadde broken the breade vnto theym, yet this notwithstandynge, when hee came vnto theym, sa­lutynge theym so peaceablye, yet they were asto­nished, doubtynge whether they myghte thinke it Christe, or a ghoste, suche as men saye walke [...] after men bee deade. But what dydde Christe to this? Casteth hee theym of, Christe beareth our infirmitye. bycause of this their infirmytie? Naye truely. But becommeth a ser­uante vnto theym, seruynge theym bothe wyth woordes and deedes, yea and also with hys holye ghost, to bring them vnto faith and saue them. For it is euident by the gospell of S. Iohn, that euen then, he gaue to theim his holye ghost, whom also after in the Witsonday he stablished in them. Now how indurate and blinded, yea obsessed with al the [Page] feendes of hell are those heartes, that wyll not be­leue this, our so friendly, gentle and mercifull lord god? What greater thing, or what more could hee do for his disciples? Fyrste he rebuketh their incre­dulitie with wordes, saying: Why are ye troubled, and wherefore doo cogitacions ascende into your heartes? But for as much as they yet beleued not, hee shewed to them his handes and feete, sayinge: I am euen hee. Touche me on euerye parte, and looke vppon me, for spirites haue not fleshe and bone as you see me haue. They yet not beele­uynge and wonderynge for ioye, he asketh them, sayinge: Haue yee anye thynge to eate? And hee dydde eate beefore theym parte of a fyshe, and an honye combe, that at the laste they myghte by this see, hee was no deade ghoste, nor spiryte, but he hadde truely rysen from the deathe. Sure­ly this it is, to beare the weakenes of theym that be weake. The goodnes of Christ Now that man whom this so great goodnes of Christe moueth not to faith, wheresoeuer it be preached, doubteles there is nothinge that euer shall moue him.

Christe teacheth the scri­pture.Thyrdely, Christe teacheth his disciples oute of the holy scriptures, sayinge: These are the wordes that I haue spoken vnto you, when I was yet with you, that all thinges muste needes bee fulfyl­led, that are written in the lawe of Moyses, in the prophetes and Psalmes of me. Furthermore he opened theyr mynde, that they should vnderstand the scriptures. &c. O howe gloriouslye goeth this preachynge of Christe forthe? Christe instructeth these plaine men and vnlearned with the holy scri­pture, [Page] taken out of the law, the prophetes and the psalmes. But as the epistle to the Hebrues, sayeth: Heb. 4. Preachinge is but vaine, if it bee not adioyned to faithe. therefore Christe also openeth the eyes and vnderstandynge of theyr mynde, so that not onlye they maye heare hys woorde, but also they maye vnderstande it. Oh good preacher: O gentle lorde Christe, that thus faithfully teacheth his dis­ciple, and bringeth them to the knowledge of hys truth, The moste best and greatest lorde, our god, graunt vs this grace, The outwarde prechīg and the hollye ghoste must bee togither Apoc. 3. that the same manner maye be among vs in the offire of preching. that is, that we may with much seueritie and great diligence, inculcate thy worde, and that Christ may also as dili­ligentely, teache the same worde inwardely by his holy spirite. For suerly it is he that hath the key of Dauid, wherwith he shutteth, and no man openeth hee openeth, and no man shutteth. And verelye all preaching is vain, except Christ do inwardly teach by his holy spirite. Nowithstanding I wold no mā should esteeme as a light thinge, the dignity of the vocall worde, or the word pronounced and spoken, takinge occasion of these my woordes so to doo: for thys is myne opinion, that bothe the woorde and spirite of god, muste be ioyned togyther. And who shall dare tontemne the woorde that Christe heere ordayneth and commaundeth, and also com­mitteth the same to his beeloued Apostels? For thus he sayeth furthormore: Thus it is written, and thus muste Christe suffre, and ryse again from the deade the third day, & to preach in his name, pe­nance & forgiuenes of synnes, among al naciōs. &c. [Page] In the gospell of sainct Ihon, this cōmaundement and office of preachyng is more euidētly described. For in the same place the Euangelist sayth thus.

Iho. 20And Iesus sayd to them: As my father hath sēt me, euen so I send you likewyse, & after that he brethed vpon them, saiyng: Receiue ye y ^e holy ghost. Whose synnes soeuer ye shal forgeue, they are forgeuen, & whosesoeuer synnes ye shal retayne, they are retay­ned. The admini­stracion of the worde of God Of these wordes it is euident that, Christ com­mytted to them y ^e office or administracion to teache his worde ouer all the vniuersal worlde. Nowe if wee adioyne this place of S. Ihon with these wor­des of Christ recyted in this gospel, euery mā of vn­derstandyng may easely perceyue, howe this forge­uyng of synnes is done, The lawe. That is thus. Fyrst must penance be preached, that is, men must be brought by the knowlege of the lawe of God, to cōfesse, hate and abhorre their synne. True penāce. For this is it, that the de­uine scriptures call doyng of penance, as wee may see in the Prophete Esaie. Esa. 55 Let y ^e vngodly (sayth he) forsake his euil way, and the vnrightwise man his ymaginacions, and let him returne vnto the Lord, and he wyll haue mercy vpō him: Returne I say to our God, for he is very ready to forgeue. And sainct Paule also, Ephe 4 describeth it saiyng: He that did steale, let him steale no more &c. Nowe after that men are brought vnto the knowlege of their synnes, & also to hate them, then must be preached vnto them and set before their eyes, the merytes of Iesu Christ.

For to preache remission of synnes in his name, The gospel. is to ascribe the remission of synnes vnto his passion, death and merites. And when this is apprehēded [Page] and beleued, there is forgeuenes of synnes, not by him, or for his sake that preacheth & declareth this, but by him and his merytes, that hath geuen that commaundement and cōmission to preache remyssi­on of synnes in his name. To whom bee honor and prayse, for euer and euer. Amen.

THE EXPOSITION.

Christ armeth his disciples a­gainst y ^e slaūder of the crosse. OUr Lorde Iesus Christe in that most excellent sermon made vn­to his disciples at his last supper among all other his moste godly exhortacions, this he principally endeuored himselfe vnto, to con­serue his disciples frō the slaun­der of the crosse, and to prepare & comfort them against y ^e aduersaries of it, that were commyng. For he knewe right well the imbecilitee and weakenes, not only of his disciples, but also of all men, in whom his holy gost and spirit is not yet confirmed. And now the tyme was present at hand, when Christ by his death should glorify the father, and returne into his glorye. Nowe forasmuche as the Apostles so sore abhorred the crosse, & rather [Page] would that Christe should after the maner of Kyn­ges and prynces of this worlde, begynne his kyng­dome in Iewry, wherein they might as great Lor­des and Dukes, rule with him, therefore Christe would lead them away from suche imaginacions & thoughtes, vnto the meditacion of eternal glorye, wherevnto there is no entraunce, but by the crosse. Act. 14. And thus he sayth: Let not your heart be troubled, nor be abashed, needes must I suffre, & the scripture must needes bee fulfylled, whiche testifyeth of my death and passion, that by it, I shal delyuer all men from eternall death. I praye you then, why should your heartes be troubled? You beleue in God, well, beleue also in me. for though it shal so come to passe that I shalbe betrayed to the Iewes, I shal suffre, be crucifyed and dye, yea and furthermore, it shal be nedeful that my deuine nature, my strength and power, be for a tyme hyd secrete vnder the crosse, yet neuerthelesse, I am in deede God, of on and the sam substance with the father, wherfore let neuer suche perturbacion in any wyse bee heard of among you: for why, my crosse shall not come, but to the great aduantage and welfare, both of you, and also of all the worlde. For doubtles this is a truth, Many māsions in the fathers kyng­dome. that in my fathers house there are many mansions, wher into he wyl receiue his seruauntes, kepe theim, & also be glorifyed in them. Furthermore, both you and all the lecte, are already predestinate vnto those mansions, y ^t is, vnto eternall life. Notwithstādīg, as yet those mansiōs are not perfect nor prepared as they must bee. But if you wyll knowe howe they must bee prepared and made ready. Marke my saiyng. [Page] It is necessary, that by my passion and my death, I should fyrst abolishe and take away the kyngdome of death and synne. Then, that I should go vnto my father, and receyue that my kyngdome, whiche shall contynue for euer, euen for this cause, that I may y ^e more better gouerne, mayntayne and defend in that my kyngdome, all that are my disciples.

Neither thinke you that I shal take this kyngdom to myne owne commodite onely, for truely I wyll returne vnto you by my woorde and holy spirit, and I wyl take you vnto my selfe, that where I am, you also may bee. Ma. 10 I wyll not leaue you Orphalynges, I loue you more dearlyer, then to leaue you among so many Wolfes, persecutyng you for my woorde sake: onely bee you of a good comfort, & be nothyng afrayde. Neither let this my passion y ^t shal chance, seme so great a meruayle vnto you. Yea, if ye wyl be my disciples, knowe you assuredly, that you must abyde lyke chance and fortune with me, as I abyde. Now what nedeth many wordes. To go to the father to receyue y ^e kyng­dome. You haue alredy hearde whether I must go, that is, vnto my father, to receyue there my kyngdome. You also know the way vnto my father, so that in this matter there ne­deth not many woordes. Beholde, after this maner Christ comforteth his Apostles, against y ^e slaunder of the crosse that shuld come, and stablysheth them, tellyng that his death and passion shuld be the per­fect preparyng of those dwellyng places, wherinto they should be receiued, yea, and also that all their saluacion ought to be fyxed in the same his mooste blessed death and passion.

Weake­nesse and ig­norance of man.Secondarily, here are set out two examples, that [Page] is, of the ignorance and weakenes of the Apostles. For when Christe had sayd: Whether I go you knowe, and you knowe the way, Sainct Thomas by and by sayd: Lorde, we knowe not whether thou goest, and howe may we knowe the way? But if one of these muste bee a lyer, truely Thomas shalbe the lyer, and not Christ. For had they not heard Christ often tymes say: Mat 20 The sonne of man shalbe betrayed to the princes of the priestes and Scribes, and they shal cōdempne him to death, and deliuer him to the Heathen to be scorned, scourged and crucified, & the thyrd day he shall ryse againe? Furthermore, were they vtterly ignoraunt of these thynges & without knowlege when they sayd: Lorde, Ihon. 6 vnto whō shal we go, thou hast the woordes of eternal life, and wee do beleue and we haue knowen, that thou art the same Christ, the sonne of the liuyng God? Doubtles wee fynde here in theim a fayth, but yet it hath this vn­perfectnes, that this faith as yet was not cōfirmed by the holy ghost, nor yet tryed by any persecucion. Euen so doth Philip also, when Christ sayd: If you knewe me, doubtles you should knowe my father also &c. Philip sayd: Lord, shewe vs the father, and it suffiseth to vs. What meaneth this? Would Philyp also then see the father with his corporall eyes, or would he none otherwyse holde himselfe conten­ted? Suffiseth it not that Christ had sayd before vnto him: If you had knowen me, surely you should haue knowe my father also? Verely in this matter appertainyng to the knowledge of God, al men haue one affection, neither can they do any other wyse.

Verely wee are blynde in this cause touchyng God We are blynd in ma [...]ters of fayth Ioh. 3. [Page] and his honor, except we be lightned by y ^e holy gost, and cōforted in fayth, & approued by the crosse. For that whiche is borne of the fleshe, it is fleshe, and it hath annexed and knyt to it selfe, incredulitee and ignoraunce, as examples through the scripture do euidently proue, and as in this gospel also we may see it playnely set furth in thse Apostles.

Thyrdly, wee shal nowe come to the answere ge­uen vnto the Apostle sainct Thomas: whiche also we wyll wey & diligētly consider, for in it is propoū ded vnto vs, y ^e excedyng great goodnes & mercy of Christ. For though as yet thei wer rude & ignorant in the matter of fayth, yet Christ forsoke them not, but in this his godly and most excellent answere, so intreateth them, that it may very well be perceiued that he desyred nothing so much as to procure their helth, & to bryng them vnto the knowlege of fayth. Nowe what answere gaue he to them? Christ is the way. I am y ^e way, the truth and the life. O worthy and excellent sen­tence, worthy to be written euē with golden letters, in the heartes of all men. But it is to be lamented that it hath so long tyme lyen despysed & neglected, and that so fewe haue in heartes apprehended and vnderstande it. Mens wayes I pray you, howe many wayes be­fore tymes hath theyr been, whereby we haue inter­prysed to obtayne eternal lyfe? Surely, I thynke in numerable. For loke howe many heades, so many wayes were inuented of our awne braynes to come vnto iustice & eternal lyfe. But these wayes in dede if they were conferred and iudged by the woorde of God, were nothyng els but wrong pathes and false wayes out of the true waye, whiche led vs not vnto [Page] eternal lyfe, but to perpetuall condempnacion of death, not vnto heauen, but vnto hell in dede.

And these are the wayes that the Wyse man spake of, saiyng: Pro. 12. The waye of a foole is straight in his owne eyes. But what sayth Christ to this? Forsoth he sayth, that he onely is the waye, as he is in very deede and without doubt. For by him we haue re­mission of sinnes, righteousnes and eternal health, and a free entraunce in vnto the father. Neither is any man admytted vnto the fathers presence by any other mediatour or meane, but by this Christe onely. And he that wyll not beleue this, lette him knowe it assuredly, that he shall neuer comme vnto the father, neither be partaker of eternal life. Lyfe. And I beseche you, how shal he comme vnto the father, that seketh other meanes to comme to him, then by Christe? Besydes that, he rather geueth credence vnto false liyng, then to the truth, euen that trueth whereof Christe here testifyeth of, affirmyng him selfe to be the trueth. For I pray you, Treuth. what are all menne, all mennes doctrynes, all the studyes and counsels of menne, if they bee conferred to Christe and his woordes? Truely all lyers, and mere lyes are all those thynges that are spoken without the woorde of God, as the scripture testifyeth. psa. 115. Psalme Cxv. Euery manne is a lyar. But of the woorde of God the scripture sayth: Thy woorde is trueth.

Nowe if the woorde of God onely bee trueth, Ioh 17. psa. 118. then it necessarily muste folowe, that whatsoeuer menne haue inuented without the worde of God, it is lyes & mere deceyuable iuglyng. Howe can it be but truth, seyng y ^e to those that beleue in it, Rom. 1. it is the [Page] power of God vnto saluacion and eternal health?

For to beleue y ^e word of God, is euen thesame as to beleue Christ. For Christ is the same woorde, and the woorde was made fleshe. Ihon. 1. And to beleue Christe, is so excellente and noble a thyng, that it taketh a­way synnes and eternal death, and for them geueth righteousnes and eternal life. And thus it abydeth true that Christ sayd in this place: I am the waye, the truth and the life.

Fourthly, consider also what Christe-sayd vnto Philip, neither would Christ refuse him because of his imbecilitee or weakenes, but rather instructeth him thus: Philip, he that seeth me, seeth my father. Philip would see y ^e father, Christ is very God. but Christ would graue it, not only in Philippes heart, but also in all other his disciples heartes, that he is one thyng and sub­staunce with the father, one God equal with the fa­ther in maiestie and glory, of a like strength & wyse­dome with him. This onely excepte, that Christ for our infirmitees sakes, to redeme vs was made mā, and therefore, asmuche as pertayneth to that, he is made lesse then y ^e father, as it is wrytten in the viii. Psalme: Psal. 8. Thou hast made him a lytle lesse, vnder the dignitee of angels &c. Philip (sayth Christe) he that seeth me, seeth my father. And furthermore I dwel in the father, and the father in me. Beholde howe earnestly Christ recyteth and bet eth into his disciples his deuine nature and essence with the fa­ther, & also requireth, that thei shuld no lesse beleue on him: Verely (sayth he) al that I do or speak, I do it not or speake it of my selfe, but the father y ^t dwel­leth in me, he dothe those workes. Therfore for the [Page] workes sake, at the lest beleue me, that I am in the father, and the father is in me. Furthermore, Christ highly prayseth this fayth, as he most earnestly re­quyreth it, & sayth. Verely, I say vnto you: He that beleueth in me, the woorkes that I do, he also shall do them, & greatter thynges then these shall he do. He shall do greatter thynges then these, especially seyng that Christ goeth to the father to receyue his kyngdome, and to sende the holy ghost. Fayth askyng in the name of Christ obtay­neth all thinges I beseche you nowe, who date bee so impudent a beast, or so styffe necked, that he shall dare any thyng at all derogate or minishe y ^e dignitee of fayth, seyng that to the beleuer there are made such excellent promi­ses? Yea and furthermore here is made a comforta­ble and excellent promise vnto fayth, that is to say, that whatsoeuer she wyl aske in the name of Christ, shalbe geuē her. Wherfore shal it be geuē? Doubt­les y ^t the father may be glorifyed through the sōne. And to speake briefely. We must thus beleue of Christ, y ^t he is of the same essēce, of the same power & wysedome with the father, so that he that beleueth not in Christ, that man I say, shal neuer come at the father, nor at his knowlege. For Christ is the way, the truth and the life. And also noman cōmeth to y ^e father, but by Christ, as our sauiour Iesus Christe hath testified in many places of his gospel. Wher­fore that we may come to the knowlege of y ^e father, dearly beloued of the Lord, let vs diligently apply oure selues to heare the worde of God, whereby the true knowlege of Christ is geuē vnto vs. Who knowen and apprehended by faith, we may be made parteners and obtayne eternal life. Amen.

THE EXPOSITION.

SEyng that al thynges in the deuine scriptures ought well to be considered & wayed, this may not be ouerpassed, but must diligently be noted and considered, that the Euangelist S. Marke in this place, where he descrybeth the ascēcion of our Lord Iesu Christ (wherein also lyke at in his passion and resurrection consysteth our whole iustificacion) maketh mencion of that synne, for the which our Lord Iesus Christe so often before he ascended into hea­uen, [Page] rebuked his disciples, namely of theyr incredulitee and vnbelief. Surely it must needes be, that this is an heauye and great synne, yea, it is to bee estemed and thought a verye spryng, welle & foun­tayn of all mischiefe, seyng that our sauiour Christ, euen nowe, when he would departe & go to his hea­uenly father, rebuketh it so earnestly in his Apo­stles. For thus sayth the Euangelist: At the last as the eleuen sat at the table, he shewed himselfe vnto theim, and rebuked their vnbeleife and hardnes of heart, because they beleued not them whiche had seen him rysen. Here you heare what synne this was, namely Incredulitee. And I pray you, Vnbe­leife is y ^e spryng of all sin who is so shamelesse to deny that vnbeleif is the fountayn of all euil, especially if he compare fayth whereof scripture speaketh, with her effectes, with incredu­litee and her frutes? For so comparyng them, it shal be an easy thyng to perceyue, howe good and what a great thyng fayth is, and howe excedyng an euil vnbeliefe is. The scripture euery where testifieth this of fayth, and doubtles suche is the nature of it that it vtterly dispayreth of all the workes that mā other dothe or can do, nor putteth no trust or confi­dence in none of them, but alonely seketh at Christ, that righteousnes that is of value afore God, of mere grace and mercy, without any merytes or de­seruynges of woorkes. And this fayth is of suche power, that when it is true and right, it obtayneth also by Christe remission of synnes, righteousnes and eternall health, yea, of the chyldren of the de­uyl, it maketh the sonnes and heyres of God, as S. Paule wryteth in the Epistle to the Romaynes, [Page] saiyng: Rom. 8. Surely, whosoeuer are led by the spirite of God, these are the children of God. For ye haue not receiued the spirit of bondage agayne to feare, but ye haue receyued the spirit of adopcion, by whō wee cry, abba father. Thesame spirit testifyeth together with our spirit, that we are the sonnes of God. If wee bee chyldren, then are wee heyres also. Namely heyres of God, and annexed heyres of Christ &c.

