Sermons Upon all the Sunday Gospels

THE EXPOSITION.

I N this Gospel we understand, that it is Christ's counsel and purpose here to teache his Christians, after thei believe and are Baptized, and hath obtained this glorious name of Christians, and besides that, diverse good things and spiritual gifts, to order their life soberly, righteously, and Godly, which proceed of a true, and not of an hypocritical trade. For neither did he show unto us any feigned grace, which seemeth grace to sight, but even as our sins were not feigned, but very deadly and felenous, so was not his grace counterfeited, nor forged, but true and sincere in deed. Wherefore must we also endeavor our selves, not to do feigned works toward our neighbors, but true and hearty, even as GOD wrought the work of our salvation in very deed. And for this cause, Christ taketh on him this Gospel, to expound the first precept, and putteth forth to us an example to beware, saying: Except your righteousness exceade the righteousness of the Pharisees and Scribes, ye cannot enter into the kingdom of heaven. The sentence is short, he must have more righteousness then the Pharisee, that aspireth to the kingdom of GOD. What is then the righteousness of the Pharisees? This is not to be blamed, that thei lived an honest and sober life, refrainyng them selves from sin. &c. For GOD requireth that of us: as is his commandment: Thou shalt not kill: Thou shalt not commit adultery: Thou shalt not bear false witness. And he that obeieth thereto, doth well. But this was to be blamed in the Pharisees, that thei thought them selves righteous for these works, and that thei were fautlesse, in all that the Law requireth, as though thei had wholly accomplished it. And least we should have such an opinion, Christ warneth us in this place, that although we do the works of the law, and live blameless in the sight of mē, yet that we should not be so arrogant, as to think ourselves just before GOD therefore, and in perfect obedience. For as Christ saith here: Although a man hath not killed with the hand, yet may he be a murderer, and a breaker of the law before GOD. The reason is. For GOD hath forbidden all anger in the heart, every wrathful word, and all angry signs in the face, by this commandment.

So that the Pharisees righteousness, signifieth outward righteousness, as not to kill, not to commit adultrie, and to think that all righteousness and holiness consisteth therein, and that the Law hath nothing against us, but that we have fulfilled it, and have no need of God's mercy, although the heart inwardly be full of such sin and concupiscence. For this righteousness, saith Christ, there is no place in heaven, but rather in hell. For works fulfill not the law, but an heart is requisite thereto, which is pure, and void of ire, hatered, envy, lecherie, & other concupiscences. He that can do so much, is sure of righteousness. As long as sin and concupiscence are not mortified in slaughter, but hath still their motions, although thei proceed not to effect and work, yet beware thou think not thyself righteous, or to be in heaven. Ye have need of more righteousness, saith Christ. For ye cannot enter into the kingdom of heaven, by the righteousness of the Pharisees and Scribes.

What is this greater or more perfect Justice? Truly this: when the work and heart are both righteous, and fulfill the word of GOD, so that not only the hand doeth not kill, but the heart also is without ire, and desire of reuengyng, and that thou be not only no adulterer in work, but that thy heart also be pure, without the lust thereof. And likewise in all other precepts. For the Law requireth not only to do works, but that the heart also be pure, and agreeable in all points, to God's word and law.

But thou wilt say, where may such an heart be found? Verily neither I, neither thou have it in store. For we se how sone we fall into wrothe, and how sone also sensuality riseth in our hearts, yea otherwise then we thought or willed. Yea, and where we purposed the contrary, and hate our selves therefore. What must be dooen then? We have not such perfect righteousness, and a clean heart, and yet we hear the sentence, that the Pharisees righteousness, hath no place in heaven. Truly this must we do. We must not follow the Scribes and Pharisees, to think our selves righteous for our works. But for all our righteousness, whatsoever we do, we must show such submission, and humbleness before GOD, that we may say: O Lord I am a sinner, be thou merciful unto me, and enter not into Judgment with thy servant, as touching works, but deal with me according to thy mercy and grace, which thou haste promised and performed to us in Christ.

This doctrine tendeth to this ende specially, that spiritual pride may thereby be restrained, and we by that means come unto the knowledge of our filthy heart, and moste corrupt nature, and so at the last be brought to the hope of God's grace, favor, and mercy. And this is the very righteousness, that obtaineth the inheritance of the kingdom of heaven, which hath her foundation of our works, although thei ought to be good and Godly, but of the remission of sin, and of the grace of GOD. For although we prevail some what, by that we labor to offend nobody by our leudnes, and study as much as we can, to accomplish God's will: yet the greatest fault remaineth still, whereas the heart is impure, and full of sensuality and wickedness. But he that obtaineth remission of his sins, is righteous, not by his own power, but by grace, forasmuch as his sins, are forgiven him for his fathers sake in Christ. Wherefore, Peter in the Acts of the Apostles saith, that our hearts are purified by faith. But this purifying is not on such wise, as though no evil thoughts, or unclean concupiscence, should after that be felt in our hearts: for that should never come to pass, before this body of sin be laid in the ground, and a passage made unto everlasting life: then shall the heart be clean in deed, and pure of his own nature. But so long as this life endureth, all the pureness is in faith, and in the word, that GOD for Christ's sake, will not impute our sins to us, nor punish us for them, but rather remit, pardon, and forgive them. And this nevertheless must follow thereof, that afterward by the help of the holy ghost we begin to lead a pure, holy, and Godly life, and show GOD due obedience. But, as I said before, this is an imperfect obedience. Therefore the whole righteousness before GOD, consisteth only in the remission of sins.

And this is the true meaning of these words, where Christ saith: Excepte your righteousness exceed the righteousness of the Scribes, and of the Pharisees, ye cannot enter into the kingdom of heaven. These words are not to be understand, as though all that the Pharisees do, is naught by nature. For where as the Pharisee in the Gospel of Luke boasteth, that he is not vnrightuous, no robber, no adulterer: again, that he fasteth twice in a week, and payeth tithes of all that he possesseth: to do these things is not evil, and we would wish, that all men wer such, even unto their lives ende: then should the Maiestrates, Judges, and parents, with such like, have less business. But herein is the fault, that for this outward righteousness sake, the Pharisee boasteth himself to be righteous before GOD, neither thought he, that he had need of God's mercy, and remission of sin, for the obtainment of true and perfect righteousness. Christ resisteth this lewd persuasion, that we should not trust in such righteousness before GOD, but make inquisition for better, if we determine to have any hope of the heavenly inheritance. And he putteth forth unto us the sixth commandment for an example, that by that we may learn, what is the righteousness of the Pharisees, and beware of it.

The sixth commandment, as ye know, is this. Thou shalt not kill. Here the Pharisees persuaded them selves, that if thei did but only abstain from gross murder, thei needed not to care for anymore, and that thei had fulfilled this commandment: again, that nothing else was required of them in this behalf. But Christ requireth greater things. For the words of this commandment are not: Thy hands shall not kill: but, Thou shalt not kille. That is to say: Thy heart, thy mouthe, thy tongue, and all the powers in thy senses, and whatsoever is in thy body besides, whereby murder is committed, thou shalt avoid, so that thou do not only eschew gross murder, but all other things in heart, in mind, in word, in gesture, in countenance. &c. which are as a man would say, the way and preparatiō unto murder. For this saying: Thou shalt not kill: Christ doeth not so nakedly expound it, that it should signify slaughter only, whereby men's bodies are slain, and deprived of their life, but whatsoever is done besides, whereby murder ensueth. As when thou hatest any man▪ and wilt in no condition help him, but art so affected toward him, as the riche glottō was toward poor Lazarus. Suche through thy fault might perish, and so art thou by this precept guilty of murder, as Ambrose saith: If thou hast not fed: thou haste slain and committed murder. And S. John saith: he that hateth his brother, is a murderer. And ye know, that a murderer hath everlasting life dwelling in him.

Therefore, he that purposeth to keep this commandment, must not only refrain his hands, but his heart also must be void of wrath, so that he neither show churlishe countenance, nor give cruel word against them, that have deserved an evil tourne at his hand, yea, and that by all men's judgment. For Christ saith plainly, that this commandment is transgressed and broken, five manner of ways. Firste, with the heart, when it is moved with anger & displeasure against thy neighbor. Secondly, when the heart betrayeth itself outwardly, and showeth by some external gesture that it is angry in deed, as when we pass by any man, and tourne away our faces from them that salute us, and will not ones give them an answer, no not so much as a loving look. For this word Racha pertaineth specially, to a disdainful and angry mocion, as when the anger is Iudged by the eyes, by the countenaūce, or by some crooked word. Thirdly, when wrath proceedeth out of the heart, into the mouthe, as when we rail upon any man, or obscure his good name, by our slaūderous words. Fourthly, which is moste gross and wicked, when all these things come together, a wrathful heart, an angry mocion, a lewd tongue, a fierce hand. &c. and when violence is done, slaughter is committed, or at the least, the will to do it is plainly declared. And albeit that emong these things, some be more grievous then other (for Christ him self declareth, that by the diversities of their punishments) yet all, as well the little sins, as the great, are against this commandment: and he that offendeth against the lease, is a murderer before GOD. Now call thyself to a rekenyng, and prove whither thou hast done this commandment so sincerely & perfectly in all thy life time, or yet canst do, as it is here required of thee. And thou shalt easily find, that neither haste thou done it, neither is it possible for thee, at any time to do it. What then must be done? For we know what punishment is appointed, for the transgressors of his word. Cursed, saith Moses, is everyone, that abideth not in all things, that are written in the book of the law, that he may do them. Dooe as Christ biddeth them in this place. Be no Scribe or Pharisee, that is, think not thyself righteous, because thou haste dooen no murder with thy hand. But look rather on thy heart, on thy mouthe, and other mocions: and when thou perceivest, that thou art environed, besieged, and compassed round about with ire and wrath: straight ways tourne thyself to GOD, and say: Lord, I as a sinner have offended against thy sixth precept. I have given place to wrath. I have used angry tokens and words against my neighbor. Forgive me this great sin, and so enstruct me, that I trespass no more against thee. And this is one thing that thou oughtest to do, which the Pharisees do not. Then must thou add this also, that thou temperate thyself, and by no means suffer wrath to rule in thee. And although thou canst not utterly expel, and put it out of thy heart, yet confess thou this thy sin, and ask forgiveness thereof, and ever after so stoutely fight against it, that the residue of thy ire, get not under her danger the other menbers, as the countenance, mouthe, tongue, hands, eyes. &c. that by this means at the last, thou mayest repress thy wrath, and so subdue it, that thou mayest not only not be angry with thy neighbor, but also show unto him all gentleness, which thing thou shalt find again at thy neighbors hand. By this means shalt thou by little & little, drive out all wrath out of thy heart, and make it vanishe away as the smoke.

This did not the Pharisees. Thei had wrath in their heart, malicious signs in their countenaūce railing words in their mouthe: and yet took thei all these things for no sin. For this is the property of this vice, to show outwardly, that it doth nothing without a just cause. Why, say thei, shall I suffer this, being so unworthily provoked? Shuld I by my sufferance, give them an occasion to do worse? We may not give place to the wicked, that thei may thereby wax the more licentious. And so are thei that are wrathful by nature, more enkendled and set on fire, when thei are persuaded, that their cause is just, until that by the devils help, the flame increaseth so much, that their wrath must needs be ended with violence.

Therefore Christ admonisheth us, that we be not provoked unto evil, through the opinions of the Scribes and Pharisees. But this is required of Christian men, that either thei do good, or else confess their sin, and desire GOD to forgive them, and to create in them new hearts. And he that after this sort exerciseth himself in the precepts of GOD : is it not to be thought, that he shall have at all times sufficient cause, to confess his sins, to desire forgiveness of the same, to exercise his faith, and to apply him self to the study of the word, both night and day? For confession is necessary, either then wrath, or any other concupiscence hath oppressed us, so that we cannot deny, or excuse it, but must needs confess to GOD, that we have sinned. After this also, must we pray unto GOD, to forgive us, and to give us his grace from henceforthe better to do. To this prayer must faith also be joined, that we by no means doubt, but that GOD will forgive us both our sin, and all other for Christ's sake.

This is the true practice of the Law: Neither must thou seek any other works or rites, to worship GOD, as the Pope and his complices do, which are wholly given to the righteousness of the Pharisees, as their saying touching this precept testifieth. It is necessary, say thei, to put aside rancor, but not the signs of rancor: that is, when thou art hurt, beware thou be not angry therefore: as for not speaking unto them, and fliyng their company, it maketh no matter, it is no sin. Therefore thei coumpted the commandments, to be but a vile doctrine, which profane persons should handle. For them selves thei have found out works, and worshippynges of GOD, of a more excellency, and greater price, as thei think. But he that would keep well the ten commandments, as I have now declared of the sixth, should have enough and to much to do, so far is it of, that he needed to devise any other services, or worshippynges of God.

Christ maketh this doctrine a matter of great necessity, and willeth, if we will be Christians, that we continually excercise our selves in these and such his works. For as it is a sentence grave, weighty, and of great importance, whē he saith first: Excepte your righteousness exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of heavē: so likewise doeth he earnestly in the ende conclude, and divideth thē into partes. For where dissention and wrath is, there are two partes: One which hath hurted and done unjustly: the other, which was hurt, and suffered wrong. As concerning him, which is the cause of anger, and hath hurt other: Christ teacheth him a good lesson, and commandeth him diligently to take heed, that ye meddle not with GOD, nor with any thing that belongeth unto GOD, till he be agreed with his adversary. If, saith he, thou offerest thy gift at the alter, and doest there remember, that thy brother hath anything against thee: leave there thy gift before the altare, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. For if thou do not this, all thine Oblation shall be in vain, neither shall it please GOD, what so ever thou offerest.

In these words Christ tareth and reproveth the thoughts and fancies of the Pharisees, which imagined that thei should so blear the eyes of God that he should not perceive and see, their envy and hatred in their heart against their neighbor, and so thei should be coumpted righteous of all men. But Christ saith thus: Thou deceivest thyself. God first of all will behold the heart, how it is affected toward the neighbor. If he spy any envy or hatred to be in the heart, think not, that thy oblacions, gifts, and Sacrifices can please GOD. For when GOD gave thee this commandment: thou shalt love thy neighbor as thyself: he requireth first of all of thee, obedience to this his commandment, which except thou doest show, he utterly rejecteth thee, and all that thou doest. For what a lewd manner were this, that thou shouldest offer an Ox unto GOD, and slay thy brother? This wer to offer up an halfpenie, and to steal away infinite talentes, Thus it becometh thee not to do. But if thou wilt worship GOD a right, first of all provide, that there be no hatred in thy heart against thy neighbor, otherwise thou canst by no means please GOD, what so ever thou dooest. And hereof cometh it to pass, that many through displeasure, borne to their neighbor, abstain from the Sacrament, and by no means give them selves to prayer. For this petition maketh them aferde, when thei say: Forgive us our trespasses, as we forgive them that trespass against us. Thei fear, that if thei should not forgive, thei should give sentence against them selves, and desire that GOD also may not forgive them. And it is true: n • ither ought thei to think otherwise. For if thou wilt not forgive: neither will GOD forgive thee. Therefore consider well, in what a dangerous state thou standest, whē thou receivest anger in thy heart, against thy neighbor, and wilt by no means put it away frō thee. Neither shall this profit thee anything at all, that thou prayest not, nor receivest the Sacrament: yea, thou art so much the worse, because thou wilt not pray thyself, that thou mayest come unto such and so Godly prayers. For as GOD findeth thee: so will he Judge thee. Therefore this is the best counsel, even out of hand to be at one with GOD, to be reconciled to thy neighbor, and to caste away all anger, wrath, and displeasure. For otherwise, thou hearest here, that thou mayest not medle with GOD : again, that what so ever thou dooest unto him, he regardeth it not. In consideration whereof Christ saith: Leave thy gift before the altare: for it shall profit thee nothing at all. And this is the one parte, which giveth thee cause of anger. This party is bound, not only to humble himself before GOD, and to confess that he hath done evil, but also he ought mekely to come unto his neighbor, and to desire him to forgive him his sin, even as he would be forgiven of GOD for Christ's sake.

The other is the party that is hurt, which thinketh, that he hath a just cause to be angry. Christ also chargeth this party, that he be ready unto reconciliation, and by no means show himself hard, & untoward in this matter. For it is great jeopardy, saith Christ, that if thou differ thy good will, thy adversary will commit his cause to the Judge, that is, to GOD in heaven, and say on this manner: Lord, I have done that I ought to do. Thou forgiuest me, but men forgive not. I therefore commit the whole matter to thee. If this be dooen, what sentence shalt thou receive, thinkest thou? Verily even this: that forasmuch as thou wilt not forgive, he shall deliver thee to the Sergeaunt, and so thou shalt be cast into prison, out of the which thou shalt not go, till thou haste paid the uttermost farthyng: that is to say: Thou shalt never be forgiven, as Christ saith: Loke with what measure ye meat, with the same shall it be met to you again. This therefore doeth Christ require of both partes, that thei will suffer them selves to be entreated, to give over all displeasure, and be cōcontent one to be reconciled to another, and freely even from the very heart, one to forgive another, so that ever after, there may be between them, hearty good will, and continual amity. Otherwise we have the sixth commandment against us, which accuseth us, and proveth us murderers before God, so that we shall be sure, not to escape unpunished

This doctrine and kind of life, must the Christians maintain emong them, and diligently exercise them selves in the same. For otherwise we run into danger before GOD, without ende, and procure unto our selves damnation, not only of body, but also of soul, as Christ threateneth. Notwithstandyng, where men are no private persons, but public officers, as Judges, Sheriffs, Conestables. &c. there goeth the matter otherwise. For he that is a civil magistrate, or temporal ruler, hath a commandment to be angry, and to punish malefactors, for their injurious and wicked doings. Parentes likewise have a peculiare commandment, concerning their childrē and family, that thei should not wink at the lascivious and wanton behavior of their children, or at the ungracious leudnes of their family, but reprove them, and according to their desert, punish them. GOD commandeth them thus to do. And if thei do it not, thei obey not GOD, neither do thei satisfy their office, and the commandment of GOD.

