Sermons Upon all the Sunday Gospels

THE EXPOSITION.

T His gospel is a part of Christ's Sermon, which he made to his disciples before he suffered. And for that cause ought it greatly to be esteemed. For Christ setteth forth in it a singular doctrine and lesson, whereby he teacheth that all reason is but superfluous to the attainment of the knowledge of God, if it take not his first foundation of the love of Christ. When this is not taught, all things are uncertain, wavering, & of no strength, that are either taught, or imagined of god. For they cannot be comprehended or known by any means. But he that loveth Christ, is so far brought, that he loveth the father also. But what is the cause of this word? why doth he make mention of love, and speaketh not after his old customable manner, saying, he that believeth in me? Is love the cause of our salvation, and not faith, where as he saith, if any man loveth me? But they are both of like efficacy power & strength For thou canst not love Christ, except thou believe in him, and dost put thy trust in him with a certain and sure faith. And the word of faith, is somewhat more evident, whereas it declareth that we must withhold our eyes from all other things that be, and fasten thē in Christ Jesus only. For this is the nature of love, that it embraceth y ^t thing only that it loveth in that thing doth it set all here felicity: therewith only, it is satisfied, and careth for nothing besides. Suche manner of love doth Christ require of us, that we should embrace him with all our heart, which thing cannot be done but by faith. Wherefore this sentence maketh nothing against faith. But is spoken to the intent, that the nature and condition of faith with his proper virtue and efficacy, might be the better understanded. An other cause of this word, is, that Christ did perceive, that he that receiveth the word and purposeth to keep it, cannot do it without great endeavor and industry. For diverse temptations do chance to them, which do rebuke and embrayde such, as hath entered into the profession of Godlines, of folie and rashness where as they reason on this wise with them self: Alas what have I done, whan I tookee upon me the office of teaching? I might have hold my peace, and thought with myself that GOD would have set forth other. Other might have come, that should have had better success in this matter. Now am I in doubt and do not only little profit, but put myself also in peril of life. If we will overcome such kind of temptation, that the word may be surely maintained, this only succor must they especially use, as Christ here showeth, that they love Christ, and put their hole delight in him, so that all the professors of the gospel & all the good may thus comfort them selves: whatsoever be cometh of me, let it be at the pleasure of God, for whose cause and glory and not for man's sake was this begun of God. Wherefore I must endure it. And look where this love is not, there can they not endure, saith Christ. For I give not goods, nor gold, but everlasting life, whereof the possession is not taken in this life, but after this life. Wherefore all the matter resteth herein, that ye love me. If love be in you, ye will keep my saying, and contineue constantly, although that ye should do it to the peril of your life. But if ye love me not, ye will not keep my words. For ye shall have so many dangers, calamities, and afflictions, that they shall make you faint and put you in desperation. But he that knoweth Christ truly believeth in him, and loveth him, he is troubled by no adversity. For he thinketh surely, Christ died and was buried for us, and rose again: whereby all such gather surely that Christ doth greatly favor them. So that this love proceedeth of faith, which afterward is able to withstand all perils and dangers, neither doth it fear the great threatenings & wrath of the world. For it setteh more by Christ and his word, then by all these threatenings and displeasures of men.

And that is it that he saith: if any mā love me, he will keep my word, my word of my death & resurrectiō: not the word of Moses or ten commandments. That word is not to be caste away, nother is any thing to be done contrary thereto. For God commanded that word to be fulfilled, but with that word is there joined no consolatiō, as is with my word, the conscience is not thereby made quiet, but the more that we thereby know our disobedience toward GOD, so much the more we dread & fear the wrath & indignation of God. For the word of Jesus Christ is the fondation and pillar of all things. He that hath this, saith Christ, neither suffereth himself to be pluck frō thence, ought not to doubt, but my father doth love him. And this is the peculiar phrase of John, which hath a proper kind of speech, beside all other Evangelists, that first he joineth men to Christ, and then thorough Christ bringeth them to the father. For this is the order and process in this matter: As Christ here teacheth, that first we must know Christ, & love him, and take him for one that is most desirous of our salvation and profit. When we have such trust & love toward Christ, there followeth also a sure confidence, that the father also loveth us. And although we had none other confort before our eyes, but only this perceauinge and understanding, that we need not fear any cruelty, or any wrothe or ire of God: yet were that sufficient to certify us, that we need not fear sin or the devil, because god loveth us, for that, that we love Christ.

This is a great confort in all tribulation, to believe constantly that GOD is not against us, but he louinglye embraceth us, if so be that we love Christ & keep his word steadfastly. But in the time of tribulation, our hearts can hardly thus be persuaded. But we think rather contrariwise, that God hateth us, and hath no regard to us, but that he goeth about rather to provide punishment for us. But these things are false. For Christ doth not lie, whan he saith: if we proceed so far, that we love him, and count it abhominable to hate him, that then we must not doubt, but the father doth love us and will so declare his love toward us, that he with his son and the holy ghost will have their abiding with us. It is a great matter, and a singular confort, that a righteous man by faith doth not say in his heart, who is ascended in to heaven? &c. For in whatsoever place he be, whether he be at Jerusalem, or at Rome, or in the field or in the City, he is taken to be in heaven, for that that god the father, the sone and the holy ghost, doth come unto him and have their abydinge with him. And this thing have we hear in this life in the word, and do fele it inwardly by faith, but all these things shall be felt in deed in the life to come.

For, to have god dwelling in us in this life, is none other thing then that all things that we do, say, think, or suffer, are acceptable unto God, and that all things, when we eat, drink, work, sleep, wache, pray, read, singe, learn, &c? are allowed of him. This were the very felicity it self, if we were so wise as to consider and behold it with true eyes & with a sure faith. For the glory of the godly doth herein pass the glory of heaven. For God saith not so by heaven, that he will dwell in it: but thus he saith, that heaven is his seat, and the Earth his footestole. But the heart of the godly is the very habitation, wherein god dwelleth, if so be that he can but so much apprehend Christ, that he believe surely, that he suffered and died for us, & for these benefits love him.

And so all things are consistinge in this, that we should love Christ, and as for the rest there is no cause why any man should greatly fear. For this love shall make all other things easy and tolerable, whatsoever shall chance for him and his word sake: where as contrariwise without this love all things shall seme intolerable and above all men's power, as Christ saith in the words following.

Whereas Christ is loved, this is also certain, that the father for Christ's sake doth love again; and doth not only love us, but cometh unto us, and he with Christ & the holy ghost maketh his dwelling with us. This thing is so great, y ^t if we consider it well we could not but patiently suffer all things, that chance unto us for Christ's sake. Where this love of Christ is not, and whereas men receiveth the gospel to the intent, that they may invade the Church goods, and make hauoke thereof to their own profit and commodity, and to serve their own lusts, (as it is the fashion of the world in all things to seek his own vantage and profit) there cannot the word of Christ be long kept. For it is very necessary to have love, if a man will be constant in trouble profit & gains doth nothing help in this case. Wherefore if we love godliness in deed, that we would not depart from the golspel, we must so use all things, that we may say: In the name of our Lord Jesus Christ was this begun, and by his commandment do we this: Wherefore no case so hard can move us, but that we take all things well in worth that God sendeth. But what is the cause that we should styke unto the word so constantly, and that we should give no place to any danger or peril? Surelye because Christ saith furthermore: the word that I speak is not mine, but my fathers, which sent me. And after this manner doth Christ often times speak. And this is the pyth of that that Christ speaketh: If ye do receive me and embrace me, that is, my word and promise, then be ye sure of this, that the true GOD hath received you, neither must ye think besides of any other GOD. For ye shall find god no where else but in me and in my word. The reason why is, that the word that I speak is not mine, but the word of my father, If ye receive this word, ye receive my father. If ye believe in it, ye believe in my father. Wherefore now it is easy to judge howe the world stand. Muhammad, the Turk, the Pope, the Jews do crake much of GOD, they pray much, and affirm them selves to be the true worshippers of GOD. But the matter is plain, that Muhammad, the Turk, the pope, the Jews do not find the father, neither know any thing of him. For they have not the word of Christ, which is not Christ's, but the fathers.

Wherefore Christ by these words giveth a sure doctrine to beware by, as though he should say: If ye will hear GOD, and have him joined unto you, ye must tourne away your eyes and ears in no case from him. But hear me and ye hear God, see me, & ye see God. For this it is decreed: either must ye hear god by me, or never hear him. Wherof this must by reason follow, that Christ, when he uttereth the bountefull word, the hole godhead doth alow it, so that neither the devil nor the world can make it frustrate and false. The reason is this. Christ's word is not his, but the fathers, as he saith: the words that ye hear are not mine, but my fathers that sent me. The words be so simple and plain that nothing can be more simple and plain. Wherefore whan the men y ^t are worldly wise chanceth upon these words, they think that they are but words coldlye & slenderly spoken, & that in great and wayghtie matters he would have used more earnest and pythye words. Howbeit what great matter there is included in these words that are so basse and slender, that doth then appear, when great peril and fear is at hand.

Wherefore Christ here maketh an ende of his sermō, and saith these things have I spoken to you, whan I was byding with you? but the holy ghost the conforter, whom my father will send in my name, he shall teache you all things, and shall put you in remembrance of those things which I have spoken unto you. For if a man should bestow never so many words yet if the holy ghost should be lackynge, the matter could not be perceived. Now whatsoever remaineth in this gospel, it is the conclusion of the whole sermon, that Christ in this chapter made to his Disciples, that they should be of good confort, and not be troubled, nor offended for the spiteful death, that he should suffer, and so be dismayd, forasmuch as they should thereby obtain their salvation. Of this did we speak here tofore. Therefore now we will be content with this doctrine that we have taught, which Christ doth chiefly entreat of in this part, that then specially shall we keep the word, and shall not go from it for fear of any peril, if so be that we love god. And that this is the only way to make God love us, and to come so nigh unto us, that he dwell in us. But he that goeth to God by any other way, then by the love of Christ, he fleeth from God, and can never come nygh unto him, and whatsoever he doth or suffereth, all is but lost labor and in vain.

Wherefore seeing that our Lord saith, that these words that he spake, are not his, but the fathers: all men ought to take diligent hede, and to beware, that they receive no other doctrine or word, but that that cometh forth of this mouth: For then surely is there a perfect way to seek out God, that cannot deceive, where as otherwise God cannot be sought and found out by any means. But it chanceth now a days as it chanced amongst the Jews. They had their mercy seat, and their tabernacle, where they did pray, and trusted certainly, that they should be heard there and nowhere else. But what did they? They refused the places that God appointed them, and chose them selves certain places as they thought good in their own eyes. So cometh it to pass even now. Christ saith: If ye purpose to serche out God, and be desirous to make him to love you: first come unto me, love me, and receive my word. But what doth the Pope? what do the Anabaptists, the Jews, the Turks, and such like? they lay aside Christ and his word, and apply their minds to men's traditions. The Pope trusteth in Masses, vows, and absteynyng from marriage. The Anabaptists in their straight kind of living, in their homely apparel, and vndefenced travail. The Jews and Turks have their order also. These things must we diligentely eschew: Christ and his word is only to be embraced For this is God's commandment, hear him. And Christ saith here: The words that I speak, be not mine, but my fathers. Wherefore it is impossible, that he that doth not love Christ, and herken to him only, should hear God, and come unto him. Now the merciful Father grant us his grace, that we may love Christ, and keep his word, and that we may through the holy Ghoste constantely cleave thereto, and so come to everlasting life. Amen.

THE EXPOSITION.

T HIS Gospel is one of the notablest that a man can find in the Newe Testament, and worthy to be commended with all kind of commendations, that at the least men might set by it, and count it as a thing moste necessary. And y ^t they might learn also y ^e text by heart and rehearse it daily with them selves, that they may come to the use and the true knowledge thereof. For the words be such, that they can ease a mind that is troubled, and restore to life again, the soul that is dead, if so be that they believe them steadfastly. But forasmuch as it is not possible, that a man should sufficiently express this sermon of Christ by words: Fyrst let us call unto GOD, that he will expound these words more plainly in our hearts, then we can by our words and interpretation, and that he will enkendle them, and make them so plain, that our conscience may receive comfort and peace thereby. Amen.

The pythe of this excellent sermon is: That God so greatly loved the world, that he delivered his only begotten son for it, that we men should not die, but have everlasting life. As though Christ should say: Behold, I will show the such a thing, as thou never heardest of, and put forth before thee such an ensample as thou never hast seen or heard: Where he that giveth y ^e gift, and he that receiveth the gift for to give to other, and where the profit and gains are so great, that no man by words can express them. And first let us se who is the giver. Here is no mention made of kings, of princes, & of other mighty personages in y ^e world, but God himself is set forth, which is incomprehensible and almyghtie, which made all things by his word, and still doth preserve them, which is above all, and in comparison of whom, all things create, heaven, earth, & all that is therein, are but as dust. He is the giver, in respect of whom, all Princes and Kynges, with all their gifts, are nothing in comparison. And our hearts might worthily be lift up and exalted with a godly pride, in that we have such a giver, so that all that should chance unto us by any other liberality, might be counted of no price in comparison of this. For what thing can be set before us, that is more magnificent and excellent then God almighty?

Here God, which is infinite and unspeakable, giveth after such a sort, as passeth also all things. For that that he giveth, he giveth not as wages of desert, or for a recompense, but as the words doth sound of mere love. Wherefore this gift is wholly proceeding of God's exceeding and divine benevolence and goodness, as he saith: God loved the world. There is noo greater virtue then Love. As it may hereby be well understand, that when we love any thing, we will not stick to put our life in danger for it. Verily great virtues are patience, chastity, sobriety. &c. but yet they ar nothing to be compared with this virtue, which compriseth and includeth in itself all other virtues. A good man doth no man wrong: he giveth every man his own: but by love, men give their own selves to other, and ar ready with all their heart to do all that thei can for them. So Christ saith here also, that God giveth to us, not by right or merit, but by this great virtue, that is by love. This ought to encourage our hearts, and to abolysh all sorrow, when this exceeding love of God cometh in mind, that we might trust thereto, and believe steadfastly, that God is that boūtifull and great giver, and that this gift of his proceedeth of the great virtue of Love.