And doubtles thus it is with true fayth. Contrary, vnbelief hath his peculyar nature, and suche is his condicion, that it determyneth his owne righteous­nes and eternall lyfe, to come of his owne woorkes, and not of the meryte of Christ, whiche can not bee but to the great iniury of the passion of oure Lorde Iesus Christe, by whose meryte onely the heauenly father is pacifyed. Incre­dulite alwayes robbeth Christ of his honour. 1. Iho. 3 And what greater contumely and blasphemy may be done vnto our Lord Christ, then to dispoyle him of his honour, and to ascribe vnto our woorkes that thyng, whiche iustly ought to be attributed onely vnto his merite & grace? For dothe not the scripture say: He is the obtainyng of grace or propiciacion for oure synnes? Agayne in y ^e fyrst Epistle to the Corinthians: Christe is made vnto vs (sayth sainct Paule) wysedome from God and righteousnes, and sanctifiyng, and redempciō. Those then that agayne say the merytes of Christ, and with woordes crye out against it, & asmuche as in them lyeth, go about to suppresse it, they do with al theyr study seke righteousnes & eternal helth by y ^e merites of their own workes. And those w ^tout dout are false christians, euē thesame y ^e Christ speketh on [Page] in Mat. that thei shuld come vnder his name & sai: Mat 24 Lo heree is Christe. &c. And thus shall it chaunce to thē, that they shal neuer haue the righteousnes eternall health, and inheritaunce of the sonnes of god, but a vaine prayse and a deceyuable glorye, that onlye shall they obtayne. And why? For in all theyr workes they sought nothing els, then the phariseis did, whome Christe blameth in the gospell of Mathew, and saith, Mat. 6. that they did their workes for this intent, that they might be glorified of menne. And S. Paule saith: Ro. 10. They beynge ignoraunte of the righteousnes that is alowed and giuen of god, and seekinge to set vppe a righteousnesse of theyr owne, they were not subiect to the righteousnes of god. To this pertaineth also the promise of the ho­ly ghost, wher Christe saithe: Ioh. 16 When the holy ghost shall come, he shall rebuke the world of sin, bicause they beleued not in me. &c. In this place wee heare again, that vnbeliefe is so great a sinne, that needs muste the holy ghost be giuen frome heauen, to re­buke men of their vnbeliefe. Who can now think it meruail, though Christe often times so sore blamed & rebuked vnbelief in his disciples, & again in so highlye praised and avaunced faith? It is therfore dearlye beloued our part, studiously to avoide vnbelief, and by al means to embrace the true faith of Christ that by it we may be iustified before god, and haue eternall lyfe.

Secondarily, The worde. Baptis­me. in this gospell ys committed vnto the apostels, the offyce to preache the worde of god, and accordynge to the same worde, the administra­tion of Baptisme. And suerly this commaundemēt [Page] of Christ highly setteth out, praiseth and extolleth the vocation of the Apostels and also the ministers of the worde, which euery christian man ought dili­gently to consyder, & pythely to root it in his heart. For where men are assured, that the Apostels and ministers of the worde come not forth vncommaunded, nor do not headilye of their owne autoritye v­surpe this office of teaching, bu are sent to preache and baptise frome the Lorde oure God, there without doubt the office of preaching and admini­stration of the sacramentes shalbe esteemed accor­dinglye in highe honoure and dignitie. Therefore, doubteles it is very necessary for euery christian diligently to obserue, marke and learne this gospell, as wherin we ar taught, that highe honour ought to be giuen to the administracion of the worde and sacraments, as to thinges that Christ himselfe the only begotten sonne of god, so earnestly commaunded to his beloued Apostles, and also adourned these thinges with his owne worde. But lette vs now heare what wordes Christe spake to his disci­ples. Go (said he) into the whole world, and preach the gospell to euery creature. Who so beleueth & is baptized, shalbe saued: but who so beleueth not, shal be damned. In this text there are two thinges especially cōmaunded the Apostles, that is, to teach the gospel, and to baptise. As it is also more euidently & plainly declared by the euangelist Math. where Christ saith thus to his apostels: Mat, 20 Go ye your waye therefore, and teache all nacions, and baptise them in the name of the Father, and of the Son, and of holy Ghost. And teache them to keepe all thinges, [Page] whatsoeuer I haue cōmaunded you. In these wor­des againe we perceiue, that these two thynges are cōmaunded chiefly to the Apostles, that is, to teache and to baptise. Nowe it is nedeful that we with al diligence marke this cōmaundement, as a thyng y ^t Christ so studiously and earnestly, yea as euidently as was possible, expresseth & beateth it into his disciples memorye, and that for none other cause, but to declare that he specially taketh cure and regardeth the administracion of his holy worde and the sacramētes: and to admonishe vs, y ^t we also beare & attribute vnto these his ordinances their right honor, & geue vnto them their due glory. But amōg al men the ministers of this word ought well to consider & take diligēt hede vnto this cōmaundemēt of Christ For seyng that y ^e office to teache, is the ordinance & cōmaundement of the most best & most mighty god, therfore y ^e ministers part is, in this office & cōmaundement of God so to behaue him selfe, & to order all his doctrin & life after suche maner, y ^t by his graui­tee & diligēce, & blamelesse & irreprehensible liuyng the worde of y ^e gospel may be set forward & magni­fied, as sainct Paule also saith: 1. Co. 3. This is required of stewardes of the mysteries of God, y ^t they be found faythful. And on y ^e other part, y ^e hearer cōsidering y ^t this ministery is instituted of God, he ought not only to heare & receiue & worde w ^t al humilitee & reue­rence, but also well to esteme & honorably to enter­tayn the minister for his names sake that instituted the administracion, lest it chaunce vnto vs, as it did to y ^e Iewes, to whō Christ sayd: I do glorify my fa­ther, & you do dishonor me. And sainct Paule saith: [Page] Those that rule well and faithfully with the word, they are worthye double honour. And the same te­stimonies also gyueth hee to the Galathians, that they receyued him as an aungell of god, yea and yf it had beene possible, they wolde haue digged oute theyr eyes to haue giuen to him. To baptise is a work of god. And in like maner ought y ^t ministery of baptism to be estemed as a precyous & godly gyfte, for why, we se here it is not the inuencion or imagynacion of mā, but it is the instytution and cōmaundement of the lord god himself.

Furthermore this is wel to be noted, that the mystery of the worde and baptisme, ought to bee com­municate vnto all men. And I pray you, who may here with good cōscience exclude the infantes, Bap­tisme is permit­ted vnto infants. whō Christ excluded not? Wee must preach to al men, al men must be baptyzed, neither ought the infantes by any meanes to be restrained from baptisme. For although as yet they are not apte to heare the out­warde worde, yet is god able to teach them inwardly by hys spyrite, tyll they maye growe and ware a­ble to hear and receyue the vocall and externe out­warde woorde, preached to theim.

The of­fice of y ^e woorde.Thyrdely, when Christe hath committed to his apostels & preachers the ministery of the word, hee also sheweth what māner of word it is y ^t they muste preach & teach to the people, that is, y ^t most cōforta­ble tidīgs of holy gospel. Go forth (saith he) preach the gospel to al creatures. Gospel. But what is y ^e gospel. It is a glad tidīgs, wherin ys offered & giuē to vs, for Christes merites, without any deseruing vpon our behalfe, but of mere grace, remission of sinnes, righteousnes, and eternall lyfe.

And this preachyng must he that is come to the knowlege of his sins, by the preachyng of the law, receiue w ^t faith, nether mai he doubt of this promise if it shal do him any profite. In like maner saith S. Paule: The gospel is the power of God vnto saluacion, to euery mā y ^t beleueth it. Here you hear that y ^e gospel is y ^e power of God, not w ^tstanding it must be receiued by fayth. In the woorde is the power of God, of this you may not doubte but beleue, if any fayth be in thyne heart. Christes promyse shall here in no wyse deceiue vs, if our fayth be perfect, like as Christ also here requireth fayth, saiyng: The worde of God must be preched Whoso be­leueth and is baptized, shalbe saued: But he that beleueth not, shalbe cōdempned. We must here note two thynges. Fyrst, that Christ gaue commaunde­ment to his Apostles to preache onely his worde & gospel. Where this is well considered & pondered in the mynde, there shortly vanisheth away and are abolished tradicions, dreames, & doctrynes of men. I praye you, howe agreeth this, that in the causes pertainyng to our iustificacion, any other doctryne should be admitted, but the only worde of God? In ceremōies & excercises because of youth, ther might be obserued tradicions and cōstitucions of menne, but in this matter of iustifycacion, the woorde of God onely is to be admitted. The second note is, The sa­cramen­tes haue their power of y ^e worde. that Christe ioyneth together the ministerye of the worde, and baptisme. For this wyll he teache in it, that baptisme and the sacramētes haue their power of the woorde, and can by no meanes bee disseuered from the worde. For as concernyng baptisme, what authoritee could it haue, if y ^e worde were not ioyned [Page] with it? Doubtles the water shuld be nothyng, but styll remayne water. But ioyne the worde to it, and consider well the commaundement annexed to it, then shall not the water be simple water, but as S. Paule calleth it, it is a washyng of regentracion & of newe byrthe, and renewyng of the holy gost. And therfore is it that Christ sayth in this gospel: Who so beleueth and is baptized, he shalbe saued.

Signes and mi­racles do con­firme y ^e worde.Fourthly, Christ sheweth here what tokens shal folowe vpon them that beleue. In my name (sayth Christe) they shall cast out deuils, they shall speake with newe tongues, take away serpentes &c. As he would say: My worde is before the world a dispised worde, neither haue you whiche must preache it, as yet obtayned any authoritee afore men, so that they may receiue your preachyng and doctryne without myracles & signes, wherfore this wyll I do: I wyll geue you power to dryue out deuils, to speake with newe tonges, to heale the sycke &c. And whosoeuer (that after your worde and doctrine shalbe by those tokens and sygnes confyrmed) wyll beleue you and be baptized, certaynly he shall obtayne remission of synnes, and life eternal. But whoso beleueth not, all excuses set a part, shal be damned. Vpon this it necessarily foloweth, that myracles & sygnes were excedyng necessary at y ^e fyrst beginnyng to preache the gospel. For if any authoritee and power should be geuen to this dottryne, it was necessarye to esta­blishe it and confirme it, with so excellent and noble myracles, lyke as the lawe also was before confyr­med by sygnes and myracles. Notwithstandyng those sygnes wherby the lawe was confirmed, were [Page] farre more horrible then were the sygnes in the be­ginnyng of the Gospell. For the sygnes that were wrought in the beginnyng of the gospel, were very pleasant, if you compare them to those sygnes that were shewed in the beginnyng of the lawe. And the preachyng of the gospel also is farre more gladder tidynges & more comfortable to the heart, then is Moses with al his preceptes & lawes. Nowe in our tyme to requyre lyke myracles and sygnes, it is vnsittyng, vnreasonable and vnlawfull. But if wee wyl so do, Christ answereth and sayth: Mat. 8. This aduouterous generacion seeketh a sygne, and other shall not be geuen to it, but the sygne of the prophet Io­nas &c. For we haue the gospel of Christ confirmed with miracles and sygnes of the Apostles, and that sufficiently established, surely he that wyll not be­leue it, can with no miracles nor sygnes be brought vnto the fayth.

Fyftly, The as­cencion of Christ we haue in this gospell an article of oure fayth of the ascencion of Christ into heauen, with y ^e approue & confirmacion of the same. For thus sayth the texte: And the Lorde after that he had spoken vnto them, he was taken vppe into heauen, and sit­teth on the right hand of God &c. Hetherto Christ had preached and taught after that he was cruci­fyed and rysen agayn the thyrd daye from the dead, and truely after his resurrection he had muche a do with the incredulitee of his Apostles, to whom also at the last he shewed what he would theim to do.

And after he had all this doone, Mar 16 he ascended into heauen, and sytteth on the right hand of God, that is, he taketh to himselfe a newe kyngdome, that he [Page] perpetually with his father beyng Lord on heauen and yearth, may and shal reigne in equal power w ^t God his father, What it is to syt on the right hand of God. for to conserue, gouerne, maintayn and defend, all that are his, from all euils. For this to do, is to syt on the right hand of God. Further­more, lest his assencion into heauen should be with­out an euident vtilitee and profyte, he would sende from heauen his holy ghost, which might confirme his in the fayth, make them strong in all their trou­bles and persecucions, and defende & comfort them against their threttes that hated the word, euen as the Prophet did testifi, Ps. 67. saiyng: Hee ascended into the highth, and hath ledde captiuitee, capteiue and hath geuen gyftes to men. Oh deare brethren is not this a mightie Lord, that hath cōquered and deliuered vs from the captiuitee of Sathan, & hath geuen frely to vs his worde and spirit, and lastly by this meanes hath made vs the sonnes of God?

Surely, he that wyll not beleue and put his confi­dence in this god and suche a Lorde, doubtlesse his vnbelif shal turne & brīg him vnto perpe­tual dampnacion and losse bothe of body and soule. The whiche God vouche­safe to turne frō vs for his great infinite grace, through Ie­su Christ our Lorde. Amen.

THE EXPOSITION.

IN this gospell CHRIST setteth out high­ly, The loue of God to­ward vs that excedinge loue and charitye of oure heauenly father, that he euer hath borne vn­to man k [...]nde. And this loue doth Christe so high­ly extoll and magnifye, that he affirmeth that loue to haue beene the chiefe principall and onlye cause wherfore hee wolde giue his onlye begotten sonne into this worlde. Lette vs therefore with most her­ty attentiō cōsider this praise wherwith Christ set­teth out the loue of his heauēly father. For in it we [Page] shal plainely perceiue, what moued god to redeme vs, and by whome he would worke our redemtion. And what moued the heauenly father to doo thys? Dyd men obtaine it with their good works? Or deserued they it by theyr honest conuersacion? Truly if that time that Christ came into to the worlde, he wold haue iudged men accordinge to their merites and workes, it was to be feared, least as it happe­in the tyme of Noe, he shulde haue drowned all the worlde with water, for doubteles, at that tyme ther were not very many good in al the world. For euen the Iewes which receiued the law & prophets, and therfore ought to haue been more holier and better then the other nacions, these (I say) were (a fewe ex­cept) more wretched and abhominable then anye o­ther. Then needes must ther be a far other cause of our redemtiō, Out of loue and grace ar we saued then the merites of man. What is it then? Christe answereth: God so loued the worlde. Do not you heare now, that our redemtion depen­deth and consisteth vpon mere loue, grace, compassion and mercy? And this loue ought well to styrre vs vp and to bringe vs to faithe. For if we wel consider and weye this loue in our hearts, it wil sufficiently teach vs, how high, ye vnspeakable it is. For suerly we had deserued by vnbeliefe and our sinnes perpetual damnaciō, & god mought most rightful­ly haue shed vpon vs his terrible wrath, furor, and indignacion, and haue condemnd vs vnto ꝑpetual dānacion. but what dyd he? So mighty nowe was not his wrathe, but his loue, that not only he saued vs frō destruction, but also made vs free & safe frō synne, death, dyuel and hell. But howe did he this, [Page] or by what meane or mediator? Wold he do this by his angels, or by any other mediator or mean? Nay verily: But to do this, he sent & gaue freely his on­ly begotten son. Here againe that excedyng loue is glorified, which was the cause y ^e god would redeme vs. For truely all that euer god giueth, that giueth he of grace, no merites goyng before. With this a­greeth the saying of S, Paul: If when we wer enemies we were recōciled to god by y ^e death of his son much more now that we be reconcyled, we shalbe saued by his life. Here also in this saying the apostell cōfesseth that god receiued vs of grace, ye when we were yet his enemies. Finally, God hath deliuered vs from our sins & from hel, & hath giuen to vs eternall life by free grace & loue, & that hath he done by his beloued and only begottē sonne Iesus Christe.

Secondarily, althogh our saluacion be gotten & made perfect by Christ only, yet this must we learn to knowe, how men maye obtaine it. And thys also doth Christe manifestly shew in this gospell: That euery man (saith he) y ^e beleueth in him shuld not perishe, but shoulde haue lyfe eaternall. You heare in these wordes, whether saluacion gotten by Christe, may be receiued by works, or apprehended by faith. Without doubte, our workes do nothinge in this matter. But here muste needes be a true faith, and an assured confidence and beliefe in god. But whē is that beliefe and faithe trewe? Fayth. When we dispaire of all our workes, merites and vertues, and esteme them as thinges that can not helpe vs, and there­fore the Prophete Esai sayeth: Esai. 63 that all oure iustyce or righteousnes are as a defyled clothe.

And thus dispairyng of our selues to seke our righteousnes in the merytes, passion and death of oure Lord Iesu Christ onely, of whom Ihon the Baptist gaue this true testimonye, that he is the Lambe of God, Ihon. 1. that taketh away the synnes of the worlde.

This fayth I say, dothe apprehende by Christe re­mission of synnes, iustyce and eternal life. Neither may we in this matter admyt any worke of man, ex­cept we would plucke away, steale & take frō Christ his glory, Esai. 42 whiche he wyl not geue to any other, and so stealyng Christes honor, burthen our soules vn­to the perpetual death & damnacion of our selues.

Surely it is an vndoubted trueth, that a christian man must do good workes, and haue an honest conuersacion, and with good workes confyrme & allow his fayth. For who would deny this? But to sette a fayth and confidence in those workes, and to admit our merytes in y ^e cause of our iustifycacion, is in no wyse to bee permytted. For by that meanes, grace were no grace, and that whiche before was atribu­ted by verye right vnto the onely loue of God, that should we then ascrybe vnto our workes & merites. Therfore Christ sayth in this gospell: He that bele­ueth in the sonne of man, shal not be iudged. But he that beleueth not, is already iudged, because he beleueth not in the name of the only begotten sōne of God. Fayth onely a­bideth in bat­tayle of cōsciēce. See ye that in the conflicte and battayle of the conscience, fayth standeth sure, and is not condempned nor iudged? Contrarily, that vnbeliefe is already cōdempned, & the sentēce of eternal damnacion is pronoūced against it? For Christ wyl in this gospel (as he doth in many other places of the scripture) [Page] ascribe quietnesse of conscience and saluacion vnto faithe, and the disquietnes of conscience & perpetuall damnacion to vnbeliefe.

Thirdely, Condemnacion. bicause Christe spake of iudgemente and condemnaciō, he now procedeth and declareth what is condemnaciō, and saith. And this is y ^e con­demnacion, that the light is come into the world, & men haue loued rather darkenes then lighte. And why? For bycause their workes were euell. Christe him self with his doctrine & gospel is this light, The lyghte. Ioh. 8. as in another place he calleth himselfe, saying: I am the light of the world, Whosoeuer foloweth me he walketh not in darknes. The darknes, Darkenes. is our flesh, nature, mannes reason, and vnbeliefe, yea all the wisdome & prudencie of man, which doth not spring out of faith, but spring frō our reasō without faith. And now I beseche you to marke with me well, at what point our reason, our wisdome and prudence is wont to stumble at, if it folow not the very word of god as his capitaine and leader? Surely when Christ came into this world, he was more redyer to saue & help, then to condemn, nowithstanding that the father had giuen into his hand all iudgmente. And truely the Iewes had wel eschaped this iudgement or eternall damnacion, & had by faith obtay­ned health & saluation, if they wold haue receiued Christ which is the light of the world, and beleued his worde. But what doo they? They sette more by darknes then by lyght. Iohn. 1. And as Iohn saithe in the fyrst chap. of his gospel: The light shined in darkenes, & the darknes comprehended it not. Ther was no faulte in the lyght, but a greate defaulte in the [Page] darkenes that receiued it not. But what foloweth nowe out of this darkenes? Forsoth this. Those that neither knowlege nor learne their darkenes, nor wyll not geue Christ his due honor, they iudge and condempne themselues, euen as Christe sayth: Whoso beleueth not, he is already condempned.

And truely it chaūseth so by most rihgteous iudge­ment to him that is vnfaythfull. Incredulitee is iudged by his own self that is, through vnbeleif For inasmuche as he doth euil, and yet can not abide the light or to be reprehended, it is right that his owne vnbeleife should iudge or condempne him. But so is it not w ^t the faythful man, for he can abyde that his workes that are done in the truth, shuld come to the light & be tryed & wayed by the worde of God, and iudged by the rule & squire of the woorde of God. For how should he feare the light, seyng that all his workes are done in God? Cōsider it well: For thus in euery place of the scripture, life is ascribed vnto fayth, and iudgement and condempnacion to incre­dulitee and vnbeleife. God geue vs grace to receiue & retayne with vs his light, to the comfort of our soules. Amen.