For this is not to be suffered, that a thief should say to the Judge: Punishe me not. For it is writ̄ in the sixth commandment: Thou shalt not kill. Thus may he say to private persons, that are not in office. But the Maiestrate hath a commandment to use the sword, and to punish evil doers. Neither is this tolerable, that a maid servant, whē through her negligence, she hath suffered things to go to wrack, and to be spoiled in the house, should say to her maistresse: you may not be angry with me, being a Christian woman: For it is forbidden in the sixth commandment. Christ in deed forbiddeth, that any man should be angry with his neighbor, and saith: that who so ever so doeth, is guilty of Iudgemente. But there is another power in this person, because of the commandment of GOD, that she may rejoice, yea, and punish the negligence, and untowardness of her family, according to their merits. And this anger is not against Christianity, as it is not against God's word, to be a Father, or a Master of an household. This were directly against the Christian profession, if thei should not regard their vocation, but neglect domestical discipline, and suffer their family to live after their own lusts, without all good and Godly order.

We must therefore, diligently consider this discipline. In the kingdom of Christ, there is no place for anger, but for gentleness and love, that the very heart may be quiet, and without bitterness toward all men, and that neither the mouthe, nor the hand offend, or hurt any man. But in the Kyngdome of the world, in matters of policy, in things of household, neither hand nor mouthe is to be restrained. We may lawfully use these instruments to revenge, according to every man's vocation, office, and authority.

For here there is no place for lenity and mercy, but for vengeance. So that in this behalf would neglect vengeance, he should give an occasion to GOD the high judge, that he should punish the sins and offenses of men, and then were the matter in worse case. For when GOD punisheth, he punisheth more grievously, then men do·

And this is the doctrine of the Gospel, for this present Sondaie. The Lord our GOD, help us by his holy spirit, and give us grace for his son Jesus Christ's sake, that in this world we may live here a Godly, righteous, and sober life, every man, according to his vocation and office, and in the world to come, enjoy the fruicion, presence, and sight of the moste blessed and glorious Trinity, GOD the father, GOD the son, and GOD the holy Ghoste, three distinct persons, and one true immortal and everlasting GOD : To whom be all power, glory, and honor, both now and ever. Amen.

THE EXPOSITION.

T His miracle did Christ twice. For on midde Lent Sondaie, is the like history set forth, when with five barlie loaves and two fishes, he fed five thousand men, besides women and children, and yet there remained so many fragments, as filled twelve Baskettes full. But in this Gospel ye hear, how with seven loaves, and a few little fishes, he fed four thousand, and there were left so many fragments, as filled seven Baskettes. It appeareth, that such as appointed this Gospel now to be red, had a consideracion of the time, seeing that this miracle is set forth in the fruitful time of the yere, that all men may learn and understand, that all these things, which we receive and take of the ground, come unto us by the blessing of God, and that God even at this present day, worketh with us this miracle, which at the time he wrought in the wilderness, saying, that with a few nourishmentes, or slender provision, he is able now also, through his blessing, to minister food to many, yea, to thousands, thousands of people, as he daily doeth, so that although many times through tempests, the fruictes of the yearth have no good success, yet that we should know, that our chief help and comfort, consisteth in the blessing of God. For it is not the abundance of food, but the blessing of God, that feedeth. For such is the natural frowardness, of the unfaithful world, that when it seeth not present store of victual, yea, & also, enough the same: straight ways it beginneth to despair, as though it should out of hand perish for hunger. Thei that have great plenty of victual, as of corn wine. &c. thei will utter none of it, before thei be able to make the moste of it, and to sell it so dearly as is possible. These are very lewd persons, and such as know nothing of God's blessing, neither do thei believe it. Or else thei would so behave thē selves, that thei might have Christ with them: and so should thei never doubt, but that he through his blessing, both were able, and also would make of their little store, great abundance, and send plenty of all things. For this miracle teacheth us, that there is no cause, why we should doubt of the good will of Christ, but that he will provide abūdauntly, both for our soul and body: for our soul, his spirit, word, and faith: for our body, meat, drink, clothe, lodging. &c. so that although sometime, he suffereth such as believe in him, to be vexed and grieved with penury, scarsenesse, poverty, and contempt (for thei are greatly hated of the world, neither doeth the world think them worthy to be fed, or to live on the yearth) yet thei should not doubt of this, but that Christ, even in the greatest time of penury, and then all things be moste scarce and dear, will plentifully provide for them, all things necessary for this present life. Notwithstandyng Christ ministereth his blessing, according to the rule, which he prescribeth in the Gospel of Matthew: Seke ye first, saith he, the kingdom of GOD, and the righteousness thereof: and all these things shall be caste unto you. For the Evēgeliste declareth, that the people tarried with Christ three days. What was the cause, of their so long abode with Christ, it is easy to conceive: Verily to hear the word of GOD at his mouthe. And this is the cause, that he afterward is so carefully moved, to make provision for them, and coumpteth it his office, to see that thei lack nothing, lease thei should perish for hunger: that it should be a special doctrine to us, first of all, to have a singular regard to the word of GOD, and to practice the same, in our life and conversation: and afterward as touching things appertaining unto our living to caste all our care upon Christ. For he hath taken upon him, to make prouisiō for us, so that he will by no means, suffer us to perish for hunger. Stones shall sooner be made bread, then thei, which seek the kingdom of GOD, & the righteousness thereof, shall lack any good thing, as the Psalmograph saith: O fear the Lord, ye that be his saints: for thei that fear him, lack nothing. The Lions do lack and suffer hunger: but thei which seek the Lord, shall want no manner of thing, that is good. Again: I have been young, and now am old: and yet saw I never the righteous forsaken, nor his seed begging their bread. The righteous is ever merciful, and lendeth: and yet have his children God's blessing and enough.

So saith blessed Mark, in the sixth Chapiter of his Gospel, that much people came flockyngly together, out of diverse cities, tounes, and villages, unto Christ: whom so sone as he beheld, he was inwardly moved with mercy toward them: For thei were as sheep without a shepherd. And he began to teache them many things. And this is the first and chifeste misery, which Christ, as a good Doctor and teacher considereth, that the people were as scattered sheep, even as we also were under the kingdom of the Pope. One called upon Barbara: another upon Catherine: the third vpō George. Here was no Doctor nor teacher, to set forth the true doctrine of inuocacion. All things were overwhelmed with Idolatries, errors, superstitions. &c.

It appeareth by saint Mark, that the people of the Jews were in great misery and blindness, forasmuch as thei were as sheep without a shepherd. There wer Priests and Levites in office, to teache the people of the coming of Christ, and of his gracious and merciful kingdom. But what did thei? Thei became of Shepheardes, ravening Wolffes. The word of GOD thei taught not, but thei set forth to the people their own dreams, unto the great danger and peril of the miserable sheep, as it chanced also unto us in the Papacie. For under the Pope no man knew, that GOD would be merciful unto us for Christ's sake, and forgive us our sins, so that the doctrine of recōciliacion by Christ, was utterly unknown. Although that their own works were necessarily required unto saluaciō: and that this was the only way unto eternal life. And this is the first and principal calamity and misery, that Christ noteth in the people, and therefore is moved with a fervent compassion toward them, and preacheth unto them a long sermon. As though he should say: What do the Priests? Here is a great multitude of people, and thei would gladly learn the true religion of GOD, but there is no man to teache them. As for the Papists, thei are occupied about their own profit, and about the sacrifices.

Therefore Mark saith: Thei were as Shepe without a Shepherd. It is an extreme misery, when a sheep is without a shepherd. The reason is. For a Shepe being but a weak and vndefensed beast, is in jeopardy of the Wolf, or of some other noisome beast, when she is without her shepherd, dogs, and fold, so that he cannot but be in danger. Even so it is with us. Look where the word of GOD is not taught, and where the doctrine of the Gospel is not preached: there hath the Wolffe, that is to say, the Devil full power over the people, as Solomon saith: when the preaching of God's word faileth, the people perish and go to havoc. For we have enough to do, to keep us free from Satan and his assaults, even then also when we moste earnestly either hear, rede, or teache the Gospel, and give our selves moste fervently to prayer, yea, and when true teachers and shepherds of our soulles are present. What is then to be thought of thē, which lack all these things. Suche may easily be persuaded, one to become a Monk, another a Frier, the third a Chanon. &c. One to call upon this saint, another upon that: one to trust unto his good work, another unto that: and so to be brought into manifold errors and heresies, and at the last to become a pray to the Wolf.

Verily the eyes of our Lord Jesus Christ, must need be shinyng and bright, seeing thei pearse into the very breasts of men, and are moved with so great and fervent affection toward them, because thei so dangerously walk and straye abroad, as sheep without a shepherd. In consideration whereof, although Christ for his rest and quietness sake (as saint Mark saith) went into the desert, yet he being as it wer, waken and stirred up with the misery of these dispersed people, first of all hath consideration of the spiritual famine, and hunger that thei have: and therefore he falleth in hand to teache thē. Even so it is in this our Gospel, where the Evangelist showeth, that the people continued with Christ three days. This did thei without doubt, for the fervent study and hearty desire, that thei had to hear the sermons of Christ. Oh, infinite treasure were to be given for these sermons, if thei might be had. But the Evangelists mind, was only to describe and set forth, the work & miracle.

And this is the first part, that Christ above all things, is careful for the soulles, of these miserable and dispersed people. And therefore he praying unto his father, to send workmen into his Harvest: yea, he embraceth the selie simple soulles, and teacheth them. Seeyng that he showeth such an hearty affection toward his people, with what countenance, think ye, will he behold at the last day, those negligent shepherds, which regard not their office, and so are the occasion, that the people fall into errors. How will he look upon those Princes and Rulars, which compel their subjects unto Idolatry, and will not suffer that the true word, and sincere doctrine of GOD, should be taught unto them? What shall the Bishops say then, which boast and brag much of their titles, as honor, holiness, grace. &c. And crake of their office, to the uttermost, that GOD hath appointed them Bishops, and Overseers of men's soulles, and yet thei do nothing else, then even of set purpose, keep the people still in Idolatry, neither suffer thei them ones to aspire, or come forward unto the true knowledge of GOD, and unto the true worshiping of the same, but grievously punish and torment them, if thei will not consent to their Idolatry, and walk in the traditions of men? Again, what shall Parentes say, which labor not, to the uttermost of their power, to bring up their children and family, in the true doctrine of Christ, either by their private teaching at home, or else when it is publicly set soorthe, in the congregation of GOD ▪ This then without doubt, shall be the saying of GOD : Ye Fathers of households, ye Kynges and Princes, ye Bishops and Spiritual Shepherdes, so many soulles wer committed to you, to se that thei should be brought up, in the true knowledge of my word, and that thei should worship me, as I have commanded in my holy law. But this have ye not dooen. Ye have suffered them to live in all kind of wicked ignorance, to be defiled with all manner of Idolatry, to walk after the traditions of men, but not according to my word. Of whom should I require this, and be revenged, but of you, which wer Parentes and Governors, Princes and Rulers, Bishops and Ouersears? And yet have ye not dooen your diligence, that youre Seruauntes, Children, Subiectes, and Parisheners should be truly and Godly instructed and brought up. For Parentes, Princes. &c. are not only set in authority for the bodies sake, and for the necessity of this temporal life, but also that thei should be helpers, and, as the Prophet saith, Nurses of the congregation of GOD, that families and subjects, may be brought unto the true knowledge of the word, fear GOD, become righteous and Godly in their conversation, and so at the last, obtain everlasting salvation.

Therefore this is the highest work, and the moste principal service, that we can do unto God in this world, even to bring all such as be committed to our charge, unto the true knowledge of God, and of his blessed Gospel. For who seeth not, how earnestly the Devil labor, partly by sects, and partly by tyrants, to stop the procedinges of the Gospel, that no kind, no age may come unto the religiō, & fear of GOD ? As I may speak nothing, how laborious and painful a thing it is, to bring the people unto the true knowledge of God. Suche service to God, and such almose to the people's soulles, doeth Christ here first of all, declare to them that come unto him, that is to say, he first fedeth their hongrie souls with the word of God. And this is truly to sanctify the Sabbath day: I mean, to preach and hear the word of God, in so much that thei, which do this, please God more, then if thei should offer to him, great mountains of gold. We therefore must also follow this example. And verily if Princes, Parētes, Governors of households. &c. would do this, thei might deserve heaven, by this their office, that is to say, thei should do unto God, moste high and acceptable sacrifice, for as much as thei, to the uttering of their poor labor, and do their true diligence, that the soulles, which are committed unto them, may be brought unto the true knowledge of God, and of his son Jesus Christ, and so be delivered from the kingdom of the Devil, and be made inheritors of everlasting glory.

After this spiritual refection, I mean the preaching of God's word, followeth the seconde refection or almose, when Christ also taketh care for the body. For Christ came not into this world, to destroy either soul or body, but to save both. Therefore the Carthusian or Monk of the Charterhouse went not the right way to work, whē he thought his great abstinence, and longe prayers, hindered the health of his body. The body is subject to labor, that it should not be idle: yet must that so be dooen, that the body loose not his health. For he that destroyeth his body, as the Monks many times enfebleth thē selves, and weaken their strengths, by their loud syngyng, long fasting, and tedious praying, doeth nothing else then murder himself. This must be avoided, as a moste grievous sin, as Jesus Sirach prescribeth: The fodder, the whip, and the burden belongeth unto the Ass: meat, correction, and work unto the servant But, saith he, do not to much unto him in any wise, and without discretion do nothing. For the body is mortal, and therefore it hath need of meat, that it may be in health. It is also to be put unto labor, that it wax not wanton, and imagine some evil. Moreover, it hath need of correction and discipline, that thereby it may be provoked, excited, and stirred up unto labor, that it wax not idle, and negligently do the things that are to be done. And yet in all these things, there must be a measure or mean. For the body cannot always labor. It must sometime have rest. And for this cause hath GOD appointed not only the day unto labor, but also the night unto sleep and rest. And the middaie serveth us to eat. For GOD is no murderer, as the Devil is, which Devil laboreth to this ende, that the Monk may utterly kill him self, with the immoderate exercises of fasting, watchyng, praying. &c. But GOD will none of this. He will have measure to be kept in all things. Measure is a merry mean, as thei use to say.

This is the seconde comfort, that we should go the right way to work, and above all things seek after the word of GOD : which when we fall even into the desert and wilderness, and therefore are in danger of famine, yet let us not despair, nor be dismayed. For evē here is the lord with us, which is moved with our necessity, and also is careful for us, yea, and that much better, then we be able to care for our selves. For we with our care, can bring nothing unto good effect. But where Christ careth, there must needs be great plenty of all things, though there were nothing else in the world, then high penury, and moste miserable lack, as we se here. The Apostles also take care. But what is their care? For sothe this: whens shall we get bread here in the wilderness, that we may feed this people? This their care is such, that no goodness cometh of it. But when Christ ones taketh care of the people, and appoincteth with him self, how he will feed them, although there be present only .vii. loves, and a few little fishes, yet through his blessing, thei be made so great and plentiful, that thei suffice four thousand men, yea, and there remain of their fragments, seuē baskettes full. Women and children are not numbered, whereof it is to be thought, that there was also a great number.

Now tell me, if any man were certain and sure, that he should go as far, and do as much with one piece of gold, as a riche man should do with many thousādes, would not he wish that his one piece of gold, cast a side all care, and be as merry and as frolike, as the riche man with all his thousands? And if the riche man should boast, & auaunce him self, because of his riches, would not the poor man mock him, and say? Thou hast no cause to be proud, for all thy riches. For although thou hast much, yea, & more then I, yet art thou in no better case then I am. For my one piece of gold is as much to me, as all thy heap of gold is to thee. Neither can thy so many thousands, any lenger endure, then this my one piece of gold. Therefore I am in as good state with my little, as thou with all that thou hast. &c.

But how come this to pass, when we be Christians, or at the least, will so be coumpted, that we do not in all points, so behave our selves, that neither in wealth and plētie we wax proud, nor yet in penury and scarsenes we faint, are dismayed, or despair? For if we earnestly and diligently, seek the word of GOD : there shall be no peril of scarsenes. Christ will be careful for us, neither shall we want any good thing at all. For this is nothing to the purpose, whither we have much or little- This is altogether, that Christ may bless that we have. When he putteth his blessing, unto that little thou hast, then shalt thou not only, not lack any thing▪ but also for that blessings sake, thou shalt have more remaining, then thou haddest at the beginning. If we would truly and earnestly believe this doctrine, we should not only be without carefulness, but we should also repress couetuousnes, which maketh us almost, as persons besides our selves, or out of our wits. For such wickedness ruleth and reigneth, in the hearts of coueteous people, that the more thei have, the more the couite. Yea, the couetuous man, doth as well lack that he hath, as that he hath not: and for the moste parte, couetuousnes doeth so blind his eyes that he falleth into all kind of mischief, fearing neither GOD, nor man. But he that would consider this miracle a right, should be of another mind: I mean, he would neither because of plenty be to bold, or trust to much, nor yet for his penury despair, or be utterly dismayed. For this he knoweth that he, which hath Christ, hath such a dispensatour and steward, as is able to make much of a little: And again contrariwise, that where Christ is absent with his blessing, all things out of hand must needs come to naught, be thei never so great and plentuous.