This sort of giving which hath his spring of love, maketh this gift more excellent and precious. As the kind, loving, and sincere mind of the giver is most acceptable in gifts giving. So contrariwise when men perceive not what is the mind of the giver, they regard the gift so much the less. Yea and where as gifts be sclender and faulty in the thing, as if they be maimed, or half blind, or hath any other fault: yet if they come of love and of a fatherly mind, is not one eye in this case, or one foot more acceptable then many eyes and fete without this condition? And y ^e words of Christ are plain, that God loveth us. Wherefore for this loves sake ought we greatly to esteem all things, that he give us. And especially those gifts, which are ordained and given of him to us for our salvation and confirmation of our faith, as Baptism, and the Supper of the Lord is. &c. For all be it that the world doth not regard these things, yet they ought to be esteemed for our chief felicity, that by them we might put aside all sorrow, and be joyful in heart, forasmuch as these things are of a fatherly love and benevolence ordained for our salvation.

Wherefore Christ in this place showeth not only that the father will give us any thing, but also he describeth the way, how the father will give us, that is, of a fatherly and of a godly love. And as hitherto we have spoken of the giver, and of his loving mind: so is the gift it self no less to be esteemed. For God giveth not riches here, nor kyngdoms, nor any creature but giveth his only begotten son, which is no less than the father. If wealth and prosperity causeth joy, howe great joy ought this gift to be to them that it is given unto? For as God the giver is exceeding great, and his love also, whereof the gift proceedeth: So is the gift that he giveth, which is his only son. For he giveth him self wholly in this gift, as Paul saith to the Romans: seeing God hath given for us all, his son, how can it be, that with him he should not give us all things also? Sin, death, hell, heaven, righteousness, and life, all are ours, for that that the son as by gift is ours also, in whom are all things.

Wherefore if we believe truly, and receive this moste excellent gift by faith, it must needs be that every creature fautie or not fautie, must be ours, and given to our commodity, as saint Paul saith in another place: Al things ar ours, whether it be Paul, or Apollo, or Cephas, either y ^e world, or life or death. And you ar Christ's & Christ is God's. For if we consider this gift well, we shall perceive, that it passeth all that is either in heaven or earth, and in respect whereof, all the goods of the world are but as it wer a grain. But here doth incredulity & misbelief trouble us, as Christ himself doth afterward complain, and also incredible darkness and ignorance, as whē we hear of this so great a gift, & yet we do not believe it, & the words of such great matter goeth in at the one ear, and rūneth out at the other, & never perceth to y ^e heart. When men conceive any hope of purchasing possessions, or of bying lands, they can never have their heart at rest for the fervent care and greedy desire to obtain the same. But where as it is declared here, that God hath given unto us his son of mere love, we are slothful and sluggyshe without all desire to receive it. What is the cause that we set so lyghtly by such an high gift, and do not embrace it worthily as we ought to do? The devil truly, which casteth a myste over our hearts, that we care not for the word and promise, as touching this gift, but in the mean time we bestow all our cares in worldly things. Wherefore in the beginning I said, that these words ought daily to be rehearsed and used, when we rise in the morning, & when we go to bed at night, that we might print them in our hearts, & give God thanks for this so great benefit. For all things are so great, that they can be no greater: the giver, the love of the giver, and the gift it self, that is given us of mere love, not of merit, and is so given, that it remaineth with us not as borrowed nor lent, nor recompensed. For the which also is nothing given again, neither is any thing required therefore, but that thou shouldest joyfully embrace it, and so declare thy mind. But alas, what an unworthy thing is this, that neither hearts, neither hands there be, to receive this gift, as it is proffered, that this should be our Christ, and should remain with us forever, unto everlasting life. But herein chanceth a very lewd and grievous thing, y ^t they to whom this gift is offered, although thei have great need thereof, yet they regarded it not, but refuse to receive it. If a riche man should proffer a gift to a needy beggar, y ^t he might thereby live in more wealth, & more at ease: and yet y ^t riche mā would require nothing for himself, but that the poor would receive this excellent gift gladly: Now if the beggar were such an unthrifty person y ^t he would not take the gift, but would set more by his own miserable state, than by this gift: might ye not count him worthily to deserve yet more greater wretchedness thā he was in before? but here to this beggarly world y ^e is void of all life & saluatiō, is proffered y ^e son of God. And god demādeath nothing else of us but to receive it & to take it as our own: but this is our madness, y ^t although we be stark beggars, yet we think scorn to be provided for. Judge thou therefore here of, what a grievous syn is unbelief. It is not agreeable to man's nature, to be against our own profit and gains, and not to receive it when it is proffred.

Hereof it appeareth, how mad the world is, that it hath no joy and felicity in this gift of God, and putteth himself in such great blame, that it will not receue and take to his use that, that is proffered. If it were never so little gold that were proffred, we would be ready to receive it with both hands, yea and with all the other lymmes of the body also. Wher as y ^e son of God is proffred for a gift, all men ar in doubt, whether they may embrace him or no, and bear themselfe in hand that they have no need of him. Wherefore he hath his proper name given him, to whom the gift is proffred, and is called the world: which is worthy to be hated, and specially if it be compared with the gift. For so littell doth he deserve this love and gift of God, that nothing can be more against God, nor nearer unto the devil, than the world is. And yet this is the very testimony and witness of Christ, saying: God so loved the world, that he gave his only begot-son. Print this thing well in thy mind. After that thou haste heard, what God is, and what is the gift that he giveth freely of mere love: learn this thing also what is the world: truly a great multitude of men, that hath no faith, that thinketh God unfaithful of his promise, yea and blasphemeth, curseth, and persecuteth his word, which are also disobedient to father and mother, murderers, aduouterers, traitors, thieves, wicked persons. &c. as daily examples show us plainly, that the world is full of perjury and blasphemy. To this so odious a beast and monster, and extreme enemy of God, giveth god his son, and that of pure love. The gift of God is specially commended hereby, that God doth not let or spare to do good for our so great wickedness and frowardness. But what soever is done and committed against him, he regardeth it not: No, not in that that his name and word is so blasphemously handled, and such stubburnesse is used against his commandment. For where as the gift is so exceeding, and the giver so great, the giver might of good reason be offended for the frowardness of him that receiveth it. But God overcometh him self, and putteth out of sight, all the sins that we work either against the first or the seconde table of Moses. But because of these sins and this myserie, wherewith we sinners are encumbered, and so encumbered, that we could never escape without the help of God: doth God put forth this love, and bestoweth this gift freely upon us.

Is not the merciful Lord therefore worthy to be loved again? And ought we not to put our whole confidence in him? which forgiveth us our sins, yea & the sins of all the world, and doth not reckon them, although they are innumerable. For seeing that the sins of one man are infinite, who can number the sins of the whole world? And yet is this sentence true and certain, that God forgiveth the world all their sins. For wheresoever is the love of God, there is also remission of sins. We should have here ready hearts, to have diligent meditation on this love, where as God giveth to the world, that is his enemy, even his own self, so that we should loke for no other thing of him but mere grace and mercy. Whatsoever chance in this life, yet should our hope be in this love, and our faith remain constant in the mercy of God for Christ. Suche thoughts must needs be full of great joy, as I and many other godly mē do protest, that we have lived in all kind of abomination and idolatry, & have ben defiled with divers sins. This ungodliness hath not God punished in us after our deseruyng, but hath declared his love, and hath by the gospel opened again his son, which he had givē to the world before, that now we may hear again the holsom doctrine & understand that God is not angry with the world, but loveth it, in that he gave his son to it. But alas, howe execrable is our ingratitude? what exceeding dullness of vnderstādyng is this, y ^t we cannot consider this great goodness of god? For if we would truly consider it, there should rise in us the affection of such joy: that we would not only show high obedience unto God, but we would also gladly suffer all things for his sake. But we may thank our unbelief for this, which regardeth not this great joy, but in the mean while setteth his pleasure in worldly trifles, and seeketh for vain daliāce

Thus far have we shortly rehearsed, these four things, who is the giver, what is the gift, howe it is given, and to whom. Whyche things are all so great, that no man can express them sufficientely by words: now followeth the intent, wherefor god gave this gift. Truly, not that we should eat, cloth our selves, get a living thereby, and much less that he should be unto us a poison or pestilence, as we teache also of Baptism, and of the Lord's supper, that all these things might be counted wholesome unto us: But it appeareth plainly, that he was given to this intent, that all that believe in him, should not perish, but have everlasting life. Here is it declared with plain words, that in this matter there is no respect had unto riches or worldly desires, but that we might thereby be delivered from death and sin, and that we might not perish. This is the only business that the Father of mere love hath enjoined his son to do: even to over come the devil and hell, and to deliver us from eternal death into the which we fell headlong by sin. This is the cause and intent why this gift was given.

Wherein we have just cause to believe and trust steadfastly. For we hear by the mouth of Christ, y ^t he himself is given unto us, and that the power of the devil is weakened and overthrown, and power to pacify the troubled conscience is restored to us for the attainment of everlasting life and salvation. Death shall be abolished, & all joy shall rise: for this sure faith, wherewith we believe that God is merciful unto us, that he loveth us, & of very love gave his son unto us, that we should not perish, but have everlasting life. The words be such y ^t they cannot be sufficiently comprehended w ^t thought. Wherefore a christiā must daily pray, y ^t god by his spirit will make these words sweet & pleasant to our hearts and kendle and inflame them in our minds. Suche kind of teaching and discipline might easily make true doctors of divinity, to teach us truly of Christ, and to judge all other doctrines, and to abide all things without murmuring, y ^t it shall please God to lay on us. But where as it is so, that we hear this doctrine, and yet care not for it, whether it take root in us or no, and whether it bring forth fruit or no, alas, so are we never the better. And there is no doubt, but that the damned in the latter Judgment, shall chiefly be confounded in them self for this faultt, that they despised this preaching, and did not regard it. But now let us go forth and see, what is the way to come by this gift. For all things are not of like force to obtain this gift. Christ himself doth show that plainly by his word, when he saith: that all y ^t believe in him should not perish, but have everlasting life. This is an evident proof, that only Faith, that is, the trust in the grace and mercy of God, is the very hand, wherewith we must take unto us this gift. For even as God giveth by love and mercy: so we do take and receive by Faith, and can receue no otherwise. As for thy merit for doing this or that, it hath no place. For our works are nothing requisite to the obteinyng of this gift, only is it necessary to show our selves ready through Faith, and even as it is given of God by love: so we ought to receive it by Faith in Christ. As for an example: We hear here, that God is merciful and ready to forgive, and that he doth declare his love and charity by this toward us, when he sendeth his only begotten son into the flesh, and layeth our sins on him, according to this saying of John: Behold the Lamb of GOD, which taketh away the sins of the world, that by this gift and love, our hearts may be confirmed against sin, and the bytyng worm of conscience: forasmuch as God is not now angry with us, but standeth sure by his promise of grace and mercy, which he hath made with us, for his son Jesus Christ's sake. He that believeth this, is sure to be saved. For this gift is given to make us safe from death and sin. For even as a great flame is in comparison of a drop of water: so is Christ in comparison of the sins of the world. As soon as they touche Christ, and as soon as the gift is received by Faith, our sins are quite consumed and abolyshed, even as a dry stalk is by an hot fire. For here thou hearest by the word of Christ, that God so loved the world, that he gave his only begotten son for the world, that all that believe in hm, should not perish, but have everlasting life. He saith precisely here: They that believe in him: He saith not: he that taketh upon him this or that work, and thereby endeavor himself to purchase God's favor. Only Faith it is, that purchaseth this gift. Wherefore let our adversaries withstand this sentence never so much, let them rail never so much against it, yet is this sentence sure and invincible: that they that believe in him shall have everlasting life, and shall not perish. And se thou put nothing hereto, nor take nothing from it, lest thou shouldest seme to take upon thee to correct Christ's judgment. These are excellent words and the words of life. God grant us his grace to print them in our hearts. For he that hath these words surely fixte in his heart, can be feared neither of the devil, nor of sin, nor of hell, but will be of a quiet heart, and say: I am without all fear. For I have with me the son of God, whom God hath given unto me by love and by the word of God, that is, by y ^e gospel, which certifieth me thereof. And thy word O lord, & thy son Jesus, will not deceive me, in whom alone I put my trust. If I be any thing weak in Faith, grant me y ^t grace y ^t I may believe more steadfastly. For I besides this have no other help in this evident gift and love of GOD, but that we should all by a lyttell and a lyttell believe more and more in this gift. For Faith is requisite, as thou hearest here, of CHRIST. And the stronger that Faith is, the greater is the joy, pleasure, and security that is felt risyng in the mind, so that after that, the mind is most prone and ready to do and to suffer all things, which we know that God doth require of us, and willeth us to do, knowing that he is loving, and useth nothing but love toward us.

But thou wilt say: If I were as Peter, Paul, and saint Mary were, this gift would be comfortable unto me. For they are saints, and therefore doubtless this saying pertaineth but unto them. Howe should I that am a sinner, by any means understand, that it pertain unto me, which have so often offended God by my sins, and have made him my enemy? Such thoughts cannot be avoided, when the heart after this kind of preaching & reasoning beholdeth itself, & considereth his sins. And here must we be circūspect and ware, least we laying aside God's word, give our selves any long time to such thoughts, but forthwith must we return to the word, and order our Judgment according to the same. For those thoughts ar nothing else but very incredulity and unbelief, which goeth about to withdraw us from this sweet gospel.

And trewely unbelief can be overcome by no other means, but by the word of God. Of this preacheth CHRIST, that we should not doubt of this word, saying, that his Father, the true and eternal God in heaven, did so love the world, that he delivered his only begotten son. And this is sure that the world here doth not signify Mary, Peter, & Paul only. But the world signifieth all mankynd, Therefore if thou takest thyself to be of mankind, or if thou doest not believe that, compare thyself with other mortal men, that thou mayst understand, that thou art a man. For why shouldest thou not suffer thyself to be of this name? seeing that Christ with plain words saith, that GOD gave not his son only for Mary, Peter, or Paul, but for the world, that all should receive him, that are the sons of men. Then if thou or I, would not receive him, as though he did not appertain unto us, truly it would consequently follow, that Christ's words are not true, where as he saith, he was given and delivered for the world. Wherefore hereof appeareth, that the contarye thereto is moste assuredly true, that is, that this gift belongeth as well unto thee, as to Peter and Paul, forasmuch as thou also art a man as they are, and a portion of the world, that God may not be judged in his word, and this thought rise in our heart, thynkyng on this wise: Who knoweth whether I am also of their number, to whom the son of God is given, and eternal life promised? For that is as much as to make God untrue of his promise.