THE EXPOSITION.

FOrasmuche as Christ our Lord sheweth in this gospell or similitude by conferryng theim toge­ther, both what the euil shepeherd & teacher is, also howe he may bee knowen: and on the other parte, what the good shepeherde and teacher is, and by what sygnes also menne may knowe him, I thynke it mete fyrst to treate of the good shepeherde, espe­ciall [Page] for this cause, that it is a thinge very profita­ble and necessary, and also a matter of great waight & importance. For Christ describeth here the good shepheard so, A preachers callynge & doctrine shalbe vpright and law full. that he must nedes entre in at y ^e dore into the shepefold. that is, it is necessary y ^t the prea­cher be called by some lawefull and godly meanes. it is necessary also, that his doctrine bee trewe and godly. And howe can they teache the trewth, that are not called vnto that office by god, or by some godly meanes? Surely in this matter it is not conuenient for euery man that will, to run, but it is necessary, that mē enter by the dore into the shepfold. And if thou wilt know who is the dore, then marke well Christes wordes, which thus expoundeth him selfe, Chryste is the dore. saying: I am the dore of the shepe, by me who so entreth, he shal be saued, and he shal entre in and go forthe, and he shall fynde pasture. Marke here that not only the preacher must be admitted to this office by Christe and a christian meane, but that the hearer also by lyke manner oughte to bee called to thys sheepefolde of the electe of God. And thys onlye standeth in the power of CHRIST, in his woorde and his gospell. Actu. 9. Saynct Paule was cal­led frome heauen of Christe, vnto this office to teache the gospell withoute anye other meane, so that hee myghte entre at the trewe doore into the sheepefolde. But God permytted the Apostell S. Mathye to bee called vnto the office to teache the worde of god, Actu. 1. by certayn other meanes, so that hee also shoulde enter by the trewe dore. And are not al men called vnto the fold of Christ by y ^e word [Page] of Christ, as often as thys or other lyke gospell is preached? Whosoeuer thirsteth, Iohn. 7 lette hym come to me and drynke? Therefore, before all thinges thys is necessarye, that wee entre in at the dore into the sheepfolde, that is to say, by Christe. For if thys en­trance be true and by faithful meanes done, doubtles it shal come to passe as Christ here saith: Who­soeuer entreth in by me, he shal be saued. Heare ye not now, that our saluacion standeth only in the power of Christ? And in like manner said he vnto his Apostles, whē they asked him the waye to y ^e father: I am (said he) the way, the truth, and the life. Fur­thermore he that thus entreth by Christ, he must nedes by faith obtain and possesse al those goods and heuenly treasures, that the heuenly father hath giuen vnto vs in his son, & so confesse it and with his mouth declare it vnto other in al places, the which thing Christ shewed vnder these words, coming in, and goyng forth. Moreouer, They shal euer fynde pasture. These pastures Pasturs signify the word of god, y ^e Christe shulde largly giue vnto his disciples. And whersoeuer this Word be, ther can not men cōdingly praise so great a benefite of god. But where it is not, ther chanceth it according to the saying of the prophet Ioel: Why doth the cattel morne? Why do the droues of beastes cry & rore? Bicause that they haue no pasture. yea euen the whole flocks of sheep haue perished. Out of all this it foloweth, that the good shepeherd that came in by Christ, must needs teache the word of Christ, and the righteousnes of faith by Christ. And suerly by this token and sygne a good shepeheard may well be knowen.

A descripcion of a false teacher or prea­cher.Secondarily, Christ in this gospel describeth the euil shepeherd, whom he so paynteth in his owne colours, that wee may well knowe him if wee wyll open our eyes to see him. For thus sayth Christ: He that entreth not in at the doore into the shepefolde, but clymeth vppe another way, he is a thefe and a murtherer. We heard a lytle before, that Christe himself is the doore, and also the keper of the doore. And surely where this Christe is vnknowen, let no man thynke to haue any enteraunce geuen him in­to this shepefold, let no man promyse himselfe their saluacion. Briefely, there is no enteraunce in, nor goyng out, nor findyng of pasture, muche lesse shal wee haue there good shepeherdes or preachers of the woorde. For howe shall that man teache Chri­sten men, whiche himselfe was neuer made a Chri­stian? Or howe should he in preachyng cōtynually declare vnto the people the iustice of fayth, that as yet neuer, not so muche as ones, tasted it?

Euil persons de­fraude, steale & tobbe Christes honour.Surely where suche are, there canne be founde no­thyng but stealyng and murtheryng. For they steale from Christ his owne due honor, in that they ascrybe to the merytes of woorkes, righteousnes, where as it onely commeth by the merytes of Iesu Christe. And vpon this theft commeth that horri­ble murther, that is, by their false and wicked doc­tryne they leade frō Christ so great a nombre of sou­les, rauishyng them violētly into condempnacion, and castyng them into Sathans mouth to deuour them. Oh alacke, what an exceadyng nombre of soules hath been by this doctryne deceyued bothe before the incarnacion of Christ, and also synce, and [Page] so cast headlong into condempnacion? Among the Iewes, this dyd the Byshoppes, Priests, Scribes and Phariseys, whiche would vtterly oppresse the righteousnes of fayth, and in the place of it set vppe the righteousnes of woorkes. Yea, they so sore pre­uayled in this doctryne, that all the Prophetes had enough to do to dispute and resyst their doctrine, in somuche that many tymes the Prophetes suffered no lytle persecucion for resystyng it, lyke as Christe himselfe in the gospel of sainct Mathew reproueth them for it, saiyng: Mat. 2 [...] Beholde I sende vnto you pro­phetes and wyse menne, and Scribes, and some of them shall ye murther & crucifye &c. But among christen men the same parte was played by the reli­gious fathers, that boosted them self to be the chil­dren of the Romishe byshop. For whiche of theim all (if you except very fewe) can be found that prea­ched the righteousnes of fayth so diligently and earnestly, as it became him? Doubtles they all had an eye vnto theyr father the Byshop of Rome, and neither by teachyng nor preachyng sought they a­ny other pasture, or shewed any other to their shepe then that whiche the Prophete Hieremye speaketh of, saiyng: Woo to the shepeherdes of Israel, Iere. 23 that feade them selues &c. Nowe if thou wylte knowe these theues and murtherers, marke their doctryn. For whosoeuer they bee that sette vppe rihgteous­nes by the merytes and deseruynges of woorkes, and contrary to Christes merytes earnestly preache the same, those are they that Christe descrybeth in this place, and whom also he commaundeth vs to beware of Mathew. 7.

Thyrdly, because Christ hath now described the good shepeherdes & the euil, he nowe sheweth howe christen men must behaue themselfe towardes them both, that is, They must heare the voyce & doctrine of this good shepeherde, to whom the keaper of the doore hath opened the doore, and they must knowe his voyce and folowe him, Fayth­full men do know the good preacher if he go before &c. But howe shall this come to passe, that the shepe shall so readyly knowe the voyce of the good shepeherde?

They are accustomed to the good and healthsome pastures, that is, they haue ones learned out of the holy gospels, that in terrours of conscience & knowlege of synnes, there is none other consolacion, but in the onely merytes of Christ. And that those only be partakers of it, that take hold of it by fayth, and so turne it vnto their owne profite. And forasmuche as when the good shepeherde commeth, he leadeth them no waye, but vnto Christe. They knowe also that they are bound to receyue him as a minister of the worde, as Christ testifyeth in another place, sai­yng: Mat. 10 He that receyueth you, receyueth me. And in another place, when the thefe and murtherer com­meth with his false doctryne, preachyng another straunge doctryne that floweth not out of the fayth of Christ, then can they by the worde of God know, iudge, and reproue that doctryne, & wyll in no wyse receiue nor admit nor heare that false prophet in the steade of a true Prophete of God. For they knowe perfectly that Christe sayeth, that he that heareth & kepeth the worde of God (I say the woorde of God) he shalbe saued. Luc. 11. And what nedeth many woordes? Doth not the scriptures euery where admonish vs [Page] to beware of such theues and murtherers? Beware (sayth Christ) of false prophetes, that comme to you in shepes clothing, but inwardly thei are rauening Wolfes. And sainct Paule forbyddeth the Gala­thians, that they admit none other gospel then that they heard of him, insomuch that if an Angel shuld come doune from heauen & preache another gospel they ought not to receiue him. The shepe of Christ knowe all this, wherfore they wyl heare none other but their owne hyghest byshop & shepeherd Christ, whiche here sayth: I am come that they maye haue life, yea and haue it more aboundantly. Further­more, they heare all y ^e ministers of Christ, that come in his name & bryng his worde. The other worke-doctors they do forsake, cōsideryng they are theues and murtherers, & suche as treate the worde of God both falsely and vngodly. Wherfore Christ sayth: They shal not folowe y ^e forreyner or strange shepe­herd, but they wyll flee frō him, for they knowe not the voyce of straungers. Whiche God graunt that we may also acknowlege Christ our sheherde and folowe his worde. Amen.

THE EXPOSITION.

SEyng (deere christians) that the Euangeliste S. Luke hathe doone suche diligence in descri­bing the natiuiti of Iohn the Baptist as it is plainly manifest in the gospell that this daye is recyted, it shall be necessary that we diligently consider and [Page] well loke vpon the person of Iohn. For surely this childe (in whose byrthe those so great and glorious tokens chaunsed) hath some syngular grace & gyft aboue other children. The na­tiuitie of sainct Ihon. Is not this a new and a syn­gular great thyng, that he is borne of parētes very olde, yea in maner at the pyttes brynke with age, & is sanctifyed in his mothers wombe, and ordayned to be the foreleaper, that is, a gentlemā vssher vnto our Lord God Iesu Christ? He shalbe (sayd the An­gel, when he declared his byrth vnto Zacharye his father, what tyme he dyd his priestly offyce afore God) great before the Lorde. Wyne and strong drynke shal he not drinke, & euen from his mothers wombe shal he be fylled with the holy ghost, & many of y ^e children of Israel shal he turne agayne wholly vnto the Lord theyr God &c. By these wordes you heare, that great excellent and wonderful thynges shalbe brought to passe and accomplyshed by this chylde. Furthermore, Zacharye thus reioyseth in his canticle, saiyng: 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 waies &c. What thynke you was this holy childe afterward? Ihon is ane usā ­ple of a good precher. He was made a true, godly and excellent preacher, whiche besydes that moost holy life that he altoge­ther spent in godly and honest conuersacion, he so administered and fulfylled his office, that he may well be sette furth to all preachers and ministers of Gods worde, as a worthy ensample & president, con­tynually to be present and sette before them. For he not only preached penaunce, and by preachyng the law prepared a way vnto Christ, but also he shewed [Page] vnto the people Christ, whiche is moost truely that Lambe of God, that taketh away the synnes of the whole worlde. As also the holy ghoste sayeth a­gaine by Zacharye: To geue knowlege vnto his people. But what knowlege? Knowlege of salua­cion or health. For thereto serueth the preachyng of Iohn, whiche firste through the lawe feareth the consciences, and afterward comforteth them & ray­seth them vp by preachyng vnto them the lambe of god. Wherein then resteth this knowlege? In the forgeuenes of synnes. Howe then obtayne we that remission of synnes? By the bowels of mercy of our Lord god, wherein the day starre (Christ) hath visi­ted vs from heauen. And to whō hath he appeared by that so great mercy? To those that sytte in darkenes and in the shadowe of death, aswell the Iewes as Gentyles. Ihon 10 For Christ would as our archcbishop and true shepeherd make one flocke & one shepefold of the Iewes and Heathen, that the feare of al men (if at the least they would receyue the daye starre or day spryng of the gospel and beleife in Christe) that theyr feet (I say) might be set straight into the way of peace, whiche procedeth of true fayth. Beholde, all these thynges appertayne to the office of Ihon, whiche was not only a preacher and a prophet, but also he was more then a prophete. Ihon is more thē a Pro­phet For he preached not only Christ to come, as other prophetes did, but also he shewed Christ present. And forasmuche as Ihon should thus shewe Christ, whiche by his preachyng, passion, death and resurrection should take away all our sorowes & sickenesses, it was nedefull that great ioy should happen in his natiuite. For [Page] and by assone as this childe was borne, al y ^e neigh­bours and kynsfolke did reioyce with the parentes of y ^e child: and vpon the eyght day they circumcised the chyld, and at the fathers commaundement and writyng, they gaue him a name of grace and mercy, and this fame is spredde abrode among all theim that dwelt in the Mountaynes of Iewrye, and all that did heare it, layde it in their heartes, cōfessyng that the hande of the Lorde, that is, The hād of the Lord. the power and helpe of God was with him. Lo, thus muste men consider Ihon, to knowe howe highly he is to bee estemed.

Secondarily, in this gospell fayth maketh Za­chary to speake, whiche a lytle before, throughe his incredulitee was domme. And lyke as in this wee see howe great a synne vnbeleife is, euen so on the other part wee perceyue, howe precious and godly a treasure fayth is. The Angel of God sayd vnto zacharye: Thy wyfe Elizabeth shall beare vnto thee a sonne. To these wordes ought zacharias to haue geuen credite. But what doth he? Because he was aged and his wyfe well gone in age also, ther­fore he wyll or he geue credite, knowe howe these thynges shalbe fulfylled, therefore he is compelled to silence, tyl those thinges were fulfylled that were promised vnto him by the Angel. And in lyke ma­ner, vnto this day are all they stryken dumme, Dumnes in this our time that wyll not beleue the Apostles of God, his worde and the Gospell. For where as it were their duetye to aduaunce the glory of God & the meryte of Christe, and to set furth the same, there they extoll the righ­teousnes [Page] of their own works, as that Pharisei did. Luc. 17 God (said he) I thank the: For I am not as the residue of menne, extorcioners, vnrighteous, aduouterers, nor yet as this Publycane. Call yee this to laude and glorifie the grace of god, and me­rite of Christ? Naye truly. Thus to boast, is worse then to bee dumme. For thoughe in this prayer are heard many wordes, yet is ther not one heard, that seteth vp or magnifieth the grace of god or merite of Christe. Nowe thoughe I can speake and vtter many woordes, yet as longe as vnbeliefe (that ta­keth away the glory of god) raigneth in my heart, I remaine dombe afore god: as the scripture saith: Wysdome hathe opened the mouthe of the dombe. that is to say: The knowledge of god maketh men eloquent, that they knowe how to gyue god his honoure in Christ, to praise and glorifie him, and fy­nally to confesse his worde. Suche an eloquent O­rator was Paul made when he compared his own iustice that he had in the lord vnto myre and dong, that by it he might suffre no dammage in that righteousnes whiche Christe hath brought and giueth to the beleuers. And such an eloquēt preacher was Zacharias, after that the tyme apointed by the angel, was fulfilled. For by and by after the circumcision of his sonne Iohn, he was fylled with the holy ghost, and prophecyed, praisyng god, that had gi­uen that greate grace vnto him. Therfore I saye, where faith and the holy ghost are not, there muste we needes be dum spiritually, yea though we speak many vayne and voide wordes.

Thirdely, the Euangelist heere describeth worde [Page] for worde, what Zacharias sayd whē he was fylled with the holy ghost, and why he so earnestly praised and glorified the Lord his God. For thus he sayd:

Blessed be the Lord God of Israel. To blesse To blesse in this place is asmuche as to laude. For nowe in as muche as zacharias had receyued y ^e child promised to him, & also he knewe in spirit what Christe shuld do, whose waye this chylde should make ready, he praiseth God for that so great and excellent a bene­fyte: Geuyng vs an ensample, that wee euermore should thanke & prayse God for those his benefites geuen to vs, both corporal and also spiritual. Now if ye be desirous to heare the cause of this praisyng God of zachary himself. For he (sayth he) hath visited and wrought the redempcion of his people.

This woorde Visite, God doth vi­site vs ii. maner of waies is in the scriptures taken two maner of wayes. For sometyme God visiteth vs in his wrath & furor, as when he punisheth our sinnes as it chaunsed Pharao in the red sea, and y ^e Iewes in the tyme of Tytus and Vespasian the Emperor. Many tymes he visiteth vs in mercy and grace, as it happened to the Iewes when they were brought out of Egypt, also when Christ was sent and geuē, of the whiche visitacion Christ himselfe speaketh & complayneth, Mat. 20 because they knewe not the tyme of their visitacion. And of this mercyfull visitacion dothe zacharias speake in this place, saiyng that God hath visited and wrought the redempcion of his people. He knowlegeth also and estemeth this redempcion so certayne & sure, that he proclaymeth and laudeth it as done already wher in dede it was as then yet to be done in tyme commyng. And to [Page] this apertayneth y ^e foloweth in this cāticle. And he hath set vp vnto vs an horne of health, in y ^e house of Dauid his seruāt. An horne in scripture An horn in scrip­ture. is taken for the power & dominion. As zacharias would say: The corporal kyngdome nowe hath his ende nowe appointed, & the septer is taken frō y ^e tribe of Iuda, But be of good cōfort, we shall nowe be better then euer we were. For why, we shall haue a newe kyng, whiche in dede was promised vs long agoo, whiche shal set vp a kyngdom, not corporal, wherin he may reigne w ^t outward power, but a kyngdome of helth and eternal lyfe, accordyng to the promyse so many thousand yeres promised to the Patriarkes & vnto Dauid. For doubtles, whosoeuer shall beleue in this kyng, & kepe his word, he shal assuredly obtain this helth. Now who could doubt in this? Dyd not God in tymes past speake these wordes by y ^e mouth of the Prophetes? Dissēciō betwyxt Christ & y ^e world. Dyd not he promyse the same by the Patriarches? Notwithstādyng there shall ryse debate & discencion betwene this kyng & the world. For surely he wyll geue sentēce, that all suche thyn­ges as the world estemeth right & good, be vnrigh­teous, and by his worde he wyll cast away all their holynes, wysedome & vertues, and cōdempne them. And here out shal begyn this stryfe with contynu­ance, but yet so, that at y ^e conclusion the victory shal be Christes, not alonly for his owne commoditee or profite, but muche rather for al those that beleue in him. If thou desyrest to knowe what he shall do: He shal deliuer vs from our enemyes, and from the handes of all them that hated vs. Furthermore he wyll shewe vs the waye, whiche when we entre into [Page] we shall not dispayre of mercye for our sinnes: for he wyll remembre that faithfull othe, that he sware to Abraham oure father. Briefely by his owne me­rites of mere grace without deseruinge of our wor­kes, he will make vs righteous, godly and blessed: so that we beyng delyuered from the handes of our enemies, may serue him all the dayes of oure lyfe: not in outwarde ceremonyes and seruices, as in ty­mes past, but in holynes and righteousnes that is accepted before him. He requyreth the heart, he as­keth faith, he wilbe worshipped in spirite and truth and will not be fylled with outwarde woorkes that lacke faith, as men haue done in times past. Thus you see that Zacharias by the holy ghost acknow­ledgeth the grace of the gospell that shoulde come, therfore he praiseth and glorifieth god, as one ascertayned, that by this grace we al shal be saued. The lorde our god gyue vs grace, bothe that wee maye know it, and also that for it we may giue thanks to god our father, and glorifie him for euer. Amen.

THE EXPOSITION.

The cō ­fession of the Apostles.WE haue fyrst set forth in this gospel, that ex­cellent confession of S. Peter and the other Apostels, wherein they confesse that hee is Christe the sonne of the lyuynge god. This confes­sion is so excellente and noble, yea and so christian, that wee dare boldlye saye, that where this confes­sion is not, doubteles there is no saluacion at all, as the Apostell Saynte Paule witnesseth, Rom. saying: The hearte beleueth vnto righteousnes, and the mouthe confesseth vnto saluacion.