Paraduenture these seven loaves, and a few fishes, were for Christ and his disciples. For seeing this was Christ's manner, oftentimes to go into desert & solitary places to pray, and to fight against Satan: it is to be thought, that the disciples prepared victual for their purpose. Therefore so sone as Christ taketh the bread into his hands, it is straight ways, increased, as it may be perceived, so that although he distributeth thereof, yet remaineth there in his hands, still more and more. This art and connyng Christ knoweth, and gladly exerciseth the same for their sake, which love and embrace his word: and yet not before that the lack, be perceived and felt. Therefore he that desireth to have this blessing, let him not be grieved, though he suffer penury for a little time. Embrace thou the word constantly, and live according to thy vocation. (For this doeth Christ require of thee) and as for all other care, caste it upon him, and he shall nourish thee.

For no man hath ever, either heard or seen, that a Christian man hath perished, and died for hunger. Thei have been afflicted and caste into prison: but after thei have received the fat, almost of the word of GOD, thei have found other meat sufficient, neither have thei lacked any good thing. Neither ought this to move a Christian man, anything at all, that he hath not such, and so great deinties. as the riche worldlings have. For Christ did not over deintely feed his geastes. Bread and fish was their meat, water was their drink. He setteth not before thē many dishes, and variety of precious and pleasant wines, as the manner is of rich men, and of men of power, that have plētie and superfluity of all worldly things. He willeth that mean meat and drink should be our fare, while we are in this world & that therewith we ought to be content. For what requirest thou more, then that thou mayest repress and slake hunger, and preserve thy health? Be therefore content herewith. If other fare more daintely, thei have the more cause to thanke God for it, and to take heed, that thei do not abuse that their abundance, and large blessing of GOD, nor make it an occasion of wickedness. For experience teacheth, that deintie fare cannot agree with all men, and that good health and delicious food, have seldom concord between them, so that bread, salt, and water with prosperous welfare and good health, is more to be wished, then all the deinties of the world with sicknesses, diseases, and tormētes of the body. As we have examples by diverse riche men, which rather follow their beastly pleasures, then their natural appetite of feeding. But thei receive a reward, with their foolishenes. For where as if thei would live soberly, temperatly, and according to the desire of Nature, thei should both have their health the better, and also be the more able in good and semely order, to do such things, as belong unto their vocation and calling, and so please both GOD and man: Now oppressyng nature, by their to much ingurgilatiō and excess, by their surfettyng and drunkenness, thei do not only make thē selves unapt unto the service of GOD, of their neighbor, and of them selves, but also thei fill and infect their minds and bodies, with many sins and diseases, yea, and haste death unto them selves, before the natural time, as the wiseman saith: Excess of meats bringeth sickness, and glotonie cometh at the last to an immeasurable hate. Thorowe surfette have many one perished: but he that dieteth himself temperatly, prolongeth his life. Moreover, through this their to moche delicate fare, and variety of dishes, the poor people are defrauded of their portion. For the more that the rich glotons spend thus wastefully upon them selves, the less have thei to bestow upon the poor, yea, thei are moned nothing at all with pity, and compassion toward the nedie people, as we may see by that voluptuous Epicure, in the Gospel of Luke, which faryng deintely every day himself, disdained to give unto poor and beggarly Lazarus, so much as of the cromes that fell from his table, so far was it of, that he shown any obedience to this commandment of GOD : Break thy bread to the hongrie. As for the nedie and waifaring men, lead them into thy house. And when thou seest a naked man, clothe him, and despise not thine own flesh. But these cormorantlike Epicures, little regard this, and such like commandments of GOD. Therefore in making provision for their own bellies, thei spare no cost: but unto the maintainaūce of the poor, all that ever thei give, is not worth, God a mercy.

We ought therefore, to have a special regard to this simple fare, which is here setforthe, and greatly garnished, with the moste comfortable blessing of GOD, and therewith to be content, seeing as the Philosopher saith, we live not to eat, but we eat to live. And nature is content with a little.

When GOD gave to his people Manna in the wilderness, daily for their food, such as were thankfull, and Godly minded, received it not only as a moste goodly & noble meat, but thei also thought it to be sufficient, for their corporal necessity, neither required thei any other kind of meat, or variety of dishes. But the delicate belligoddes, it could by no means suffice, which desired rather to return into Egypt, and to sit there emong the greasy flesh pots. But what the reward of thē was, the holy scriptures do manifestly declare.

The Patriarch Jacob departing frō his country, when he prayed unto GOD, asked no more of him, but food and raiment. GOD gave to Helias the Prophet by his Angel, a loaf of broiled bread and a vessel of water. At another time he fed him by a Raven, twice a day with bread & flesh, and willed him to drink the water of the Brooke Cherith. Here is no variety of dishes, nor delicate wines. Daniel, Ananias, Misaell, and Asarias, when thei might have eaten and drunken, of the same meat and wine, that king Nabuchodonozor did eat and drink, refused so to do: and chosed rather, in stead of that princely fare, to eat Potage and to drink water, and yet wer thei better liking and fatter then thei, which did eat of the kings meat, The meat, which GOD sent to Daniel, being in prison at Babylon, by Abacut the Prophet, was it any other then Potage and broken bread? GOD giveth not deinties, but necessaries to his people, which thei shall never want that love him. Saint Paul saith: having nourishement and clothing (he saith not, having delicious fare, & sumptuous apparel) let us be content. For nothing brought we into the world, neither shall we carry any thing out of it. Therefore our savior Christ in that prayer, which he taught his Disciples to say, commandeth us to pray, not for deinties and variety of pleasant dishes, but for bread, that is to say, for necessary food, whereof presently we have need. Give us this day our daily bread. And that moste wise and noble king Solomon, desired of GOD, only a necessary living. O Lord, saith he, give me neither poverty nor richesse: only grant me a necessary living: least I be to full, I deny thee and say: Who is the Lord? And least I being constrained through poverty, fall unto stealyng, and take the name of my GOD in vain.

This frugality therefore and simple fare, accompanied with the blessing of Christ, and practiced of all good and Godly men, from the beginning in all ag • s, ought to move us for to eschew all kinds of voluptuous and dilicious fare, and to content our selves, with thin and necessary diete, auoidyng all excess and superfluity, not only as a sin displeasaunt unto GOD, but also as a pestilent noisome and hurtful to our health and life: always having before our eyes, this saying of our savior Christ: Take hede that your hearts be not overcome with surfettyng and drunkenness. And as saint Paul saith: Make no provision for the flesh, to fulfill the lusts thereof.

To ende: This is not the meaning of this our Gospel, that we acknowledge and confess, Jesus Christ our Lord, to be our nurse father, prouider, and Steward, which giveth unto us all things abundantly to enjoy them: which notwithstanding hath the moste special care, for the food of the soulle, that we may get above all things, the knowledge of God's word, and of true Godliness, and so obtain everlasting life. Again, that so many as seek the kingdom of GOD, and the righteousness thereof, should not despair, concerning corporal sustenance, but in all their necessities, flee unto Christ's blessing, and faithfully believe, that Christ will no less feed them, and take care for them, then he did for the five thousand, of whom our Gospel maketh mention, although reason se not, how this thing may be brought to pass: so that here we are taught, that as we be made of two partes, that is to say, of soulle and body: so likewise doeth Christ make provision for thē both: neither will he suffer such as trust in him, to want any good thing, either for the soulle, or for the body, but give them all things liberally, as the Psalmograph saith: O fear the lord, ye that be his Saints: for thei that fear him, lack nothing. The Lions do lack and suffer hunger, but thei, which seek the Lord, shall want no manner of thing that is good. That we may obtain these two blessings of GOD the father, through Christ according to his moste sweet and comfortable promises, that is to say, food both for soul and body, necessary living, for the sustentacion of this mortal life in this world, and everlasting glory in the world to come, both for soul and body: let us at all times diligently pray, for the assistance of God's moste holy spirit, that he may breath into us, such heavenly and spiritual motions, that we may above all things, seek the Kyngdome of GOD, and the righteousness thereof, depend wholly on his faithful providence, and always be thankful to him for his benefits, where with daily he enricheth us, through his son Christ Jesus: To whom both now and ever, be all glory and honor. Amen.

THE EXPOSITION.

T His our Gospel is part, of that long sermon, which our savior Christ made in the mountain, described of the blessed Evangelist S. Matthew in the .v. vi. vii. Chapiters of his Gospel, and it is almost at the latter ende of the aforesaied sermon. And the occasion of these his words, may right well seme to be this. The Lord Christ knew right well, that according to our English Proverb, where so ever GOD buildeth a Church, there the Devil will build a Chapel just by: That is to say, where so ever the word of GOD is truly set forth, and sincerely preached: there the Devil ceaseth not through his Tares of wicked heresies, and false doctrine to hinder and to let, yea, to obscure and deface that good work, as we may se in the Gospel, that few or none may receive profit thereby, least his kingdom should be diminished, and he spoiled of his pray. Therefore in this our Gospel, Christ admonisheth, warneth, and chargeth us to beware of false Prophets. As though he should say: I have set forth my word unto you, and diligently taught you, what ye ought to do: how ye should rightly and truly, understand the ten commandments, pray, fast, believe in GOD, give almose. &c. This now remaineth, that ye diligently take hede, that ye by no means, suffer yourselves to be plucked away, from this my doctrine, neither by the subtle suggestions, of moste subtle Satan, nor by the crafty conueighaunce, and fleshly persuasions of Antichrist, & his adherents. For I send you not forth emong Angels, but emōg Wolffes, neither do I sow you emong Wheat, but emong Tares. Therefore take hede diligently that ye be not deceived, nor allured from the way of truth, unto the rocks of errors and heresies.

Wherefor Christ in this our Gospel, chargeth us above all things, that we hold fast the sincere and pure word of God, and suffer not our selves, so much as the breadth of our nail, to be plucked away from it, but whatsoever is contrary to that, to coumpte it as evil as the Devil, and plain abomination, who so ever be the aucthour thereof, Kyng, or Kesar, Pope, or Patriarch. For, as we heard before, wheresoever the word is sincerely preached, there are the Wolffes at hand straight ways, with all their subtelties, deceiptes and crafty immaginacions, as we have experience hereof, and diverse examples also, both in matters of the Church, in affairs of the Common weal, and in household business. The Wolffe thrusteth him self into all places, that he may pluck us frō the word, and so occupy the place him self. In the Church we have the word of GOD : there laboreth the devil to the uttermost, to pluck it away frō us. He stirreth up one sectarie or other, to teache some new thing of Baptism, of the Lord's supper, yea, of Christ him self, which we never heard before. And then such and so great is our foolishenes, inconstancy, and leudnes, that out of hand we are desirous of news, so that immediately we cast away the word, and have a singular respect, unto the aucthour of that new doctrine, when notwithstanding he doth nothing else, then go about to deceive and destroy us. And unto this ende, that is to say, that we should not be seduced of such Wolffes, doeth our savior Christ specially, direct this his admoniciō. As though he should say: ye shall not want Wolffes, which shall come unto you with goodly visars, and holy shows, that ye shall think, ye never in your life, heard more Godly, or more excellent Preachers. And thus except ye take hede, ye shall be deceived, and fall into danger, before ye beware. But who shall be in the fault? Surely not I, which warn you to take hede, but ye yourselves, which hear the word and have it, and yet will you not keep it, nor hold it fast. &c. For if a Christian man being circumspect, and having regard to himself, and to his own salvation, had no more but the Catechism, that is to say, the ten Commaundementes, the Articles of the faith, the lords prayer, the words of Christ concerning Baptism, and the Lord's supper: even by these things only, might he defend himself against all heresies and errors. But seeing there is so great negligence of hearing the word, and so few that delight in the same, with their whole hearts: it is no marvel, though the Devil take place in them, and throw them hedlong into all kind of wicked and ungodly doctrine.

Against this so great danger, Christ would have us well enarmed, and strongly defensed, that we be not circumvented nor beguiled, yea, deceived and destroyed of those Wolffes: which shall be, if we caste a way this security and negligence, and fortress our selves manly and valiantly, with the word of God. He setteth before us, the most certain deceiptes of the Wolffes, and how craftily thei go about to beguile. We had need therefore diligently to take hede. And therefore saith Christ: he that will be in saffegarde, and set free from the ravening tethe, of the moste ravening Wolffes, let him hold fast my word, which is the true light, whereby he may clearly, as in a moste clear glass, behold, se, and perceive the sly subtleties of subtle Satan: which also is the armor to defend us, against the fiery darts of the devil, although he approach unto us never so craftily, even clad and garnished with the simple apparel, of a moste simple sheep. For this is the greatest jeopardy of all. When the Devil cometh, he cometh not in his own habit, but he taketh unto him, some holy and religious garment, and pretendeth much deuocion and godliness. After this sort came he unto Christ in the wilderness, whē he said unto him: Fall down and worship me, and I will give thee all these things. These words were not mete words for the Devil, but for the moste high Majesty of GOD. This a lone is to be worshipped. This alone hath the right & power, of the kingdoms of the world, and giveth them unto whō it pleaseth him. Therefore Christ rebuketh him and saith: Hens Satan As though he should say: Thou camest unto me in the apparel of GOD, but I know thee. Thou art the Devil. Therefore the Shepes clothing ought to move no man. For so may we sone be deceived, receive and hear the Devil in steed of GOD. In like manner, when the Devil cometh unto us with his Sectaries, Schismatikes, and Heretics, he first of all putteth upon him, a goodly countenaūce and apparelleth him self like an Angel of light, that it may none otherwise appere, but that those impostores, iuglars, and deceivers are moste holy. moste religious, moste feruente in God's cause, and moste zealous in matters of true Godlines, and yet it is the Devil, as we have plentle of examples, in the Arians, Anabaptists, Dauidians, Swenckfeldians. &c.

To be short, where the Devil findeth idle and careless hearts, there crepeth he into them, as a Serpente, when men sleep on the grass, and fele nothing. We may not therefore neglect, caste away, and set naught by the the faithful admonition, and warning of Christ, least through our negligence, we be deceived of these glistering Hypocrites, and be carried about with every wind of doctrine, but we ought rather, diligently to hear the word, have our meditacion in that, and embrace it with high constancy, and by that expende weigh, discern and judge all doctrines, who soever be the aucthours of them. If we would thus do, the Devil should not have so great power to deceive us.

In the regimentes of common wealths, we may behold an example, and as it were a picture of Ecclesiastical matters. For when Princes are careless and idle, and do not their office, diligently and earnestly, as thei ought: Then is as the lande full of flatterers. For thei believe generally all men: what so ever thei hear, thei think it straight ways to be true. And this is the cause, why all things go to havoc in their countries, and their subjects be moste miserably polled and pilled, as I may speak nothing of their own incommodities and losses. For it is not vndaungerous, to commit the handling of so weighty matters to all men, and the Princes them selves, nothing at all regard them. If thei them selves were present, at the doing of such matters, knew the accoumptes of their officers, and would believe no more then thei knew certainly to be true, it should go better with the common wealth, then it doeth at this present.

And even so is it likewise, in families or householdes. Whē such as should be governors of houses, are idle and careless, and commit all things to them of their household: losses chance sooner then thei looked for. In deed, this is true: we ought not to despair generally of all men's fidelity, and right up behavior. For it oftentimes chanceth, that when a man perceiveth, that he is not trusted, he showeth himself the more negligent, in doing his duty. As love with love, so faith also is bought with faith, and trust with trust. Notwithstandyng, this matter is to be handled with measure and discrecion, so that we shall not rashly, and without good advisement, commit all things to all men, neither at all times, nor in all places. And men are so to be trusted, that not withstandyng they shall think, that the Father of the household hath also himself an eye to his things, and that he will easily perceive it, if any thing be done amiss of such as he trusteth, or hath in his house. For the negligence of masters, is many times the occasion, that servants are negligente, and give them selves to a more licentious and retchelesse life, when notwithstanding the household servants ought not to be careless, but studiously to obey the will and commandment of their masters, and not to suffer them selves by any means thorough the counsel of the wicked to be brought unto lewdness. For what good success of things can be there, where the masters command one thing, and the servants neglectyng their masters commandment thorough the wicked aduyse of certain naughty persons do the contrary: yea, give their minds to idleness, to plays, to pastymes, to dycyng, to cardynge, to drynkyng, to whooryng. &c. And yet many in these their lewd doings will bear a fair face outwardly, as though nothing were amiss, but all things welle, yea as though they did their office, according to their bounden duty. But yet for all that, seeing disobedience is shown to their masters, it must needs come of the devil, whatsoever they do in this behalf. And many times servants dwell with such masters, as by no means can abide such neglygente, lewd, and light behauioure. But here cometh in the devil with his subtleties and crafty devices, which by some naughtye pack, goeth about to persuade them, that such service is miserable bondage, and therefore they ought to caste away that captivity, and seek more liberty, which they shall easylye and with greater profit find in some other more convenient place. Awaye therefore with the old masters, and seek after new. The unwise servants think this to be good council, and to come from a loving and friendly heart toward them, and therefore they both obey, and disobeye. The devil they obey: God they disobeye, which hath commanded to obey their bodily masters in all things, yea and that with simplenesse of heart. But the simple are soon deceived, specially when frendeshyp is pretended, and those things uttered, which delight the foolishly fancy of men.