Wherefore when this thought cometh upon thee, suspecte it, as thou wouldest suspecte the devil: least thou be therewith deceived. And say thou: what is that to me, that I am neither Peter, nor Paul? If GOD would have given this gift to them only, that should have ben found worthy, he would have given it to the Angels, to the Son, and unto the Mone: For they are pure and undefiled creatures, which always obey God, and never do declyne and swerve from his Preceptes: But this is the truth of the matter, he gave him to the world. And the world is no woorthyer thereof, then as I said before. Wherefore although I am neither Peter, nor Paul, yet will I not suffer myself to be putt beside this gift, but will challenge as much thereof for my part as did David, and all the holy Apostles. For what was David? Dydde he not trespass heinously and greuousely? Also, what were the Apostles? were they not sinners, and unworthy? Wherefore let no man follow this reason: saying: I am a sinner: I am not just and holy as Peter was. Wherefore I dare not be so bold as to challenge this gift for mine. But rather reason on this wise: What soever I am: yet God is not to be taken as unfaithful of his promise, I am a portion of the world, wherefor if I would not take this gift as myn own, I should make God untrue.

But thou wilt say: Why doth he not show this to me alone? then I would believe and think surely, that it apertained unto me. But it is for a great consideration that God speaketh here so generally: to the intent verily, that no man should think that he is excluded from this promise and gift. He that doth exclude him self, must give a count why he doth so. I will not judge them (saith he) but they shall be judged of their own mouth. For this gift was givē to all the world and they by their unbelief and mistrust of God's word will not receive it. Yet if a man consider well, he shall perceive that Baptism and also the Communion of the body and blood of Christ were ordained to the intent that every man should take this gift free & frank as his own. And thus much have we spoken generally for the understanding of this sentence, which can never be sufficiently declared and perceived. For it is the principal doctrine (by the faith whereof, we die, and obtain salvation) in the which Christ doth describe plainly to our great comfort, that he him self is wholly given unto us from the father, of pure love, which love, he as a merciful God, performeth to the wicked and unkind world. And here it is plainly set forth to all men, what a great treasure we Christians have. We learn here also, what God and the world is, and howe that we be made partakers of this grace, only thorough faith, as Christ saith: all that believe in him, have everlasting life. For the doctrine of works, which after this faith ought to ensue by the power of the holy Ghoste, is to be placed in another matter. What a Christian ought to do, as the obedient Son of God, and as one showing himself kind and mindful for so great a gift of eternal life and love of God, as touching that I say, Christ teacheth nothing in this place. Wherefore we will now entreat no farther of this matter, that we are saved only by the mercy of god, and that we obtain this grace only by faith, without vertu, without merits and without our works. For all the whole matter, that is requisite and necessary to the gertinge of everlasting life and remission of our sins, is altogether and fully comprehended in the love and mercy of God thorough Christ. God grant us his grace, that we may believe and trust hereunto surely, and that we may abide and suffer all things with a glad and a ready heart, and that we may so die that we may be saved forever. Our God grant us this thorough his son, and our Lord Jesus Christ. Amen.

THE EXPOSITION.

T Here is in this history a singular example, the like whereof is not found in all the scripture, as touching the judgment that after this life shall come. Neither is it necessary for us to dispute, whether it be an history or a parable. For seeing that Christ do • th name the persons, and describeth the life of thē both, and also what is both their ends, that the riche is tormented in fire, and Lazarus is comforted: it seemeth requisite to believe, that it chanced so in deed. Yea, and this we may be bold also to say, after the council of Christ with a sure faith, that it shall likewise befall and chance, to all such as are like in condiciōs to this riche man, and to this Lazarus. As Christ declareth, whereas he putteth forth this example, to terrify and to fear the covetous Pharisees.

There are put forth here generally two examples for the whole world. The one, of him that is riche in this world, and after that poor without ende. The other, of him that is poor in this world and after that blessed and salfe forever, that every man might follow that state, that he thinketh best. For poverty and other discommodities joined with godliness, are not to be refused, so that thou mayest thereby come to salvation. As contrary wise, prosperity putteth not a man in such safety, as though he need not fear ungodliness: but rather for riches and wealths sake, should a man suspecte the more the peril of Idolatry, and of ungodliness, least couetuousnesse, which is the worshiping of Idolles, should crepe on a man before he beware.

But now let us entreat of the examples by thē self. And first of all, the example of Lazarus teacheth us, that we judge not godliness without fruit for the painful life. For the kingdom of heaven, whereto godliness would us to have chief respect is with this condition, that it cannot be in this life without persecution and affliction. For no Christian man ought to think with himself, when he is vexed, that God therefore careth not for him, or that he forgetteth him. For this is the manner of God, that whom he loveth, them he chastineth, that thei by this chastment, may less licenciouslie sin. Whereas if it were not for the punishment, thei would live more careless, and have less regard to fly sin. Wherefore a godly man ought not to think, that affliction is an evil token. But let him rather gather thereby, that GOD loveth him, and careth for him, as saith the wise man. The soonne that the father loveth, he chastineth.

Wherefore men are herein greatly deceived, which of this present fortune will judge of the will of GOD. In deed all these gifts are the blessing of GOD, household stuff, riches, health, perfect senses. &c. but all these things are not immortal. For at length we must depart from them, and thei cannot be had with us from hence. And this is the greatest peril joined thereto, when the riche of this world do not trust in the living GOD, but in frail riches, so that at length thei depart void of all godliness, and have riches and other like gifts of GOD as for occasions to sin. And there can be no other way to avoid peril in this, then either that thei judge thē self, or else suffer GOD to judge thē by diverse tribulacions, least thei become void of their duty dooyng in godliness, praying, faith, and study of his word. But the true and perfect blessing of GOD, whereby gods goodness may and ought to be perceived, is not only of present things, but also of eternal riches, that GOD hath called a man to the Gospel, wherein we learn how GOD is merciful for his soonnes sake, and pardoneth sins, and will save us forever, and in the mean time whilst we be here, he will defend us of his goodness against the devil, and the tyranny of the world. He that doeth consider this gift truly, although he be destitute of temporal things, although he be nedie, sick, despised, or otherwise troubled. &c. yet shall all these things seme light unto him. For in comparison of eternal things, thei are very small. If he lacketh money, yet is he sure of God's mercy. I • his body be sick, he knoweth, that he is called to everlasting life, and that it is promised to him both in word and Baptism. And so in all other tēptacions, whatsoever chanceth, inwardly thus doeth he comfort himself: this will endure but for a time, the best is to come, which can be taken frō me by no misfortune. For GOD is merciful to me for Christ's sake, which also is my father, and will put me in an everlasting enheritaunce.

And this was the comfort of this miser Lazarus. There lacked no sense of pains in his body, whereas he mourned often and wepte. Yea his heart also had his prickynges, by the which it was broken and discoraged, whē he saw himself oppressed with many burdens of sickness, poverty, contempt, whereas the riche man, had store of all things. But here also brast out the moste grievous tormente of all, where as he was constrained to hear the testimony of God's law against him in his moste calamity and making for the wealthy riche man. For these thoughts troubled him sore, when he thus reasoned in his heart: If thou haddest done thē thou shouldest now have lived therein: this riche man hath lived therein, and therefore, he hath done them. The authority of GOD is in the voice of the law. How great this temptation is, none know but thei that hath proved it. But he had a sure comfort against this, when he said thus in his heart: I se that this is the will of GOD, after this means to mortify my sinful flesh, & seeing it is so, I know it shall not longe continue, within a few years, this will come to an ende, and all things shall be in better case, when the lord shall take a way the manifold troubles of the just, and deliver them thereof. For the promise is sure that GOD is merciful unto me, and that for Christ his sons sake he doeth pardon sins, and riddeth them from the curse, and take them to his mercy and grace, that put their trust in him.

Wherefore although this present state be hard, yet will I patiently take it. If men care not for me, nor can find in their heart to give me their leauynges, which thei are not wont to deny to their dogs, yet this is my comfort, that GOD is merciful unto me, and suffereth me not to lack the eternal goods. In the mean time I will bide these hard and bitter things, until at due time a better case shall come. And it is like that Lazarus had such thoughts first, as a man may gather by his name. For Lazarus in Hebrew is Eleazar, & signifieth, God help, so that in no man he trusted, but in GOD only. Then is this also a token thereof, whereas the Evangelist saith, that Lazarus was carried by the Angels, into the bosom of Abraham. For this is nothing else, but that Lazarus embraced with a suer faith, the promise made unto Abraham, that is, that all should be blessed in his seed, and thereof he took heart of grace in this state, so that if he had been hold as accursed of all the world, yet he doubted not but he should obtain this blessing, through the blessed seed. And this manner of saith caused him at his death, to be carried up into the bosom of Abraham.

And Christ would us to look diligently on this example. For Christian men must look for no other, but to suffer need and trouble with Lazarus. He that is without comfort, cannot have patience, and yet will despair at last. For the nature of flesh and reason cannot be changed, except there be help in the word of GOD, and in the study thereof. For thus do men think always, that in adversity GOD forgetteth us, and regardeth us not, for else would he help us and succor us. And there is not such wisdom in our minds, as to comfort our selves with the hope of that, that is to come. Wherefore there riseth murmuring against GOD, and judging of him, whereof at length ensueth the blasphemy of desperacion. And so at the last we fall frō GOD, hate him, and look for no salvation at his hand, joining to our present miseries, eternal pains also. The example of Lazarus is put forth, for the Godly to defend them selves thereby against this danger. He was after the descripciō of Christ moste wretched. But because he suffereth not the promise of Christ to be taken from his mind, but looketh steadfastly for everlasting life, & in the mean season obeieth God's will in all points: he is gloriously recompensed for all this at his time, and in stead of a little pain, he obtaineth everlasting pleasure and comfort. This is the example of Lazarus, which Christian men in all their cross and trouble ought to behold, that thereby thei may be admonished, what is best for them to do.

The other example is of the riche man, which in this life lived in prosperity at his desier, but in the life to come, was in all misery and pains. And here must we consider the certainty of Christ's testimony. For he putt forth this example specially, that careless and coueitous hypocrites, might know of their miserable ende in the life to come. Wherefore we ought to consider, the truth of this matter with our eyes, howe the riche man is horriblie tormented in flames, in such wise that it cannot be written with pen, nor expressed with words. And that the chief and special cause of these torments and pains is: because he beholdeth the felicity of Lazarus, whom before he despised and disdained, neither can he have as much as a drop of water from him to cool his burning therewith. And furdermore, he is constrained to suffer this pain perpetually, without hope of remedy. But what is the cause, why that miser is caste into such pain without ende? Not his riches, neither for that he apparelleth himself, and liveth by his gooddes. For these are the gifts of GOD, so that there be measure in using them, and be not wasted riotously. For if these things be used in the fear of GOD, and with thanks giving, GOD will not disalowe it. But this is the cause, for that this riche man hath store of goods, clotheth himself and liveth riotouslie, & yet he hath no respect of the life to come, he hopeth for no longer life, when this life is come to an ende, he careth not what becometh of him in the other life. All his care and study is, to give himself to pleasure and pastyme in this life, as though he had need of nothing else. As Christ doeth admonish in the Gospel of this, that our hearts be not overladen with surfeit and drounkennes, and with the cares of this world. This is one cause of his damnation. For of this it followeth, that he regard not the word of GOD, neither is he any thing moved either at his promises, or at his threatenings, so that in this life he may not be defrauded of his lust and desires. The second cause is, that he saw Lazarus need before his face, but yet according to the Prophet, he openeth not his hand to the nedie, but rather after the Evangelist, the dogs shown more humanity to this miser, then did the riche man. He thought not on this, that the great plētie was given to him to thentent, that he should help the needy. But like an vnsaciable gredie gutte, he loved great heapyng of all things together, and yet is he nothing moved with other men's lack and need. These sins crieth for vengeance before God, that after a little pleasure of this life, he may have everlasting punishment.

This example doeth Christ setforthe before us, that we might beware of his judgment, and of sin, that we might not give our selves without care to surfeiting in this life, as though there were no other life to come, and that we should not forget the poor. For he that hath such plenty of goods, that he may help the poor, and yet doeth not, he shall in the last day suffer great pain and tormente, at what time he shall see the poor whom he despised, before his face in great joy and felicity, to his own great sorrow, as the riche man did the Lazer. Contrary wise, he that hath helped many, and done them good, shall take great pleasure thereof in the life to come. This is a more hard case, that the riche man in all his heat and burning, is denied a drop of cold water.

Wherefore let us not forget the poor and nedie, but let us help and succor them, not only after the accustomable manner, as when we give a half-penny to beggars, or such like, as every man is able after his degree. But an almose shall then be moste acceptable, when every man after his power in his vocation, doeth maintain the commō fellowship, and whom he can: That is, that every man use and tourne his craft and gains, and what so ever he occupieth, to such purpose, that no man be deceived, no man be defrauded, and that looketh not only to his own vantage, that he deceiveth no man by weight and measure. For it is not unknown, what crafts and guiles be emōgest them that fell. A day were to little to express all the frauds that are used in certain occupations for gains. Wherefore when it is uprightly done, yea in the lease contractes and bargains, that be, it is in a manner a very almose deed. And contrariwise, that that is done with fraud and deceit, is plain theft. And thei shall be judged no otherwise then for thieves of GOD in his Iudgemente, whereas all these covetous and riche shall behold Lazarus, whom thei have deceived so many ways in their bargaininges, and hath spoiled them of their goods, and after the manner of this riche man, thei shall be punished with everlasting pain.

After this sort may every man make his craft and occupaciō, to be an almose pleasyng God, and not only temporal blessings shall thereof ensue, but as Christ saith, we shall get us friends in this life, whose testimony shall profit us in the life to come. But the world cannot be brought unto this belief. He that hath a stock will nothing diminishe thereof, but rather increase it. He that hath none, studieth all that he can to make himself an heap of substance, caring not how he come by it. Wherefore God cannot but plague the world, until at the last, hell maketh an ende of all. And yet cannot the world be amended, neither by plagues, neither by threatnynges. But is not this the greatest madness that is, to provide in perilles, that we suffer not hunger when there is scarcity of victuals? But why then do we not take hede in that case, whereas if we offend, there shall ensue eternal pains? This judgment is so much the more grievous, because it can never be changed, being ones dooen. For there remaineth no hope of remedy. Abraham and Lazarus, as thou hearest here, are not only vnwillyng to cool the heat with a little water, but also unable.

What an ouerthwartnesse is this then, that we so little regard this great danger of ours, and seek not rather remedy for it? The light trifles of this life do sore vex us, while we se to our dignity, and to such as be ours, that we may make provision for them, with all the commodities of this life. And when men have gotten these things, now thei labor no farther, as though thei had gotten all. But when thei have not that, thei endeavor with all study and care to come thereby. But in the mean season thei have no regard of this thing that is moste necessary, until thei fall suddenly into this snare, even into this judgment and damnation.