Fyrste CHRIST asketh what opinyon the people had of hym, and whome they sayde he was. The Apostels aunswered him: Some saye, thou arte Iohn the Baptist: some saye, Helias: some Hieremias, or one of the prophetes. Christe was not ignoraunte what was spoken of him, and also he knewe it better then the apostels could tell him, that where the gospell is preached, there muste ne­des arise manye lyes, whiche are imagined not on­ly against the truth, but also against them y ^e preach the truthe, whereout it chaunceth often times that the worlde rageth and waxeth woode with them.

Therfore nedes must it be, that Christ aposing his [Page] di­sciples, sought some other thinge at his apostels, that is to sai, their cōfession of faith as ye shal hear. For thus he saith: But whome say you that I am? Thē answered Petre in the name of them al: The fayth of the Apostels. Thou art the same Christ the son of the liuyng god. Con­sidre inwardly this confession, & thou shalt see that the faith of al the Apostels was a true and a righte faith, excepte that as yet it was not confirmed with the crosse, and that yet the holy ghost was not come vpon them. Fyrst of all they confesse that he is the same Christ, that is to saye, the same anointed and capitaine, whom god had longe before promised, Esai. 55 to theyr fathers, and whome they hadde so long time looked for, that doubtles he shuld come and fulfyll all suche thinges as the holy scriptures hadde pro­phecied of. Furthermore also they confesse, that he is Christe sonne of the lyuing god, sente into this worlde, that by hys meryte, passion and deathe, all menne myghte bee made good, righteous, and blessed. And thus (as it is in dead conueniente to do) they confesse the same one Christ to be both god and man. For as concernyng his humane nature, hee is the sonne of Dauyd, annoynted of the fa­ther kinge and Prieste, and that after the order of Melchisedech: and God hathe gyuen vnto him the seate of Dauid, that is, the spirituall kynge­dome, whyche is admynistred by the spyryte, that hee maye sytte vppon it eternallye. But as concer­nynge his godheade, he is the sonne of the liuing god, one in substance, essence or being and maiestye with the father, so y ^t neither mai the father bee separate from the son, nor the sonne from the father, as [Page] sainct Paule sayth: Collo. 2 In Christ dwelleth all fulnesse of the godhead corporally. Nowe whosoeuer with suche fayth, & after this maner as the Apostles here dyd, confesseth Christe, without doubt he shall also with the Apostles be made partaker of eternal sal­uacion, as Christ here sayth vnto Peter, like as to al his disciples: Blessed art thou Symon the sonne of Iona &c.

Secondarily we see in this gospel that this con­fession commeth not of oure strengthes, but by the reuelacion of God. For assone as Peter had in the name of them all declared what opinion thei had of him, Fleshe & bloud in scripture by and by Christe sayd: Fleshe and bloud hath not opened it to thee, but my father which is heauē. Shal then our fleshe, that is, reason, wyt, prudence, freewyll and the strengthes of man bee of no value in matter of our iustificacion & confessyng of God? Surely nothing. For without doubt here nothyng is of value, but mere grace and mercy. Nowe if it be grace, than I beleue, that I may do good woor­kes, that I can confesse Christ as the Apostles do in this place, nedes must I let flesh contynue as fleshe, and bloud as bloud, so y ^e inasmuche as partayneth vnto our saluacion, y ^e flesh not only can do nothing, but also it can do nothyng but synne, as S. Ihon y ^e Euangelist sayth: Ihon. 1 As many as receiue him, he gaue them power to be made the sōnes of God, to those y ^t beleue in his name which are not borne of bloudes nor of the will of the fleshe, nor of the will of mā, but they are borne of God. Doth not the Euāgelist here cleane refuse & reiect in matter of iustificaciō al to­gether that is borne of bloudes, or of y ^e wyl of fleshe [Page] or of the wylle of man? Euen so it is necessary that we consider here in this place the cōfession of Peter and the other Apostles, that it came not of their reason, wysedome or frewyll. For surely Christ would in this worde dryue backe, make blunt & ouerthrow our presumpcion, and meke that pride that is borne in vs, that we shuld learne to distrust of our selues and our owne strengthes, and to seke righteousnes and health otherwhere, then at our selues or in our owne workes. But where shuld it be sought? For­soth at him that opened vnto the Apostles that ex­cellent cōfession of Christ, that is to say, at the hea­uenly father, of whom Christ also sayth in another place: Noman knoweth the father, but onely the sonne: and noman knoweth the sōne, but the father only, and he to whom the father will open him.

Thyrdly, A pro­mise ge­uen vn­to the churche. wee haue in this Gospell a promyse of Christ geuen to the churche, that is this: That the gates of hell, that is, Sathan and all power & wysedome of the worlde, shal not preuayle against it.

Nowe note vpō what foundacion this church must be buylded, to whom this excellent promise pertay­neth. Christ sayth: Thou art Peter, that is stonye, that is, y ^u standest stedfast in thy confession as doth the stony rocke. For thou cōfessest and beleuest, that I am Christ & the sonne of the liuyng God, that is, thou beleuest that I am the sauiour and redemer of the whole worlde. Wherfore nowe, suche fayth shal be in my church, that hath respect to me & my worde and only dependeth vpon me and stand sure & firme in the same confession as thou hast done nowe. And vpon suche a fayth as only putteth confidence vpō [Page] my word, I wyll buyld my church so strongly, that not the gates of hel, that is, what so euer be against me, other in hel or in earth, shal preuaile against it. Doubtles persecution shal arise, and Sathan him selfe shall not cease by thousand meanes to tempte, The ga­tes of hel. if it may any way be possible to take away the word frō my church. But he shal not obtain his purpose but spend his labour in vaine. And why? For I my selfe will be protector and defender of it. A like say­ing hath Christ in Mat. Whosoeuer heareth of me these wordes & doth them, Mat. 7 I wil liken him to a wise man that hath buylt his house vpon a rocky stone, and the rayne came downe, and the fluddes arose, and the windes blew, & they fel with violence vpon that house, & it was not ouerthrowē, for it was builded vpon a stony rock. Now seing that Christ hath with this his so rich & excellent a promise prouided for his church, With out the trwe churche is no saluaciō Ephe. 5 I pray you, who wil be so mad to se­perate him selfe from christes church? I say again, frō Christs church, for the which as S. Paul saith he hath giuē him self to death, to sanctify it, & clense it in the fountaine of water by the word, to make it vnto him self a glorious congregacion, hauing no spot nor wrinkell, nor any suche thinge, but that it shuld be holy and without blame.

Fourthly, we se to whom Christ hath cōmitted the power of y ^e keies, & how far y ^e same power extendeth it self. It was said afore, that Peter answered in the name of al the Apostels, & that Christs words were to Peter & to al y ^e other Apostels. Seing it is so, nedes must we confesse, that power & autorite to lose & binde, was not giuen to Peter alone, but generally [Page] to al the Apostels. Now if any wyll be contencious & hold opiniō that the power was giuē to Peter only, yet is his mouthe stopped with these places of Math. & Iohn, where Christ saide to his Apostles: Mat, 18 Ioh. 20 Whose sins so euer ye forgiue, they be forgiuē, and whose sins so euer ye retaine, they are retained. Al­though it be without questiō, that those y ^t dispute & stryue by the swords (as they saye) for the power of Peter, thei take vpon them those disputacions, not for Peters sake, but ōli to flatter therwith their Roman Antichrist. But truth it is, y ^t the gates of hell haue so sore preuailed against him, that euery child may perceiue easily, y ^t this promise ought not to be wrested & falsly applied to the Roman seat. Besides y ^t, what with his false doctrine & his diuelishe pride he hath so sore ouerthrowen him self, that his estimacion hath but smal place in the hertes of those that beleue. But nowe, what is the power of the keyes? Truly nothing els but y ^e administracion of y ^e word & sacraments. For Christ hath giuen this his word and sacraments vnto his churche. And the churche committeth the same power vnto y ^e ministers of the word, which execute this office in y ^e name of y ^e whol church. Therfore whersoeuer the worde is preched, receiued & beleued, there also without doubt is re­mission of sinnes, and that is it that here is vnder­stād by losyng. To lose and bynde. And whersoeuer the word of god is preached & men beleue it not, surely ther remaineth perpetual cōdemnaciō, & ther is no remissiō of sins, & that same is here vnderstād by binding. For doutles the promise stādeth here stedfastly & assuredly, y ^t what so euer y ^e ministers of y ^e worde lose vpō earth in the name of the whole congregacion, the same is [Page] losed also in earthe: And what so euer thei bind vppon earth, the same is bounde also in heauen. And doubteles this power is not to bee contemned, for that the minister or priest dothe in this matter, hee doothe it not of himselfe, but god himselfe doothe it, whyche for the same intente, hathe gyuen vn­to vs hys woorde and Sacramentes. To whome with the sonne and the holy ghost be all honor and prayse, worlde without ende. Amen.

THE EXPOSITION.

IN this Gospell deare Christians is fyrst descrybed a poore synner, whiche not onely was come to the knowledge of her synnes, but also by fayth obtained remissiō of thē. Wherfore it is a verye necessarye thyng, that this worde, A synfull woman, A sinner be well cō sidered and wayed in our heartes, that by it we may put a true difference betwene an indurate & blynde synner as was y ^e Pharisey, & a synner that acknow­legeth his myserye & synnes. For there are synners whiche are doubtlesse blynded and deliuered into a reprouable sence, as was Pharao, of whom y ^e scrip­ture sayth, that his heart was hardened. Exo. 14 There are also some that are synners only afore God and not afore the worlde, as the hypocrites, of whō the scrip sayth sayth: Luc. 16. You are those that iustifye your selues afore men. Notwithstandyng God knoweth your heartes. Also there are synners both before God [Page] and the world. And forasmuche as their synnes dis­please them, and thei acknowlege their synnes, therfore especially is the gospell occupyed aboute these afore any other. And suche a synner also was this woman that is spoken of in this gospel. For she felt her synnes, & acknowleged that she had broken the lawe, and further that she had nede of helpe & coun­sel. And therfore maketh she so great hast and de­ferreth it not, when she had heard that Iesus was in y ^e Phariseys house, sekyng grace of him that had power and authoritee to remyt sinne. Furthermore with weapyng teares, annoyntyng, washyng and wypyng his feet, she testifyeth what strong fayth and loue she bare vnto Christ. Faith is an excel­lēt thing And nowe ponder it well, howe excellent a thyng fayth is, that fyrste acknowlegeth her sinnes, and after that fleeth vnto Christ. This woman beyng a publike open synner, knewe right well that she should haue but a syngle welcome into the Phariseys house, neither should she escape the rebukes and tauntes of theim, yet so great is her loue and fayth toward Christ, that ne­glectyng and contemnynge al their rebukes, chec­kes & other contumelyes, without feare she hasteth vnto Christe, of whom she might obtayne remission of her synnes. Wherfore, nowe note diligētly and cōsider the processe & also the successe of this womā, for doubtles she shal teach both the & me, how they must be disposed that wyll obtain remission of their syns of god the father through Christ. Thus sayth the Euangelist: She began to weete his feete with teares. Teares are a mooste certayne sygne of a penitent mynde, that the synnes displease from the [Page] heart. But what were suche repentaunce without fayth? But this woman hath fayth also. Repen­tāce and [...]ayth muste be ioyned together Truely it is a great token of fayth in this woman, that set­tyng light the threttes and checkes of the Phari­seys, she hasteth vnto Christe, and that Christe him selfe testifyed, saiyng: Thy fayth hath made the safe. Nowe doubtles this fayth was not idle in this woman, but is shed furth it selfe through loue. Are not these manyfest sygnes of loue, that accor­dyng to the custome of the region, she enbalmeth Christes head with moste precious oyntment, wee­teth his feete with teares, kysseth them and wypeth theim with the heares of her heade? Euen so it is expedient that wee bee lyke this woman, if at the least wee wyll obtayne eternall health. True penaunce. Needes muste wee haue a perpetuall penaunce, that is to say, the knowlege of synne, the forsakyng of synne, and the hatyng of synne. Furthermore wee muste haue fayth, whereby wee may take holde vpon the promyse of the Gospell: Last of all, it is necessarye that wee declare oure fayth with woorkes of loue, euen as we here se ensāple set surth in this woman.

Secondarily, in this Gospel is Christ descrybed as a good, gentle and mercyfull Lorde. The goodnes of Christ For he receyueth this woman with so great humanitee and gentlenes, nothyng consideryng the murmu­ryng of the Phariseys, so that this receyuyng should well moue and styrre vppe all synners to true fayth. Lette vs marke all thynges orderly as they stand, and we shal fynde Christ in all thynges merciful, gentle and ful of compassion, lyke as hee is set forth vnto vs in the scriptures.

Fyrst Christ suffereth the sinful woman to annoynt him, he suffereth her to washe his feete and to wype them, he suffereth her to kysse him, whiche no Pharisey would haue suffered to bee done, especially of suche a woman. Furthermore, when the Pharisey murmured that he receiued so great a sinner, Christ defēdeth this his facte by a similitude of a creditor that had two debters, the one ought fiue hundreth pence, & the other fyfty. Now seyng neither of both wer able to pay, he forgaue them both. And then he asked Symō: Tel me, whether of these twayne shal loue him most? Wher­fore Christ came in to the worlde. Surely with this similitude Christ sheweth wherfore he came into this worlde, namely for synners. For without doubt we all are his deb­ters. And who is it that is not a debter, or that wyll deny this debte? If we wyll say (sayth sainct Ihon) that we haue not synne, we deceiue our selues, & the truth is not in vs. Rom. 3. And S. Paule sayeth: All haue synned, and want the glorye of God. What shall I say of the similitude whiche is written in the gospel of sainct Luke? To make short, wee all are debters of this Lord which way soeuer we turne our selues. Luc. 12. And would to God he would geue vs this grace to knowlege our debt, & to beleue in Christ whiche for geueth it, & also furthermore y ^t we might find grace as this woman did. Doubtles she knowleged her synnes, sought grace, and found it. And inasmuche as fiue hundred pence were forgeuē her, all her ini­quite remitted & pardoned, therfore also she shewed her selfe thankefull and heartely loued him of whō she was thus receiued into grace. Loue folowed fayth. Wherfore if thou also wylte haue remission of thy synnes, set thy selfe [Page] among these debters that owe fyue hundred pence, know thy selfe to be the greatest synner liuyng vpō the yearth, say with y ^e Publicane: I am not worthy to looke vp into the heauen, and then aske grace at Christ, beleue the woordes of his Gospel. If thou thus do, doubtles thou shalt obtayne thy request.

For that swete worde spoken vnto the woman, per­tayneth also aswell vnto y ^t as vnto her. The worde is this: Thy synnes are forgeuen thee. And this worde ought euer to sounde in a christians eare, as oft as our sinnes oppresse vs, and we would gladly be deliuered from them, as wee say in the confession of our fayth: I beleue that in this life there is perpetually forgeuenes of synnes. The Churche hath euer synners, as the scripture testifyeth: The righ­teous falleth vii. tymes in the day & ryseth agayne. Therfore seyng that we are so weake that we synne continually, therfore is it nedeful that we may haue contynually remission of synnes in the Churche of Christ, and the christian ought to knowe that these wordes: Thy synnes are forgeuen thee, are wordes for all tymes that neuer shalbe disanulled but con­tynue for euer.

Thyrdly, Hypocrites al­wayes murmur against God. this gospel cōtaineth the grudgynges of the Phariseys against Christ, whiche ryse vpon this occasion, that Christ receyued the synful womā and forgaue her all her synnes. The cheife of theim was Symon, whiche sayd w ^tin himselfe: If he were a Prophete, surely he should knowe, who and what woman it is that toucheth him, for she is a synner. Of these cogitacions a man may perceyue, what is the nature of hypocrisy. Nowe this is the nature [Page] of hypocrisy. Nowe this is y ^e nature of hypocrites to esteme them selues highly, to boast & crake theyr owne merytes, to set vp their owne righteousnes, & to contempne all other as we may see in many examples of the holy gospell. And doubtles this hypo­crisy is a thyng borne within all menne, yea so soore rooted, that it can not bee plucked out, tyll the holy ghost come, & newe create that olde Adam, makyng him a newe creature, [...]. 9. as Esaias sayth: For all they are wicked and hypocrites, and all their mouthes haue spokē foly. But Christ in this place could not ouerpasse it, but he telleth Symon his hypocrisye. Thou (sayeth he) gauest me not water for my feete, (as the custome is of this countrey:) when I came into thy house, thou gauest me no kysse, thou enbal­medst not my head with oyle. But this synner hath done al this, yea & that with suche diligence, that I can not cast her from me, for it is done of fayth and loue. Thou lothest her as a synner, but I for the faythes sake that she hath in me, do receyue her as a doughter and inheritour of God. And thoughe before tymes her sinnes were great, Fayth makes vs chil­dren of God. yet nowe is the loue greater y ^t she hath to me. By like maner Christ stopped y ^e mouthes of the other Phariseys that sat at meate with him, so that they sayd within theim selfes: What, is this he that also forgeueth sinnes? For Christ by & by addeth to this: Thy fayth hath made the safe, go thy way in peace. As who sayth: You wonder & are offended, that I am not offended toward this poore woman, but knowe you, y ^t I not onely wyll receyue her, but also wyll make her more righteous then you are. For why, she beleueth in me [Page] and setteth her whole fayth vpō me. Therfore wyll I forgeue her all her synnes, & obtayne her peace in conscience afore God, y ^t she shall nomore be accused for her synnes. How thynke you sounded these wor­des in the Iewes eares? Yet were they made neuer the better by these wordes. They were hypocrites, & hypocrytes they continued: euen as we all shuld do if the holy spirit of God bryng vs not frō our hypo­crisy vnto his truth. God through Christ graunt that we may attaine vnto it. Amen.

THE EXPOSITION.

FYrst we see here in this gospel the ignorance of the Apostles Iames & Ihon, whiche had often heard of Christ, although thei did not receiue it, nor printed it in their memory, that Christes kingdome shuld be a spiritual kyngdom, & euen within them. Yea they were yet so ignoraunt, that they thought [Page] they should without any crosse at all been wholly promoted and made great Lordes, and so reigne w ^t Christe, accordyng to the pompe and glorye of this worlde. But these so fond imaginacions dare they them selues not vtter vnto Christe, althoughe they set not a litle by these, but moued their mother to go to Christ, to proue whether she might obtayn y ^t they desired. But what was their request? Forsoth that in the kyngdome of Christe, whiche they thought a worldely kyngdome, one might haue his seate vpō the right hand, another vpon the lefte hand, and so to enioy the honor of this worlde. Here it had been the mothers duetye, to bryng her sonnes from this purpose & mynde, & to haue enstructed them muche better. But in these matters that appertayne to the kyndome of Christ, the mother is as blynde & igno­rant as her sonnes. She would gladly haue had her sonnes promoted and made great men, euen as customably many mothers boast y ^e pompe & ryches with their children. But the kyngdome of Christ is not so ordered, to haue in it muche pōpe & boasting, but as it is a spirituall kyngdome, euen so it hath onely a spiritual scepter, namely the worde and the holy gospel. And nowe this worde is suche a worde that it bringeth with it not a pleasant lyfe, but con­tradiction & persecucion, 1. Cor. 1 insomuche that S. Paule calleth it the worde of the crosse, saiyng: The worde of the crosse is to them that perishe, folye, but to vs that obtayne health, it is the power of God. If then it be the worde of the crosse, how can we haue in the kyngdome of Christe, other pleasure, pompe or ho­nours of this worlde? It is not to be loked for, but [Page] nedes must wee here suffre, & by many tribulacions we must entre into the kyngdome of God, as sainct Luke testifyeth of Christ also, Luc. 24 Esa. 53. that he must needes suffre and ryse agayne from the dead, & so to entre into his glorye. But as yet Iames and Ihon vn­derstoode not this, therefore they iudged it should bee in the kyngdome of Christe, as it was in other ciuyl kyngdomes. And surely as these Apostles were then ignoraunt of the kyngdome of Christ, so doubtles are wee, excepte wee bee lightened by the holy ghost.