But why make I many words? The wolf is ready at all times both in weighty and in slender matters. For all things that with true diligence and good mind ought to be done in the Church, in commune wealths, or in householdes, the devil by no means can abide: but all offices that are ordained of GOD, he goeth about to hynder and let yea utterly to subvert and to destroy them, that that, which is ordained unto the conservation both of things present, and of things to comme, may be evil spoken of, that no goodness may ensewe thereof· We must therefore dilygentlye take heed and mark, what the devil at all times goeth about, lease with his fair face and pleasant countenance he deceaueth us, and bringeth us into error. For all such, as with whom we have to do, are not sincere in Relygion, but many are hypocrites: They do pretend Relygion and godliness, but they have not one point of true Relygion in them. Wherefore, it is hard for to know the wolf thoroughly, except we be very diligent, circumspecte, and discrete.

But this thing is moste dangerous and grienous in the Church. For scismatykes, sectaries, and heretykes comme in with such pretence, as though that earnestly and even from the very heart, they did regard the salvation of men's souls, and that they had a feruente zeal and greedy desire to set forth the word of GOD, and the truth thereof. Whenne the simple seely sheep behold their shepishe garments, they suspect no evil, no deceit, no craft, no subtlety. They straight ways embrace them as true and godly teachers. For who would not greatly regard such and so noble professoures of God's word and of the truth? But the Christians must know this, that the devil also is wont to brag and boast of the truth and word of God, no less then the very godly. Therefore they ought to be so enstructed, that they might say on this manner: The truth and word of GOD I love fulle dearly. Notwithstandyng, I will regard no man's authority so much, but that I will confer this word, that he speakethe with my Catechism, and with the doctrine, which I have hitherto heard. He that is so circumspecte, and is not moved with every newfangled fancy, but hath respect unto the word, he is without all danger, neither can he be deceived. He that doth otherwise, it is not possible, but that he must fall into both errors and heresies, and be seduced from the truth of the word.

Eve in Paradyse is an example for this matter. The devils oration unto her was moste pleasant and full of sugared eloquence. He paynteth forth god to be so gentle and meek, that he knoweth not what anger meaneth. Why (saith he) hath not God given all this gardeyn into your power, that ye should do withal what ye will, and enjoy the commodities thereof after your own lust and pleasure? Howe vnsyttynge then were it, that he should deny you this one only tree, which can so greatly not hurt you, that by the benefyte thereof, ye shall get wisdom comparable with the wisdom of God? Honylyke and mete to deceive are these words, which were able in deed easyly to seduce Eve, that she might fall away, and forgette the commandment, which God had given to her, and to her husband. And although she had not forgotten it, yet she began to doubt of it. And there came in her myserie. Fyrste of all, when the devil assaulted her, she behaved her self wysely, and gave the devil a repulse by the virtue of che commandment, which GOD had given unto them. But when Satan went another way to work, because he had no good success in the former enterprise, and brought the matter to this point, that if the commandment concerning the tree were true, GOD must needs be malicious and full of envy, which would not also grant them the like wisdom with him: thenne she out of hand casteth away the word, plucketh the apple, and eateth. By the eating of the which apple, she and all we were most myserably, yea for our disobedience, moste justly, caste into all kind of euyls. Now for the like peril, because that we also should not be deceived on such sort, Christ warneth us, and saith: Beware of false Prophets. As though he should say: If ye be deceived hereafter, the fault shall be yours, and not mine. For I have delivered unto you my word whole and pure. See that it be your fortress comfort, and light. Only provide, that ye let not this light go from your eyes, but hold fast the word. Whē any other word is brought unto you, that agreeth not with this my word, say: I am deaf. This my light is of another sort. And verily God hath sufficiently provided for us against the devil and Antichrist with all their complices, in that he hath given us his word. And he is excused, neither can we putt any fault in him. But we are not excused, when we hold not fast the word, but follow the word of the wolf, where as the very danger of the damnation both of our body and soul ought to admonish us, that we should not hear such voices. For it is the voice of such an ennemye, as only seeketh our destruction, as he declared in Paradyse, concerning our first parents Adam and Eve, when he threw them headlonge with all their posterity into sin, death, and wrath of God: out of the which myserye our moste merciful God and heavenly Father hath delivered us by his son, that we might be enfranchised from sin and death. But now the second time our enemy layeth wait again for us, if he by any mean can pluck us from this grace, and throw us again into our old myserie. Therefore we must diligently watch, and with all main hold fast the word of God. For otherwise can we by no means be free from danger.

And thus much have we spoken concerning this one sentence of the Gospel, wherein Christ commandeth us to beware of false Prophets, and straighly chargeth us, that we hold fast the word, and by no means suffer our selves to be drawn from that, but whatsoever is contrary to the word, to flee from it as from the devil and the pestilence. And that shall suffice. For as it is tofore said: He that followeth this light, and suffereth it not depart from his eyes, he may be sure to be saved. But Christ to show how careful he is for us and for our salvation, is not content with this general commandment, but he also prescribeth to his Christians two rules, which they ought to follow, that they may the more easily eschew this peril. The first is, that they be not deceived with the shepes clothing, and judge according unto that. For as wolves when they oppressed with hunger, practice the barkynges of dogs, if by that means they may deceive either man or beast: so likewise do the false prophets: they bear a godly face outwardly, and pretend as they were the true prophets and preachers of God, but no man ought to rest on that alone, least he be deceived. This one rule is diligently to be considered. For it is a matter of great weight.

The clothing or garment signifieth this, that no false Prophet cometh, which plainly and openly declareth his sub • iltie & falls doctrine, but they highly commend and set forth their good will toward the flock of CHRIST, and that of a very zeal toward the kingdom of GOD, they are moved and enforced to preach: Again, that they can by no means suffer so great an injury to be done to the pore people, in keeping them so longe time in blindness, and in concealyng the truth of God's word from them &c. The wily sleights of such words, the simple people perceaueth not. Therefore they think by and by, that the matter is even so, as they say and pretend. They think that these seductours and deceauers, bear an hearty good affection toward them, so that they commyt them selves to their tuition, being ready to believe as they will have them, and to receive what so ever doctrine they teache. And by this means are the miserable poor ignorant people moste miserably deceived. But a christen man must beware, as it hath tofore ben said. For the dyuel showeth not himself in his own likeness, terrible, black, foul, evil favored &c. but he pretendeth a certain godly majesty, and changeth him self into an angel of light. Wolves likewise come not as wolves, but they put about thē shepes clothing, that they which know them not, would think them in deed to be simple, innocent, & harmless sheep.

Moreover, shepes clothynge signifieth an office or vocation, and glorious titles: as we also have proved by experience, that the Pope and bishops herein have done much harm, and yet do, in that they brag and boast of their office, and therefore would, that their traditions should be of great authority. For although their life be such, that by it they can deceive no man, yet this hath a great show and a goodly outward face, y ^t they have the ministry of the church committed unto them: As Christ also reporteth of the scribes and Phariseys, y ^t they sit in the chair of Moses. And we cā not make them to leave this bostyng. We must needs grant, that they have y ^t ministry or office, & that it is of his own nature true in thē, if they would use it well & truly. But forasmuch as the Pope & y ^e bishops crake of their office & therefore require to be herd, as such as cannot err: a Christian mā must take good hede to himself, and say: I knowledge the office. It is a very shepes clothing, But Christ commandeth me not to be content with that, when the shepes clothing cometh forth, but that I also search, boult out, and see, whether under that garment there lurketh and lieth hyd, a ravening wolf, or not.

In like manner this is also a shepes clothing, when false Prophets show outwardly a great holiness of life: As we have the Anabaptists for an example. They use no vain, wicked, or worldly talk: They swear not: They use all simplicity both in their diete and apparel: they speak much of God's word: they pray continually: they suffer persecution patiently: they revenge not whatsoever is done to them: they suffer no man to lack that is of their profession, but have all things common among them, as it was in the time of the Apostles. &c. These things of their own nature are not evil, and it were to be wished, that all men were such in these things, according to the christen profession. But that their doctrine should be judged true because of these things: That is contrary to Christ's counsel. For under a shepes clothing, a wolf may hyde himself. As when they after the manner of monks put their trust in works: when they make God a liar, in that they be baptized twice and cast away their first and true baptism, as unprofitable, wicked, and naught: when they teach corruptly of the Lord's Supper, as though there were in it nothing else, but bare bread and bare wyne: Agayne, that the receauynge thereof is an exercise for the young lynges and for the imperfect folk of the christen Congregation, and not for such as are perfect and ancient in Christ: when they burden Christian men with things not necessary: when they disturb whole households, and make the husband to forsake the wife, & the wife her husband, to join them selves to their wicked and damnable religion: when they take away the propriety and owneshyp of worldly goods and possessions, and would have all things common: when they contemn and condemn the politic and civil power as profane and ungodly, and profess them selves in deed enemies to the congregation of God, to the civil power, and to the government of families or householdes, This fair face also was set upon the rules of monks and nonnes, so that by them also the whole world was in a manner deceived. But this iugglyng is now uttered by the word of God, so that now the wolf, which lurked under the sheep's clothing is come to light, and known of all men.

Moreover, great gifts likewise ar shepes clothing, whereof Christ speaketh in the Gospel, that some shall come in his name, and prophecy or tell things to come some shall cast out devils, and work great miracles. In these things also, there ought to be no prejudice to the Christians, as though they ought not therefore to make inquisition of the truth of the doctrine. The word must be considered without any respect had to the prerogative of any person: and the wolf is always to be feared and suspected under the sheep's clothynge.

And this is y ^e first rule, which Christ prescribeth to his Christians, that they diligently take heed & beware of shepes clothing. For although their speech be fair and courteous, their office true: their outward life fautlesse: besides a great number of excellent virtues: yet we ought to mystrust, lest under them craft, falsehood, and deceyte, should lie lurkyng, forasmuch as under fair and sugared speech, there may lie hyd most deadly poison: under a true office, a corrupt using thereof: under a religious life, fraud, guile and deceit: under great gifts, great wickedness. Therefore so soon as thou seest the shepes clothing, think, that thou must take good hede and beware. For Christ himself giveth warning, that wolves have such clothynge to hyde them selves in. Wherefore thou must diligently search them, that their crafts and subtleties may be known. But howe shall that be done? Ueryly that will the second rule teache, which is: Thou shalt let pass the outward face and fair show, whereof we have hitherto spoken, and thou shalt consider the fruits. By their fruicts (saith he) shall ye know them. And he putteth forth a similitude. None of you (saith he) is so mad, that he would gather grapes of thorns or fygs of thistles. For such fruits grow in other trees In orchardes also men judge by the fruictes of apple trees, of the good tree: but where nothing is, they judge the contrary. This trade doth Christ also put forth to us for to judge of false teachers, that we be not deceived at the first blush, although the wolf cometh clad with never so goodly and godly shepes clothing.

But first of all, what is the fruit of a true prophet & teacher, whereby he must be known to be no wolf, but a true sheep? Truly not the outward life, nor the office, nor the titles, nor yet the noble gifts. For Christ doth testify this, and experience techeth the same, that men by these are oftentimes deceived. The true fruit is, as Christ showeth in the ende, to do the will of the Father, which is in heaven. And here it is to be noted, that Christ speaketh not generally of all Cristians but only of Prophets or teachers. This is true, that all men ought to do the will of the heavenly Father, & thereby do they also get salvation. The Fathers will is, not only that we should do the ten cōmandementes, and by that means declare our obedience to God: (For seeing we cannot do this perfectly in this life. it is impossible for us to affirm, that we have don the will of God, or that we have any power of our selves to obtain salvation & the kingdom of God by our works:) but also and moste specially this is proprely y ^e will of God, as Christ saith in the gospel of S. John, that everyone that seeth the son, & believeth in him, should have everlasting life. And I will raise him up, saith Cnriste, at the last day. This is the only way which all teachers and scholars must walk, if they, will come unto everlasting salvation.

Christ speaketh here specially of techers or prophets whose proper and true fruit is, to set forth & to teache this will diligently, that God is gentill and merciful, and willeth not the death of a sinner, but that he repent and live: and that God him self declared that mercy, when he sent his only begotten son into this world to become man. He therefore that receiveth him, and believeth in him, that is, he that hath this hope and trust in him, that God is merciful unto him for his son Christ's sake, and forgiveth him his sins, and will give him everlasting life. &c. He that setteth forth this doctrine sincerely and purely, & bringeth mē unto Christ, as the only & alone mediator between God & us: this man as a true techer doth the will of God. And this is the true fruit, whereby no mā can be deceived. For if it wer possible that y ^e devil himself should so teach, this doctrine could not be false, but that he, which doth believe it, should surely obtain that, which it promyseth.

After this fruit, which is true, proper, and most certain, and can by no means deceive: other also follow, that is to say. that the life be agreeable, and not contrary to that doctrine. But this seconde fruit is then to be counted true, when the first, that is to say, the doctrine of Christ is present. For it is possible, that the doctrine may be faultless, when notwithstanding the life is evil & sclandrous. Therefore we must not look specially to the life, but to the doctrine. For by that means shall we most certainly know, whether it be a wolf or a sheep, that cometh to us in shepes clothing. He therefore that will try the Pope with his church, let him take his beginning of the first fruit, that is to say, of doctrine. For there shall he find, that the Popes doctrine of Remission of sins, and of salvation is not only directed unto Christ, but unto all manner of works, unto the vows of Monks, unto the syngyng of Masses, unto pardons and merits of saints. These are prickyng and hurtefull thorns, which come not forth in a fig tree, or in a vine. Secondarily, let their life also be considered. Here shall it be found, that the Pope and all his, cast aside all due obedience to God and their princes. Again, the Pope and all his complices do moste extremely hate the word of God, and the true professors of the same: they persecute them moste spitefully, they punish them most cruelly, where soever they can lay hand on them they live moste filthyly and abominably: they labor not, but unfruitfully waste and spend away like belly gods and Epicures, the goods of the church. To be short, there is nothing in their life worthy to be commended. Look therefore where these two things are, that is to say, where the life and doctrine be both naught: think surely that there are thorns & thistles: and that if thou seek there for grapes and fygges, thou shalt not only not find them, but thou shalt also depart with loss. For this ought to offend no man, that the vine is so ill favored woodde, and the fygge tree so weak: And contrariwise, that all, which belongeth to thorns, is more beautiful and syghtly, yea sweet roses comme of them. For not the fair sight and pleasant look is to be considered, but the very matter, and the fruit and commodity that cometh thereof. Applye all things to this point, and to none other.

Now what shall be the punishment of such false Prophets? Christ showeth by the similitude of a rotten tree, even to be cut down, and cast into the fire. This shall be the ende of such teachers, and also of their scholars, when they regard not true doctrine nor yet the fruits thereof. Therefore let us highly esteem the word of GOD, diligentely hear and mark it, and endeavor our selves to the uttermost of our power, to bring forth good fruictes, and all false doctrine and wicked life eschew and avoid, as the devil and the pestilence.

The Lord Jesus CHRIST, thorough the holy Ghost, give us all grace so to do, and so to continue unto the ende.

THE EXPOSITION.

T His gospel is a sermon of good works, & maketh specially against covetousness, y ^t mē should not abuse their riches and goods, but help the needy & poor with them, as Christ at the ende with express and plain words saith: Make ye friends of wicked Mammon, that is to say, help the poor, and such as be in necessytie with youre rychesse. For this word Mammon signifieth richesse in englishe. This doctrine doth Christ set forth by parable, as his manner was, that the people might y ^e better bear it away: & he warneth us to follow the example of the unrighteous steward. This steward perceived aforehande, that if he must needs give up his stewardshyp, he should have need of other men's help. Therefore in time of wealth he provideth for him self. To one he forgiveth the half of his debts, & to another the fourth part, that when he shall have need, he may find kindness and liberality again at their hand.

Christ's meaning is not, that we should study to be unrighteous, & deceive one another, & so give alms: but he meaneth that we should follow his forsight or providence, his circumspection, prudence, and wisdom, and so bestow our riches, that the fruit thereof may redounde to us in another life, and that we make us friends of our wicked Mammon, as the steward made him friends of wicked Mammon.

And here is it first of all to be learned, why Christ calleth it the Mammon of vnryghteousnes. For goods wrongfully gotten must be restored and paid home again, neither ought they to be converted and turned into the use of almose, as the prophet Isaiah saith: I am the Lord that loveth judgment, and hateth robbery to do sacrifice therewith. Which is as much to say: If any man will do sacrifice, or give alms, or do any worship to God with money: let him do it of his own, or else leave it undone. For we ought to do no such things of other men's goods, but to restore them home again to the true owners.