And this is the cause, why Christ putteth forth the example of the riche man, to withdraw us from the care of things present, and to make us give more hede to everlasting life. For if this rich man had not given over his heart to worldly prosperity, but had rather trusted in the living God, he had never come to this place of tormente and destruction. But now, contrary to the precept of God. He drowneth up himself with riches, and forgetteth his state to come. He applieth all things only to his desiers and lusts, and will suffer no other thing to come into his mind. Contrary to this teacheth Christ, that we should watch, least we suffer with the riche man everlasting death, as a recompense for this little joy.

These two examples are such, as never ought to fall out of memory, that first of all in time of trouble we might have a suer trust and comfort: Then also that in the prosperity of this world, we fall not into danger of everlasting death. And to this also doeth that belong▪ that Christ speaketh after, that the riche man perceiving his own cause to be paste remedy, yet careth for his brotherne, and desireth that Lazarus might be sent to his fathers house, least that if thei continue in their old conversation, thei also should fall into like punishment. But Abraham denieth him that, and saith: Thei have Moses and the Prophets, let them hear them. But when the riche man proceeded, & alleged that there should ensue much profit by this message, if the dead should go preach to them that live: Abraham answered: If thei hear not Moses, nor the Prophets, neither will thei believe if any should come to thē, from the dead. Now this riche man understandeth, that he that will escape this, hath need of repentance, and perceiveth▪ that that may chance to other, as it chanced to him, that although the word of GOD and the Preachers thereof, abide with men in the world, yet it doeth not move thē neither to repentance, neither to amendment of life. Wherefore he thinketh it best for his bretheren, if one frō the dead, that could tell of things invisible, should come unto them. Neither would this seme to us also other wise then the matter requireth, if such a Prophet should come emongest men.

But Abraham cannot be persuaded to allow this, and therefore he saith. He that will escape this pain, must have respect to nothing but to the Prophettes, and that this is the only way to escape the danger of eternal damnation. But he that will hear neither Moses nor the Prophettes, it were in vain if one should rise from the dead, or if an angel, or GOD himself should preach. For such would never be brought to believe. This is an high praise of the word of GOD, and of the ministry thereof, whereas men are necessarily bound to it, so that thei ought not to think that there is any other mean, to avoid this pestilence and destruction. But what doeth Moses and the Prophets teache? these two things specially. First, thei show the promised seed of the woman, that should break the serpentes head, that is, should deprive and strip the devil of all his power, and make good the damage taken in paradise. Unto this seed, that he is the son of GOD, and bringeth divine power and righteousness to us in the yearth, both Moses and the Prophets are wholly applied, and of this thei teache, and command, that when this cometh, & the Gospel is preached, that men should hear, & give credit there to. He that after this sort heareth Moses and the Prophets, first of all he will despeire of his own works and power, and will trust only in this seed, that it only is the blessed seed, and that it doth restore to us that are accursed, the blessing. So then faith in Christ Jesus is the only and true way, whereby we may be delivered from sin and death, and get salvation.

This savior with his comfort, was not regarded of the riche man. He took his wealth end felicity, to be a sure token of his own righteousness. For as men are wont to gather by adversity that GOD is angry with them: so like wise whē thei are in prosperity, thei take it for a token of God's favor, whereas yet temporal blessing is of no great weight. And commonly it chanceth that the ungodly are more fortunate then the Godly. But if thou canst hear him, that give thee good council, beware thou trust not in thy riches, but trust only in him, of whom Moses and the Prophettes speak, or else thou shalt have none other ende then had the riche man, which had Moses and the Prophettes, and yet believed not.

The seconde thing that Moses and the Prophettes teache is this: that forasmuch as all trust of righteousness and of salvation, consisteth in the promised seed, we show obedience to GOD, and do that he biddeth, and flee that he forbiddeth. For that is as much as to fear GOD, and to keep his commandments. But he that had rather obey his own lusts then God's law, he cannot glory in this, that he is the soonne of GOD, and careth for GOD, but rather he can never be without this care, wherein he feareth, least GOD should come suddenly, and judge him emong the damned. So that these two things must needs be joined together, that is, faith & obedience toward GOD. Faithe is required, to deliver us from our sins, and to make us the children of GOD. Obedience or Charity and her works are also required, that we might show such obedience, as belongeth to children, and that we provoke not GOD to wrath by our sins, and that we have a good conscience, which thei cannot have, that continue still in open sin without repentance. And finally, fear GOD, and keep his commandments, and yet trust not in that righteousness before GOD. But only trust in Jesus Christ: then shalt thou be out of all peril. For such faith only is able to prevail against sin and death. And for as much as GOD himself hath commanded obedience, he doeth alowe it, although it be vnperfite. For that is not alone by itself, but is joined with faith, by the which we are pardoned of that, that is lacking in obedience.

And so Moses and the Prophettes are to be heard, that we may learn thereby faith in Christ, and true obedience. This did not the riche man: wherefore he is now punished with everlasting damnation, and so are all thei, which hear Moses & the Prophettes, and yet obey not their word. But thei that hear and believe, that is, believe in Christ, and know that GOD is merciful unto us for his sake, and imputeth not our sins unto us▪ and that he will give us salvation, and after that fear GOD, and obey not the devil and the flesh, but look to GOD and his will: thei are those that belong to Lazarus in the bosom of Abraham, and shall be saved with Lazarus forever. The which thing GOD grant us for his sons sake Jesus Christ, through the holy ghost. Amen.

THE EXPOSITION.

T His Gospel or parable taketh occasion, of the miracle, when Christ healed the man that was sick of the dropsy in the Pharisees house. For the Euangeliste saith, that thei watched to trap Christ. Wherefore Christ giveth sharp sentence against them, when he rebuketh them of their ambition and pride, in that thei did strive who should sit in the chief room, until at last he beginneth to reprove his host, telling him that he should not call to his feast the riche and wealthy, that can recompense him, but the poor, which should recompense him in the life to come. And after these words one of the geastes stepped forth, willing to declare his devotion, and saith: Blessed is he that eateth bread in the kingdom of GOD : As though he greatly regarded GOD and his kingdom. But Christ perceiveth the hypocrisy, and putteth forth a plain description thereof, she wyng what manner of devotion it was, that this man and such other have, and that thei regard neither GOD, neither the kingdom of heaven. Thou, saith he, showest outwardly, that thou haste a great desire of that, that is to come. But if a man should say as it is: Thou art of that sort of geastes, which are bidden to a feast with great love and gentleness, but thei for their business and goods cannot come. That man is specially touched with this taunte, which stepped out of all that sort, to declare his devotion. As though he should say: Thou sayest, that he is happy that eateth bread in the kingdom of heaven, but if thou wouldest mark what thou sayest, thou shouldest perceive that thou art one of that sort, which will not come when thei are called. This saying is grievous and heinous, if a man consider it well. For Christ was now in hand with the moste wicked and hurtful generaciō of adders, which satte down with him at the table, not to learn, but to mark if thei could take him by any means in a trippe. And here is the beginning of the parable. That there was a certain man that made a great supper, and sent his servants to bid geastes, which excusyng them selves, refused to come unto the supper. The first said, that he had bought a Farm, and that he must needs go see it. An other said, that he had bought five yoke of oxen. An other said, that he had married a wife, so that the master of that Supper was despised, and laughed to scorn. In so much that the master being greatly moved for their unworthy behavior, provided that the lame, blind, & beggars. &c. should be brought and constrained too come to the Supper. And as concerning the other, he saith on this wise: Thei shall not taste of my supper. This gospel maketh very grievously against the Jews and Gentiles. Now will we prosecute the parable in order.

The man that made this Supper, is GOD, which is a sumptuous and a riche feast maker, and hath after his riches and majesty prepared a Supper, which is called great, not so much for the respect of the maker thereof, which is GOD (albeit it might be worthily called a great Supper, for that cause only) but because the meat itself also is magnificent and great, that is, the gospel, yea Christ himself, which is in the Gospel set before us to feed on, that he for our sins thorough his death hath made satisfactiō, and hath delivered us from eternal death, from hell, from the wrath of God, and damnation. This doctrine as concerning Christ, is the great supper, to the which he calleth his geastes, that he may sanctify them by his Baptism, and comfort and confirm them by the Sacrament of his body and blood, so that nothing at all is lacking, that is requisite and necessary to the greatness, magnificēce and plentifulnes thereof, and for the gorgeous and gentle intertainemente of the geastes: so that for this cause it may well be called great, even for the sumptuousness and the delicates, which are so dressed and provided, that no man can sufficiently express it with tongue, nor think it with heart. For the meat and drink thereof is eternal: after the which there followeth neither hunger nor thirste, but it so satisfieth them, and quencheth their thirste, that a continual joy ensueth. And this supper is not only enough for one man, but it is sufficient for all the world, if it were much bigger and larger. For the Gospel saith this: he that believeth in Christ, that for our sake he was made man, and borne of the virgins Marie, crucified for our sins, and ascended into heaven, and sitteth on the right hand of GOD the father. &c. he that believeth so, doeth live forever. Whereas it is far other wise with man's meat. For when hounger is this day put away, yet tomorrow, it will return again. But this meat is everlasting, and is never consumed. And by this doeth he declare to the hypocrites that were present, that this supper was of another sort, then that, that was set before them. And yet are thei of such malice and wickedness, that although thei prate much thereof: yet thei proudely despise, GOD, and his bountifulness, everlasting life and salvation, and in the mean season set much more by other things. It followeth in the text.

These many that were called are the Jews, and all the people of Israel, which from Abraham's time, were specially called by the Prophettes. For the seed was promised to the patriarch Abraham, by the which this blessing should be gotten, and so this Supper was first shown unto him, as to the chief and father of this thing. After that the Prophettes entreated more largelie thereof, and brought the people to this point, that in the will and diligence of GOD, nothing could be lacking, but that thei were sufficiently called. Wherefore Paul in his Epistles always putteth the Jews before. To the Jews first, and to the Grecians saith he. And when it was time to come to the feast, that is, when that time was come, that Christ should be borne, die, and rise again from the dead: the servants went forth, John the Baptist, the Apostles, and said to the people of Israel that were bidden. Hitherto hath there been calling to the supper, but now is the supper set on the table. Your Messias is borne and dead, and is risen again. Wherefore come in season, that ye may receive parte of this gorgeous supper, that is, that ye may receive the blessing promised, and be delivered from the curse and damnation, and obtain health and salvation. This message was specially shown to the chief of the people, which had the spiritual and civil administracion. But how did thei take this message?

In this are the geastes that were present reproved, and specially, that masterlike fellow, which before Christ had craked of the kingdom of God, and the meat thereof: Blessed is he that eateth bread in the kingdom of GOD. Christ doeth interpret to this man his saying: If thou, saith he, carest for this, how happy thou art, this will I say unto thee: the supper is now set on the table: Ihō the Baptist is come. I and my Apostles do call you to supper. But ye do not only refuse to come, but also imagine excuses, why ye come not, so that by this means your sin is double. Ye despise the Gospel, and can show no cause why ye should so do, fearing least ye should lese your opinion of holiness, righteousness, and wisdom. And herein ye sin specially, and by frowardness pass all your other sins. It were to much not to give credence to God's word. But when contempt is joined thereto, yea and wickedness compted righteousness, that truly passeth all sins. And the Papists in this follow the example of the Jews. Yet do thei still stubburnly defend their doings, as touching the one kind of the Lord's supper, & their vowed chastity, with all other abominations. Yea thei condemn us also, punish us, and banishe us, because we will not consent to their abominations, But let them have their own will. Peradventure thei will make a rod for their own tail. This was also the excuse of the Jews: we cannot receive this doctrine, because it is against the priesthood and law, which GOD gave us by Moses. We must see to the preservation of our country. So the first layeth for his excuse his Farm, the seconde his Oxen, and both of them think their excuse lawful. The third is more proud for his new married wife, and therefore he despiseth the supper. These three things do contain the descripciō of that kingdom of GOD, and of the bread, whereof that maisterlike fellow and hypocrite made mention. For Christ take the pain to tell him and all mankind, that thei seme outwardly to have a great desire of the kingdom of God, and of this eternal bread: and yet thei think far otherwise of godliness, then thei show openly. For thei know only this kingdom of GOD, which consisteth in corporal blessings. But when thei are called to the supper of eternal blessings, thei regard not, this kingdom of God and bread. The Psalm calleth them strange childrē, which think that godliness is only gains and vauntage. All these things might be described by them selves, but because the parable belongeth to the Jews, and to the hypocritical kind, we will now show the meaning of the Farm, the Oxen, and of the wife.

Firste the Jews lay for their excuse Moses law, and all the ceremonies. For when the Apostles did teache, that after that there should be no more need of the temple, nor of the law, because the great high priest Jesus Christ, was revealed now out of the tribe of Judah: and that thei should hope for salvation only by him and his Sacrifice: thei could not brook this doctrine, but decreed rather to forgo Christ, then the law. And hereof it chanceth, that yet thei look for the coming of their Messias, and trust that he will restore to them all again, that is, both the priesthood, and kingdom, as it was in Dauides time, and that he will give them store and plenty of all things. That doeth Christ here reprove by the buiyng of the Farm, when he saith: I will go see the Farm that I have bought, that is, we Priests do labor, and go to Harueste, that is, we govern the people (as Christ call all teachers, workmen, that sow the Gospel) & we must care for our priesthood. Wherefore when the Apostles doctrine was contrary to theirs: thei condemned it as false, and so this supper could not be allowed of them, and yet thei thought in their own judgment, that thei had a just excuse.

So do the seconde also bring their excuse (which were in the civil governance) by the Oxen. For oxen doeth signify the governors of the people. Many calves have compassed me, and many oxen, hath besieged me saith David. To us (say thei) is the kingdom and politic order committed, and we must not depart from it. And if we follow this doctrine, we shall put all things in a hasarde. Wherefore these teachers must be rid out of the way.

The third say: the Gospel is a doctrine, that forbiddeth coueteousnesse, and commandeth all men to caste their head, life, goods and money into peril for Christ's sake: wherefore we will not come: we will possess our house and family without all danger. &c. For here to marie a wife doeth not signify dishonesty, but to do all things, which belong to an householder, as when means is found to increase the goods, and when the famelie and the advancement thereof is procured, whether it be done with honesty or dishonesty. For the Jews thought here upon that, if thei fulfilled the righteousness of the law, thei should have the blessing that Moses promised them, that is, the blessing of corporal things, of cattle, of gold, of wives, of children. Wherefore thei looked only for those things, that their store house might be full thereof, and flowyng over out of this into that. And thereby thei thought them self righteous, and for that cause to be blessed of GOD.