Secondarily, The presūpcion of man. wee haue here also an example of the presumpcion of manne. For besydes theyr peti­cion whiche was against God, they dare also saye, that they were able to drynke the cuppe whiche the Lorde should drynke, and to bee baptised with the baptisme, whiche the Lorde should be baptised in.

What iudge you of this presumpcion? Euen so sayd Peter to Christe, that he would go with him into death, but the ende shewed that it was but the pur­pose of a man. The cuppe and baptisme of Christ, in this place are taken for his passion and persecu­cion that he suffered, as it is also in the Prophete: Psal. I wyll take to me (sayth he) the cuppe of saluacion, and I wyll call vpon the name of the Lorde. Of this baptisme Christ himselfe sayth: I must be baptised with a baptisme, and what pangues suffre I tyll it be fulfylled? To drynke this cuppe and to be baptized with this baptisme is not in euery mans power, but there longeth to it an especial connyng. But what is that? Forsoth the same commyng that is wrought in vs only by the holy ghost.

For where soeuer he cometh, there must it needes be wrought that in tribulaciō they shall haue paciens But on the other part where the holy ghost is not, there are men none otherwise mynded than Peter was, when he did strike of the Bishops seruauntes eare. And truly these disciples whiche at this tyme were thus presumptuous, knewe but litle what the crosse and baptism ment. But did god therfore cast thē of? No forsoth. But he beareth theyr weaknesse and suffereth it very gentelye. And also promyseth thme that they shall drinke his cup and suffre wyth him many tribulacions, & so by many tribulacions at the laste enter into the kingdome of heauen, and perpetually raygne with hym. Therfore if Christe cast not of his disciples, The weak ar to be bo­ren with all. bicause of their weakenes, but beareth with them with all humanitie and gentlenes, tyll they might come to the trewe vnderstanding, doubtles no more becometh it vs to condemn those y ^t are weake, but muche rather it is our deuty to instructe & teache them, and to bring them vnto better knowledge.

Thirdly, for as much as these disciples required to sit in Christes kingdome (that thei estemed to be a temporall raygne) one on the ryghte hande, and an other vppon the lefte, Christe denayeth not his heauenly kingdome to them, only shewing to them of whose hande they shall receiue it: To sitte at my right hand (saith he) or at my lefte hand, it pertai­neth not to me to giue, Christe speaketh some times as a mā, and somtyme as God. but vnto them for whome it is prepared of my father. Here note diligently, that Christ speaketh sometimes as a man, and sometime as god. For this is very necessarye to bee obserued [Page] and noted if we will at the least vnderstand y ^e scrip­tures. In the gospel of sainct Ihon Christ sayth: As the father rayseth vp the dead and geueth life, euen so the sonne geueth life to whō he wyll. Here Christ maketh himself in all thynges equal with y ^e father. Therfore nedes must this place be vnderstand of y ^e godly nature of Christ. In this presēt gospel Christ sayth, that onely the father and not he geueth to syt on the right hand or on the left. Except this be vnderstand of Christes humayne nature, I pray you, howe shal these two so contrary sentences els agre? Wherfore it is very necessary to note diligently (as we before admonished) when Christ speaketh as mā and whē he speaketh as God. And also furthermore note this, that vnto the kyngdome of Christ & vnto that ioy that is euerlasting none can bryng vs, but God only, which prepared it for vs from the begin­nyng of the worlde. This is altogether in his po­wer to geue it vnto whom he wyll. Nowe if this power bee all in him, where are then oure woorkes? where is our vertue, righteousnesse or holynes?

Doubtles we are bound to do good workes, ye and to be vertuous, righteous & holy, for Christes wyll is that oure light should shyne before menne to the glory of our heauenly father. This is very truth, & who can deny it? But here must wee diligently take hede, that vnto our iustificacion no mannes worke or merite be ioyned with al, for that cōmeth onely of fayth, wherin also the grace, goodnes and mercy of God worketh altogether, whiche onely is apprehended by fayth. And where as this fayth is, there is also forgeuenes of synnes, righteousnes & eternall [Page] saluacion is. Then folowe good workes, as y ^e frui­tes, tokens and argumētes of true fayth. But this haue we sufficiently treated vpon before. Only the Lord God geue vs grace to perceiue it and retaine it in our heartes. Amen.

THE EXPOSITION.

The ig­norance of the A­postles.THis Gospel againe setteth out to vs an ensam­ple of the ignorance and infirmitie that was in the Apostles. And surely a mā might wel meruaile, that the Apostles whiche had heard Christ so long, yet had obtayned no more vnderstādyng of y ^e spiri­tual kyngdome of Christ, and of spiritual thynges. Yea, and if we consider at what tyme this strife and contencion was, surely the infirmitee of y ^e Apostles shal appeare farre more and greater, then if it had [Page] chaunced at some other tyme. When then chaunced thys contention? By and by after that laste supper wherein Christ had said, that his Traytours hand was with him at his table, and that the son of man shuld passe as it was writtē of him. The which wordes suerly should rather haue stricken the Apostels into feare and made them heuy and pensiue, seyng that Christ shewed them with these wordes so openly y ^t he shuld suffre, yet begin they to striue, whiche of them shuld be highest in reputacion. Iho. 13 Didde not Christe a lyttle before tell them, that a seruaunt is not greater then his lorde? Nowe wher did Christe their lord euer desire great dominiōs of this worlde or the great pompes of it? Didde not he flye, Iohn. 6 when the Iewes woulde haue taken hym and made hym kynge? Did not he before shew them, Mat. 10 that he would send them as sheepe among wolues? When was it euer seene that sheepe bare rule as Emperoures a­monge wolues? But truth it is, although this bee preached, tyll menne leesse their voice for wearines, yet is fleshe flesh still, and so continneth excepte the spyrite of God come to yt and lighten it. Iohn. 2 1. Co. 15 So that well saide S. Paule: The fyrste man of earthe is earthly. For what speake wee, what vnderstande wee, what doo wee (without the spirite of god) but earthely thinges? Some attribute muche to our reason, our wyttes, our free wyll, but if we will confer and examine al our strengthes according to the scripture, lo S. Paule standeth forthe, and saithe: Rom. 8. The wisedome of the flesh, is enmitye to god, for it is not subiect to the lawe of god, nor in very deede it can not be. You heare nowe in this place, that it [Page] is not in our power to obey to the law of god. Why then defend we so earnestly and so highly commend the strengthes of man and free will? I beseche the knowledg it, euen in the example of the Apostles, what and how greate the infirmitie and powers of man is, thē without doubt shalt thou the better vn­derstand, what thou must looke for of Christe. For truelye thou shalte neuer haue the knoweledge of Christe, except thou fyrste knowe thy selfe.

Christe dothe bear our weaknes & instructed vs.Secondarily, we se here with howe great pacy­ence Christe beareth this infirmity of the Apostels, and many times familiarly talketh with them and teacheth them. The kinges (saithe Christe) of the heythen, beare rule ouer theym, and those that vse power ouer theym, are called gracious lordes. In which wordes Christ confirmeth the ciuyl empiers and dominions of this world, but he approueth it not in the Apostles. For other men are called vnto those degrees and offices. Who ar they? Kinges of the Heithen, princes & other great men. For doute­les vnto them is the sweard giuen and committed, (as Paule saith) to punish the euel, Rom. 13 and defend the good and vertuous. And forasmuche as they haue this sweard comitted to them of god, & not of theim selues, therfore we the residue of the people must o­bey and be subiect to this ordinaunce of god, for cō science sake. Pet. 2. And S. Peter saith: Bee subiect vnto euery humane ordinaunce for the lordes sake. And when the souldiers came to S. Iohn & asked hym, Luce. 3. saying: What shall we do to be saued? He cōmaun­ded not them to lay away their sweardes, but that they shuld oppresse no man, nor do no man wrong. [Page] And euen so Christe in this place acknowledgeth, y ^e kinges and prynces & other magistrates must haue the dominion, & that their dominions and regimentes are gods owne ordinaunce, notwithstanding he wil bi no meanes admit his apostels and ministers of his worde vnto suche cyuyle impery. As for you (saith Christ) you shal not be so. How then? He that is the greater among you, shal be as the yongest: & the chiefest shalbe as a seruaunt. You se here howe goodly Christ turneth all otherwise. The disciples would be rulers, and Christ deposeth them from al cyuile goueruenaile. The disciples wold be lordes, & Christ maketh thē seruantes. Doth he this (think ye) lawfully, and did he him self abstaine from such imperye and power? Yea doubteles. Phil. 2. For thus wry­teth S. Paul: Let the same mynde be among you, that was in Christ Iesu, which whē he was in form of god, he thought it not robbery to be equal with god, but he humbleth him self, taking the forme of a seruant, made in the similitude of men, and in habite found as man, he meketh himselfe & was made obedient vnto the death, yea the death of the crosse. And euen so Christ in this gospel allegeth his own example, saying: Who is greater, he that sitteth, or he that serueth? Is not he that sitteth? And I am among you, as he that serueth. Christe becomet out ser­uaunte. Heare you not howe Christ, although he was lorde, yet he meketh hym selfe and is made a seruaunt to vs? Euen so muste the apostels and all minysters of the woorde doo.

They maye beare rule, but yet so as CHRIST bare rule in this world, and as S. Paule said: 1 Co. 7. Let men so esteeme vs, as the ministers of Christe, and [Page] dispensers of the mysteries of God. Surely this gospel is a fearefull gospel to our Byshoppes and priestes. For it is to be feared, except they vse them selues otherwyse in expoundyng the worde of God then they haue done before tyme, this gospell wyll eternally condempne them.

Thyrdly, there is in this gospel a notable and excellent promise, that Christ wyl ordain and appoint to his Apostles & all his electes a kyngdome, euen as his heauenly father hath appointed him, y ^t they may eat & drynke vpō his table in that kyngdom, & furthermore syt vpon seates iudgyng the xii. tribes of Israel. Who would not nowe gladly & with all his heart lay himselfe vnder this crosse, to suffre w ^t Christ in this worlde, seyng that by his passion wee shal entre into that great glory? Doubtles thei are fooles & without wyt, that more set by & esteme this temporal and smal ioye and voluptuous pleasures of this worlde, then that glorious kyngdome that Christ wyll geue to his after this life. Truth it is, y ^e Apostles fell in this thyng & desired this temporall glory. But what do ye thynke by this, did not they after that their had receiued the holy ghost, cōtemne and set not a strawe by this worldely glory? I long (sayd Paule) to be dissolued, Phi. 1. and to be with Christ. Item Christ is life to me, & death is aduantage. He sayd not, that he desired to be a Lord & beare rule, or to desire the worldly glory, or that the glorye of the worlde shuld be to him aduantage, but this wisheth he with most heartie desire, to be with Christ in his kyngdome. Christes kyngdō is spiri­tual. And here note, y ^e Christes kyngdome is spiritual, and though it standeth in this world & [Page] is begon by the word & spirit, yet shal it not be made perfecte and ende in this worlde, but in the worlde to come. Nowe as this kyngdome is spiritual, To eat & drynke in the kyng­dome of Christ. so to eate and drynke in it, is also spiritual. And this is the meanyng of Christ: In this worlde truely you shall haue smal ioye, for you are not of this worlde, therfore the worlde shall persecute & shall hate you, but be of a good comforte, for this persecucion shal ones haue an ende. I wyll then receiue you into my kyngdome, In the whiche kyngdome ye shal enioy perpetual peace, ioye & aboundance of all spiritual riches. And God shal wype al teares frō your eyes, and death shal be no more, nor lamentacion, nor cri­yng, nor sorowe shalbe any more, for they are gone before. If ye haue sowed in teares, ye shall reape in gladnes. And in like maner must we speake of the thrones and iudgement. For all these thynges are spiritual. Those that beleue may iudge all thynges by the woorde, and they can bee iudged of no man. Furthermore at that daye they shalbe wytnesses to those that beleued their woordes, that they may bee saued, and against those y ^t beleued not their wordes to conuince theim, that they may be cast awaye and dampned for euer. In summe, Christ promiseth his Apostles, those that haue folowed him, despisyng y ^e pouertie of the worlde and the contempte & hatered of the Phariseys, & do obay him, that thei shal haue his kyngdome, perpetual saluacion, & euerlastyng ioy, whiche promise is not to y ^e Apostles only, but to all that beleue in him, and cōtinue vnto the ende in his fayth. Whiche God graūt vs through his only sonne our Lord Iesus Christ. Amen.

THE EXPOSITION.

WE haue here fyrst in this Gospel the callyng of the holy Apostle S. Mathewe vnto his office to preache the Gospell. And it is very necessarye to consider and looke well vppon this and suche lyke callynges. For we see howe great euil they are authors of, and what great hurt thei do, that forsake wife and children and vncalled take vpon them the office of preachyng. The callyng is tow maner o [...] wayes. Exo 3. Verely the lawfull callyng is wrought of God, either immedi­atly or mediatly. By God immediatly were called in the olde testament Moses & the prophetes, and in the newe testament S. Paule. And these certainly approued their vocacion with good doctrine & my­racles, [Page] that it was of God. Act. 9. And mediatly from God were called the other Apostles, which also after the resurrection of Christ chose certaine other & orday­ned & appointed them to be preachers. Nowe this meane & organe is Christ, whiche chose in the name of his father certayne disciples, & appointed theim to preache the gospel. Of this vocacion whiche is by certain meanes, S. Paule speaketh manyfestly: For this cause I left y ^t in Candy (or Creta) to amēd suche thynges as want, and to sette in euery toune byshoppes &c. But nowe some man wyll say: Howe shal I know whether this vocaciō done by meanes betwene God & vs, be true and godly, seyng that y ^e Papistes and Anabaptistes call and appoint suche as be of their sectes to preachyng? I answere. This may be knowen by y ^e doctrine of him that is called. For if it be agreale to the word of God, then is that vacaciō tru & lawful: And suche a preacher is to be heard, receiued, & had in good honour & estimaciō. That he ought to be heard, Christ sayth: Who that heareth you, heareth me. Who casteth furth you, he casteth furth me. That he ought to be had in good estimacion, S. Paule sayth: Priestes that gouerne well, are worthy double honour, especially suche as labour in the woorde and doctryne. But if he boast his sendyng, ministery & callyng neuer so muche, & yet his doctryne be against the worde of God, take it for an vnfallyble truth, he is sēt of Sathan. And suche in very dede are the Papistes and Annabap­tystes, whose doctryne almoste in euerye article is playne contrary against the worde of God. Nowe in this vocacion of Mathewe note these 11. thinges. [Page] Fyrst that Christ called a symple & vnlearned plain man to y ^e office of preachyng. This sheweth plainly that God choseth those thynges y ^t are folishe afore the worlde, to shame those that the worlde hath in high estimacion. Another to note is, that he called vnto y ^e office of Apostleship a synner & a Publican. And by this he sheweth, that he is not a respector of personages, and also that he came into the worlde to saue synners.

The obedience of Ma­thewe.Secondarily, this Gospell prayseth and setteth furth the obedience of Mathewe. For by and by as he had heard the voyce & cōmaundement of Christ, he obayed and folowed him. Yea he folowed Christ both spiritually & also corporally. The woorde that Christ sayd to him, Folowe me, not only sounded in the eares of his body, but it also entred into his ve­ry heart, and made him prompt and glad to forsake all thynges, and to folowe Christ. For if the spirite of God had not made that worde liuely and able to worke in his heart, he had not (doubtles) so sone forsaken his office & ryches. For surely we know right well the nature of richemen, The na­ture of richmen Mat 19 euen by y ^e wordes that Christ himselfe spake, saiyng: It is easyer for a Ca­mel to go through the eye of a nedle, then for a riche man to entre into the kyngdome of heauen. And here note the power of the worde when it is spoken, for it is not so light a thyng or of so lytle price as some vngodly esteme it. And Christ sayth also in a­nother place of the same woorde. You are not those that speake, but the spirite of your father that spea­keth within you. You heare that Christe wyll not separate his spirite and his woorde. So wee see in [Page] this gospel, that this word of Christ, Folow me. did illuminat with the holy spirit the heart of Mathew, and wrought in him so great faith, desire & loue to­ward Christ, that by & by, nothing considering his acompt, which yet he had not mad to the magistra­tes, he forsooke al togither and folowed Christ. As S. Paul saith: Al that is written, is writen for our learning, therfore ought wee to set before our eyes this obedience of Mathew, and learne by it to obei in al things that god cōmaundeth and requireth of vs. As for exāple. If thou be called vnto matrimo­ny, and haue not the gift of continency, folow god, which saith of this thing: Gen. 2. Therfore shal mā forsake father and mother, and kepe himself vnto his wyfe, and thei shalbe two in one flesh. If thou be called to any office in the common welth and ciuyle adminy­stracion, be ready, faithful & obedient. For this vo­cacion that is done by the superior Magistrates, is (as S Peter saith) of god himselfe. 2. Pet. 5 If thou be cal­led to the office of preaching, and art apte to that office, be obediente, do thy callynge. For in this case Christ saith: Folowe me.

Thirdely, we se in this gospel, Christe came for sinners. that Christ eateth & drinketh with publicans & sinners, so that in this dede he sheweth & testifieth, that he came into thys worlde for sinners. Note that I say, for siners. For though al the world hath euer bene ful of mischiefe & gylty of sinne, neither is no man in it, but nedeth the merites of Christe, yet doo not all men vnder­stande this nor acknowledge thys. And especy­allye the indurate and hard hearted Pharaos, Pharao and after them the hipocrites acknoweledge it not.

For y ^e indurate synners leade furth their lyues euen lyke beastes, not greatly forsyng whether there bee any other lyfe after this or no, or whether there bee any Christ to bryng them to that life or no.

But the hypocrites Hypo­crittes that leane to their own righ­teousnes, in dede they can talke of y ^e wrath to come, yet notwithstandyng they leaue Christ & take thus muche vpon theim selues, that they trust in their owne good workes to obtaine that lyfe and salua­cion. I praye you, what good can Christe do to suche? Yea what shuld he do with suche? This fyrst sort of people are stubburne necked & hard hearted, and thynketh they haue no neede of Christe. The other sorte of iusticiaryers, forsaketh the meryte of Christ, True synners lyke as they would deserue heauen by theyr owne workes. Christ seyng and consideryng this, leaueth these two sortes, & ioyneth himselfe to suche as acknowlege them selues sinners, and desire and seke for tomforte and helpe. And they also with all their heart, with true loue and gladnes receiue him and beleue his preachyng, Mich 7 they doubte not his pro­mise, but they say with the Prophet Mycheas: He shalbe turned, and he wyll haue mercy vpō vs, and he wyll caste all oure synnes into the deapth of the seas. Euen so must we do. Let vs adioyne our sel­ues to Christ as synners, shewe to him our synnes, and with teares require his mercye. If wee do this with a faythfull heart, surely in this gospel he hath declared in dede, y ^t he is ready to help suche sinners. And furthermore with this his deede agreeth also his woordes that here he speaketh vnto the Phari­seys, saiyng: The whole nedeth not the Physician [Page] but the sicke. Agayne: I am not comme to call the righteous, but synners to repentaunce.