How doth this then agree with that which Christ saith here, y ^t we should make us friends of y ^e Mammon of unrighteousness, and help the poor? Christ calleth it not vnryghtous or wicked Mammon, because it is unrighteously or wyckedly gotten. (For as I said before, things vnryghteously gotten must be restored) but because no man useth Mammon well, the Godly excepted, which live in the fear of God, and according to the ten commandments. All other use their goods unto ryottous living and delicious fare, without any regard had to the poor, which ought to be succoured by their rychesse. For this cause is this filthy name given to Mammon, that it should be called unrighteous or wicked. Howe greatly this abuse of richesse displeaseth God, it may easily be gathered of the Prophet Ezekiel's saying: Behold (saith he) this was the iniquity of Sodoma thy syster: pride, plentifulnesse of bread, abundance, idelnesse of her, and her systers, and because they reached not forth their hand to the needy and poor: Again, because they were high minded, and wrought abominations before me, saith the Lord. Here are joined together, ydlenesse and abundance, because they do not know howe to live dissolutely enough in all kind of excess and wantonness, and yet notwithstanding they have no regard to the poor, This corrupt order is commonly practiced in the world: and therefore it is called the Mammon of iniquity, hurtefull money, and robbery, yea although that it be got never so justly: not because it is so of his own nature (for what hurt can there be in money, and in other things, the which be appointed for the necessary use of man?) but thorough the fault of such as do not welle and rightely use it.

Therefore the doctrine of this gospel tendeth specially to this point, that covetousness may be repressed, and the true use of worldly goods received, and that friends may be made by that which god giveth us, that when we die, and have nothing leafte, but leave all things behind us, we may find friends to receive us into the everlasting tabernacles, for whatsoever benefit we bestow here on the poor, the same in the last day shall not only bear record for us, that we have shown Christian charity, but it shall be also abundantlye recompensed: Then shall the poor come forth with diverse witnesses. One shall say that he was holpen with a coat: another with money: another with bread: another with house rome and harborow: yea as it is written in the Gospel, Christ himself shall come forth and declare before his heavenly Father, the glorious Angels, and all the blessed Saints, what good we our selves have done, and howe we have declared our faith to be true and unfeigned by doyinge those good works. We shall have help of our friends, and they shall promote us to the kingdom of God, when we fail here, and leave all that ever we have behind us. He that would believe this doctrine, would surely distribute his money and richesse liberally to the poor y ^t cannot get their own living: And so should they make of the Mammon of unrighteousness, the Mammon of righteousness. For he would avoid the abuse, & follow y ^e true use. For this is not agreeable with Christian manners for a man to abuse his goods & richesse prodigally, wastefully & riotously in excess of apparel, in gorgeous buildings, in delicate, fare, in foolish pastimes, in wicked plays and sportes, &c. As the manner of men is now a days both in Cities, Towns & villages. For this is their saying: Are not my goods mine own? May I not spend them as I lust? my provision is for myself. If thou hast need of ought, get it where thou may. I have none that I can spare. All that ever I have, is little enough for me and mine. This is the Mammon of unrighteousness, because it serveth in this case to wickedness: & yet might the use thereof be both good and godly, yea and right acceptable to God, if it were bestowed on our poor neighbor. But consider this with thyself: if they have y ^e Mammon of unrighteousness, that will forgo nothing thereof to the use of y ^e poor and nedie: Howe much more may their goods be called the Mammon of unrighteousness, which get all that ever they have with theft, deceit, craft subtlety, extorcion, &c. As almost all crafts men merchants, brokers, userers and such like daily do both in byinge & selling, in chopping and changyng, in bargains making. The riche oppress the poor, & the hyrelinges thorough their unfaithfulness pay them home again. These shall not only come without friends, but they shall be accompanied also with many enemies, which shall accuse them before the judgment seat of God. Suche as in this world were unjustly oppressed, and durst not so much as ones hysse against those rich & unmerciful worldlyngs, but crouched unto them, saluted them with honorable names, and put of their cappes unto thē, shall at the great day of Judgment boldly say to the high Judge Christ? Lord we were in great penury, & this mā had exceeding great plenty of all things: howbeit of his so large abundance he socoured us nothing at all: & if we bought any thing of him, we gave him much more, then it was worth. And by his evil example other did the like. Some did hire out their houses at the greater price. Some uttered their victuals the dearer: Some sold their merchandise and wares at such excessive prices, that we could not by them for our necessary uses, so that many of us fell into extreme necessity, some most miserably died for lack of sustenance. These shall be in y ^e day the complaints not only of men, but also of Christ against covetous men, and they shall accuse them of their wicked Mammon. But howe shall the matter go then? What sentence shall then be pronounced to those unmerciful people? Ueryly even this-Get ye hence ye cursed into everlasting fire, which is prepared for the devil and for his angels. I have ben hongrye, and ye gave me no meat. I have ben thirsty, and ye gave me no drink, &c. The Judgment, saith saint James, shall be without mercy to him, that hath shown no mercy. For if they shall not escape unpunished, that will give nothing to other, what shall be done to them, think ye, that have don hurt and wrong to other, regarding nothing but their own gain, commodity and profit, howsoever they come be it, and yet persuade themselves that they do no wrong?

This sermon therefore is against covetousness, teaching that a Christian man ought not to be so ready to take, as to give. For he is bound wyllingly and liberally to help y ^e poor, so much as is he able. And this service is don to God, which also will abundantlye reward it: Whereas they that serve the devil, and do nothing but increase their own, which also give either nothing or very little to any man, shall have their due reward of the devil.

All the Saints, specially in that day, shall testify against them and say: These men did nothing all their life time, but scrape together all that they could, and enlarge their possessions either by hook or by crook, by right or by wrong, they cared not howe we had great need of their help, but nothing would they give us, no scarcely would they aforde us a good word, much less would they succor us with their money.

Suche a Prosopopaeian or personal action doth Christ imagine in this place, where he describeth the matter as it were in doing, howe the poor Saints shall be about the Lord Christ, and put forth their cause against the unrighteous and niggardly riche men. But the riche men that have used their goods well, and have frendelye given to other, shall be in great honor, and shall find many friends, and specially Christ, which shall declare, set forth, celebrate, praise, and magnify their benefits and good deeds. All these things doth Christ set forth here to this ende, that we should earnestly and studiously embrace godliness, declare our faith by good works, and thereby have witnesses of our faith before God at the last day, that we were not given to the vice of covetousness, which is most shameful, moste filthy, and must abhominable, and nothing else but idle service, whose nature and property is only to get, to scratte together, hourde up, nothing regardynge, what becometh of other men, syncke they, swim they, as Cain said to God: Am I the keeper of my brother? Synck my brother, Swymme my brother: What have I to do with my brother? Every man for himself, and god for us all, &c.

It is said moreover of christ in the parable, that the master of the household did praise the unrighteous Steward. This is not so to be taken, as though he allowed unrighteousness, but he only praiseth the providence and wisdom of the Stewarde, & commandeth us to follow it in a good cause, that we should use like care and diligence in that, as this Steward used in an evil cause to his own commodity, although to the damage and loss of his master. Even as if I should praise an harlotte for setting forth of her self even to the uttermost for her own, gain, lucre, and advantage. In that behalf there is no fault in the gold, nor in other things, because the woman doth abuse them: yet this example tendeth to this ende, that I may admonish thee, that seeing this woman for a little advantage taketh so great pain in deckinge and trymminge up of her self to please her lovers: thou much more oughtest to set a work all the lymmes of thy body for the attaynment of everlasting life, and that thou mayst please Christ thy lover. This is not so understanded, as though filthiness and dishonesty seemed worthy to be followed, but this care and diligence is set forth for an example, to induce thee unto a better thing.

But how goeth the world? Christ pronounceth an horrible sentence, & saith: The children of this world are more prudent, more forecastyng, more circumspect, more wise in their generation, then the children of light. The matter is plain. For when there is any hope of game and advantage, howe doth the children this world carcke and care, swyncke and sweat, moil and turmoyle? They spare no labor, no diligence, no pain, no travail: with howe great combraunces, perilles and dangers are robbers & theaues afflicted and vexed? Their care and pensiuenes ceaseth neither night nor day. Pursepickers, stealers, whoremongers, adulterers, &c. Have their pains & labors, and sweat not a little to gratify & pleasure the devil, and to satisfy their wicked lusts. But contrariwise Christian men lie as it were oppressed with a dead sleep, secure, careless, w ^t out any thought, when they should do the works of charity and serve god. They think all things to much, when they either do or suffer any thing for God's cause, or for the commodity of their neighbor. And whereas the world bestoweth so great pain in purchasing, hell, and in pleasing the devil, there must the Christians be urged and drawn, as it were a bear to a stake, to do their duty although, god knoweth, they do it both slenderly and slowly.

It is therefore a most goodly and trymme example, that Christ setteth forth here unto us. If we have any consideration of our duty, we need not fetch examples a far of, or borowe them out of these books and those monuments: only let every man consider his own famely or household, and diligently marcke, howe diligent and painful his children or servants are to do a mischief, and to work that which is acceptable and pleasant to the devil. All these may be an example unto us, that we should with like diligence and care embrace the word of God and the things y ^t belong unto everlasting life. For seeing they be careful in evil & wicked things: ought we not much more to be careful & painful about good and godly things? Let us not think this by any means to be suffered, that the wicked lymmes of the devil should make such haste to hell: and we that will be counted Christians to stand still like dastardes, & to go about nothing, that may further us unto the kingdom of heaven and unto everlasting life.

But the world doth here help us notably well with an wholesome example concerning the business, whereof Christ speaketh in this place. For, set before thee some man y ^t is given to covetousness: Thou shalt see, that he can take no rest neither night nor day. The desire and care of money doth so toss him, as it were the sea, when it is most unquiet. He inuenteth such subtle ways to get goods, as those that be witty men can none otherwise then greatly marueille at his doings. To be short, he will not let scape so much as a farthing, if there be any hope to come by it. For his dry jaws are as greedy & as wide gaping for y ^e little as for the great. Al is fysh y ^t cometh to the net.

This covetous miser, this miserable Mammonisie, this wicked worldlyng, ought to move us all by his example, that as he hath an vnsaciable desire unto the getting of money: so we likewise should have as greedy a mind, as fervent a desire, as well willing an heart to obtain and get everlasting life.

But where are these Christians, that study thus to do their duty? That are as much delighted to help their neighbors need with a little money every man according to his ability, as this covetous man is delighted to see his stock of money increased either by usury or by any other unlawful mean. When notwithstanding all that the covetous man getteth (as I may speak nothing of the shame & dishonesty) is but transitory and soon passeth away and cometh to naught. But look what things we get be Christian liberality, & by doing good to the poor members of Christ, they bring with them everlasting fruits and commodities. For thus saith Solomon: He that pitieth the poor, lendeth to the Lord: and look what he layeth out, it shall be paid him again. Here a man needeth not to fear the loss of his stock or gains thereby, for he is promised, that he shall loose nothing, but whatsoever he bestoweth upon the poor, it shall be abundantly recompensed him. But this will take no place among us, neither do we believe it. For by the devil are the senses and judgments of the unfaithful hindered and letted, that they cannot perceive this, nor have any mind to this gain and advantage, which far surmounteth and passeth all worldly lucre and profit. Wherefore we are worthily punished for our madness, seeing that we set more by things present although frail & tran • itorie, then by y ^e things that are heavenly and everlasting, so that we do not only sin by covetousness, but we also make our Mammon the author of our destruction and damnation both of body and soul.

Therefore Christ concludeth very truly, when he saith, that the children of this world are wiser in their generation, then the Sons of God. For the devil receiveth an hundred times more of his children, then God doth of his. Yet must we not cease from teaching and admonishyng men, be they never so sluggyshe and mad, but we must be always spurryng and prickyng them forewarde unto the study of good works, if that by our importune labor they may be brought unto some goodness, even as other by the subtle suggestions of the devil & y ^e wicked councils of naughty packes are moved and brought unto all kind of lewdness, for although our matters proceed but slowlye in this enterpryce, yet this is the stay we leave unto, that we are the children of light. If we do but only keep this name diligently, and not go from the knowledge of this light, although all things be not the perfectest, nor done with y ^e greatest providence and forecaste, as the matters of the childrē of this life are, yet are we not excluded from the possession and glory of this light, if we have but only begin to take in hand y ^e works of godliness, that we may be numbered among them that are called the children of light. For this is certain and sure, that in the provision of things, we shall never be of like diligence with the children of this world, so long as we live. Therefore this ought not to discourage us, though our old man go slenderly forward unto godliness, whereas the children of this world run speedily without any stay unto hell: neither let us suffer our selves by any obstacles or lets to be drawn out of y ^e way, but rather let us go forward daily somewhat in modesty, lenity, softness, gentleness, mercy, compassion, & in such other works of godliness. For if thou haste but ones begūne, there is a good hope: half y ^e matter is done, when it is ones well begun. And although thou procedest but slowly, yet give not over, neither go thou out of the way, but still follow on after the example of S. Paul, if by any means thou mayste comprehend that wherein thou art comprehended of Christ Jesus. For that bringeth forth the children of light, in that we are comprehended of Christ Jesus, & reconciled to God the Father thorough him, as he calleth also in the chapter that goeth before, Christians great lights in the world. But as concerning these lyghtes, thus he putteth forth his example: This one thing, saith he, I do: I forget those things which are behind, and endeavor myself unto those things which are before, and according to the marcke appointed, I preace to the reward of the high calling of God thorough Christ Jesus.

This is therefore our comfort, that he will not condemn us, that are made the children of light by the grace of god in Christ, with the children of this world which run hedlong unto hell, although we be yet weak, for as much as we always strive, and to thuttermost of our power labor to obtain the reward of the high calling of God. For although he might well and worthily reprove us, because we being the children of light, run so slowly in our course: Yet he by his grace in forgeuynge us our sins doth supply that, which lacketh in us: which his grace as the wyde heaven, is extended over all our life, so that it lieth hid with all her imperfection and poor state under his heaven of God's mercy and grace continually. If we stycke fast to this purpose, we shall at the lest find some friends there, but specially the highest friend of all, which is able to give heaven and everlasting salvation, even our Lord Jesus Christ. And this is the doctrine, which is to be learned out of this our gospel, even that we use justly and truly the Mammon of iniquity, or the wicked Mammon, that is to say, our goods and worldly possessions, and make us friends of them, namely, that we transpose them unto the benefits of other, & unto the helpinge of such as be in necessity, as this steward maketh him friends of another man's goods.

But here some doubt and demand, how this doctrine agreeth with the doctrine of justification by faith alone. The papists busy them selves in this place beyond all reason, and expound it on such sort, as though everlasting life were gotten by works, and that only faith cannot do it, seeing Christ saith: make ye friends of wicked Mammon, that when ye shall depart, they may receive you into everlasting tabernacles. Although the Papists are not worthy to be answered as touching this question or any other (for they do not, nor will not accept it whatsoever be answered, but they go still forward to exercise their tyranny against the truth of gods word and the faithful professors of the same) yet for their sakes, in whom there is some good hope of amendment, I will answer somewhat to this doubt or question: Firste of all the Papists them selves must needs grant, that these friends, of whom CHRIST speaketh here, are men, which are conversant among us. For otherwise could we give them nothing. But how shall they give us heaven, that as yet are not in it them selves? And yet this is true, that they give heaven. For they are the words of Christ, which cannot be changed, nor called into question. make ye friends of wicked Mammon, saith he, y ^t when ye fail, they may receive you into y ^e everlasting tabernacles. But how this cometh to pass, Christ teacheth in y ^e gospel of s. Matthew where he saith, that he himself at the last day will come forth & testify, that whatsoever we have done in our life time to his poor members, we did it unto him, and that he will abundantlye recompense it with the reward of everlasting life, not that ye have deserved the same by our works, but for his promise sake: as he saith: Come ye blessed of my father, possess the kingdom, which was prepared for you from the beginning of the world. But here is a difference to be made in this question. For the right and true friend, which is both able & also will give us heaven, is Christ This is without all peradventure. As for the poor beggars, whom we have holpen with our goods in this world, they shall not do it. But here riseth another question, whether we by our almose and other good works are able to deserve heaven and everlasting life? This question is sone answered. Paul saith: whatsoever is not of faith, is sin. It followeth therefore that God doth not allow thee almose of the unfaithful: again, that he will not give heaven and everlasting life for that. But they that believe in Christ, and afterward declare their faith by their works: their works please God for their faiths sake: and he will also reward such works in the life to come. But yet for all that this doth not hereof follow, that everlasting life is given us for our works sake. For that is annexed only unto faith, as in the gospel he doth oftentimes testify: He that believeth in me, saith he, shall never see death. I am the way, the truth and the life. God delivered his son, that all that believe in him, should not perish, but have everlasting life. This is a true certain and sure solution. For Paul's sentence is, as we heard before: Whatsoever is not of faith, is sin. Therefore if any almose shall please god, there must needs be first of all faith in Christ. That faith hath everlasting life following it: It obtayneth remission of sins, and causeth, that God alloweth our works, although they be imperfect and not altogether pure: again, that God of his liberality and munificence will reward them in the life to come, as we heard before out of the gospel of S. Matthew. And Paul saith, that the passions or suffringes of the Saints shall be rewarded in the life to come.

Therefore when Christ saith: make you friends of wicked Mammon, that when ye depart or fail, they may receive you into everlasting tabernacles: the sense and meaning of these words can be none other but this If we be the Disciples of Christ, and do good works, that god will reward those good works in the life to come. But what saith Paul? good works cannot be don but of faith. And Christ saith, that we obtain remission of sins and everlasting life by faith. Thou must confer these sentences with this present text. But howe can these be made to agreee? Verily none otherwise, then that thorough faith in Christ we have remission of sins and everlasting life: and that god for this faithes sake doth approve and allow our Almoses and other good works, and of his own liberality for his promise sake, which we do firmly believe and stick unto, will abundantly & liberally reward in the world to come: So that although it be laborious and painful unto us when we do obey god and work well, yet this hope conforteth us, and maketh us chereful, and encourageth us to go forward in doing good works, forasmuch as we are most certainly assured, that they shall not be unrewarded at gods hand in the life after this. This is the proper true & native sense, or meaning of this sentence, and a good and substantial answer unto the question of good works.