So do our Papists also excuse them selves. Thei say, that our doctrine is true, but yet for all that, thei must not depart and swerve from the holy church, lease there should rise a sedition and schism. Yea thei thē selves also do fear, that if thei should receive this doctrine, that their own church and power should decaie and perish. Whereas nevertheless only the Gospel maketh the true church of GOD, and doth repress all unjust power and sedition. Furdermore, couetuousnes is the cause and impedimente, that thei receive not the Gospel, for because thei see that the Gospel is defended with a very simple garde, that is, with poverty and persecution. But what will be the ende of this? Suche as was of the Jews. Thei defended their law, priesthood, kingdom and riches, so longe and so stubbornly, until at last thei were all overthrown and lost all, so that now thei live emong strangers, as banished persons, and sure of nothing, and cannot come to the fellowship of this supper. For the Lord purposeth now, to bid other geastes, and because he is despised of them, he despiseth them also, as it followeth.

As though he should say: if ye set so much by your Farms, Oxen, wives, that ye care not for my supper, that is, if ye hold so fast the priesthood, the kingdom, and the richesse, that ye put a side me and my Gospel: this I tell you before, that ye shall loose all together. And I in the mean season, will provide me other geastes. Wherefore thou servant get thee out into the streets and lanes of the city, and bring hither the same, the poor, the maimed and weak. And so it chanceth to the Jews. For when the princes, priests, and all the chief emongest the people, despised the Gospel for the causes above rehearsed, GOD received the humbe fishers, which is a poor and a despised sort. As Paul saith to the Corinthians. Look brethren on your vocation, how GOD hath not chosen many wise men after the flesh, nor many mighty, nor many of high degree, but he hath chosen the foolish things of the world, to confoūde the wise. The weak hath GOD chosen to confound the strong. The obscure of the world hath GOD chosen and the abiectes, and those that are of no reputacion, to bring to naught those things, that are of reputacion. &c. And according to this sentence, whatsoever thing in this people had the preeminence in holiness, wisdom, power, or riches, it is rejected, because thei despised the Gospel. Contrarie wise Christ received the simple, and obscure, as Peter, Andrew, Simon, and Bartholomewe. &c. which were Fishers and very poor men. Whom no man thought worthy to execute the smallest offices for the chief Princes and Priests. For thei wer the outcastes, and as Isaiah saith, the dragges of the moste excellent wine. So that the excellentest of the people, the priests, the riche heads, the nobles, the glorious, were caste away for their unbelief, even as a tun of good wine, where remaineth only the dregs, whom Christ here doth call the poor, the weak and the blind. Those doeth Christ here point to the kingdom of God, and not the Pharasei and his, which doeth fain that thei set greatly by the kingdom of GOD and the bread thereof. But Christ doth declare, what such hypocrites do mean: ye would, saith he, have Farms and Oxen. But as for this supper of the kingdom of GOD ye care not. Wherefore this supper belongeth only to the poor. As it is said, the poor receive the joyful tidynges of the Gospel. For the rulers, the holy, and the wise despise this Supper, and be unworthy thereof. He could not have spoken more geuously against the Jews, and specially against this man, that craked of the bread of the kingdom of heaven, and yet understood no more of this kingdom, then consisteth in Farms, Oxen, and other present things of this life, that their region might not be deprived of the priesthood and kingdom, whatsoever becometh of Christ and his Gospel. For thus thought he, that he had no need of Christ, to attain thereby the kingdom of GOD. But that GOD would say to him and to all the Jews: Come ye Jews, and high priests, ye holy men, ye princes, ye excellent citezens: for you is the bread and supper prepared. But (saith he) thus goeth the matter: ye are called, but ye do not regard. Ye excuse yourselves, and affirm that your excuses be lawful. Wherefore I reject and refuse you, and receive the vile multitude, as the lame, the weak, the blind, the halte, the poor. &c.

And thus far this Gospel belongeth to the Jews. For he speaketh of the lame and weak, that are in the streets and lanes of the city, and he calleth the people of the Jews a city, because that people was well ordered and ruled. For thei had the law, ceremonies, rites, temple, priests, kings, and all things ordained of God, and written by Moses. Now he sendeth his servants in to the high ways, and commandeth them to bring geastes, wheresoever thei may be had, yea the beggars that sit by the hedges. &c.

These that lie at the hedges are we Gentiles, which dwell in no city, which have had no form of service, but have been Idolators, and knew neither our selves, neither God. Wherefore all that we have, may well be called, an open field, where all things lie open to the devil at his own will. Go thither, saith he, and contstrain them to come in. For this is always the frowardness of the world to resist the Gospel, and not to brook the doctrine thereof. Yet never the less, this feast maker would have his supper often to be used. For he bestoweth all this cost and charges, that he may not lack men to be merry, and make good chere with him, although he should be fain to raise them out of stones. And this is the very cause, that GOD made the world so large and wide, whereas yet now of late, he hath had sufficient cause for man's sin, to make both it and mankind more less and narowe. But he doeth not so, because as yet he hath not geastes sufficient to furnishe his supper. Wherefore, whereas his servants bringeth the Gospel to us also, this is a token to us that are Baptized and believe, that we pertain also to this supper. For we are those iolie fellows liyng by the hedges that is to say, blind, poor, lame, and Gentiles moste desperate.

But how doth GOD contstrain us, whereas there is nothing done of compulsion, in all his service allowed? After this sort he doth compel: he causeth the word to be preached unto us: he that believeth and is Baptized, shall be saved, he that believeth not, shall be condemned. Whereby he setteth before us, both heaven and hell, death and life, wrath and mercy. For first of all he declareth unto us our sin, and our great corruption of nature, that we may fear, when we hear that we are borne the children of wrath, in the kingdom of the devil. And this is in deed compulsion and constrainyng, when there is great fear for the wrath of GOD, and thereby we are driven to call for help. And when that is so brought to pass, by the preaching of the Gospel, that the hearts dread, then must we proceade in doctrine, that yet the sinners fall not to desperation for their sin, although thei have never so just cause to despair. But let them rather follow this council of GOD, that because thei are Baptized, let them hear the Gospel, that preacheth of Jesus Christ, that he died for us, and made satisfaction for our sins on the cross by his death. If thou believe this, thou nedest not fear the wrath of GOD, and death everlasting, And so thou as a true geaste, hast a room in this magnificent and glorious supper, and art thereby fed, made fat, and in good likyng.

And so to compel, is to make a man afraid for sin, and not to compel, as the Pope doth, with curssyng, by book, bell, and candell. He doeth not cause any true fear in the conscience. For he teacheth not truly what is sin. But he magnifieth his own trifles, and cursseth him that will not keep his Ceremonies, and men's traditions. But the Gospel openeth sin, and the wrath of GOD from heaven, that all we, none excepted, do live in sin, and are ungodly. This thing doeth GOD command to be shown unto us by the Gospel, whē he saith to the Apostles. Go and preach repentance. But repentance cannot be preached, but by the opening of the wrath of GOD, against all men, because thei are full of unbelief, contempt of GOD, and other sins. This wrath ought to terrify them, and to make their conscience quake for fear, that thei may compel them selves and say: O Lord what must I do, to avoid this misery (Then shall it be said to him, sit down in the supper and eat. For there are many tables full of meat, and yet void of geastes. Thou art christened, therefore believe in Jesus Christ, that he hath satisfied for thee. Thou hast none other remedy against this destruction, then to be Baptized and to believe. For then shall wrath be ended, and great plenty of grace, mercy, and remission of sin sent down from heaven unto thee, to thy great joy and sing • ler comfort.

Wherefore, to compel is nothing else, then to preach repentance, and remission of sin: To show the wrath of GOD upon sinners, and mercy upon them that believe. The wrath and repentance, causeth a great thrist and desire of grace. And this is the true way to this supper. And now there is one church made, both of the Jews and Gentiles, and all are generally called poor, nedie, lame, and weak. For after the fear of the conscience, thei gladly embrace the Gospel, and desire mercy. But thei that refuse to do this, be thei never so prudent and wise, have this sentence given against them: Thei shall not taste of my Supper▪ that is, the wrath of GOD shall remain upon them, and thei shall be damned for their unbelief. For GOD (as I said before) hath no respect, how riche, how wise, how holy thei be. Wherefore be thei never so careless, be thei never so sure of them selves: yet shall thei prove by experience, that this sentence is not vainly spoken, where Christ here concludeth: Thei shall not taste of my supper. But we that receive it, and fear for our sins, and do not despise the grace of GOD, which is offered unto us in the Gospel for Christ's sake, we shall obtain for wrath, grace, for sin, eternal righteousness, and for eternal death, eternal life.

This sore Judgment is now a days (as it appeareth) moste evident emong the Jews and Turks, which have no saueryng of the Gospel, yea, rather thei so much abhor it, that thei cannot find in their hearts so much, as to see it, or hear it. It chanceth also likewise, with the Papistical high priests and bishops, which are so little filled with this Supper that thei scarslie taste it, or smell it. But we, which by the peculiar grace of GOD, are set in the middle of the light of this Gospel, are filled, and well fed, and are become lusty and strong, and are glad to be at this supper. The Lord grant us to continue therein unto the ende. Amen. Amen.

Christ's intent therefore in this parable, is to exhort us, that we have the Gospel in high estimation, and that we join not our selves to them, which have high stomachs, by reason of their prudence, wisdom, power, and holiness. For this sentence is given, as touching their casting away and damnaciō of them, that thei shall not taste this supper. As thei were caste away in the people of the Jews, and only the impure dragges wer reserved: so shall it chance to us also, if we set more by Farms, Oxen, and wives, that is, by our spiritual and civil dignities, and temporal possessions, then we do by the Gospel. He speaketh a grievous and a very terrible thing, with plain and simple words: Thei shall not taste of my Supper. As though he should say: my supper is not to be despised, for it is of an higher price then their farms be, despise thei it now never so much, & although thei set more by their Farms, Oxen, and wives, then thei do by it. There shall come a time, when thei must depart from all things, from Farm, from Ox, and frō wives, so that thei would fain then taste of my Supper. But then shall it be said unto them: I know ye not. Now I lack no geastes. Let your Farms, Oxen, and wives comfort you. These shall give you a better Supper, for as much as ye despised my supper, and cared not for it. There was great provision and cost made in this supper, but althynges seemed vile unto you. If there be more good fare and delicates in yours, go to it a God's name: spare not, I will not let you, only this I say unto you, ye shall have no part of my Supper.

These things shall be dreadful in that day, when GOD shall with plain words call his supper, life everlasting, and their Farms and Oxen, eternal fire, and shall not change his sentence any thing, but that thei shall never taste of this supper, that is, thei shall be void of all hope of salvation. Wherefore these words are not lightly to be esteemed, which declare the everlasting wrath of the householder. For this is the property of great men, when thei are earnestly moved, thei speak not many words, but that that thei speak, is ponderous and weighty. For thei think more grievously inwardly, then thei speak outwardly. And how much more do these brief words signify, the unspeakable wrath of GOD, which no man can pacify? Yet we esteem them as little, as though a gester or skoffer, whom we might worthily despise, had spoken them, or as though GOD had spoken these thing in sport. Neither do we hear or se, that, as the words be in the text, GOD is angry with us, and that thei proceade of a great anger and wrath, and that he is neither fool nor child, but the Lord and GOD above all, before whom all things do tremble and quake, and as the scripture saith, the mountains with their foundations and the seas and floodes, fly from the face of GOD. Only man is so stiff necked, that he cannot fear, but rather despise GOD and mock him.

But we preachers are excused. For we exhort you with all diligence, that ye regard and set more by this supper, then all riches and goods. Wherefore at that day, all the world shall bear us record and confess, that we are blameless. For we set forth this doctrine so earnestly and studiously, that our very adversaries do hear it, and condemn it for heresy. And we are not much discontēt that thei so do. For hereby do thei confess that thei have heard, read and seen, that we have dooen our message.

But if we have not hold our peace, but have taught earnestly and diligently, yea and preached so much, that our adversaries say, we are to vehement: let this man be our judge, which commanded us so to do. And let him defend them, and condemn us. We do not refuse to be judged, which have the true GOD, the true Christ: and the true Church on our part. This matter shall be plain, when all hid things shall be made open. In the mean season let us pray to GOD, that he will preserve and keep us steadfast, in such doctrine and faith through the holy ghost. And doubtless we shall be welcome to this supper. The which thing our heavenly father grant us for Jesus Christ's sake, through the holy ghost. Amen.

THE EXPOSITION.

O F all the Gospelles that are read through the yere, this is the moste comfortable: In the which Christ teacheth of his office, as of a Shepherd, how he maketh inquisition for sinners, and restoreth them, that thei may not be plucte in pieces of the Wolffe, that is of the Devil. And this was the occasion of this sermon of Christ. When all kind of sinners and Publicans drew nigh unto Christ, to hear his word: the Scribes and Pharisees seeing that, laid it to Christ's charge as a crime, that he used the company of this kind of men, with whom GOD and thei that are beloved of GOD, could have nothing to do: and that by this, he did declare, that he was far unlike GOD. Christ answereth, and alledgeth a just cause of his doing, that is, that he doeth nothing otherwise, then the common manner of men is, yea, and that in inferior matters, when their chief care at all times, is to recover that is lost or in danger, that hereby he might reprove the intolerable frowardness and arrogance of the Pharisees, whereas thei give judgment so vnshame-fastly of a matter that thei understand not.

And that the matter may be the better perceived: the questiō is this, whether there is any place for sinners in the kingdom of GOD ? For if there be not, Christ's doing was worthily reproved, that whereas he professeth himself to be the son of GOD, yet he companieth with them that are not of the kingdom of GOD. The Pharisees & Scribes are deceived, in judging Christ's doing, because thei knew not truly, what is the kingdom of GOD, and yet thei thought them selves moste perfect thereof. This is the cause of their false judgment. Thei knew Moses and the Prophets, by continual reading and study, but after this understanding, that the works of the law must be done, and that he that doeth them, is now allowed as righteous before GOD, but he that doeth them not, is banished as an outlawe from GOD. And after this understanding, thei judge of Christ's doing in this place, because that GOD by his law, hath put a plain determinaciō of his kingdom, out of the which sinners are excluded as adversaries, and that God's kingdom ought to be taken no otherwise, then GOD determine it himself, and that sinners are not to be admitted, nor received emong such as are of GOD.