Fourthly, the Euangelist discrybeth howe the Phariseys murmured against Christ, wherein they open and shewe plainly that notable pryde of theyr heartes. But wherefore murmure they? Because Christ eateth and drynketh with synners. O great holynes of these Phariseys. Tell me I praye ye O holy hypocrites, where is it wrytten, that suche as knowlege themselues synners & do repent it, ought to bee fledde, and their company to be eschewed? Is not this thinke you a good & vertuous dede, to seke out agayne the lost & stray shepe, and to bryng him agayne into the right waye? But I see you do the cleane contrary, for ye iudge it both wicked and vngodly. Surely Christ sayd well of you in y ^e gospel of Mathew: Blynd guydes, coulyng out the gnat, and swolowe the Camel. Ma. 27 Ye obserue mennes tra­dicions, & would men should esteme you vertuous and godly, yet can ye very well awaye with it, that your neighbour should continue in synne and be cō dempned. Nowe if ye were vertuous in deede, ye would surely neuer do so. For true righteousnes, because it cōmeth of fayth, and therfore also loueth his neighbor with all the heart, it wisheth y ^t all men might be vertuous, righteous & blessed. Wherfore wyl ye knowe what ye want? Ye haue no fayth, and therfore can ye not loue your neighbour, for in very deede that is the fruite of fayth. Nowe because ye lacke fayth and loue, ye haue not only no cōpassion vpō them that be loden with synne and would with al their heartes be deliuered from their synnes, but [Page] also (euen as the nature of hypocrites and iusticia­riers is) ye dispise them and caste them frome you. But this your dispising can do you no good in this behalf. Ye must neds take an other trade of liuing, yf ye wyll be taken for righteous. Wyll ye knowe how so? Learn what this meaneth that the prophet Oseas said: Osee. 6. I will mercye and not sacrifice. For all these outewarde woorkes, all these outewarde sacrifices, profyte nothynge at all, excepte there bee presente in the hearte a true faythe in God, and true loue to your neyghboure. Behold thus haue wee here paynted vnto vs the arrogancy and pride of hypocrisy, and furthermore howe Christe stop­peth vppe the Phariseys mouthes, and confuteth theym by the holye scriptures. God graunte that the aduersaryes of the truthe in thys oure presente tyme, maye acknowledge hys holye woorde, and beecome wyth the chylderen of god, partakers of hys heauenly kyngdome, through CHRIST our Lorde. Amen.

THE EXPOSITION. of this present gospel.

WE haue againe here in this gos­pel an example of y ^e Apostles in­firmitee & ignorance, wherin we see howe paciētly Christ beareth their infirmitee. And as y ^e good­nes of Christe appeareth in this Gospell, euen so the affection of the Apostles sheweth it selfe to bee exceadyng grosse and rude, and full of ignoraunce.

For consider what they do. They came to Christ & sayd: Who is greattest in the kyngdome of heauē? What meane they by these woordes? Thynke they that Christe shoulde haue a corporall knogdome [Page] in this worlde, & promote his disciples vnto greate lordships, as it is done in worldly princes courtes. Heard they euer Christ so teachīg? Did not he shew them afore: Mat. 5. Ye ar blessed whan men shall rayle vpō you, & persecute you for my names sake? Now how agre these two, to be persecuted, & to bear temporal dominion & power? Truthe it is, that the Apostels shuld raign with Christ. But wher? In this world? Nay verely. The kīgdome of Christ is spirituall. For the kingdome of Christ is a far o­ther thing thē a temporal worldly kingdome, as y ^e apostles wel proued & learned after y ^t they had receued y ^e holi ghost. But here as yet thei vnderstād not this, and therfore they desire to know who is greatest in the kingdome of heauen. But what dothe or saith Christ? Suerly as he is wonte to do and saye. For as he often bare their infirmity, & cast them not of for their rude and gosse affectiōs, euen so doth he now at this time. He taketh a child, and setteth him in the middest of them, and saith: Except ye be tourned and become as chyldren, ye shall not entre into the kingdome of heauen. Here in this place Christe teacheth his disciple both by word and exāple. For he setteth a child in the middest of them, and by and by sheweth a cause why he so dothe, that is, y ^t it was necessary for them to become as children. How then do childrē? They lyue as nature teacheth thē, with out ani craft or malice, thei know no pomp, no pride or any other vices of the world, only flye thei to the milke that they sucke out of their mothers brestes. Euen so must a christian mā be minded. After what manner we shuld become children For it is necessary that he be whole dead as concernyng to the pompe, malyce, guyle, pride both spirituall and carnal, [Page] and that he only depende vpon Christe and his worde, and neither attempt nor presume none other thyng, then the worde & commaundement of Christ prescrybeth to him. For whersoeuer they do thus, there is no pryde, no confidence in merytes of wor­kes, no guyle, no malice, but mere pouertie of spirit and innocency. Nowe where as is pouertie of spirit and innocency, there is fulfylled y ^e saiyng of Christ: Whoso meaketh himselfe as this chylde, he is the greatest in the kyngdome of heauens. And of this chyldehod speaketh S. Paule, seiyng: 1 Co. 14 Brethren be not chyldrē in wyttes, but in malyce be chyldrē. 1 Pe. 2. And S. Peter sayth: Desyre you y ^t reasonable mylke w ^t ­out guyle, as chyldren newe borne, that in it ye may growe vp, for you haue tasted how swete y ^e Lord is.

Secondarily, Christ sheweth with what seueritie and constancy he wyll defend suche as come to this pouertee of spirit, y ^t is, he wyll take the cure of them whatsoeuer chaunce to them, be it good or euil. If any good thyng be done to theim, he wyll accepte it as done to himselfe, as he wytnesseth saiyng: Mat. 25 Whatsoeuer you dyd to one of these lytleones y ^t beleueth in me, you did it to me. Zacha. 2 And in y ^e Prophet Zachary is written: Whoso toucheth you, toucheth the ball of myne eye. Also if any euil be done to them, he wyl accompt it as done to himself. For he sayth thus: He that receyueth suche a childe in my name, he recey­ueth me. And he that offēdeth one of these lytleones that beleue in me, it were expedient for him, that an asse mylle stone were hanged at his necke, and he drouned in the depth of the sea. Doth not God now defend the beleuers, & is not he careful for that litle [Page] & despised flocke that cleaueth vnto Christ? I pray you, who shal cōtempne y ^e doctrin of suche a Lord, y ^t thus careth & defēdeth his seruantes? Whō would not this so great care moue to beleue in Christ? And to vs y ^t are already receiued vnto faith, what can be more cōfort, or what can we more desire? Nowe loke howe comfortable this text is to the beleuers, when Christ saith: He y ^t receiueth you, receiuech me? Euen so feareful & terrible is it to those that vexe & perse­cute this poore & despised people of Christe, whiche doth beleue in the worde. And forasmuche as Christ shal impute y ^e pesecucion as done to himselfe, w ^tout doubt it shal come to passe, when y ^e tyme appointed of God is fulfylled, that Christ wyl brydle y ^e furor & voluptuous mynde of the vngodly. But yet notw ^t ­stādyng the vngodly wyll not nowe beleue this, tyl (as the cōmon prouerbe sayth) they haue both their handes ful, and the sentence of perpetual dampna­cion be declared against them, euen as you perceiue it chaunsed vnto Pharao.

Thyrdly, Christ sheweth his disciples before, that there shuld come slāder which shuld cōtinue vnto y ^e ende of y ^e worlde: & also instructeth them how to be­haue themselues among suche slanders. Wo to the worlde (saith he) for slanders. Nedes must slanders come, but yet wo to that man by whō slanders come. Christ sheweth plainly y ^t slanders shuld cōtinue in y ^e world vnto y ^e end of this world, euen as Paul saith: There must bee sectes among you. 1. Co. 11 Why so Paule? That they whiche are perfect among you, might be knowē. But wherof shal this offēce or slander arise, or wherin cōsisteth it? Two maner of slander. Fyrst it shal come of false doc­trine [Page] whiche did arise by & by after the resurrection of Christ, while the Apostels were yet aliue, & was by conterfaict apostels and false brethrē taught vnto the people, yea and that diligently. To omyt the other, did it not euē so chance to S. Paul, amongst and with y ^e Galathiās? He had preached the gospell of Christ to them, and had fully and sufficiently in­structed them in the matters of faith, yea and they had receaued him with suche harty loue and so fer­uent a desire & with such reuerēce, Gal. 1. that he confesseth that thei wold haue plucked out their eies & gyuen them to him, if it had bene possible. Yet for all this, after his departure ther came false brethren, which set forth and taught to the Galathiās other maner of doctrine thē Paul had taught them. What slan­ders thinke ye arose of this? Euen in lyke manner chanced it in our daies. God hath giuen to vs very plenteously & richely his worde and gospel, y ^t suerly we ought with whole heartes to thank him & laud him for that so great & noble a treasure. But what chanced now? When the word now did florishe, and thorow the wonderful goodnes & gracious fauour of god, it brought forth right bewtiful frutes amōg many one, euen did ther burst forth with their slan­ders, the Byshop of Rome with all his Papisticall rablement of Monkes & Friers, which with the re­sidue of their sectes and doctors, dyd with all their power inuade & resist (so muche as laye in them) the plain and true word of god, to the great hinderance of the gospel. By & by vpon this folowed that pestiferous sect & doctrin of y ^e Anabaptists, which made mē excedīg wood for a time, which also hath don no [Page] lyttle hurte to the furtheraunce of Christes holye worde.

What slaunders thynke yee haue come by these and many mo sectes? Furthermore this slaunder is against loue, as when I wyll not obey the Ma­gistrate, I will not do and paye, as other men doo and paye, neither beare the common charges as o­ther beare, but I wyll be cleane without lawe, and haue a singuler prerogatiue afore al other. Of this slaunder Christe hym selfe saithe to Peter: Mat. [...]7 Leaste we shoulde bee a slaunder vnto them, go to the sea, and cast thy hooke, and that fyshe which firste com­meth, take him vppe, open his mouthe, and thou shalte fynde a grote, take it oute, and giue it them for the and me. Nowe withoute doubt these slan­ders shall continue in the worlde vnto the end. And especiall the slaunderers of doctrine shall bee both greuous and vehemente. But what remedye a­gainste this slaunder? Spiritually are the han­des and feete cut of. I muste cut of that whiche woulde offende me, be it either foot, hande or eyes: that is, I must continue in the worde, nothing consyderyng what shall chaunce, euen thoughe father or mother, brother or syster, wyfe or children, kinne or affinytye, monye or ryches woulde plucke me frome it, yet muste I sette more by the woorde, then by all these. For better yt is that I forsake all thynges, be they neuer so deere and precious in thys worlde, and to bee saued afore god, then to haue all menne my friendes and be separated from god. And seeynge that god wyll so extremelye punyshe theym that rayse suche slaunders, what thynke yee shall come to suche as for those slaunders [Page] leaue and forsake the trueth? Doubtlesse hee shall punishe theym both alyke.

Fourthly, here is a general admonicion vnto al men, that they dispyse none of these lytleones that are dead to the worlde & poore in spirit, and knyt together one in Christ. Yea, there is also assygned a cause why they shuld beware of hurtyng them. The ly­tle ones, wherfore they are not to be offended Psal. 19 For their Angels (sayth Christ) in heauen alway see the face of my father whiche is in heauen. Surely without doubt if God be so mercyful to his seruauntes, that he hath appointed Angels vnto this ministery to kepe and defende them, doubtles then this wyll please him but a lytle, if they be dispised, persecuted, troubled & troden vnder foote. For surely the Lord is as careful for them, as if these thinges were done vnto himselfe. And furthermore, he must nedes be discōtented to se them euil entreated, for whose sake he came into this worlde and shedde his precious bloud. I pray you who can thynke otherwyse in this behalfe? Shall it not prouoke his anger, that wee dispyse those whō he hath redemed w ^t his death and precious bloud shed? For if that lost shepe be so deare to him, and he so entyrely loued it, that he left nyntye and nyne in the wyldernes, and ceassed not seekyng tyll he had founde it, why should wee then either persecute or trouble that sheepe? Surely he may suffre it, but without doubt he wyl not leaue it vnpunished. Furthermore he sayth: It is not his fathers wyll that one of these lytleones should pe­ryshe. Are not these strong reasons that might well refrayne vs from persecutyng of our christian bre­thren? Theyr angels (sayth Christe) whiche must [Page] [...] [Page] [...] [Page] serue them, euer see the face of my father. Trueth it is that I wyll be their sauior, and my fathers wyll is y ^t they should not perishe. Nowe if these wordes wyll not moue vs, surely I knowe not what should moue vs to learne to loue christian men, and not to despyse theim. But commonly it so chaunseth, that these poore lytle ones of Christ haue euermore per­secucion then fauour in this worlde. Wherfore I beseche God graunt vs grace to perseuer in his fayth and paciently for his names sake to suffre persecu­cion vnto thende, through Christ our Lord. Amen.

THE EXPOSITION.

CHrist gaue his disciples this cō ­maundemēt of brotherly loue, af­ter that last supper when he now knewe the tyme of his passion at hand, & that immediatly he shuld be taken away frō them. Surely this is an vndoubted truth, that there is besydes fayth no woorke in the worlde, nor none can be, that shalbe acceptable vnto God, saue onely charitee and loue of my neighbour, of the whiche Christ speaketh in this Gospel. Or els why should Christ with so great seueritee and earnest admonicion in that his last sermon that euer he made, Christes cōmaundement of cha­ritee. haue geuen and inculcate this precepte of charitee? And here note two thynges. Fyrst that Christ gaue this precept and not Moses. For if it were Moses precept, it shuld be a precept as the other preceptes were in the lawe, whiche in dede taught & cōmaun­ded what should be done, and what should bee lefte vndone, but thei gaue not y ^e spirit, wherby it might be done with free heart and courage. But Christ doth not here so, but as he sheweth what is necessa­ry to be done, euen so he also geueth the spirit, that we may be able to do those thinges that he hath cō ­maunded. And this is the onely cause, why he him selfe sayth of his preceptes: My yoke is swete, & my burthen light. And sainct Ihon in his Epistle Ca­nonical saith: His cōmaundementes are not heauy.

Wherefore these woorkes of loue are not hypo­crites workes, like as the workes of the lawe were, whiche y ^e Iewes did without spirit, but whatsoeuer a Christian doth in this behalfe, he doth it with an whole heart, 1 Co. 14 euen as sainct Paule sayth: Charitee seketh not the thyng that is her owne. For why. A christian knoweth, that Christe requireth not onely true fayth, that worshippeth the father in spirit and truth, but also he requireth an vnfayned loue.

Further note, that this loue spryngeth not of her selfe, but it spryngeth furth of fayth, so that whersoeuer there is no fayth, there can neuer bee any true loue. Fayth. Loue. Fayth heareth the woorde of God, & taketh holde vpon those thynges, that the same worde pro­myseth in the merytes of Christe, and so obtayneth without any merites of workes, only of mere grace and mercy, remission of synnes, righteousnes & eternal life. Nowe if any mā wyl in this cause of iustifycacion, admyxt y ^e myre of his owne workes, he goth cleane out of the way, and shoteth beside the marke brustyng his head against this stony rocke of saint Paules wordes, Rom. 11 Gala. 3. where he sayth: If then righteous­nes be of the woorkes of the lawe, Christ is dead in vayne. Of this fayth I say spryngeth loue, Loue. which in this gospel Christ so earnestly cōmaundeth vnto vs. 1. Co. 13 But what doth this loue? She forbeareth lōg, she is gentle, she enuyeth not, she is not froward, she is not proude, she is not ambicious, she seeketh not her owne, she is not angry, she imagyneth not euil, she reioyseth not vpō iniquitee, & she ioyeth wholly in the truth &c. 1 Tim. 1 Therfore sayth sainct Paule in an other place also: The ende & summe of the cōmaun­dement [Page] is loue, that commeth of a pure heart and a good conscience, and an vnfayned fayth. Further, forasmuch as Christ knoweth, that there cōsisteth a great wayghty matter in true loue, that spryngeth of fayth, therfore in this his last sermon, he taught not many preceptes of good workes, but only com­maundeth this, that they should loue one another. As he would say: If ye haue fayth and loue, ye shal also right easely performe all other thynges, what soeuer I haue commaunded you to do.

Secondarily, The crosse from whence it com­meth. forasmuche as Christe had before shewed his disciples, that the crosse shuld come vpō theim, and had before tolde theim, that they should suffre muche aduersitee in this worlde, nowe here Christ repeteth the same, and also sheweth the cause wherfore: If the worlde (sayd he) hate you, knowe you that it hated me fyrst. The worlde. Christe here calleth all them the worlde, that haue not receyued his worde, haue not obayed the gospel, nor knowen the father in him, nor him in y ^e father: And breifely, whosoeuer they be that want fayth, & acknowlege not the righteousnes of fayth, seme thei neuer so vertuous, righteous, holy & wyse in their owne eyes, Christ calleth them all by this one name The worlde, & declareth them to be his enemyes. After this sort doth sainct Ihon vse this worde, saiyng: Iohn. 1 He was in the worlde and the worlde is made by him, and the worlde knewe him not. Then when Christ sayth: If the worlde hate you, knowe you that it fyrst hated me.

Wherwith he semeth to say: Wondre not, if y ^e wyse and righteous in the worldes estimacion, and also the mightie menne in this worlde do resyst you, and [Page] [...] [Page] [...] [Page] persecute you, for suerly there is no litle cause, why they so will do. The worlde holdeth and defendeth with to the and nayle, the righteousnes of workes, but your doctrine shall be cleane repugnant & con­trary, for if ye will purely and sincerely preach my worde, ye shall maintayne and defende the righte­ousnes of faith. And if ye wyll do so earnestly as it shall be your duety, nedes must ye cast of all that is in the worlde, that is, all carnall wisedome, vertu, righteousnes, strength, freewill. as ye knowe that I haue doone. How shall ye in so doyng be at vnity with them? Ioh. 12. Now is the iudgement of this worlde. And furthermore, the holye ghoste shalbe sente for the same purpose, to rebuke the worlde as I haue done. Now if for this gentle rebukinge the worlde shall hate you, and take all thynges to the worste, and imagyne all manner of myschiefe against you, knowe you that euen so did the worlde by me. If I had approued and alowed their workes, as I dyd reproue & disalow them, I had hadde the high Priestes myne especiall good friendes, with the Phari­seis and all the Iewes: but when I would needes do myne office truly, and fully accomplyshe my du­ty, needes must I lose all their frendeshippes, and also for that cause suffre so many of their false accusacyons, checkes and rebukes. Nowe, woulde you speede better than I? There is also and other cause why the worlde can not loue you: For you are not of this worlde. If you were of this world, the world woulde loue that whiche is his owne, but bicause you are not of the world, but I haue chosen you out of the worlde, therfore the worlde hateth you. You [Page] heare in this place, that if the world hate you, it ys an euident argument, that you ar not of the world. And euen so saith S Paule: Gala. 1. Yf I shuld please men I shuld not be Christes seruant. And a lyke testimony doth Christ giue his apostels, that thei ar not of this world. Why so? For thei shal rebuke the world reproue and damn the carnal iustice of the world, & earnestly affirm & preach the righteousnes of faith, for they ar not of this world. that is, thei seek not a carnall iustice as the world dothe, their confidence is not in their good workes as y ^e worlds is, but thei earnestly preach y ^e merits of Christ, as y ^e only cause of our righteousnes & saluacion. Now bycause the world can not bere this, ther is mortall warre and contynuall hatred betwene theym and the worlde, euen as Christe saithe here agayne in this gospell: But all these thinges shall they doo to you, for my names sake, bicause they knowe not him that hath sente me. Fynallye. Bycause the worlde knoweth not the father, therfore knoweth it not the son. And because it knoweth not the son, neither knoweth it them whom the sonne hath sent. Wherfore, seing y ^t the world neither knoweth the father, nor the son, nor yet the apostels whom the sonne hath sent, nee­des must it then persecute, hate and condemn, both the truth and also those that preach it.

Thirdly, Christ in this persecutiō, Our cō ­forte in aduersi­ty is in y ^e worde of God. which surely is euer annexed to the gospel in this world, cōman­deth vs to take sure holde of his woorde, as that only comfort, whereby Christians in all tribulaci­ons solace them selues. Remembre (saithe hee) my woorde, which I haue saide vnto you.

This text teacheth vs (as it semeth) that there shal be no nother comfort vpon yearth, especially in persecucions, except only that worde, and doubtlesse it is euen so in dede. For what consolacion may bee in that mannes heart, which hath refused and put frō his sight the worde of God? Cōtrarily what I pray you shal hynder or hurt him, that taketh holde vpō the worde, and by fayth printeth it in his heart? For he doubtles knoweth very well, that he must nedes suffre pesecutions and tribulacions, that is a very true tale: but yet he knoweth also this, that persecucion shall shortely haue an ende, and at the tyme or­dayned of God, it shall be chaunged into perpetual ioy, Rom. 8. as sainct Paule sayth: Surely I thynke, that y ^e passions of this tyme, are not worthy to bee iudged equal to the glory that shalbe reueled among vs.