God the father of our Lord Jesus Christ help us and by his holy spirit stir up our hearts, that this exhortation unto good works, & the liberal promise joined to the same being done in faith, may take good effect in us, and so work in our minds, that in this world we may plentifully sow the seed of good works and in the world to come reap the fruits of everlasting life, thorough Jesus Christ our Lord and alone Savior: to whom with the father and the holy ghost be all honor and glory both now and ever. Amen.

THE EXPOSITION.

T His Gospel ought diligently to be remembered, weighed & considered of all Christians, that they also hereby may learn to fear God. For of all the histories that be contained in the gospel of Luke, it is moste terrible, fearful, & horrible, & it ought worthily so to move us, y ^t we might never forget it. For in this our gospel is mentiō made, how great anger & vengeance god shown against the City of Jerusalem, & the inhabitants of the same for their incredulity and disobedience. And it is a most certain & sure doctrine unto us, y ^t all such as are obstinate, secure and careless in their sins, despysing y ^e judgment of god, shall even find at the hand of god y ^e very same anger & vengeance, so y ^t they shall never escape it. For if the most noble, goodly & beautiful city were not spared, because having the word of god, it repented not: let all men think this for a moste certainty, that except they repent in time & amend, they likewise shall never escape the dreadful displeasure & hot vengeance of god. Christ himself is marvelously troubled concerning y ^e heavy destruction of so great & so noble a City, & wisheth, y ^t it would call it self to remembrance, and well consider aforehande the wrath that is to come, and address it self unto amendment, mourn, weep, and lament, & desire god to be merciful unto it, & to forgive it, & tourne away those plagues, that it worthily hath deserved. And although Christ speaketh here only of Ierusalē, yet he willeth that his commination & commonition, that is to say, that his threatening & warning should be understanded to pertain unto so many, as have the word of god, and yet hear it without fruit, yea despise it: that they should not be careless, nor think with themselves, that god will forgive them this fault This punishment shall as surely chance to all such, as god liveth. Therefore let us repent in time, & cease from all sins, but specially from that sin, that despiseth the word of god or the time of visitation, and that hear the sermons, and yet truly tourne they not unto godliness, but goeth forth in all kind of wickedness, whatsoever is preached and taught to the contrary. For the pain is not therefore taken away, because it is deferred for a time. For here is set before us a terrible example of the most fierce and horrible judgment of god against a City that he most dearly loved and was counted the holiest City in the world, and against a people, which God had chosen as peculiar to himself before all other nations under heaven. This City was the house and dwelling place of god, and the people thereof were his own family & household. For next unto heaven Jerusalem was the holiest place, where god and his Angels dwelte, where all the service of god was appointed to be done, where almost all the Patriarchs lived, and were buried: where also Christ the Son of God was, & walked in the flesh, died, and was buried, rose again, and sent the holy ghost: so that this City in holiness passed all Cities in the world, neither was the like ever found on the earth, neither shall be unto the worlds end. And yet for all that, all these things nothing at all regarded, seeing it received not the word of god, nor obeyed the same: god did so severely punish that offense for the honor of his word, that he would rather have that City, ones tenderly loved, extirped and plucked up by the roots, then he would suffer his word so to to be dishonored, and the glory thereof defaced. If God dealt thus with his best beloved city: is it to be thought, that he will spare other cities, kingdoms, and nations, where he hath not dwelt, and where the people thereof ar not so nygh unto him, as the citisens of this kingdom were?

Therefore this example ought to be a monument of God's anger, that we despise not the word of God. Let us not use this talk, as we were wont to do: Peace, peace: There is no jeopardy, All things are well. The anger of God will never be so great against us. Tushe, he will never punish us, as he did the city of Jerusalem, and the inhabitants thereof. But brethren, let us not deceive our selves. For if he suffered this holy city, wherein he had so great delight here on the earth, to be so destroyed & utterly subverted, that one stone was not left upon another, because of their wickedness, which heard his word, and yet did not repent nor amend: verily we ought not to think, that he will spare us, if we offend, as the inhabitants of that city did. Like sin, like punishment. For this city was so destroyed, y ^t there remained not so much as a print or token of an house. And God did than chiefly thus plague the city, when the people by great multitudes came thither unto the feast of the Passover. For as histories report, there were than in the city .iii. hundred thousand strangers besides the inhabitants thereof. For this was God's determination to make a general plague in this moste frequent and populous company, that all being gathered together, as into the very place of punishment, the Romaines should punish them all alike. For thus writeth Josephus, that in the whole time of the siege and occupiyng of the City, there were slain ten hundred thousand people, and consumed with death: Agayne, That there were led away Captyue, seven and nynty thousand. They were so despised and counted things of naught, that thirty of thē wer sold for one penny. And so were they recompensed at Christ's hand, whom they bought of Judas the traitor for thirty pence. And this is that moste noble and excellent people, whom God with marvelous great signs and wonders delivered out of Egypt, and brought into the lande of Canaan, yea he was as a father unto them, revealed unto them his word, and handled them most lovingly and gentilly. And yet for all this, when they despised his word, and would not hear him: he made havoc of them.

And this is the cause, why Christ even with weeping tears, saith: If thou dyddest know those things which belong unto thy peace: even in this thy day, thou wouldest take hede. But now are they hyd from thy eyes. Thou goest forth careless, as though there were no danger. But y ^e matter will not always stand in this case. It will break out: and the time is even at hand, although it is yet hyd, and thou seest it not.

But why, will some man say, doth GOD defer the punishment? Why doth he not show his anger straight ways, and fall to plaguynge of them without delaye? Ueryly GOD deferreth his plagues ta this ende, even to declare and show his longanimitie or paciente suffering, and to see whether we will amende or not, or as the holy Apostle saith: Despysest thou the rychesse of God's goodness and patience, and longe suffering, not knowing that the kyndenesse of GOD leadeth thee to repentance? Lykewyse saith Saynct Peter: The Lord is paciente to us ward, for as much as he would have no man lost, but will receive all men to repentance. For if God should streighte ways punish us for our sins, we should live a very lyttell while. Therefore God deferreth his plagues, and giveth us time and space to repent and amend our lives.

And this is a work, wyche greatly setteth forth the goodness of GOD, and hyghely commendethe his exceeding great mercy toward us. But the devil being an angry spirit doth not this: for if he could kill any man with a fyllyp, he would do it. But God is mercyfulle, and therefore doth he defer his punyshemente: but yet will he not forgive except repentance come. But wicked men greatly abuse this lenity, and longe suffering of God, and by that means becomme careless, so that they do not only not amende, but they also become daily worse and worse: as we have the adulterers, userers, thieves, and such like for an exaumple: which, because they are not out of hand punished, live without fear, and persuade them selves, that they shall longe so continue. But if that thou be wise, be ware, and eschew the danger betymes. For thou heareste here, that GOD useth to defer the punishment, and to conceal and wynke at the fault for a time. But yet the pain is not auferred, because that it is deferred: neither is the punyshemente taken away, because there is made a delay thereof. Therefore return to the right way betymes, repent and amende.

This is that, which Christ saith here: But it is now hid from thine eyes. As though he should say: Because the pain is hid, let not that deceive thee. Thou shalt kill me, as thou haste killed the Prophets before me. Now I dissemble the matter: I suffer and bear all things. And this ys the cause, that thou thynkest it shall always go thus with thee. And therefore no man earnestly goeth about to repent and amende. But know thou this: thou haste not escaped the punishment. If thou couldest only believe, thou wouldest then devise howe to escape this pain. But forasmuch as thou doest not believe, thou art secure and careless, and neglectest the time of thy visitation wherein thou art moved to repent, wherein also thou myghtest be restored unto the favor of God, and so art thou nothing at all moved with this peril that lieth hid. This is the sin why the wrath and vengeance of God shall fall upon thee, and utterly destroy thee. Mark howe diligently therefore in this place, what syn God recoūteth the greatest. For here Christ gathereth all sins into one, y ^t is to say, that the sons of perdition regard not the word of God: they let go all sermons and admonitions as though they were deaf: and in the mean season they think: that their matters wille not fall out so evil, so that they go forth without all repentance to sin. For Jerusalem was a city full of blood, even as England also in times paste, yea, and that of late years, have ben full of blood, for the manyfold persecution of the word Besydes this sin, there were many other in Ierusalē, as fornication, adultery, vsery, covetousness, theft, spoilyng of y ^e poor, oppression of widows & fatherless, gluttony, drunkenness. &c. Now (saith Christ: My mind was to reprove these things with the word, that ye might amende and eschew the wrath of God. And for this cause I sent before unto you my prophets, John the Baptist, and mine apostles. Yea I myself taught among you, wrought miracles, and left nothing undone, that was requisite & necessary for your amēdement and salvation. All your sins should easily be forgivē: Jerusalem should remain, if ye would only know the time of youre visitation. I come not unto you, with sword or armor, but meek, gentle, and like a Savior. I teache and cry: Repent, repent: Amend, amend. Hear and be obediente unto God, before his anger wax hot, and there be no man that can quench it. Thus I visit you, but I profit nothing. ye heap sin upon sin, yea and that extremely, because ye have no regard to the time of your visitation, neither can ye abide it. Therefore for as much as ye refuse all good counsel, all good help shall forsake you. For who will be the surgion of that wounded man, which would go about to destroy the body of that surgion, which seeketh his health? After this sort are ye Jews. God procureth, that remission of sins should be declared to you by me, and that he will be a merciful God unto you: Agayne, that he pardoneth and forgiveth you all things so clearly, as though ye had never offended: only this is his desire, that now at the last ye should cease from sin, and receive his word. But ye blaspheme me: ye say, I have a devil: ye condemn my doctrine as heresy, and are fully determined to put me to death, yea, the most vile ignominious and spiteful death of the cross. This is to much a beastlynesse, where God doth determine not only to forgive you your sins, but also to give you great abundance of both heavenly and worldly benefits, to turn your backs, and most churlishlye to refuse, yea to blaspheme his grace, and to set naughte by his mercy. But forasmuch as the matter is come to that point, there now remaineth nothing, that may appease the wrath of God: the pain plague, and punishment must needs proceed, suffer it ye must. They that refuse peace, must needs have war. ye would not have the blessing of God: his curse therefore must needs fall upon you. For where men cannot abide remission of sins and the favor of God: there is no more hope of salvation.

And this is the principal cause, why the anger of god is so fierce and great. For as the Jews could not abide either to see, or to hear the word of GOD: so likewise God afterward utterly refused their crienges, prayers, sacrifices, and all other things, neither could his anger be pacified, till this city was utterly destroyed & pulckt up by the roots, so that neither man, neither beast, nor yet any the lest part of the city remained, whereby the place or situation of the city might be discerned. For the soldiers labored to the uttermost of their power, that nothing at all might remain, neither of the city, nor yet of the things appertainyng unto the City. And this is that most horrible and terrible example, which the Evangelist setteth forth in this Gospel of this present Sunday, to admonyshe and warn us, that we despise not the word of God, nor let pass the time of our visitation.

But this is moste of all worthy to be considered, that Christ saith here: But now this thing is hyd from thine eyes. For so for the most parte it cometh to pass, that men do never remember the plague and punishment that is at hand, but because God for his long suffering sake deferreth the pain, & looketh for amend̄t, the world thinketh, that he will wink at the matter, and regardethe not their sins. But Christ saith: Although ye do not think of the pain, because ye see it not: yet know ye, that it shall moste certainly come. God hath prepared so many plagues, peines, punyshementes, snares, fetters, manicles, locks, boltes, stocks, cheynes. &c. for the wicked, that ye can by no means escape. For first of all, he hath appointed parents, and governors of households, and to them hath he committed the care and charge of unruly youth and of families. He that will not be governed and ruled by this power. he must be delivered to the magistrate to correct and punish him. After these the devil remaineth, which if thou canst not yet be tamed, hath so much power thorough the sufferance of God, that he will punish thee with pestilence, famyne, drownynge, burning. &c. so that no man ought to think, that he can preuayl against god, or that he shall escape unpunished. If thou regardest not thine office, nor wilt not hear & obey the word of God: thou shalt have the hangman, and the devil to be thy masters and governors, which shall discipline thee to the uttermost, & bring thee so low, that thou shalt never be able to rise again, or ones to lift up thy head. Therefore receive ye this doctrine in time, that ye may discern and judge between the hid and the open pain. For the peyn of sin is ever certain, and yet it is hid: and in that it is hid, it doth deceive men, as Solomon also saith. It is not good nor profitable, that men be not punished out of hand, & that god doth so long wink at matters. For by this means all kind of mischief increaseth in the wicked, so that they wax daily worse and worse. The thief, which hath this day good luck in his theft, goeth foreward in the same tomorrow, neither thinketh he then to have worse chance then he had tofore, which notwithstanding at the last bringeth him to the gallows. Whyche thing if he had before considered, and so given over his stealyng in time, he might have escaped that vile and shameful death. So likewise goeth it with whoremonge • s, adulterers, userers, and all other sinners: the better success they have at the beginning in doing their wickedness, the bolder they are, and the more desirous to proceed in their evil deed. For they cōsyder not this sentence: Although the pain be hid for a time and deferred, yet it is certain, and will surely at the last come, according to our englishe proverb: So long goeth the pot to the water, till at the last it cometh home broken. Therefore take hede diligently, and ever remember this saying: Though the pain be hyd for a time and deferred: yet it is certain, and will surely at the last come, as the Heathen by experience taught & said: When God cometh to punish, he goeth in shoes of wolle, that he may be upon the wicked with his plagues before they be aware. Lerne thou this, and cease to be careless. And although God cometh not straight ways with his thunderbolte▪ utterly to destroy thee for thy wickedness and sin, yet beware, and aforesee the mischief that is to come: stand in fear of God's vengeance, and repent betymes. For he is guarded and waited on with so many ministers and angels: he hath in his power so many plagues, wars, famyne, pestilence, &c. that thou canst never escape unpunished. He able to send down fire from heaven, and with the flames thereof, utterly to consume thee unto ashes. He is able with the tempestuous showers of rain, or otherwise with water, to suffocate and smother thee up. He is able with poison, with vntymely and unsavory fruictes to kill thee. To be short, there is no number of the plagues and punyshementes, which God hath in store for sinners and wicked persons.

This therefore is the cause, that Christ so • carefully monysheth, weepeth, and saith: Consyder now thy peril, O Jerusalem. Thynkest thou that the plague and punishment will not come upon thee, because it is hyd and deferred for a time? Thou art greatly deceived. For the pain is not hyd to this end, that thou shouldest escape free and vnplagued, but that thou mayst be the more certain and sure, that it will come upon thee, for as much as thou consyderest not the time of thy visitation. If therefore thou wilt not abuse this delay and long suffering of God: make ones an ende of synnyng, and embrace the word, and so shalt thou provide well for thyself. If thou wilt not, thou shalt surely perish, and come to naught.

On this manner doth Peter also preach, saying: Suppose, that the longe suffering of the Lord is salvation. That is to say: Thynke it to be your salvation, and that it is done for youre sake, that ye should not be damned. For if God should always punish according to our desert and sin, none of us all should live long in this world. Notwithstandyng, God doth not so, but he is long suffering, patiently abideth our conversion, and deferreth the punishment. Understande this so, saith Peter, as a thing done for youre salvation, that ye may thus say: O Lord, I have sinned diverse ways and often, and yet the punishment thereof hath not followed, but is deferred. Notwithstandyng, what doth this signify? verily none other thing then y ^t although the pain be hid, yet at the last it will surely come, yea and that so much the more grievous, because it is deferred. Therefore be merciful to me, O Lord: Forgeue me my sins, and give me grace so to repent and amende, that I offend no more. Here Peter teacheth, that we should use the patience and long suffering of God, unto our confort and salvation. For God desireth not the destruction of men, neither delighteth he in the death of sinners. It is therefore for our salvation, when God hideth the pain, and deferreth the punyshment. But when this way can do no good with sinners, but in the day of wrath, they heap up more wrath by going forth to syn: then cannot God any longer defer his plagues but seeing no hope of amendment, he rendereth to the wicked, according to their wickedness, as daily experience teacheth. When thieves will not cease from their stealing, they at the last come to the gallows, and are hanged. The whoremongers and adulterers also going forward in their uncleanness at the last are taken, brought to shame, & punished. Thus did Christ plainly declare to Jerusalem, that although God did as yet hyde the pain, and defer the punishment, yet that he would at the last come, and most miserably plage those stiffnecked and disobedient people. Therefore let every man fear God. Let all think this, lyttel, great old, and young, that if they sin, and will not cease, and repent, that punishment will at the last come. For to this ende is the exaumple of Jerusalem, that most holy and beautiful City set forth unto us, of the which city, the very Ethnike histories also report that it was the goodliest city of all the easte partes. But it is now destroyed, & utterly brought to naught. The cause of the subversion & utter ruin thereof was, because it made no ende of synnyng, neither would it receive the word of God, but rather hate and persecute it.