And this is the very judgment of reason also. For as sone as there riseth any sense of sin, naturally there is had respect unto the wrath of God, which is always dread and looked for in sin. For thei judge that he can have no hope in the merciful God, which stireth him to wroth with their sins. As Adam and Eve may be an example: as sone as thei had transgressed the precept, thei could not abide their own conscience, thei seek to be hid▪ and dare not come in sight. And young children also declare this to be true, when thei are in any faute, thei seek corners. For this is the nature of sin, to make the heart afraid, because it doth always fear wrothe and punishment. Contrarie wise when the conscience is pure and fautlesse, it trusteth well in itself, although other men's judgments be never so much against them. Like as all reason therefore in sin, doeth naturally fly from God, and for her upright and honest behavior, is wont to have confidence before God: So the Pharisees in in comparison of them selves, whom thei thought just, exclude sinners. Thei did see, that thei were direct against the law of God in their doings, and therefore thei also pronounced plainly, that thei ought to have no place in the kingdom of God. Thei suspect Christ also, that he doth not after God's will, because he had to do w ^t such.

But consider thou this with thyself, to what case the matter will come, if sinners should be excluded from God and his kingdom, as the Pharisees think? For although thei suppose, that there is a kind of men that liveth without sin, yet GOD and the law knoweth none such. For although every man committeth not adultery, slaughter and theft, yet before God no man is without sin, yea, and those sins are the more grievous, if thei fall in a man that hath wisdom and strength to resist them. If then the Pharisees judgment be true, that GOD doeth tourne away from sinners, it maketh as much against them selves, as against other. For by the law, are not only reproved the sins of the Publicās and of sinners, but also their own & all others. Then will it follow, that no men have place in the kingdom of God. So that the Pharisees are proceeded so far by ignorance, that as thei are fore against other, so give thei a moste grievous sentence against them selves. But all their oversight riseth here of, because thei know not why God's law was given, neither what corruption of sin there is in all men. And as in other things, one error bringeth another, so here also of the kingdom of God, do these hypocrites know nothing, which must needs be set up by God's grace and goodness.

But Christ groundyng his reason on true principles, openeth the mystery of the Gospel, vnknowē to natural wit, and to all that follow the righteousness of the law: that is, that God hateth not sinners, nor willeth their death, and that he declareth this his will in Christ: whom he sent into the world, to bring home again to their folds, sheep that straye from their flocks, and that all his intent hath only respect to the fulfillyng of the Gospel, that the lost and straies may chiefly be regarded, and that all the will of God might hereby be declared, and the Gospel opened to the poor.

This is plainly another kind of doctrine, then the doctrine of the law and Pharisees, which taketh not here seed and root in our nature, but is brought from heaven by the son of God: as saith John. No man hath seen God at any time, the only begotten soonne, which is in the bosom of the father, showeth him forth. For no man knoweth that will of God, that he is not angry with sinners nor damneth them for their sins, but receiveth them rather to his grace and saveth them: but all know the contrary. Wherefore the fear of the wrothe of GOD is naturally joined with sin. But Christ teacheth us here by his Gospel, that GOD is otherwise minded toward sinners, and that he is not angry, but merciful, and that the Angels in heaven rejoice, when sinners repent and amende. This doctrine must be the better marked, because it seemeth contrary to our reason, that we by it may confirm our conscience. For he that in such temptation, followeth reason and judgment, goeth hedlong to the Devil, and there is no remedy against desperation. Wherefore this goeth the matter, we must agree surely with Christ, contrary to reason and all other things, that although we are sinners, yet that by Christ we must be revoked and called again, as sheep going a straye, unto the place of our salvation. As Christ setteth forth a plain parable in this place, to the declaracion of his moste excellent office.

In diverse other places doeth the Gospel declare, why God casteth not away sinners, as in the third of John, that GOD is such, that hateth not the world, but loveth it, so that he giveth his only begotten soonne, for the recoueryng thereof, that the world may have confidence for these sacrifices sake, and may not despeire for their sin. For although God might have helped us otherwise, yet he purposed to do it by his soonne, so that we should have no cause to doubt of his deliueryng and redemption. For this is moste true, that God is more pacified by the death of his son, then offended by our sins.

Furdermore, there is another cause set forth by Christ, why God casteth not away sinners. For he showeth that sinners are a portiō of God's substance, which fell from him, & yet God hath such respect to the matter, that he regardeth not the greatest things that he hath, until that that is lost be recovered. And all this way of recoueryng is set up by Christ, as he himself saith in this place. Wherefore it ought to seme no marvel, if he make a search for sinners, that straye from God's household, to bring them home again. For he is sent for this very cause to bring home sinners again, and if he should do otherwise, as the Pharisees appoinct him, he could not execute God's commandment.

But it is very comfortable to see the affection of Christ toward sinners, which is described in the tipe and figure of this careful and studious shepherd, whereas he followeth after the straye sheep, taking no care in the mean season of the rest, and when he findeth her, he beateth her not, but handleth her gently, as though she were blameless. He taketh her on his shoulders, and at his return he maketh joyful gratulacions with his friends. All which declareth the great bounteousnesse and love of Christ toward man, which if it should be well commended and set forth, had need of a long sermon. The declaracion of this love, resteth chiefly in him that is lost, weak, and in peril, as, men do testify in such things that thei love. Love is uncertain, when there is any sure trust of advantage. But when there is danger, and yet there is more care for that that is in danger, then for all that is safe: this is natural and true love. Yet this may not be compared with the shadow of the great affection of Christ. He searcheth for them, of whō he was grievously hurt, as sheep going a stray, and as though thei wer in peril without their own fault and when he findeth them, he put them on his shulders. What thing may a man invent, that is more comfortable and sweet? Whereas he followeth after thē that are fugitiues, and by their own fault seek their own destruction, ioynyng them selves with the devil, that is God's adversary, and stoutly defending his parte, and holding with God's enemy the Devil, against God's kingdom. He pursueth not after them (I say) as after his hurtful enemies, but searcheth them out as miserable sheep that are in peril, & endevoreth wholly him self to recover them, before the Woulfe oppresseth them, that is, that thei die not in their sins. For this shepherd doeth always cry after the sheep going a straye: I will not the death of a sinner, but rather that he repent and live. Despair not of thy matters, because of thy sin. Knowe that GOD is merciful in his son Jesus Christ, whom he hath sent unto thee as a shepherd, to bestow his life for thee, and to lay thee on his shoulders, and to bring thee again to the fold of salvation.

And these things ought to be considered fully and perfectly, that we may understand, howe great love and care GOD hath for the salvation of man, that he cannot abide to se him to be made a pray for the devil. He maketh suit for sinners, as for his own right. And least he should be repelled for sin, as though he had no right, he appoint a shepherd, which hath right to recover sinners, as straye sheep. And when he seeth that thei are not able to return again, he followeth after them, and bringeth them again upon the shoulders of his mercy. By the law of Moses, whereon the Pharisees ground their determinaciō of the kingdom of GOD, there could never be ordained such a recoueryng of the lost. For the law doth not only not entice unto it the strange sheep, but also it driveth her further of, with sharp and cruel words. For what can the law prevail with a sinner by this saying: If thou be clean and without all sin, thou mayest obtain a place in the kingdom of GOD, and not otherwise. He knoweth truly the word of GOD, but he cannot tell what to do. He is commanded, to ascend into heaven, but he understandeth that there is no place for sinners in heaven. Wherefore except there cometh a shepherd from heaven, unto these straiyng sheep, and beareth them on his shoulders again to the kingdom of GOD, there is no doctrine beside, that showeth the kingdom of GOD, neither that councelleth or prevaileth any thing with them, that should come thereto, only this doctrine, that commendeth and setteth forth this shepherd, showeth the ready way to it. For it doth not only declare that no man entereth into heaven, except he descended from thens, which is a denying of saluaciō unto sinners (for the law is always against sinners, saying: thou descēdedst not: therefore thou shalt not ascend) but it showeth this also, that the son of man is come down from heaven, and become the shepherd of the lost sheep, that thei may be borne into heaven upon his shoulders. Thei could never have come thither by their own power. As Christ in John saith, that the son of man should therefore be exalted, that all that believe in him should not perish, but have everlasting life. For this are sinners and strange Shepe recovered, when the Shepherde is exalted on the Cross, that he might bear them up into heaven on his shoulders, and make them partakers of the kingdom of heaven, from whence he descended, that sinners might thither ascend. Whereby appeareth what right GOD hath, to challenge sinners into his own family. The great error also of the Pharisees and Scribes, and of all such, as measure the kingdom of GOD by the righteousness of works, is declared. For GOD cannot allow and commonde them, that honor him only with their lips, but he requireth a true and a nigh heart, which cannot be so, except it be recovered by this shepherd. This shepherd, when he bringeth him again on his shoulders, maketh the heart full of hope, confirmyng it with the holy ghost, so that now he may call boldly on GOD in his kingdom, without distruste: he may earnestly embrace the hope of salvation, and not doubt to bestow this present life, with all that he hath, for the life everlasting. Wherefore he so joineth himself with his shepherd, that he is only disjoined from him in that, that he is not yet delivered from the body of sin. But yet while he liveth in this corporal life, he bestoweth himself wholly to that heavenly conversation. And in it now he bringeth forth such works of the spirit, as no hypocrite, no Pharisee, no Monk can bring. And yet always having in mind his first condition and state, and after his recoueryng, he trusteth only to the Shepherd and his shoulders before God. He is glad to show him obedience, yet taketh hede that he compare not this with Christ and his shoulders.

This is the kingdom of God described by Christ wherein is place for sinners, and yet none can enter in thither but with true and earnest confession of their sins. And yet so, that thei be partakers of the shephearde, and of his bringing again to the flock. If thou shouldest ask the Pharisees, Scribes, Papists & Monks of the kingdom of God: thei would answer: beware of the company of sinners: do good works: fast: say the ordinary prayers: give almose, to make satisfactiō for thy sins. &c. but that a man should put his only trust in the shoulders of this shepherd, thei will confess that thei doubt thereof. Yea, thei will compte it contrary to the kingdom of GOD, as the Pharisees do in this place. And hitherto hath Christ taken part against the Pharisees and Hypocrites, to defend this sentence as moste true, that sinners have place in the kingdom of GOD, and that Publicans and sinners are not to be excluded from gods kingdom, and from his saints. For the governance and order of all his kingdom, consisteth of mercy: and needs must we abide the loss of all ours, and cast them away as things of naught, that our gains in Christ may be cōplete & whole.

But there are diverse sortes of sinners. For although Christ came to call all sinners to repentance, yet all do not repent. Thei hear the word with their ears, but thei change nothing of their old conditions and manners: thei give thenselves to their own sensuality and pleasure, and declare plainly by their life and doings that thei have no regard of eternal life. But what cometh thereof? Nothing else, but that although thei be on Christ's shoulders, yet thei fall of again, & begin after that to stray with more peril then ever thei did before, until at the length, thei are without recovering, caught in the devils snare, so that thei can never rid them selves out of covetousness, lecherie, and of ungodly opinions. These sinners belong not to the kingdom of God, but thei only, that after thei have heard the voice of the shepherd, do repent and mortify the works of the flesh. For thei perceive by the course of all things, that thei, that are in Christ Jesus, and trust in the shoulders of this shepherd, must not walk after the flesh, but must kill and slay their concupiscences and works of the flesh. Suche sinners doeth Christ bear again unto the flock. He followeth after the other also, but thei fly to far of, and tourneth away their ears from his words, neither can he done them any good. For whilst thei are so obstinate, thei cannot be delivered frō their straiyng, so that at the length thei shall be torn and plucte in pieces of the Wolves in wilderness.

Wherefore the comfort of the Gospel for sinners▪ ought not lightly to be esteemed, because Christ their shepherd seeketh them, and taketh thē up as straye sheep. Furdermore, his doctrine also is necessary, to know what is our duty to this shepherd, even to hear his voice, and to tourne unto him, as the history of the Publicans and sinners may be an example unto us, in that thei were converted at the word of Christ. This word teacheth nothing else, but that GOD is merciful unto sinners, to save them for Christ's sake, so that thei do not harden their hearts, at the voice of their shepherd, and delight with longer wanderyng and straiyng, but that after thei have heard the voice, thei caste thē selves on Christ's shoulders, which hath satisfied for their sins, and reconciled them to God the father. And we cannot without great sin (seeing that GOD hath purchased our deliverance so dearly) despise and set naught by it, but we must with great and studious labor, worship and reverence his word, and show our selves worthy of the company of saints. Wherefore this word ought greatly and studiously to be regarded that we may be defended and strongly armed against the devil and our own heart, least we be in such an opinion of GOD, that he hateth sinners. For such a sense and felyng is in all men's minds. But the help of God's word, is to be preferred against this, in that that he is the shepherd, and doeth proclaim his word openly in the world, to the intent, that the stray sheep may hear it, and tourne again unto him. Wherefore, if thou dooest knowledge this, that thou art a straie sheep, which by sin art banished, far from the kingdom of GOD, and despair not, but have respect to the word of Christ, as touching the shepherd. For he is set forth for thy sake, and for all such as are like thee, that thou mayest begin to repent, that thou mayest have trust before GOD, through Christ, and walk worthy of God in his kingdom. Neither think, that thou haste a long respite, to take council of this matter, whē the voice of the shepherd cometh unto thee, but tourne thyself forthwith unto him, and embrace him. Which thing if thou do, thou art saulfe, and givest the Angels a great cause of joy, which after that will be very desirous of thy company, and will keep and defend thee against all peril. Whereas contrariwise, the unpenitent tourne the Angels to mournyng, and therefore are fain to be without their help and defense.

And in that that Christ is not content with one parable, but putteth there unto the seconde, as concerning the woman that had lost a grote: he doeth it to the intent that other should follow his example, and not utterly give up sinners, but hunt for them, and bring them to repentance. For the first parable belongeth only to Christ our savior, which is only the true shepherd, that embraceth straye sheep with true salvation, where as he vestoweth his life for them, that thei may be delivered from destruction, and defended against the devil. The seconde parable of the woman, pertaineth to the congregation, which is there in her ministracion and office, that sinners might be called to repentance, and delivered from eternal death and damnation, and obtaineth everlasting salvation. She rejoiceth also even as doeth the shepherd, when she findeth her grote: she lighteth a candell, even God's word, and swepeth the house, that is, she teacheth of righteousness, and of comfort for God's mercies sake in Christ, before the judgment of God. And by this doctrine cometh the lost grote to light.

And this is the true and glorious commendacion of God's word, which only hath such virtue, that it taketh a way sin, and all the infectiō that came thereof, as death, damnation, the devil, and hell, so that we are no more sinners, and the enemies of GOD, but such, as of whom the Aungelles in heaven, and the saints in yearth rejoice. Wherefore we should worthily magnify this word, and highly esteem the teachers thereof, to the ende we might achiue and get this great benefit thereby, that is, be delivered from this wanderyng and devils danger, & so be saved forever. The which thing the moste bountiful and loving shepherd of our souls, our Lord Jesus Christ grant us, through the holy ghost. Amen.

THE EXPOSITION.