Iho. 16And of this speaketh Christ, saiyng: A woman when she trauaileth, hath sorowe, for her houre is come.

But when she hath brought furthe her manchylde, she nowe remembreth not the pangues, for ioy that a man is borne into the worlde. And euen so you nowe haue sorowe, but I wyll see you agayne, and your heart shall ioye, and no man shall take awaye your ioy from you. These and suche lyke woordes doth the christian man set hand vpō in persecucion. so that he may stand stedfast in them, and syng with the Prophete: Ps. 129. My soule stayeth her in his woorde, my soule hath trusted in the Lorde. And therefore sayth Christe here to his disciples: Mat. 10 Remembre my worde, that I haue spoken to you, But what worde is it? The seruaunt is not greater then his Lorde. Nowe if they haue persecuted the Lorde in this [Page] worlde, let the seruaunt holde him cōtented, though all thynges procede not accordyng to his purpose, and thoughe some tyme he speade as his mayster speade afore him: For doubtles it can be none other wyse. If they (sayth Christe) haue persecuted me, they shall also persecute you. If they haue kept my worde, they wyll also kepe yours. In these wordes Christ sheweth very plainely, that there should bee perpetual dissencion betwene his disciples and the worlde, for his disciples wyll cleaue to his woorde, the whiche in deede the worlde can not abyde. And therfore Christ geueth his disciples this counsaile, that they shall looke to the worde, and steadfastly stand in that, yea though the worlde neuer so madly and furiously rage & raue against it. Whiche God graunt that all wee may apprehende and persyst in it, to his honour and oure soules health, throughe Christ our Lord. Amen.

THE EXPOSITION.

WE muste verye diligently (deere christians) obserue and note in this gospell, The of­fice of Christe is to teache & to saue. that when Christe saw the people and his disciples were come vp to him, he maketh vnto them a godly and, fruteful sermon, whiche comprehendeth in a maner all thinges that are necessary for a chri­stian man to do spiritually before god. For by this sermon we may see how diligent Christ was in ad­ministrynge his office, and feeding his shepe. Fur­thermore we muste needes confesse, that as al that Christ taughte and preached, was bothe good and helthsome, so no sermon that euer he made, is more diligenlye and perfectlye written, then this in the mounte, and that which he made after his last sup­per. Surely by this his example Christ would not only teache the ministers of his worde with all diligence faithfull to attende their office, but also that all that they teache, they shuld teache it faithfullye & driue it into y ^e peoples eares, as we se that Christ dyd here in this gospell. Let vs then see what was the beginning of Christes doctrin, in this his most excellent and noble sermon.

Fyrst, Ghostly pouerte. Christ promiseth the kingdome of heauen and saluacion to the poore in spirite. But what si­gnifieth it to be poore in spirite? The poore in spirit are those, that cleaue to no transitory thing of thys worlde, that set their confidence in no creature, that are deade vnto the worlde, and leaue and whollye put their faith in Christ and his worde. Vpon such poore shall the spiryte of the lorde reste, as the pro­phete Esaias saith. These poore receiue the gospel, Esa. 66 Mat. 11 as our Sauiour said to the disciples of Iohn. And furthermore suche pore men are so deerely beloued of god, that he promiseth peculier gyftes and syn­guler graces to such as do them ony benefite, as ye maye reade in the 40 Psal. And suche pore are not proud in the ymaginaciō of their own hartes. Thei contemn no man, thei dispise no man, but are lowly and meeke, euen frome the hearte. Wherefore they shal haue as Christ promiseth here, the kyngdome of heuen, wher as all hypocrites that swell by their outward righteousnes, & for the same preferre them selues before al other, shal haue perpetual fire and euerlasting damnacion.

Secondly, Christ promiseth to those that morne, comforte, heere by the spirite, and in the worlde to come eternal life and the kingdome of heauen. But what signifieth here this word. To mourn? Doubtles the same, y ^t Christ speaketh on in another place, Ioh. 16 saying: You shal morne & wepe, but the worlde shal be gladde. Nowe is this as cleare as mydde daye, neyther can any manne denaye yt, that suche as confesse Christe and beleue his woorde, The crosse & persecu­tion. the crosse hangeth euer vppon them, and they are diuers and [Page] many wayes tempted, sometyme on the one syde, sometyme on the other, that euer they fynde Chry­stes worde trewe, Ioh. 16 whiche sayd: Ye shall haue tribu­lacion in the worlde. Wherefore, excepte in these so greate troubles and vexacions as christian man had some comforte and these great and excellent promi­ses, howe could he abyde all these thinges? Howe coulde he contynew stedfast? For suerlye the crosse is not so sweet and pleasaunte to the fleshe, that it will freerely and with a glad mynde come vnder it and suffre it. The ho­ly ghost. Ioh. 4. Needes must the spirite come, whiche therefore is called of Christ, the Comforter, bicause that in tribulacion he comforteth the sorowful. And also though we haue the spirite, yet must the word be applied and diligently put in our myndes, least we waxe slothfull sluggardes, and liuers in a care­les securitee. And to this purpose serueth this sen­tence of Christe, which promiseth eternall conso­lacion to those that mourne. Here in this lyfe they shal be comforted by his worde, and in the worlde to come, by his blesse and eternall lyfe. Nowe thys promise, so ful of comforte maketh a man glad minded, so that he is more ready to suffre and abide, e­uē with a glad heart, the crosse that god shal please to laye vpon him.

Meeke­nes.Thirdly, Christ promiseth to those that ar meke the possession of the lande, and blessednes. Nowe to be meke is not only when a man is not angrye, but also when hee canne represse and refrayne hys wrathe, hadde he neuer so iust a cause to bee discon­tented and angrye. Of suche angre the prophete Dauid saithe: Psal. 4 Be yee angrye, but synne not. For [Page] to be neuer angry at all, it is impossible for suche as lyue heere in this bodye. For why? wrathe is euen borne in vs, as are also all other vices: so that wee canne not vtterly laye it from vs. Ephe. [...] Suerlye it were our duety and very right, that we shulde contynue euer in meekenes and gentlenes, and neuer be an­grye. (I speake of suche angre, as hathe adioyned enuy with it) But I praye you, where are thei that so can moderate themselues? Ephe, 4 Therefore S. Paule saith: Let not the sonne go down vpon your wrath. A father is angry with his sonne, but yet common­ly the fatherly loue continueth in his harte. A ma­ster is angrye with his seruaunte and scholer, but it commeth of a good affection. Euen so maye one christian man be angry wyth an other, and rebuke, correct, and shewe him his faulte, but with this an­gre muste charity be admyxed. Bryefely, CHRIST requyreth this meekenes of his disciples, sayinge: Learne of me, for I am meeke and lowely in heart. Mat. 11 And here he promyseth to the meeke, saluacion and possession of the lande. Who wyll not nowe with all dilygence laboure for faythe, whereoute sprin­geth this vertue? The possession of the land what it is. Manye interprete spirituallye the possession of the lande, as when the Prophete Dauyd saythe: I beeleue to see the Lorde, in the lande of the lyuynge. Other vnderstande it cor­porallye, sygnyfiynge that the gentle and meeke menne keepeth better his goodes and possessiones, then hee that wyll lawe for euerye trifle, and wyll not loose so muche as the parynge of hys nayle.

Truthe it is that Moyses beynge a moste lowelye [Page] and gentle person, Nu. 22. accomplished excellent affaires, yea thoughe hee were the meekest man that dwel­leth vpon earth. And also either of these vnderstan­dinges is good and profitable.

Spiritual hūger & thirst.Fourthly, Christ pronounceth them blessed that hungre and thirste for righteousnes, addyng thys promise: That they shall be satisfied. Nowe stan­deth thys hungre and thyrst in thys pointe, that I dyspayre of my selfe and all my strengthes, shall knoweledge my corrupte nature, myne inabilitee, syckenes, synne and infirmitie, and allonly desyre that righteousnes that is of valewe before god.

Surely this acknowledgyng of our selues, dothe highly please god, yea & for to bringe vs vnto this knowledg hath he giuen the lawe, and willeth that the preaching of penance shuld procede & go before the preaching of forgiuenes of sinnes, as it is plain in the gospel of S. Luc. that we might so much the soner attaine vnto this hunger & thirste of righte­ousnes. Luc. 24 And doubtles needes must we be thus hungry and thyrsty for righteousnes, or els we shall e­uer want it, that is, we shall neuer be made righteousnes. But to be briefe. When thorow preachinge of penaunce we are vtterly ouerthrowen, so that al togither wee dyspayre of oure selues, and begynne to seeke our righteousnes in CHRIST, thys pro­mise standeth stedfast, that wee shall bee satys­fyed. Contraryly yf we haue not thys hungre, thyrst, knowlege & desire, behold the vyrgin Ma­ry saith thus: He hath sent away the ryche emptye.

To be mercifulFiftely, Christe also in the gospell pronounceth that the mercifull men are blessed. To bee merci­ful, [Page] is asmuch, as to be ready to forgiue & remit, as often as our neighbour doth vs iniurye or angreth vs, or prouoketh vs vnto displeasure. And thys mercifulnes is so necessary for a christen man, that he cā not obtain forgiuenes of his sins, except he also first forgiue his neighbour such trespasses as he hath cōmitted against him: yet not by this mercy & merite of the same do we obtaine, get or deserue for­giuenes of of our sins, for y ^t haue we by only fayth, but God wolde, that I shulde by this forgiuenes testify my faith. Now whē I declare my faith by so forgiuīg my neighbour, what wil Christ do toward me? I shall also haue mercy as Christ saith in this gospel. And as he saith in another place: Luc. 5. Forgiue & it shalbe forgiuen you. But now whē I wil not for giue, no more shal I obtain mercy, & therfore vtter­ly fall out of all the fauour of god the father.

Sixtly, the clean & pure in heart are blessed. Clean­nes and pure of hearte. Psal. 13 Mar. 10 But who is cleane in hert, seyng that the scripture saith: There is none that doth good, no there is none at al? Also none is good (that is) clean, but alone god Doutles it is truth, that by nature we are sinners, neither can we do any thyng that is good, ye and also after y ^t we haue receaued y ^e holy ghost, yet remained in vs concupiscens or vnlawful lust, Rom. 7 with whō wee muste euer wrestle and fighte against it. Yet thys comforte haue we when wee ones come to the knowledge of Christe, and haue by faith set hande vppon hys promyse, by partakinge with hym wee be very christians, and also pure in hearte. Actu. 15 For as Sainct Peter saithe: By faith are purified our hearts. Furthermore, although the hart by faith be [Page] purified, yet there remaineth in vs the remnant of synne and concupiscens, which daylye sore trouble vs, but for faith, they are not imputed vnto vs. As S. Paule testifieth, Rom. 8. saying: Then now there is no condemnacion to suche as are in Christ Iesu. Therfore we are fully assured, if we haue faith, that wee shall se god in this worlde by faith in his word, and in the world to come face vnto face.

Seuenthly, Christe calleth those blessed, that ar the makers of peace. Rom. 5. Those are makers of peace, that euer counsayl peace, that reconcyle men that be fallen out, and set them againe at one, and stu­diouslye take heede to kepe and conserue peace.

Suche are called peacemakers. And suche men do especially please god, chiefly bycause this vertu co­meth of faithe, and hathe his roote and springinge out of faith, and therfore bycause that in this thing they folowe the example of his beloued sonne oure lorde Iesu Christe. What did he? When wee were yet enemyes (saith S. Paul) he reconcyled vs vn­to his father, opened to vs the heauens, and by the effusion of his bloude, of mere and free grace, hee washed away all our sinnes, that we apprehending this by faithe, myght obtaine righteousnes, and so euer more folowe the same example in our deedes. Nowe when do we this? When with al harty study we endeuour our selues to conserue peace, and that amonge all men brotherly loue may be continued. But what shall be the rewarde of this vertu? what gyfte shall bee gyuen for it? Wee shall be called the sonnes of god, and wee shall possesse eternall lyfe.

Eightly, Christ also calleth those blessed that suffre persecution, and are despised for his sake, which in deede oughte to giue greate comfort to christian men putte vnder the crosse and tribulation. Thorow muche trouble we entre into the kīgdom of God. Whye are we so vexed and full of sorowe in temporall af­flyctions, seynge that Christe wyll by theim bring vs into heauen, where wee shal perpetually raigne with hym? Trulye this temporall crosse canne in no meanes bee compared vnto the euerlastinge ioye. Marke wel that he saith: For my names sake. Also When men speake all euell against you, belyinge you. For he that is an euell dooer, and according to hys deseruyng suffereth for it, although he loke to this promyse, it shall lytle profyte hym. Thou muste needes suffre in a good quarrell, that thou mayest be sure, that all that shall chaunce to thee, happeneth for the truthes sake. Euen as Sainct Peter also saith: Let none of you suffre as a mur­therer or a thefe, or as an euell dooer, or as a busye body in other mens maters. Wherfore if thy cause bee good, thou mayest assuredly haue this hope, that this trouble and sufferynge shall be rewarded and recompensed with euerlastynge ioye. Which almyghty God graunt vs through Iesus Christ. AMEN.

THE EXPOSITION.

WE haue in this gospel a very comfortable lessō for all them that ar true & faithfull christen people, wherin Christ exhorted al his v­niuersal church to remain in him comparing him self vnto a vyne tre, & his louers vnto branches. Which similitude hath bin vsed in y ^e old testament also, wher god called the house of Israel, that is the church of god a vineyard, Psa. Esa. Ier. Mat. 20 and. 21. as euidētly may be seene in y ^e 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 y ^e father, an husbandmā, & him self he called y ^e vinetre, his Apo­stels & euery membre of his church, brāches. Let vs therfore apply & compare one w ^t the other, & se how thei do agree. For as the vineyard is not ordained for to beare thornes and thystels, but that the vine trees should be planted in it for to beare fruites, so the church is ordained, not to florishe with y ^e riches [Page] of this worlde (whiche verely are thornes) but for to plante Christ in it. For as the husband man doth make cleane the ground of the vyneyard, and doth plante in it vyne trees, and doth hedge it round a­boute, maketh a presse, and buyldeth a tower in it, purgeth & maketh cleane the braunches, that they may brynge furth fruite plentifullye, so likewyse God the father hath chosen to him selfe frō among men a church, in the whiche he hath planted Christ his sonne, whiche garden he also hath strengthned with an inuincible stone, namely Christ, against whiche stone or tower euē the gates of hell can not preuaile. For euē as when the godly be regenerate in Christ, so he dothe purge and make cleane their heartes that they may bryng furth fruite. In this vyne tree there be ii. kyndes of braunches or sortes of men, for some haue a shape of godlines & seme to beleue in Christ, and to be special in Christes chur­che, hearyng sermons, receiuyng the sacraments, & do many good woorkes, and yet they do not truely beleue in Christ, nor yet their woorkes do not pro­cede out of a true fayth. These be hypocritical & vnfruitful brāches, which shal at y ^e length be cast into euerlastyng fyre. There be some also without repē ­tance, whiche beare the name of christian men, & yet do most abound & are indued with moste horrible & shameful crymes. Some there be that are godly, & euen as they verely beleue in Christ, so verely they worke by faythe, & brynge furthe fruit, that alway doth remayne. And this difference ought chiefly to be marked. The vngodly & wicked speaketh moste pestiferously of Christes churche, for because y ^t they se in it many impure & wicked men, for whose sakes [Page] they thinke that the churche of Christ is not y ^e true church, nor that it hath not the true Gospel. But they that so do condempne the true churche, forbe­cause it is admixed with euil persons, are here a­gaine condempned with this sermon of Christ.

For truely Christ speakyng of the braunches, doth not speake of those, that with their open profession be separated and deuided from the churche, as the Iewes and Turkes, but of those whiche be or seme to be in the vyne tre, Christ. And of these he maketh two sortes, Two kynde of braun­ches some of theim be barraine, & some fruit­full. By the whiche he teacheth very plainly, that the churche here vpon yearth hath cōmixed with her many euil persons, whiche although they seme to bee the very membres of Christ, yet they bee but braunches to be cutte away, and to be cast into the fyre. He sayth, that the kyngdom of heauen is like­ned vnto a manne whiche soweth good seede in his felde. But whylest the man was a slepe his enemy came, and did sowe cockle among the wheate. And againe, the kyngdome of heauen is likened vnto a lytle nette that is cast into the sea, whiche did pull vp all kynde of fyshes. And in another place. A certayne man went into the mariage, whiche had not his mariage garment. And sainct Ihō sayd. They went out from vs, but they were not of vs. But I pray you what becommeth of these braunches that bryngeth furth fruite? He sayth: He purgeth it and maketh it cleane, to bryng furth fruite more plen­teously. Good brāches Braunches whiche be fruitfull and pro­fitable in the church, be all those that truely beleue in Christe, and of a true fayth doth obay vnto the [Page] true callyng of God. This braunche is not cast a­way, is not taken away, as the fyrst was, but is cut with a hoke, and is made cleane.

Secōdarily, Nowe are ye cleane (sayth Christe) because of the worde that I haue spoken vnto you. I beseche the, what meaneth these wordes? Be the Apostles pure and cleane braunches, when as yet they were synners, and ready immediatly to leaue their mayster Christ, and to deny him? I say ye are cleane, not forbecause of your owne fleshe, whiche is yet synfull, nor for the puritie & cleanesse of your righteousnes, whiche is myngled with muche im­puritne and vncleanes, but for the worde which I haue spoken vnto you (sayth Christ,) That is, for my gospel, whiche I haue shewed vnto you, that is to say, that I am the very true Messias, and satis­faction for synne, whiche with my death hath kepte you from death, whiche hath taken vpon me the horriblenes of hell, that I might deliuer you from hell, yea, and I haue purchased for you of God my father, that he shall take you for his children, sōnes and heyres of the heauenly kyngdome. And this is the worde, by the whiche man is verely purifyed & made cleane, if it be receyued by fayth. Fyrst who soeuer doth receiue this woorde of the Gospell by fayth, he is accōpted before God for very iust, pure, and holy, and that not for the workes of righteous­nes whiche wee doo, but onely for Iesus Christ the sonne of God, receyued by fayth. S. Paule sayth, they be made righteous, frely by his grace, by the redempcion whiche is in Christ Iesu, whiche God hath put as attonement maker by f [...]yth, his bloud [Page] beyng a meane. Therfore, whosoeuer doth beleue y ^e worde of the gospel of Christ, although that synne doth styll remayne in his fleshe, yet sinne is not im­puted vnto him, so that he nowe may be iust before God, not with his owne righteousnes, but with an others righteousnes, that is, the righteousnes of Iesu Christe, whiche is geuen vnto him by fayth. For blessed is that man, to whom God doth not impute synne. Furthermore, whosoeuer receiueth the woorde of the Gospell by faythe (whiche is geuen by y ^e holy ghost) whiche shal mortifie the remnātes of the fleshe, The houke is the holy ghost. & shal so rule synne, y ^t it shal not reigne in our mortal bodyes. Therfore the holy ghost is y ^e very true houke, with the whiche the braunches be purged, and that by the woordes of the Gospell. Fyrst that by fayth wee may bee accompted before God, iust for Christes sake: Secondly, y ^t the deedes of the fleshe may be mortified, & the lustes of synne be quenched. And although it can not be done in this life, that synne wholly might be pulled vp out of the fleshe, yet it may bee done through the holy ghost, that synne shal be paired away, and the fruit of it destroyed, so that we shall not walke after the fleshe, but after the spirite. In conclusion, whoso­euer doth receiue the worde of the gospel by fayth, he shalbe troubled with many afflictions and per­secusions in this worlde. Christ sayth: If they haue persecuted me, they shall persecute you. And in an other place: We must by many tribulacions (sayth he) entre into the kyngdome of God. Tribulaciō and trouble is the houke also. Wherfore, afflictions are to be accōpted among those houkes with the whiche the heauenlye father dothe purge [Page] his braunches. The keper of the vyneyard cut­teth away the braunches with an houke, not for to hurte theim and so to perishe, but that they might bryng plenteously furth fruite. Tribulacion is sent, and wher­fore? So God the fa­ther sendeth to the godly the crosse and afflictions, not that they should perish, but that they should be preseuerued. To this man is sent a crosse, that he should bee admonished of the synne yet remainyng in his fleshe: to that man, because he should walke in his vocacion, least synne should reigne in his fleshe: to another, that he should be an example for the amendement of other men, and so to other for other causes, not for this cause, that they should vtterly perishe, but that they should bee deliuered from perishyng, and to attayne eternall health.