Suche example doth Christ set forth to us in this Gospel, that we may repent and amende, or ells that we should know, if we will not repent, we shall surely be plagued, although the pain for a time be hyd, and that when the time of punyshment cometh, all prayers & supplications unto God shall be frustrate & vain: as God himself saith by the mouth of Solomon I have called, & ye refused it. I have stretched out my hand, and no mā regarded it: but all my counsels have ye despised, & set my correction at naughte. Therefore shall I also laugh in your destruction, and mock you, when that thing that ye fear, cometh upon you: even when the thing that ye be afraid of, falleth in sodeinly like a storm, and youre misery like a tempest: yea when trouble & heuines cometh upon you. Then shall they call upon me, but I will not hear. They shall seek me early, but they shall not find me: and that because they hated knowledge, and received not the fear of the Lord, but abhorred my counsel, and despised all my correction. Therefore shall they eat the fruits of their own way, and be filled with their own inventions. For the turning away of the unwise shall slay them, & the prosperity of fools shall be their own destruction.

Even thus did God handle the Jews. The time of the siege was not longe, even from Easter until September, and all that time there was sacrificyng, praying, and syngyng to the uttermost, but all in vain. For God had shut up his ears. The reason is this. For he had hyd and deferred the punyshment, that they might hear his word, repent, amend and know the time of their visitation. But all these things did no good with that indurate, hard herted, and styffenecked people. Therefore where he published the punishment, he hyd him self, that he could be found in no place, as Oseas the Prophet thretnethe also the kingdom of Israel: They shall come with their sheep and bullocks to seek the Lord, but they shall not find hyme for he is gone from them. This example therefore ought not to be neglected or to be set at naught, but for as much as God hath such places in store, and will at this time bring them to light, let us fear him. And forasmuch as he doth not take vengeance of our sins out of hand, but giveth us days of respite, that we may repent and amende: let us love him as a moste merciful Father, and say: O Lord, I know that thou wilt not suffer sin to escape unpunished: notwithstanding, O Lord, endue me with thy grace and holy Spirit, that I may amende and escape the punishment and pain of thy moste fierce anger. He that thus repenteth, easily obteyneth mercy and forgiveness. And without doubt Jerusalem had continued unto this day, if the Jews would have known the time of their visitation, and mekely have said unto God: O Lord, we have offended, we have done wickedly, our sins are moste heinous: for we have slain thy servants, the Prophets. Notwithstandyng, thou hast now given us thy Gospel to be our help and confort, for y ^e which we most humbly thank thee. O be thou merciful unto us, and give us grace to repent, and to amend that is amiss, that we may become new creatures, and serve thee in holiness and righteousness all the days of our life. If the Jews had done this, the Romans although never so strong and myghtie, had never been able to do any thing against them, yea they had never moved war against them. But seeing they remained and continued in their sin obstinately without any repentance, and said: Tushe, there is no jeopardy. What? should God cast away this city, where his dwelling place is? wherein also alone his honor & worship is maintened, It will never come to pass. Because of this vain bosting and vnrepentance God so plagued that their city, that there was not one stone left upon another, so that it is now utterly destroyed and brought to naught, and made an example for all them that obstinately sin, and will not amend, that the like peynes and plagues shall also chance to them: but to other, that receive the word of God, and repent, it is a comfort and doctrine, that they may lern when God hydeth the pain, it is for their peace, and that God will forgive them their sins, if they only cease now from their wickedness, and return unto God. For it is no marvel though we sin. But to defend our sins, and obstinately to persevere and continue in them: Thys by no means can GOD abide: he will rather make havoc of all together, namely, when he cometh on his gracious visitation, and would gladdely call us unto repentance.

Thys City therefore was unhappy, neither did any thing destroy that, but the glorious and noble title, in that it was called the city of GOD, the house and dwelling place of God. Thys made the Jews careless, so that they thought on this manner: Shold this city come to naught? It will never come to pass God cannot cast it away. Therefore, though all the kingdoms of the world came against it, they should never prevail. God will not suffer his city & dwelling place to be destroyed. This title made thē so bold, that for the redress of their sinful life, they regarded not the visitation by the word. And by this means was God compelled, that forasmuch as they refused to be visited unto peace, they should be visited unto death and destruction. We English men also are at this present day of special grace and mere mercy visited of God by his word: but we in every condition show our selves unworthy of this singular goodness of God. Some impugn the manifest truth of gods word both by words and writings. Some abuse God's word unto the maintenance of their covetousness, pride, vnclennesse, excess, and other moste grievous sins. It is therefore to be feared, that except we speedily repent, some great plague will sodeinly fall upon us,, whether it be by pestilence or by hunger, by civil war, or by the invasion of foreyne enemies.

Therefore let us not forget this example, that Jerusalem was so miserably destroyed, because it received not the word of God, but despised it, that we may lern gladly to hear the word of God: and though we sin yet that we should repent and amend And this is the first part of the Gospel. After this, the Euangeliste maketh mention, that Christ went into the Temple, and did cast out all byers and sellers, and said: My house is the house of prayer: but ye have made it a den of thieves. This did Christ with a marvelous great power. and it is to be reckoned with his other miracles which we are not able to follow. For except it had ben so, without doubt so many myghtie merchants or occupiers had easily ben able to withstand Christ, that they should not give place unto him alone, which without any weapon, only with a whip, as the Evangelist saith, toke this weighty matter in hand.

In that they gave place, and made no resistence, it showeth evidently, that Christ spake such words unto the Jews, as he did to the Jews in the gardein when they fell backward unto the ground. But this act of Christ we Christians shall not follow. Therefore let no man use the story to this ende, as though the Eclesiasticall ministers, had any corporal or temporal jurisdiction, as Christ exerciseth here such power. For if Christ had not far excelled the power of man, he alone against so many could not have done much. But we may not have so great respect unto the work, as unto the cause. This expresseth Christ in these words, when he saith: My house is the house of prayer, but ye have made it a den of thieves. what cause had Christ, that he should speak such a fierce and hard sentence to the Jews? For without doubt they did not rob nor steal in the temple. But this was the matter. The money changers had here their money, & did exercise bying and selling of sheep, oxen, doves. &c. for y ^e sacrifices. For every Jew could not bring with him from home, that he would sacrifice.

The priests devised things for their own auātage, as y ^e papists did in time of blindness, y ^t there should always be at hand, plenty of cattall, and peradventure money also for to offer. For y ^e temple also had her money as histories show. This seemeth a thing more worthy of praise then of dispraise. For seeing that God appointed and commanded this service. who durst be bold to condemn this, forasmuch as all these things made to auance and set forth this service and worshipping of God, that it might be moste glorious and goodly? But there was another matter. The priests in deed made this pretence, that they did all things to set forth the service of God: but they would not so greatly have regarded that, if they had not had so great profit by it. Therefore what so ever they did, they did it not for God's cause, but for their own lucre and gain This covetousness moved them, that in all their doctrine, they commended nothing but sacrifices, as our monks and Priests commend their sacrifice of the Mass, that by it sins are put away, and the grace of God obtained. This made the people to swarm in going to Mass, as though they had ben flocks of sheep. But in the mean season while they sought their own private commodity, and in their doctrine extolled their Missal sacrifice, they utterly omitted, and left untaught the true service and acceptable worshipping of God, which is to fear God, to believe in God, and to keep his word: and by this means they encouraged men to go forth in their wicked life, with great security, and without any remorse of conscience. Evē so played the Jewish priests. They taught the people, that if they did kill and sacrifice much, all things should go well with them, as we may gather of the Prophets, which was the cause, that they spake so much against sacrifices. And this is a very great sin in deed, when such a robbery is committed, that not the bodies, but the souls are slain forever: which is whē men are taught to put their confidence and trust in their own works, & not in the grace and mercy of god. Thus could Christ by no means abide, neither ought we to suffer it, but by the word of god to resist it unto the uttermost of our power. For without this, there is no way unto salvation. Men must be brought frō their own works and merits unto the sacrifice and merit of Christ, & unto the mercy of god, & afterward they must be exhorted unto a godly life, that they follow not their own imaginations, but the word of god, and frame them selves in all pointes according unto that. He y ^t doth this, useth the temple & the ministry aright: he that doth otherwise, abuseth them, & is a thief & murderer of souls, as Oseas the Prophet also calleth the priests in the kingdom of Israel. As theaues armed, saith he, wait for him that passeth by the way: such is the council of the priests, which with one agreed council, murder cruelly such as keep the way: yea they dare do all unspeakable mischief. By these his words y ^e Prophet describeth the great slaughter, that they made among the people with their false doctrine. For whereas their duty was to commend & set forth to the people the sacrifice of Christ, they comēded the sacrifices of beasts. For y ^t was for their advantage: that made their kitchen to smoke. For they had always a portion of those sacrifices. But by this means men were not only polled and pylled of their money, but they were also in danger of their souls salvation. Christ by no means could abide this, and therefore he made havoc in the Temple. He did cast out such as bought & sold in the temple. He threw down & topled over the tables of the money chaungers &c. He would rather do anything then suffer, that such theft & murder should be maintained, yea and that under the pretence of gods service. But as Christ did this at y ^e time by miracle, so is the same example exercised diligently by the judgment of god against Schismatikes. The ungodly Bishops, priests, & monks, which for covetousness of worldly things defend the wicked sacrifice of the Mass & the other ydolatrie, shall shortly feel this zeal and hot indignation of god, whē they shall be worthily cast out of the temple & be had in contempt of all men. And this much have we spoken of our gospel. God the father of mercies for Christ's sake mought vouchsafe to raise up his holy spirit in our hearts unto his fear, faith, and love, and mercifully keep us in his word, and defend us against all evil both bodily and ghostly to the glory of his blessed name. Amen.

THE EXPOSITION.

C Hrist in this gospel teacheth us to be humble, and lowly, as it becometh true Christians. For by this virtue only & by none other, is the grace and favor of God obtained, as it is described & set forth to us in these two men, that is to say, in the Phariseye and in the Publican. The Phariseyes were among the Jews, even as the Monckes and Nuns were among us in the time of Papistry. For they ware apparel contrary to the common fashion, they had certain days appointed for fasting and praying, and they pretended such an holiness in their life and conversation, that all other men in comparison of them were counted very sinners. And thereof had they their name. For a Phariseye in the Hebrew tongue is as much to say in English, as a man that is exempted and divided from the number of other people, & such one as by no means can abide to be counted like other. The Publican's were, as the officers are with us, that gather tribute, tolle, custom, &c. of the people. They hired the offices for a certain sum of money, and afterward by pollynge and pilling, and such other crafty and injurious ways, they made the moste of them that they could devise unto the great greuaunce of other. And therefore they were reported of all men to be covetous persons, sinners, and naughty packes, for as much as such as were in those offices polled and pylled all that they could get, and wrongfully vexed the people, by taking of them more then was their duty to have. Therefore it was not very like, that there was any of them righteous, as it was also judged, that among the Phariseyes there was none evil.

But Christ judgeth here far otherwise, pronouncing the Publican righteous and the Phariseye a sinner, yea and that a grievous sinner. For Luke prosecuteth the description marvelous odiously & doth so bytterly report the matter, that a man would marvel at it. For thus beginneth he this parable: There were certain men, which trusted in them selves, that they were righteous, and despised other. These are two moste fowl and filthy vices, and Luke describeth the Phariseyes to be such, in that they were not content with this one sin, that they trusted in them selves, which is a sin heinous enough, but also they despised other Now consider thou this w ^t thyself, what fasting & praying can profit such a mōster, whom y ^e devil hath puffed up •• th such pride both spiritually & corporally, that he doth not only glory in himself and in his own works & merits, but he also despyseth other. As though he should say: If I should not testify of mine own righteousness, I should in vain look for the equity and sincerity of god in my cause. So great and often are my fasts, my almose deeds, my prayers, &c. That the residue of y ^e Jews are not able to compare with me. I pay faithfully & truly all my tithes. As for other if they could defraud and deceive the priests of their duties, they would do it? such is the unrighteousness of other, but ī me there is no such thing.

In this holy man (and god will) we find, as I said, two moste heinous vices: an incomparable pride or haultines of mind, and the contempt or despysynge of other, yea and that such and so great, that he counteth all other to be extorcioners, unrighteous persons, adulterers, &c.

But the poor Publican he specially and namely pointeth & setteth forth, saying: As for the Publican that standeth hereby he deceaueth all men, polleth and pylleth all men, catcheth and snatcheth, taketh and raketh all that he can come by, so that all is fyshe that cometh to net. I am after no such sort, god be thanckede my righteousness, my holiness, is moste absolute, consūmate, and perfect in comparison of his.

This is a moste vile and spiteful vice yea by the judgment of all men (for we use comenlye to say: Be what thou wilt be, only despise not other. For comparisons are odious.) howe much more then is this an abhominable sin before god? There is no sin, that god more detestethe and abhorrethe then pride and haultynes of mind so that this gospel may moste chiefly seme to be appointed to this ende, that Christ should as in a figure or shadow describe and set forth unto us the true righteousness and how that may be discerned and known from the counterfeit false, Pharisaical, and hypocritical righteousness. As though he should say: Peradventure thou maiste chance on a man, which outwardly representethe the holiness of Angels fasteth, prayeth, giveth almose, is no fornicator, committeth none adultery, hurteth no man, heareth sermons diligently, cometh oftentimes unto the Lord's table, &c. Howe canst thou otherwise, then think such one to be a good & righteous man? But for all that this I say unto thee. If thou desirest to know him thoroughly, thou must not look upon the outward visare only, which an hypocrite also may have: but thou must consider this, what it is to be righteous before God. For as concerning this outward apperaunce, even this Phariseye is so righteous, that it is to be wished, there were many such in the world. But this is not sufficient: And therefore diligently take hede, that thou dost not trust unto such righteousness before God. For here thou learnest, howe heinous a sin and abhorred of God prid is, namely when it lurcketh and lieth hid under so glorious and beautiful righteousness. This pride was the cause, that the devil was tombled hedlonge out of heaven, down into hell fire. Pride also brought destruction in Paradise to our first parents. Howe could then such a Phariseye and proud hypocrite be numbered among the people of God? We must fast, we must pray, we must pay our tenths, we must keep our selves faithful and true to our wyffes, we may be no extorcioners, we may hurt no mā, we must do all things truly, & according to the word of god: notwithstanding all these things are so cōtaminated polluted, & defiled thorough Pharisaical pride, y ^t now nothing is more vile before god, nothing more abhominable. For seeing y ^t in worldly matters it is counted very grievous for a man to become as a slave to other thorough benefits y ^t he hath received, according to this cōmō proverb. There is nothing more dearly bought, then y ^t which is given: how can god alow y ^t righteousness, which auaunceth, bosteth, & setteth forth it self against him? In such case holiness is made double wickedness. So doth this hypocrite here w ^t god. O God, saith he, dost thou not see, what a good & righteous mā thou hast of me? The world is full of extorcioners, brybers, theaues unrighteous persons, Epicures, whoremongers, adulterers, &c. But I am good, holy, virtuous, righteous, & a very myrroure of goodness, holiness, virtue, & righteousness. I fast, I pray, I give almose, I do whatsoever thy law requireth. O Lord, how greatly art thou indebted unto me: And what great reward is there laid up for me in heaven? Consider these things, O God, remember that I am not like other men.

O intolerable pride. If this proud hypocrite with such pride should do all that ever the law of God requireth to be don even to the utter moste, yea though he should give himself to be burnt for the glory of God, yet could not all this please God, but should be before him the moste grievous sin and plain abomination. For God abhorreth all pride, as saint Peter saith: Be lowlye and humble in your hearts. For god resisteth the proud, and giveth grace to the humble. Lykewise saith Saint James humble yourselves in the sight of the Lord, and he shall lift you up. As our Savior CHRIST saith: Euerye one that exalteth himself, shall be brought low. And who soever humbleth himself, shall be exalted.

Therefore saith Christ here: If ye will be counted righteous, embrace the true righteousness, even that, which is agreeable to the word of god, and above all things take hede of pride. Let no pride be joined with your righteousness or holiness. For although the Saints and holy men diverse ways offend, so that many times they fall moste grievously (as we rede of Noah, Lot, David, Peter, Magdalene, &c. Yet God doth not so heauely take that, as he doth, when they live moste holyly, and are proud of it, brag and boast of it, yea and both contemn and condemn other in comparison of them selves. Christ therefore concludeth the gospel on this manner: He that exalteth himself, shall be made low: and he that humbleth himself, shall be made high: that every man may learn humility, and despise no man. For this is the Christian humility, for a man to esteem other more then himself, as the Apostle saith: Let no man stand hye in his own conceate, more then becometh him to esteem of himself, but so judge of him self y ^t he be modest and sober. Again: In giving honor go one before another: Item. Be not high minded, but make yourselves equal to thē of y ^e lower sort. Be not wise in your own opinions. For he that magnifieth himself, & lifteth up his brystles because of his learning, beauty, richesse, holiness, righteousness, &c. Is like to this Phariseye. He beholdeth his fastings, and considereth the true paying of his tenths, and by this means he standeth greatly in his own conceat. This doth Christ forbydde. In the poor Publican we see no such thing. All things are humble and lowly. He bosteth of nothing. Only he lamenteth and bewaileth his former wicked life, and with all humbleness of heart besecheth GOD to be merciful unto him, & to forgive him his sins. Learn ye this also, saith christ, y ^t ye may say. I can glory of nothing. For although I would glory of knowledge, richesse, power, wisdom, righteousness holiness, &c. Yet god may answer and say: what hast thou, that thou hast not received? If therefore these be my gifts, why doest thou brag and boast of them? Why doest thou rejoice in those things? The right of rejoicing is mine, which give thee these gifts: and not thine, which only receauest them. It were thy duty rather to know, that all these gifts may be taken frō thee in a moment, if thou be proud, brag, and boast of them. So mightest thou well rejoice and triumph against the devil, and say: why should I not confess, that I have the word of god, and that I have been always ready and at hand to help the wretched sinners, and such as were in danger of desperation, by confortyng, teaching, and monishing them? Why should I also deny, that of my goods I have given large and liberal alms to the poor and to such as were in necessity? These things, O devil, thou canst not reprehend or disallow. Thus may a Christian man justly and without any offense against God, rejoice and triumph against the devil, for they are not his gifts, which we use. But against god, of whom we have all things, and from whom every good gift and every perfect gift cometh down, may we by no means rejoice, but toward him use all humility and lowliness both of heart and body, mekely and with all reverence confessinge, that they be the gifts of god, and that therefore we ought not to boast of them, nor to seek our own praise and glory in the exercise of them. But always to magnify the liberality of so lyberall a giver. Moreover our neighbor also is not to be despised, but we ought rather to think on this manner: for as much as all these gifts that I have, are properly gods, and all things proceed and come from him, although I have moe gifts then my neighbor hath, yet god with one word is able suddenly to make such a change, and so to inuerte all things, that my neighbor for one virtue shall be more commended of God, then I for all that ever I have, as we read in the gospel of the poor widow which did caste into the treasury only two mytes, where as the riche men did put in great sommes of money: and therefore was she praised of Christ this on this manner: Of a truth I say unto you, that this poor widow hath put in more then they all.