I N this Gospel Christ teacheth his disciples and us, what we should do one to another. For after we believe and are become Christian men thereby, because we are sure that we are delivered from death, sin, and all evil through Christ: now is it necessary to live after a new sort, and that frō henceforthe, we show our selves obedient unto him. This new life doth Christ comprise in one word, saying: Be ye merciful, as your father is merciful. And all know this, what is mercy, truly such an affection, which conceiveth a sorrow at the very heart, when a man seeth his neighbor troubled, either in body or soul, and is stirred by his will to help him. Christ requireth here such a mind of all men, not that there should be such mercy, as is between light and lend persons. For such mercy extendeth no farther, then emongest the fellows of that leudenes, & tarrieth no longer then thei have power to do that leudnes. As experience declareth. A thief is not merciful to him that stealeth not, for if he were, he would rob no man. But he is merciful only to him, that stealeth with him, and this is the mercy of evil doers.

But we that are Christians must be merciful, even as our heavenly father is, not only to our friends, but to all men, yea to them that hate us, to them that offend us, and seemeth unworthy of our good will and benefit. This great displeasure and anger of ours, which we declare by bitter and hateful words, is to over come: as when we say, what shall I medle with such a knave? I am sore hurt of him. His slaunderyng tongue is not unknown to me. What? Should I help him? No truly. And he were full of Magottes, I could not find in my heart to do him good. And this is the lessō that our nature teacheth us, as touching lend mercy, which only hath respect to our companions and riotfelowes, but as for other, it abhorreth us utterly to show any mercy.

But Christ seeketh a remedy for this fault, when he requireth us, to do good to our enemies, and to them that hurt us, Suche mercy (saith he) is mete for a Christian, as your father of heaven hath. For without this ye cannot be his sons, nor my brethren, which have redeemed you, with my blood from sin and death. Doubtless, ye have offended your heavenly father manifold ways, you have broken his commandments in all points. And God hath a just cause by your sin to say: should I give my sonne for such vnthriftes? yea, rather let thē die as thei have deserved. For thei for swear them selves, thei slander, thei are given to covetousness and to adultery: thei leave no kind of wickedness vndoen, let them go for me, and for their lewdness leudely perish as thei deserve. This may GOD (saith Christ) lay against you, but he doeth not, yea, rather for all the injuries ye do unto him, he hath mercy upon you, and doeth you good, giving you not only body and life, food, and family, wife and children, and for all them liuelode, but also his own son, and life everlasting.

Suche mercy also must we use. For what if one have hurt and offended thee, what is that in respect that thou hast offended GOD so often, and so grievously? Wherefore, if God's mercy be so great, that he giveth his son for his enemies, to deliver thē from death and sin, by him, and also giveth all things beside, as life, body, soul, substance, yea, and that when he hath rather an occasion to take vengeance, to punish and to plague: Put this before thee, for an example, that thou mayest say thus: Although this man hath hurt me grievously, and may seme worthy of a misfortune at my hand, yet will I not revenge. For else my mercy should not be Christian like, but like the Gentiles. If he hath done me wrong, perchance I have otherwise deserved it. Now when he hath need of my help, I will not requit evil for evil. For I se that he hath need of help, and that it is in my power to help him. For thus dealeth my heavenly father with me. &c.

It is evidently seen, how full of wickedness and wrong, the husband men and the people of the country be. If thei could sell the vilest thing thei have, for the moste highest price, thei would not fear to do it. The tounes men and citezens also, hath very corrupt manners, thei scrape together substance by right or by wrong, thei care not how: Thei live riotuously, thei deceive and defraud as many as ever thei can. This might well move other to stomach their doing, and to deny them help, when thei are in adversity. But a Christian hath a precept contrary to it, which is, that he should not remember any displeasure done unto him. What is this to me (saith he) if thei be wicked & lewd: shall I give up therefore my purpose of well doing? Yea, I will do rather after the manner of a good tree, from the which if a man pluck, beat, or shake down fruit, it bringeth out the more the next yere without pain. So will I do. If I have done good for thee, and thou showest thyself unkind, and dooest me a shrewde turn for it, yet will I not hereby be compelled to forsake well dooyng. If thou art a thorny bushe, and canst do nothing but prick, yet I will not become like unto thee in life, but I will rather show myself a fruitful vine, to bring forth sweet grapes. For so doeth my heavenly father. He giveth to wicked people and vnthriftes, household stuff, liuelode, clothing, goods, body and soul, peace, seasonable weather, and all things necessary. He giveth us the light of the Son, whereas we rather have deserved Brimstome and fire from heaven, but yet we have it not. For he will not be made a churl for our unkindness sake: but he saith: If you are disposed to be naught, yet will not I forsake my natural goodness: I will give both Son and water from heaven, to the good & evil.

And this is the example, that Christ appointeth us to follow, that we also likewise may be merciful, and not provoked to malice, by other men's malice, after the manner of the world, that revengeth and pursueth his right. This may not Christian men do. Yea, rather thei ought to pray for their foes, that GOD will make of them profitable and fruictfull plants, which are now wild, thorny, and barren bushes. And this is, be you merciful, as your father of heaven is merciful, which is also moste bountefull, even to his very enemies.

But we must put in a caveat in this place, and beware that we take not this doctrine of mercy so, although all kind of reuengyng, were disanulled hereby. For there are diverse persons, in one Christian man. A Christian, and the disciple of Christ doeth not revenge. But after this, there be diverse descriptions of offices, as of fathers in a family, of Judges in a shire, of Magistrates in a city, of Erles in an Erledome, of Kynges in a Kyngdome. All these offices cannot be without reuengyng. And thei that are in them, should offend, if thei should not punish, such things as are dooen against the common wealth. For by the commandment of God, in this must those things be performed, which are ordained of GOD, for the preservation of the commonality, that the offenders be punished, and breakers of order restrained. For if any man would exercise ouerth warte mercy, it would evidently appere, to what point it would come, when foolish mercy shown to a few, shall be turned to the utter undoing of many. First are thei betrayed, to whom this untrue mercy is shown: then ensueth the breaking of discipline & rule, without the which the world cannot consist in safeguard. Wherefore GOD requireth this of all governors, and overseers of order, that according to their office, thei use straight punishment, and if thei cease to do so, let them know thei shall give accompt thereof to the high magistrate, which is God himself.

Wherefore this commandment of Christ, consisteth in a certain respect to another order, that is, that the sons of GOD, that is to say, Christians follow the example of the mercy of their father. But whereas GOD garnisheth us also with other persons, when he maketh us fathers, Lord's, magistrates, Judges, Princes, Emperors. &c. we must not think, that this law of mercy belongeth not unto us. But this is to be performed with all diligence, that we see to our office straightly. And yet that this, that must needs be dooen with severity and straitness, hath his governance of mercy, and that nothing be done to satisfy our own lust. To sight therefore is done now and then, a work of great cruelty and sharpness, where as in deed it may well be coumpted, an act of mercy and clemency.

As when Joseph accuseth his brethren to his Father, as his duty was, concerning their lewd doings, although he was evil spokē of, as a blab emong his brethrē, yet hath he more regard to the truth and his own office, whereas he understandeth, that all that wer of that household, yea and his brethren also be bound so to do, that thei hide not the enormities of the family, nor conceall the faults of other. So after that neighbors, citezens. &c. Hath certain offices of severity, for the behoove of the common wealth, although thei seme to sightfull of unmercifulness, yet in deed thei are the very woorkers of mercy. The master and fathers are merciful, when thei punish the disobediente and stubborn. The Magistrates are merciful, when the wicked are put to execution. And Princes, whē thei resist wrongful violence, with power of arms, and when thei maintain the innocent against tyrants. Mercy is the chiefest intent, why all these things (that are cruel to sight) are done, least all things should lie open for the Devil to make hauoke. If all men cā not be holpen by sharp correction, yet must it be seen, that all men's saufegarde and wealth, be not brought into hasarde, by levity and mercy▪ Wherefore it was necessary, to set forth the other offices, next the precept of mercy, lease under the pretence of untrue mercy, the devil should destroy all to gether, yea and that under the pretence of religion and godliness. And this is a great subtlety of the Devil, that against the moste necessary offices of mercy, he inuenteth the names of a blab, a traitor, a tyraunte, a termegante, a spoyler. &c. But no man ought to be feared from his duty, and from true mercy for this, but let him do rather that, that is profitable for the safety of man in deed, then that that seemeth to sight.

Wherefore youth must be diligently instructed, as touching those offices, that thei may learn to do that is good in their first years, that afterward when thei by ripeness of age, shall attain to more and weightier offices, that require severity: Thei may know how to use always true mercy, emongest the citezens, both in house keeping, and also in a common office. Neither let them be withdrawn at any time by guile and desimulation, from the true understanding of things. For thei do much hurt in a commonality, that either in congregations, cities or families, do suffer good order to decay, by untimely mercy.

Thou must therefore take diligent hede, to what ende this precept of mercy is given, that first of all thou regard the commandments of GOD, specially made unto thee, to show thee thy duty, and yet that all these ought to be mingled with mercy. Then remember, that thou take patiently all wrōges, and be not withdrawn thereby, from thy well dooyng. As thou haste an euidente example of the Son, which is not grieved, that the very adulterers, and userers, are guided by his light. But let them take hede, which now do so abuse the mercy of GOD in his gifts, and the patience of the Christians. For thei shall have no good and joyful ende, that heapeth up from day today, wrath upon wrath for thē selves. For the more thei escape now unpunished, the greater shall their punishment be hereafter, as the examples of stubborn childrē do declare, which when thei refuse to be ruled by their parents, thei fall into the hands of hangmen. For GOD suffereth not his patience, long to be mocked and dalied withal.

But as I may return to my purpose: it appeareth by this precept, what is Christ's council▪ even that we should earnestly embrace godliness, and do such works emong our selves, as be true and unfeigned. Wherefore he commandeth us to be merciful, not as the Heathē be, which show mercy unto them, from whom thei loke for help, and so that one hand should wash another: But as the father in heaven, which sheddeth out all things plentuously, that are necessary for us, so that there is sufficient for all men to gather, not only for the good, whom he could dispatche in one day, but also for the evil. For GOD doeth not suffer his goodness to wither away, because there be many evil and unkind. Yea, rather in this point, the evil are better provided for. This example, saith Christ, put I forth to you, that profess my name, not only to do good to your friends (for this virtue may be also in the Gentiles) but also to your enemies, as ye se that your heavenly father, grudged no man the light of the Son, no not as much as the thieves, robbers, adulterers, userers, which are not worthy to look on this moste beautiful creature, and to take any benefit of him. But yet thei are not shut out, neither doeth this good father, suffer his goodness to be withdrawn from his household, for the leudnes of the wicked.

Do you, saith he, likewise. Suffer not patience to be taken from you. Be not less beneficial for other men's faults, as the world is wont, when it craketh: All things are full of ingratitude and churlishenes. A man can never do to little. But this is not true. It is no great thing to help your friends. For the Gentiles will no longer do good, then when thei look for like, whereof if there be no hope, farewell good doing. Hereof it appeareth that this benignity, cometh not out of the fountain of Charity, but groweth in dry places, and will sone wither away, by a little blast of impatience. But you Christians must do good with more perfectness, yea, to your own enemies, looking for no like kindness and requityng. And thus must ye think in the mean season: what if thei be unkind? Yea, GOD hath so great power, that he can punish the unkind, by diverse instruments, by water, fire, and stones. &c. Wherefore seeing I am sure of this, that all these things shall be punished, I am purposed to keep my accustomable liberality & mercy. And this is a very Christian mind and love, which is not in the Gentiles, which do good no lenger, then when thei mete with kind men, and them that will do the like. When these be lacking, Charity also continueth not. Contrariewise, the Charity of Christian men, doeth good without ceasyng, and although many benefits be cast away upon the unkind, yet ceaseth not their will of well doing. Now doeth Christ proceed, and divideth mercy into diverse partes.

Christ would have us godly in deed, that we should not crake of faith and the Gospel in words, as the moste parte doeth, that boast them selves to be Gospellers, and prate much of Christ. But if the matter be well tried, thei are but dissemblars. And a great part deceiveth them selves, and perish hereby with their hypocrisy. This hypocrisy would Christ gladly restrain. Wherefore he putteth forth to us, no strange or unknown example of his father, done to our profit, that as we fele his goodness and humanity, so we should show our selves beneficial, and not high minded toward other.

For we are in danger of God's judgment, and damnation for our sins. What hath the heavenly father done? He would not judge and condemn thee, as he might, but he forgave thee thy sins, took from thee hell and damnation, and received thee to his mercy. This example is put for thee. Applie thyself thereto. Be thou likewise unto other: then art thou a true Christian, which believest in Christ, neither condemnest thou thy neighbor, but forgiuest him gladly thy hurt. But if thou wilt not do so, but rather do like the lewd servant. Math. xviii. thou declarest that thou canst receive no mercy before GOD, nor show to other in this life, that thou art a Christian man, but rather that GOD will exclude thee from his mercy, and appoinct thee to judgment and damnation, and deprive thee of all his benefits, wherewith he hath endued thee, and require again all the debts that he remitted & forgave. Thou nedest not doubt of this. For the commandment is this: Judge ye not, and ye shall not be Iudged, but if ye will not cease judging, GOD shall judge you also.

The common practice showeth how hard this inibitiō is. Assone as we judge our selves hurt, forth with we use this judgment: Why should I do good to the unkind? I have holpen him often, and he doth not only like for like, but doth a shrode turn for a good. I should offend, if I should help the unkind so often. But this is an unmerciful mercy, and painful helpyng. When thei Judge, because thei obtain not the like. And then appeareth Gregorius saying true: True Justice hath done compassion, but untrue is double iniquity. For when a man giveth me a croune, he is thought to go about to make me his bondman thereby. Wherefore, assone as any thing is done or said, that pleaseth not, or if I be not obsequius, forth with he embraideth me: have not I done this for thee, and requitest me with such kindness? This is truly nothing else, but to serve and Judge, as the Gentiles do, that there may be a recompensation. For this is no good way. If thou do good to another, and he acknowledge it not, or doeth evil for good, thou mayest admonish him not so to do, least he offend God greatly. But yet hast thou no just cause to hate him, to judge, and condemn him. Give him up to his Judge. For thou knowest not what GOD will do with him, whither he will amende him. If he be not amended, GOD hath officers sufficient to be revenged of him. And so such things chance daily, that there rise sudden tempests against the stubborn. Only beware, that thou judge him not: but think thus: GOD hath not so cruelly dealt with me. For if he had, I should have been killed long a gone in my sin, when I lived in filthy Idolatry and Hypocrisy.