When we bee punished with the crosse and misery, wee must go to the vyneyarde, wee must call to re­membraunce the cuttyng knyfe or houke of the ke­per of the vineyarde, and wee must knowe, to what ende they cutte in the vyneyarde, and that ende is thende of affliction, which is accustomed to chance to the godly, that is to say, that they should not bee cast into the fyer, and so to peryshe in the flame, but that they should bee purged, and that as well they might bryng furthe more plentyfully fruite, as to bryng furth and increase. And that it is euen so, that they whiche remayne in the true vynetree, whiche is Christe, might bee purged or made cleane, and bryng furth muche fruite, Christe ad­deth vnto it and sayth: Tarrye in me, and I in you: As the braunche can not beare fruite of him selfe, except he tarry in the vynetree. &c.

This is as it were an handsonme conclusion of the fyrst exhortacion. I haue sayd that I am the verye true vyne tree. I haue sayd, that the braunche that taryeth in me shall bryng furth fruite plentifully, Therfore I besech you, that you would tary in me, forasmuche as I do tarye in you, and ye shal bryng furth muche fruite. But tell me, howe shall wee tarye in Christe? Do wee tary in him, when wee do tary in tradicions and commaundementes of men? No truly. Christ sayth: They worship me in vayne with the commaundementes of men. But we tarye in Christ, when we tarry in the woorde of Christ by fayth. Whosoeuer beleueth in me (sayth he) kepeth my worde, and my father shall loue him, & we shall come vnto him, and make our dwellyng place with him. What benefite dothe chaunce to him that ta­ryeth in Christ? Fyrst Christ taryeth in him, for he sayth: Tarye in me, & I in you. What thyng better or more greatter doest thou seke? Whosoeuer hath Christ, hath all the treasure of heauenly goodnesse. Sainct Paule sayth: Iesus Christe is made vnto vs from God, wisedome, righteousnes, holynes, & redemption. Therfore whosoeuer hath Christ, is made before God, iust, holy and righteous, and is deliuered from all trouble.

Thyrdly, let vs cōsider what fruite the Apostles brought, whiche taryed in Christ. Although the A­postles a lytle whyle after did forsake Christ, by fliyng away from him, and deniyng of him, yet for all that by and by they dyd repent, and they were so ioyneth in couple with Christ, that they did alway continue in him. Wherfore they brought furth at [Page] the fyrst beginnyng muche fruite, by preachyng of the gospell of Christ. After that they had receyued the gyftes of the holy ghost on Whytsonday, they did sprede abrode the Gospell throughout all the worlde, & gathered together the churche of Christ, not onely of the Iewes, but also of the Gentiles.

Sainct Paule sayth, that the gospel was preached among all creatures, which were vnder heauē. And againe: The gospel hath increased euen through the whole worlde. Furthermore, besydes many o­ther godlines and good workes, they brough furth plentyful fruite, in doyng of great miracles, which they did in the name of Christ, whereby Christ did florishe, and the authoritee & truth of Gods worde was highly commended. They shewed themselues towardes the Magistrates, as they ought to doo. They loued their neighbours accordyng to the or­der of charitee. Thei gaue not them selues to glut­tony and riotous bankettynges, or to vncleanes & wantonnes. Fynally, they did aswell priuately as openly leade a godly life, and suffereth very muche trouble & persecucion for the woorde of God. They were tryed by many mockes and stripes. They wer cast into prisons and chaynes. They suffered much hunger & penury, at the last, they suffered all kynd of persecution and death, and yet they forsoke not their vocation, but the more they were persecuted, the more stronger did they confesse Christ. Wher­fore they did the rather optayne with Christ his heauenly kyngdom. And this is the fruites which the Apostles brought furth, when they did tarye in Christ. Euery man hath his owne fruites tariyng [Page] in Christ. For he that tarryeth in Christ, he euen at the fyrst beginnyng bryngeth furth fruite by the callyng and confessyng the name of Christ, both by his honest behauiour and with al kindes of godly­nes and vertue, by obediēce, chastitee, temperance, sobrietie, by true biyng and sellyng, & by other such kyndes of vertues. And these be y ^e miracles whiche bee nowe required of the godly. And vndoubtedly whosoeuer doth folow these vertues in this world, bryngeth furth great miracles. There is so great a multitude of vnshamefast menne, of gluttons and deceyuers in this corruptible worlde, that it is no lesse a miracle to liue among theim, iustly, chastly, shamefastly, and soberly, then it was in tymes past to make a blynd man to see, or els to raise vp a dead man. To conclude, whosoeuer remayneth in Christ bryngeth furth fruite, by sufferaunce and pacience in the crosse, in aduersitee and afflictions. Let him not forsake his vocacion, although he be persecu­ted, but let him rather be encouraged by affliction to maintayne his vocacion, that he may openly de­clare that he knoweth Iesus Christ to be his righ­teousnes and health. What should bee the let, but he that remayneth in Christ, shal bryng furth much fruite? He that doth not tarrye in Christe, doth not bryng furth fruite.

Fourthly, let vs well vnderstand that he sayth: Without me ye can do nothyng, that is, ye can not bryng furth any profitable or healthful fruite, nor ye can do no good worke that is acceptable to God, except ye beleue in me, & tary by fayth in me. What is it to be and to tarrye in Christe? Surely it is to [Page] beleue Iesus Christ to be borne of y ^e virgin Mary, to be very Christ, & this Christ to be the only propi­ciatorye and sacrifice for our sinnes, whiche hathe made reconciliacion for thee to the father, and for whose sake thou art made his son by adoption, and heire of the heauenly and celestiall kingedome. By this faith thou art accepted for Christs sake of god: by this faith thou art accompted afore god as iust: by this faith, what workes so euer they be that thou doest, whether they be of publicke or priuate voca­tions (here we do not speake of sinne, which canne not be doone by faithe) they be accepted of god, not as the honest doynges of Ethnikes, but as the true godly workes vnto euerlasting lyfe. And here wee muste not thynke that god dothe giue eternall lyfe to the godlye for their merytes sakes, but that the godly taketh the righte of etrrnall lyfe by faith, for Christes sake. Therfore those workes that be done by this faith, bee called the fruites of eternall lyfe, partely, bicause they be done to declare our thank­fulnes, for that y ^t we haue receiued the right of the kyngdome of heauen and eternall lyfe, and partely that they be rewarded with rewardes in the lyfe e­uerlastynge. Who so euer shall bide in Christe that is. shall beleue that hee is accepted of God, and to be his sonne adoptiue for CHRISTES sake, hee what so euer he dothe, althoughe it seeme neuer so excellent and pleasaunt, pure and holy, it profiteth nothinge before god.

To be short, they that do not remaine in Christe are those, which know the name of Christ, leadeth a wicked lyfe, walketh after the fleshe, and obeyeth [Page] to sinne. If Christe doth not tary in him, how shall he tary in Christ? S. Iohn sayth: Hee that saieth I knowe him, and doth not keepe his commaunde­mentes, is a lyer, and there is no truthe in hym. And againe: Whosoeuer shal say: I loue god, and shal hate his brother, is a lyer. And S. Paul saith: If there be any man that shall not prouide for his, and especiall for his housholde, he is worse then an Infidele. It is very plaine, that those whych leade a wycked lyfe, althoughe they boaste themselues of the name of a christian, yet for all that they ta­rye not in Christe. What shal be come of those that remain not in Christ? Euen verely that thing, that belongeth to the vnfrutefull braunches, which are in the vine tree. Ezec. 16 These beynge cut away frome the vine tree, are profitable to no buyldinge as other woode and tymbre is, but beynge cast out a dores, they wyther, and thē be gathered togither, and cast into the fier, and there be burned. And thei are pro­fitable for nothynge els, but for to feede the fyer. The selfe same thing is to be said of those, whyche do not tarry in Christe. These serue for none other purpose, but euen for to be meate not for temporall fier that consumeth the braunches, Mar. 9. 1. Tes. [...]. Esa 66 but they shalbe punished with perpetuall and inextinquible fire. and as Esay saith, where their worme doth not dye and the fyer goeth neuer out. &c. Therefore good christian people let vs tarry in Christe, and let hys worde abide in vs, acknowledging him oure onlye satisfier for our sinnes, sauiour, and the pacifier of goddes wrathe.

Fiftly, let vs consider and learne out of this go­spel, [Page] that if this his worde dothe tarrye in vs, if wee haue a sure and a stronge faith vnto it, declaringe our selfe thankfull towarde so worthy a benefactor with our obedience to kepe his commaundementes thus (I say) if we tary in him & his word tary in vs, then this promise, Ye shall aske what ye will, and it shal be done vnto you. shal be perfourmed vnto vs Here is nothing excepted, either corporal, spiritual, or heauenly goodes. What can a christen mā lacke, hauinge this firme and sure promise? for he sayeth: What so euer ye shal aske. Is ther any kind of people vpon earth, that hathe so rich and so excellent a promise, as a true christian hathe? No trewly. But let vs not swarue, the wordes of Christ are dligently to be consydered, and rightly to be vnderstand. Christe dothe not simpely saye: What so euer yee wyll aske, it shall bee doone vnto you. But thys sayinge hath hee putte before these woordes: If yee abyde in me, and my woordes abyde in you. wyth the whyche woordes is to bee vnderstande, that then shall bee vnto vs, what so euer wee wyll and shall aske. Therefore, hee that wyll and aske those thynges whyche bee contrary vnto Christes wordes, and the whych be prohybited by the words of the Lorde, he tarieth not in Christ, nor the words of Christ abide not in him, wherefore this promise pertaineth not to him. Iohn in an other place saith This is the truste, the whiche we haue in him, that if we aske anye thinge after his wyl, he heareth vs. God hathe made manifest hys wyll by hys promi­ses and Gospell. Therefore those that shall call vppon God, and shall aske annye benefytes of [Page] him either corporal or spiritual, wee ought to looke into his gospel and promises, that we may know of theym, what thinges hee wylleth vs to wyll and to aske. Of corporall thinges Christ sayth: Your hea­uēly father knoweth, what nede ye haue of all those things. Seke therfore first the kingdome of god, & his righteousnes, and al these things shalbe cast vnto you. Of spiritual things and heauenly goodnes the gospel of Christ is ful of them. As for this thing came Christ, specially, that al which beleueth in him shuld not perish, but haue euerlastīg life. Therfore thou hast here put vnto thee, the treasure of al good things, which thou doest not wyll onely & aske, but also thou maist claim, if thou doest tarry in Christe; and his wordes tarry in the. In conclusion. Let vs pray vnto the heauenly father for his grace, that he wil graunt vs through his holy spirit, that we may acknowledge Christ our sauiour and abide in him. Amen

THE EXPOSITION.

HEre in this Gospel is fyrst to bee noted the earnest and diligent fauor of Christ towardes mākynd. That where as he had sent into Galilee (as it appeareth in the chapter which goth before this) twelue ambassadours or messin­gers, whom he did call Apostles, to preache the kyngdome of God, and to confirme thesame preachyng with miracles, so when he per­ceiued the great desyre of the people to heare this his Gospel of the kyngdome of God, & was goyng from Galile vnto Iury, he did chose out of his dis­ciples other .lxxii. to go before him & preache, two and two together. Now therfore let vs heare with what commaundement and prerogatiues they wer sēt to preach. The occasiō why he sent thē, he shewed saiyng: The haruest is great, but the labourers are fewe. Here are fewe wordes, but waightie thinges are to be noted in theim. Fyrst, that those whiche desyre to heare the gospel of Christ, are likened vn­to the haruest. For in husbandry euery thyng hath his tyme and grothe, vntil the sedes are rype and ready to be reaped. Fyrst the ground is plowed, then sowen, after the sedes spryng vp into grasse, & groweth vp vnto stalkes, at length y ^e sedes increase and are reaped and caryed into the barnes. The husban­dry of Christes [...]elde. In lyke maner doth it chance with the husbandry in Gods [Page] felde. First Moses with his law did tyl the ground, afterwarde the Prophetes didde sowe in the tyme of Iohn the baptist, the ayres did apeare: last of al, when Christ was come and had sent forth hys Apo­stels, came the haruest, and the corne was caried in­to Goddes barne. Now for asmuche as the tyme of preachinge of the gospell of Christe is the haruest time, let vs see what the corne is that is caried into this barne. What y ^e corne is which is broghte together into the barne of god. The corne is partly the people whiche thoroughe the preachinge of the gospell are gathe­red into the barne of Christes churche, and partely also those good thinges, which men doo gather out of the gospell through faith. But what be those? is it not suche wheat and barly as the bely is fed with all? No suerly, but the thinge whiche the faithfull do gather in the haurest of the gospell, are spiritual: namelye, righteousnes before god and men, wherof the fyrste is by faith through Christ (for the iust ly­utth by his owne faith) the seconde through obedi­ens and the frutes of faith, and laste of all, the life euerlasting and heauenly ioye. This is that corne whiche is gathered in the haruest of the gospell.

Greate payne must be taken in hus­bandryeSecondarilye it is to be noted, that as in this temporal haruest nothing is gathered into the bar­nes without greate sweat and labour, for ther must be diligent watch bothe daye and nighte, and the heate of the daye muste be tolerated and borne, and the handes must be hardened, so likewise, when ye shall gather the spiritual corne, much aduersitie is to be suffered. For the more you do labour & suffre, the more corne yee shall gather into your barnes. Wherfore, seynge that nowe is the time of our har­uest, [Page] let vs not be idle and slothful, but cherefullye let vs take in hand the paines of the haruest, for he that doth gather in the heruest, (saith Salomon) is a wise child, but he that is slothful in the sommer, is a childe of confusion. And, O thou sluggard go to the Emmet, considre her waies, & learne to be wise. She hath no guyde, nor ouerseer nor ruler: yet in the sommer she prouideth her meate, and gathereth her fode togither in the haruest.

Thirdely, Christ saith: True preach­ers are optained of god. Pray the lorde of the har­uest, to send forth laborers into his haruest. Wher with is vndoubtedlye signified, that the trewe preachers are not shaken (as the prouerbe is) from the trees, but that it is needefull for vs to get them frō heauē with our praiers. You wil say peraduenture: Shall not we then study, and cause our children to be taught in holy scripture? shal we only make a cō mon prayer, and haue a preacher suddēly sent doune from heauen? Verely Christe wold haue vs to be diligent in the educatiō of our youth & in the study of his holye scripture. For it is the duety both of the Magistrats, & also of the parents, to help & prouid that youthe, yea that all menne (if it bee possible) be brought vppe in the study of goddes holye scri­pture, that euerye one maye bee readye to the mi­nistration of the gospell. But in so dooynge, we muste remembre, that it is not oure industrye, laboure and studye, that prouydeth the true prea­cher of the Gospell, but it is oure heauenly fa­thers gyfte, frome whome commeth euerye good and perfete gyfte. And therefore we muste adde vnto our dylygent laboure, prayers, that god will [Page] vouchesafe to geue the increase, & that he wyll illuminate those that we haue brought vp in learnyng and now haue called to the ministery of the church, with his holy ghost, that they may sincerely preach the woorde, and faythfully minister in the Churche of God. I (sayth sainct Paule) haue plāted, Apollo hath watered, but God hath geuē the increase. So than, nother is he that planteth any thyng, nother he that watereth, but God, whiche geueth the in­crease. Therfore shall not we plant, nor water? Let vs not thynke so, for it foloweth: Euery one shall receiue his reward, accordyng to his labor. For we are Gods laborers, ye are Gods husbandrye, ye are Gods buildyng. Wherfore, in callyng & receiuyng of ministers of the church we ought so to pray, that we do not neglect our duetie in the meane whyle, & so we ought to do our dueties, that we forgette not to praye also, that God wyll geue the increase, and his benediction vnto our worke.

Fourthly, wee lerne here the great daunger and persecucion that Christ hath called & seth his prea­chers in. For he sayth: Go your way, behold, I send you furth as Lambes among the Wolues. It is not vnknowen howe fearce, cruel, and rauenyng a beast a Wolfe is of nature against the vnarmed Lambes. This saiyng of Christ what is it els, but as he would say: I send you wholly w ^tout weapon among extreme and cruel enemyes? What peace, trāquilitee, or comfort shall a mā loke for amonges suche enemies? The prophecies of Mes­sias are not to be vnder­stād cor­rally. Surely this saiyng was necessary to be spoken to the Apostles and disciples of Christ For when they should be sent of Christ to preache, [Page] that the kyngdom of Messias was nere at hande & already come, they were put in remembrance of per­secutions and afflictions that should happen vnto them, because they should not imagyne and dreame of a corporal kyngdom of Messias: and that they shuld perceiue also, that when y ^e Prophetes settyng furth the peaceable, ioyfull & happye kyngdome of Messias, they did not speake of the outward peace and tranquilitee of this worlde, but of the spiritual maiestie & perpetuall felicitee, then preached by the Gospell, and afterwarde to be manyfested vnto the whole worlde. For if the kyngdome of Christe were of this worlde, Christ should not haue sent his Apo­stles as shepe among Wolues, but rather he would haue brought it to passe, that they shuld haue been had in great reputacion, and should haue been ho­nourably entreated and receiued, as it had become suche a great kynges Ambassadors. But nowe he setteth theim furth into many daungers, saiyng: They shall deliuer you vp (sayth he) to y ^e counsails, Mat. 10 and shall scourge you in their synagoges. Mar. 13 And ye shall be brought to the head rulers and kynges for my sake. And in another place he sayth: Ma. 14 They shall put you to trouble and shall kyll you, and ye shal be hated of all people for my names sake.

Thesame that Christ preacheth here to his Apo­stles, partaineth to all other priuate persons, bele­uyng the wordes of the Apostles. For euery manne in his owne vocacion is sent like a Lambe among Wolues. And necessarily wee must entre through many afflictio [...]s into the kyngdom of God. For we must bee euer on the sufferyng syde. The Lambe [Page] hurteth not, he spoyleth not, nor deuoureth. But he is hurt, spoyled & deuoured. So likewyse the smal and weake flocke of Christ is of other iniured, spoy­led, and troubled. We must (I say) by many tribulacions enter into the kyngdome of heauen.

Also we are here commaunded not to be carefull, but euery man in folowing his vocacion muste bee diligent to execute the same, trusting and beleuing that god so wil prouide and care for vs, that we shal lacke nothinge. as it apeareth in his apostels and disciples whom he sente forthe without any wallet, scrip or shooes, yet thei did lack nothing, for whē he did ask thē whether they had lacked ani thīg or no, thei answered: No. Therefore let vs (as Christ cō ­mandeth vs) seke first the kingdom of god, and the righteousnes thereof, and all these thinges shal be ministred vnto vs.

Filftey, here is to be noted, that we must earnest­ly and diligently do that which we are bidden to do, and not to be withdrawen from it by no manner of wayes, nother vnder pretence of loue and friende­shippe, or visityng our friends, and saluting them, but (as the disciples were commaunded) to go for­wards and not to be stayed or returned by any such meetings & communings by the way, so neglecting our offyce. After this manner did Eliza the Pro­phete saye vnto his seruaunt: If ye mete any man, salute him not: and if anye salute the, answere him not againe. Wherwith commaunding him, that he diligentlye and spedely shuld do and performe hys maisters busines and commaundement. Wherfore let euery man so apply and take heede in his voca­tion [Page] that god thereby may be glorified and praysed To whome with the sonne and holy, ghost be all honour, worlde without ende. Amen.