Likewise also beware that thou dooest not condemn: for it is not thy duty. To chide, to tell one of his faut, to dehort, to declare to them that judge and condemn, it is lawful. But thou haste no more to do, then to be merciful: thou mayest not Judge, thou mayest not condemn. And if thy neighbor be so obstinately set to do thee hurt, that he will not cease, yet thou oughtest to be willing to forgive, and not to hinder his profit, or go about to revenge, but rather to further & to help him. These things are hard to do, but remember that thou art a Christian, and that more perfection is required of thee, if thou earnestly embrace this name, even as the example of our heavenly father, plainly declareth before us. For if thou do good to thy neighbor, and he be unkind, and doeth requit thee with evil, doubt not but that GOD will lay it to his charge. Resigne and give over thou the vengeance unto him, and do thou thy duty. GOD doth revenge all these things at his time. Wherefore commit thou all other things to him, and execute this commandment, that thou revenge not, but be merciful. It followeth in our Gospel.

Christ hath comprised these precepts very properly, and laboreth specially, to cause us to fulfill the true works of Charity. Wherefore as he hath commanded, that sinners should be mercifullie and gentlely handled, as we are gently handled of him, that we Judge and condemn them not, but committee that unto GOD, and pray for them to GOD : So he commandeth to do thē good, by giving, helpyng, and counsaillyng. &c. and then not to doubt, but GOD will requite our liberality, be it never so great: That so the mind may abound with Charity always, and never be overgrown with the thorns of vnkindenesse, to cease thereby from well doing, as the Gentiles do, which cannot abstain from judging and condemning. For assone as thei think them selves hurt, thei forgive not, before thei are humbly asked forgiveness. So thei will not give any thing, but where as thei loke for gains and for benefit. Wherefore thei can never escape the Iudgemente of GOD, neither are thei Iudged worthy of God's benefits, and of his mercy and grace.

This faute must we eschew, and so do for our neighbors, as our heavenly father doeth for us. He slacketh his straight Judgment: he pardoneth us: he will not be cruel and condemn us, although we be unkind: He enjoineth us to do likewise also, or if we will not, he putteth before us a dreadful ende, that we shall loke so to be served of him, as we serve other. For with the same measure, saith he, shall other measure to you, as you have measured with. And we cannot deny but GOD hath given us good measure. For if he would have given us after our deserts, he might have plagued us with wrath, plague, pestilence, and all evil, and put us to death, assone as we were borne. I will not rehearse how manifold ways we have offended him, through all our life with sins. This might worthily be given to us as measure, evē death and hell. But what doth GOD ? He putteth away that that we have deserved, that is to say, wrath, indignation, judgment, death, hell. &c. and bringeth to us, heaven, grace, liberty, and a quiet mind, from the condemnation of the law, and of an evil conscience. He riddeth us from all penury & blame and giveth us all that is good.

This is truly a large and plentiful measure, but whereas thou deniest other the same measure after that, think not, but like measure shall be givē to thee from GOD, as thou givest other. Thou wer fortunate before, because he helped thee with the measure of grace. Now shalt thou have such measure, as thy unkind and crafty behavior deserveth.

This teaching is marvelous, whereby it appeareth, that GOD requireth more earnestly thy duty, towards thy neighbor, then towards himself. For as touching himself, he pardoneth sin, and will not reken, whatsoever we offend against him. Contrarie, when we be unmerciful to our neighbor, GOD will neither be pleased with us, neither forgive us any thing. Wherefore, all this rate of measuring is to be appointed & done after faith, and not before. For before thou haste faith, GOD dealeth not with thee after thy desert, but was merciful unto thee, he opened thee the way to his word. He promised thee remission of sins. This is the first measure given to us, whē we began to believe, after that this measure was received, he giveth commandment to measure to other likewise. And he that doeth so, let him look to be done unto, as he doeth unto other. If he be cruel, let him look for no mercy of GOD : if he judge, he shall be judged and damned. Wherefore this measuryng hath her beginning after faith, when GOD requireth so greatly thy duty towards thy neighbor, threatening that he will revoke all his grace, if we will not be merciful to our neighbor.

Wherefore he that thinketh earnestly, how to serve GOD, let him do good to his neighbor, let him do as GOD doeth, that is, let him not judge, let him not condemn, but forgive, and give gladly, let him show himself beneficial and liberal, when he may. Els shall it chance no otherwise, then it chanced to the servant. Math. xviii. He had mere mercy shown unto him, when the lord let him go scot-free, and forgave all his debt. But when he would not forgive his neighbor, an hundred pence, neither tarry the time until he were able to pay the whole, his free quitaūce that he had in the ten thousand talentes that wer forgiven, stood him in none effect, and he is delivered to the Iailers, until he payeth the whole. And surely it is not possible, that we should always follow this rule. We forget mercy oftentimes, and whereas mercy was requisite, we are wrothfull, where we should speak gently, we curse. Although it chanceth thus unto us by infirmity, that in this place we do contrary to Christ's commandment. Yet let us beware at least of the sin of the Pharisees, that we continue not therein without remorse of conscience, as thei do, but that we might quickly amende, let us put before us this example, to do to other, as the father of heaven hath done to us: to show our selves forgetful of wrongs, and not to slack or cease in well dooyng, by the iniquity of the world, or unkindness of men.

And to the forgiveness of sins, it is necessary that he confesseth his fault, that must be forgiven. For it is impossible, that I should forgive the Pope and other enemies of God's word, their sins. The reason is. Thei know not them selves for sinners, in that thei persecute our doctrine. If thei would confess their folie, and profess repentance, I would not deny them remission of sins. For there must needs be sins, if thei should be forgiven. But he that denieth his sin, and defendeth it with his righteousness, as Saul did before Samuel, this man's sins, cannot be forgiven.

This doctrine is of a Christian man's life, which Christ putteth forth by the example of the father of heaven. This doctrine doeth Christ earnestly setforthe, by the similitude of a mote and a beam. As though he should say. I se that this is hard for you to do. For your own damage greueth you, the grief thereof is not sone taken away. Assone as ye se your adversary, and remember your wrong, anger waxeth raw again, and all things come to stomach as fresh, as though thei wer now dooen, wherewith he hath hurted us, with a great desire also to revenge. Yelde not over yourselves (saith Christ) to wrothe and indignation. For although he hath diversely, hindered thy profit and defaced thy good name, yet all this is but a Son mote in thy eye, in comparison of that thou haste dooen to GOD. For that is as a beam in respect of those things, which thy neighbor hath done against us. Wherefore many things are requisite to him that will Judge and condemn. In other matter thus it is: the teacher must be better learned, then the learner, or else shall he be able to teache him nothing. What kind of master canst thou be, which professest that thou wilt teach other, and art as ignorant and as faulty, as thy scholars be, whom thou takest on thee to teache? This ought not to be done and suffered emong men, and how much less can it be suffered in my kingdom before GOD, where as all are to be blamed: Wherefore get thee the practice of this parable, whē thou hearest, seest, or sufferest any thing, that is grievous unto thee, that thou mayest always say: Patience. This sin is little in comparison of mine, GOD hath many more to object against me, then I have against other. Wherefore I will gladly wink at thenm, so that GOD will wink at mine, & not rub me on the old sores.

But the world can never be persuaded, but that it will rebuke the mote in his brothers eye, and not consider the beam in his own. For where as thou hast one quarrel with thy neighbor, there hath GOD infinite causes against thee, seeing thou never keptest his precepts, but haste transgressed them manifold ways. This thou forgettest, and therefore in the mean season, thou fallest in hatred against thy neighbor for a little word. If thou canst have such a quick sight, in thy brothers little fault, why dooest thou not ponder thy own beam also.

Wherefore a christiā man, must use another way, when he seeth a mote in his brothers eye, let him first return unto himself, before he begin to judge, and there shall he find such a hugeous Beam, that he will have but little lust to judge his neighboure, so that he may have. GOD merciful to his sins. Wherefore first he goeth about, to take away this his own beam, and when he is in doing that, he findeth so much business, that he sone forgetteth his brothers mote, when he remēbreth his own disobedience toward GOD and man, and other sins, from the which he cannot be rid, by dooyng daily all that he can. First therefore, he condemneth his own overthwart reckenyng, whereas he letteth scape his own Elephante, and is eager against his neighbors Gnat.

Wherefore Christ's intent is, to put us in mind of the example of the father in heaven, which suffereth our great beams to lie hid, that we should patiently abide a mote in our brothers eye and not Judge him therefore. What man therefore would not be moved, to be merciful by this promise, whereas GOD laiyng a side all judgment and damnation would gladly forgive us, if we would forgive one another, and not Judge, that after this we may obtain his grace and goodness proffered unto us, and so escape death and hell. Contrariwise, he that will not hereby be put in fear, to cease from judging and condemning, where as he findeth a mote in his brothers eye, GOD will raise up a beam in his own: I cannot tell, what should be able to move him to any of both these partes, that is either to hope well, or to fear ill. Is not this a great stubbornness, to reprove so greatly a little thing in our neighbor, that we should thereby hinder our own way, in escapyng damnation by the unspeakable promise of GOD, and to stir up the everlasting judgment of GOD, by the foolish saucines of our own judgment.

He therefore, that had rather follow the example of the world, and of the flesh, then of the heavenly father, where about goeth he else, but to get God's wrothe, in steed of his mercy, and to have GOD grievous and sore against him, whereas he might have him merciful. This great peril ought to be thought upon, that we might order our life Godly, that all men, both friends and foes might perceive in us sure tokens, that we are Christian men, and that we have such a mind, out of the which, as out of a fountain, floweth such charity, as will never fail and decaie. The which thing, our father which is in heaven grant us through the holy Ghost, for our Lord Jesus Christ's sake. Amen.

THE EXPOSITION.

L Uke signifieth by this history, how Peter and the rest, came to their Apostleshippe. And the miracle of the Fish, and the holy ministry of the Gospel, is well applied to the Appostleshippe. For by the taking of so many fishes, Christ declareth the power of the Gospel in the world, whereas it shall draw up a great multitude of sinners, out of the kingdom of the devil, into God's kingdom. And at last Christ expoundeth it so himself, whereas he pronounceth that Peter, James, Andrew and John, should become fishers of men. But before that the Evangelist beginneth the history, he rehearseth that many followed Christ, to hear him preach. And that to the intent, that we having an eye to this example, may come to the word of GOD desirously. For he that heareth this word diligently, obtaineth two things thereby, which otherwise he could not come by. The first is, that we know hereby what is God's will toward us, both in this life, and after this life, which without the word of GOD, we could not know at all. But we rather conceive the contrary in our mind, of the wrath of GOD toward us, and of his punishment. But the word teacheth us this, as we shall hear hereafter, that GOD although we be sinners, is not angry with us, but is merciful, that we might be delivered from sin, and get everlasting life. This is one thing, that we get by the word. The second is, that out of the word we learn to order, the trade of this external and civil life, for that, that it is allowed and sanctified by the word of God, to be a true worshiping of GOD, so that he hath no need to become a Monk or Frier, that will serve GOD, but he may wait on his own vocation, and do his own office diligently, whether it be in a Maiestrates office, or in other kind of life. This is a true and pleasyng service to GOD, and shall never be destitute and void of the blessing of GOD.

This doctrine is necessary, to the true information of the conscience, that all men may know for a surety, that their vocation is set forth by God's word, so that all things which thei do, or do not, may be confirmed by God's commandments certainly. Suche a conscience may withstand the Devil in temptation, and think surely, that he hath done such things, and yet doeth, as concerning the which, GOD hath given a sure precept. For all things otherwise are dooen with sin, and displease GOD. As Paul saith: whatsoever is not of faith, is sin.

Now hath GOD given us his word plentuously, whereby we may try all our deeds, and saiynges, and gather certain testimonies for them all, out of God's word. For he that believeth, that is, he that embraceth God's grace with a true faith, which he hath bestowed on us, through Christ, whatsoever he doth, either appartainyng to the commonality, or to his household, or to the nature of man, it pleaseth GOD wholly. For the person from whom these things proceed, pleaseth GOD for his faith in Christ. And this should be sufficient before God, for every man to comfort himself with this word, that GOD hath put forth, and stick unto that faith, and serve God with all joy and mirthe, for whatsoever is dooen in faith, be it never so little, pleaseth God, and are moste excellent works.

But after that, this also is necessary for the common life, whereof cometh the congregation of God, that is, that every man may be certain, as touching his doings and degree. Wherefore of this also doeth God put forth a sure word, and commandeth obedience toward parents. Wherefore whatsoever work, office, children, servants, be in the household, all that is sanctified by this word, so thei that do these things in a family, may well boast of a sure commandment of God, and by this word are the officers and masters of householdes, blessed and sanctified. For thei are the ministers of this common life, wherein God would have tranquility and quiet, for the continuance of his congregation. And as touching their honor, God hath put forth laws, that thei might according to their honor, behave them selves in their offices, and be sure of their dooynges by the law, that thei are done according to God's word and commandment. And as their conscience may be established, which follow God's word in their doing: so he that hath not his word, can have no sure ground to stick unto, and is tossed hither and thither, with every little blast, like a movable Rede. Wherefore we ought highly to esteem God's word, that as the Prophet speaketh, but of the old age, of youth, that it should correct his way, in keeping God's words: So all ages, all kinds, offices and functions, might have whereto thei might, uprightly order their life. Only this trade of life, hath assure and quiet conscience. Neither the Turk, Jew, nor Gentile, Monk, nor Papist, can obtain this so great a thing. This Science belongeth only to the good, that thei may know for a surety, that both their inward judgment, and outward actions, proceed according to God's word. Wherefore thei set on their matters, without waueryng and fear, although thei be perilous. For all things belonging to their vocation, are set forth by God's commandment, neither have thei anything, wherein thei ought to fear ungodliness.

This doctrine ought chiefly, to be taught unto all Christian men, that thei might know how to set on all things, and to bring them to pass in God's word, and so shall thei the sooner beware, all the time of their life, of superstitious and wicked persuasions. If Monks had followed this trade, thei had never fallen to so great ungodliness, by the precepts of men's traditions. Neither do the Apostles, care for any thing more, then to propound the plain and simple word of God's commandment, as touching Justification before God, and the residue of the life to be passed over with Godlines. Thei that follow the obedience of this word, cannot be put beside salvation, although thei either in warfare for their country, or doing some other dangerous charge of their vocatiō, chance to die. The reason is, thei serve in their vocation, and obeie God, and know for a surety, that thei do all things, according to God's commandment. And so might this life be passed over of all men, Godly and virtuously, if thei would only order it, after the ten commandments, and the faith in Christ. But the Devil withstandeth this, withal his might, least the word of