Why should I then glory and rejoice? Verily I ought rather to fear for these so many gifts, where with GOD endowed me, lest I should abuse them unto the dishonor of god, the hinderance of my neighbor, and the damnation of my soul. We ought always thus to think, that God giveth gifts to his creatures according to his good pleasure to one he giveth much, to another little. And it is possible, that he which hath but little, may have God more merciful unto him, then he that hath much. The reason is this: He that hath much, shall render an account of much. He that hath but little, his account shall be the slenderer. But this mad and dotyng proud Phariseye doth the contrary. He is not ashamed to say: I am not as other men: no, nor yet like this Publican. I give tithes: he only polleth & pylleth. I deceive noman: he spoileth as many as he can. To be short: The opinion of the Phariseye is of himself, that he passeth all men, and that he is faulty in nothing. Contrariwise, y ^t the Publican of all naughts is the worst. And that there is not one good quality in him. But this hypocrite should rather have said on this manner: I pay my tithes faithfully & truly: I fast, & do what I can. But for all that I dare not trust to any of these my works. For whatsoever I have, it is thy gift, O Lord: & it is possible, that this Publican doth please thee, more then I. So would he have set the Publican before him, or at the least just by him, & would have said. The matter standeth not in this point, whether a man hath received much or little, but to whom god is most merciful. Why then should I be proud, or despise other, seeing y ^t all things consist in the mercy of god, & not in this, what gifts every mā hath received? But this doth not the arrogāt & proud phariseye, but he glorieth and rejoiceth of his own righteousness when he standeth and prayeth before God. The will of Christ therefore is, that we should not be proud of our righteousness, as no man also ought to despair, though he be circumvented and deceived of the devil, and so fall into sin. For we all have one God, which stretcheth forth, as a garment, his mercy upon us, even upon the righteous and sinners, upon the learned and unlearned, upon the riche & the poor, For he is the god of all. Therefore all our glory ought to be taken away from all things that we do, and only to be reposed in the mercy of God, that by this means we all may humble our selves before the majesty of God, and not have respect to this, whether we have received much or little. For god may be more merciful to him that hath but little, then to him that hath much. In the world it is necessary, y ^t there be differences of persons, of offices, and of gifts. But there is no such difference of us before god. For seeing that he accepteth us only of favor, there can no man glory, boast and auaunce himself before God. We all without exception must needs humble our selves, that we may know, that although there be difference among us in this world, yet before God we are all one, neither is one better then another. He will none otherwise loke upon him that hath much, then upon him that hath little, that by this means we all may learn to embrace his grace and mercy. For all are gods, righteous, sinners, riche, poor, strong, weak &c. And whatsoever they have: all come of God. They have nothing of themselves but sin. Sin can be to no man cause of pride, but rather of humility and fear. Whatsoever goodness remaineth, that is altogether of gods gift, so that he hath a cause to glory of his gifts, and not thou. Thy parte and duty is only, to use the gifts of god reverently & with thanks giving. For god by no means can abide pride and boasting.

Again, this also is his will when thou felest y ^e fearcenes of thy sin, that thou dost not therefore despair, but rather trust to his mercy and say: If I have not much, yet have I god, yea and him a merciful god. Therefore I will take this in good parte: I will look to my vocation and calling, even with as much diligence, labor and power, as god hath givē me. I will despise no man. I will not be proud of any thing that I have. And such as have more then I. I will never envy them, nor disdain them. For this is enough for me, that we all have one common God, and that god therefore will not be unequal, because we in this world are unequal.

Unto this hath Christ respect, when he concludeth this parable and saith: He that exalteth himself shall be made low: But he that humbleth himself, shall be exalted. As though he should say: whē I have gotten such saints or holy persons, that refer all things to me, howe much more they humble and abase them selves, so much the more will I give them. But they that have, and therefore are proud and puffed up, I will take it from them by little and little, till at the last in my anger I cast them down hedlonge into everlasting damnation. If the Phariseye had not ben proud, but had humbly rehearsed his gifts unto God, and said: O Lord, thou hast given me much, in that thou haste given me strength to resist this and that sin. This is thy gift: I am glad thereof, but yet am I not proud therefore. For thou mayest take it again away from me, when thy good pleasure shall be: If the Phariseye, I say, had done this, god would have increased his gifts daily more & more toward him. But for as much as the gifts that he hath, he abuseth them unto his own pride and glory, & therefore judgeth and condemneth other that have not the like gifts, he is so rejected of god, that there remaineth nothing in him worthy of praise and commendation. For this is the judgment of Christ. The Publican went home more righteous then the Phariseye: that is to say: The Phariseye is unrighteous, damned, and given over already to the devil and hell fire, what profit hath he now by his bosting & gloryinge? But the Publican, which saith: O God be merciful to me a sinner, is made a Saint in the congregatiō, and according to his desire, he hath god merciful unto him.

Christ will have this to be the doctrine of us all, that we may know what we are, and what we have. If thou be endued with riches, with strength and health of body, with house, lande & worldly goods, or with any other gift appertaining unto the body or to the soul, use it with thanks to the giver. Envy no mā, and god shall increase his gifts in thee. Only avoid pride, and despise no man, though his gifts be not so excellent as thin be. But remember and think, when thou seest any man not to have that thou haste, that he notwithstanding may have god as merciful to him, as thou hast. Therefore despise him not neither disdain thou to have him nigh unto thee: & so shall god be glorified in you both. Moreover hypocrites dishonoure God greatly, although they do it not with the mouth & openly. For he y ^t would judge only according to y ^e words of the phariseye, he must needs say, y ^t that was not evil spoken, y ^t the phariseye saith here: I thanck thee, O god. Such words y ^t true saints use in their prayers, but with another sense, or meaning. For when they give thanks to god for any thing: they confess by this, y ^t they have received that gift & benefit of god. But the Phariseye thinketh not so, or else he would have said thus. That I am not an adulterer, an extorcioner, an unrighteous person, &c. I can ascribe it to none other, O lord but to thee alone. As concerning myself, if thy grace did not assist me, my life should be no better then other men's. For we be all like neither can one justly rejoice against another. But this Phariseye is not of this mind, & clean contrary he saith: I thank thee, that I am not, as other men are. And so he challengeth to himself the whole power, as though he were the author of his righteousness, & not god. For if he had not so thought, he would have added these words? But this is thy gift, o lord, and cometh not of myself. But this saith he not, but by his words he declareth evidently, that he of himself is so copious and abundant in good works, that he is able also to give unto God. Therefore he giveth thanks not to god in deed, although he nameth him but to himself, to his own reason, freewill and strengths, that he hath done so much.

This is true: whosoever hath any thing given him of god? He must acknowledge it, & give god thanks for it. For what an absurdititie were this, if thou shouldest deny thyself to be wiser or better learned then an asse or any other brute beast? In like manner he that hath goods & riches given him of god, ought not so to play the dolte, that he should say: he is a beggar and hath nothing, where as he ought even with most hearty thanks to confess y ^e gifts & benefits of god, & with the same to help such as be in necessity. Again, he that hath done his duty well, and served diligently in his office & calling hath holpen his neighbor both with his substance & council, given alms to the poor, &c. ought not to say: I have done no good. This lewd and foolish humility is not to be used. For the gifts of god are to be acknowledged, celebrated and magnified: & yet true humility is to be shown, & we must say: These things are thine, O lord, & not mine. Thou gavest them me: or else I should have had no more then other have. Therefore for these thy gifts I render unto y ^e most humble & hearty thanckes. This is y ^e true way of humility. The good gifts of god are not to be counted as things of nothing, or to be extenuated or abased as matters of small reputation, but they are to be acknowledged & to be set forth to y ^e uttermost: yet may not we be proud of thē, nor despise other, but as I have oftentimes said, we must speak on this manner & say: O lord, they are thy gifts. Thou gavest thē unto me. That another hath not the same, it hurteth or hindereth him nothing at all. For he hath thee as merciful god unto him, as I have: oh, why thē should I despise him? Such humility doth christ require in this gospel, & y ^t above all things we should eschew pride (disdainfulnes, arrogācie, & hautinesse of mīde For this is ones decreed: He y ^t exalteth himself, shall be brought low, god did not forgive his own peculiar people, but suffered them to be destroyed for their prides sake, Many other great kingdoms also have fallen and come to ruin for the same fault. Lucifer because of his pride was caste down from the high heavens unto the depe dongeon of hell fire. Adam and Eve for the same vice were cast out of Paradise. Therefore consider diligently, that it is thy parte thus to say: O Lord, whatsoever I have, it is thine. Thou mayst take it again from me at whatsoever time it pleaseth thee. By this means shalt thou eschew pride, cease to despise other, and lean to a sure ancker. For who will trust unto that, which is vncertein? He that despiseth this order, and like a mad man goeth forth to brag and boast himself as though whatsoever he hath, were his own, and came not from GOD: he heareth here his judgment, which is, that God will take from him all such gifts as he hath and give him his portion in that lake that burneth with fire and brimstone, from the which the Lord defend us all. GOD for his mercies sake give us grace to acknowledge his gifts. And with all humility to thank and praise him for them, and so in this world to walk worthy his kindness, that in the world to come we may enjoy life everlasting thorough him, which is the true life, even Christ Jesus our Lord: to whom with God the father and the holy ghost be all honor, glory, and praise both now and ever. Amen.

THE EXPOSITION.

T His Gospel is very easy and nothing hard, forasmuch as it only containeth the miracle, which Christ wrought in the dumb and deaf man. For as concerning this & such like miracles, ye hear oftentimes in the year, that Christ by this means hath declared, that he is the Savior, which helpeth and defendeth us against the violence of the devil. Therefore we ought to give thanks unto God, which hath given unto us such a savior, as of his own mere grace and tender mercy, is always at hand and ready to assist us against all such pernicious and hurtful things, as Satan imagineth and deviseth against us. For as touching that this myser and wretched creature is in such a miserable & wretched state, that he cannot use naturally neither his tongue nor his ears: all these are the plages and strokes of Satan, where as by the judgment of men, they are thought to be natural vices. For men know not the devil, that he is the author of so many calamities and miseries. He maketh men lunatike and mad. He tormenteth not only their bodies, but also their souls, that being utterly dismayed, they may think that there is no confort to be looked for, and so fall into desperation, and so in fine, unto damnation. Verily these are nothing else then the strokes and plagues of the devil, which is the author of all sorrows and miseries, and hurteth as many and as oft as he can.

We are therefore moste indebtedly bound to God, and we ought at all times to give him humble and hearty thanks, that he having pity on us, hath sent his son CHRIST Jesus, our Lord into this world, to help not only this wretched creature, but us also, and mercyfully to keep and defend us, that we be not afflicted with the like euyls and diseases, thorough the violence and tyranny of the devil. For this must we all think, that eyes, ears, hands, feet. &c. being whole and sound, are not so by chance, and naturally, as Reason judgeth: but these all are the gifts of God. Notwithstandynge, when men believe not this, and think them to be but vile and base things, because they are common, and given to all living creatures: GOD, even of necessity, is compelled many times to give the devil lybertie, to take away from certain men, the use of their ears, eyes, hands, and feet. &c. yea, and sometime also to kylle their bodies, that men may learn, that that is done of the devil, thorough the permission and sufferance of God, and by that means they may be the more earnestly moved to give God thanks, that he of his great mercy defendeth and preserveth us against the fiery darts of that evil, even the devil.

So is this likewise the work of the devil, when he blyndeth the hearts of men thorough false doctrines, that they cannot see, nor receive the truth. Thys cometh not of GOD, which is good, & the author of all goodness: which wisheth no man to perish, but all men to come unto the knowledge of the truth: but it cometh of the devil, which is evil, and the author of all evil: which wisheth also all men to perish, and never to come unto the knowledge of the truth. Therefore where God giveth him liberty, he doth as much myschiefe as he can devise. And this is even as when a tree bringeth forth good fruit and afterward worms come and destroy it. The fault hereof is not in God, which made the tree good. Neither is the fault in the tree or fruit, but in the woormes, which hurt the things that are good. So is it with us men. Therefore we must learn, that what so ever adversity or myschaunce doth happen unto us, all that commethe of the plagues and strokes of the devil, namely, when we be Christians, and seek the glory of the Lord our GOD. For the devil is a greatter ennemye unto the Christians, then he is tothe infidels.

It is undoubtedly horrible, and maketh every part of a man to shake for to consider, that this enemy the devil hath so much power to harm and to hurt. But on the contrary part this Gospel conforteth us. For here we see, as S. John saith, that the Son of God hath appeared to this ende, that he should destroy the works of the devil. For seeing that the devil presumed to go into Paradyse, to destroy the works of God there, and to make of righteous and holy persons (I speak of Adam and Eve) disobediente and wicked people: It seemed good again to God, for to be revenged of this his enemy. He therefore recovereth and maketh whole again, whatsoever was destroyed of the devil. He destroyeth again the devils works that is to say, sin, death, and hell, and as we see in this our Gospel, he delivereth the tongue out of the bonds; wherewith the devil had bound and tied it: and openeth the ears, which the devil had stopped. Christ came to do this work, and he doth it still continually among his Christians, as we shall hereafter hear. And thus much of the miracle & work of Christ, whereby he hath declared here himself, that he is the healper of all such as are in myserie, and that he will heal all euyls and afflictions, which the devil heapeth upon us, yea and utterly put him away from us.

Moreover Christ by this would also show unto us that these two things most specially appertayn unto a Christian, that is to say, that the ears be opened, and the tongue be losened, and that he exercyseth this work diligently in his congregation or church against the devil. For as concerning the corporal benefit, as the ears and the tongue with the use of them. he giveth that also to the Heathen.

But the spiritual benefit is only among the Christians, when he openeth their eyes, and loseneth their tongue. For this is certain and sure, that all salvation cometh to us only by the word of God. Otherwise, what could we know of Christ and his sacrifice, of the holy ghost, of the will of God. &c. Wherefore this also, even in these our days is an exceeding great miracle, and a moste high benefit, when God giveth to any man such an ear, as gladly heareth his word, and such a tongue, as doth not blaspheme, but bless and glorify God.

Our adversaries the Papists are much more miserable, and in aworse case then this dumb mā was, For their ears are stopped. And although they hear the word of God, yet can they not hear it. I mean unto their profit and edifying. But they hear it, as the Jews did, when Christ most excellently preached of the forgiveness of sins, and of everlasting life: they understood nothing: they delyted not in the sermons of Christ, but contrarywyse they were utterly mad, and blasphemed Christ and his doctrine. Suche are all they, that will not hear the word of God. They are deaf and dumb, and in a far worse case, then this miserable man was, of whom our gospel maketh mention. For they can do nothing ells with their tongue, then blaspheme, and most spitefully rail upon the word of God, that most excellent and precious iewelle. But they that gladdely hear the word of God, and unto whom Christ saith, as he said to this dumb man Ephata, that is to say, Be opened, and have the benefit of hearing: are those, to whom help is given in deed against the devil. For God hath opened unto us none other way unto heaven, then his word and his holy Gospel. He that gladly heareth that, diligentely keepeth that, and hath his chief delight in that, is safe and without all danger. This is one miracle, which is even at this day in the church among men, that our ears, which the devil thorough sin had stopped, are made open by the word, that we may hear the word of GOD, which is the doctrine of our salvation.

An other is, that he toucheth the tongue, and maketh it to speak, as Paul saith: With the heart it is believed unto righteousness, and with the mouthe confession is made unto salvation. For when we believe in Christ, we obtain thereby remission of our sins. But after this, it is necessary also to confess and to open by speech that, which is felt and believed in the heart. And this maketh a christenman. All other works cannot do it. It is possible, that a Monk may fast, watch, and wearye his body more thenne a Christian: but by that he is not made a Christian man. For in this one thing he faileth, that he is yet deaf and dumb: He will not hear the word, and much less confess it. But a christen man heareth and believeth, and afterward confessethe. These two things make a Christian man. Thus CHRIST, exercysethe his work daily in the Congregation spiritually and by the word, which he wrought thenne corporally, that he might testify, howe he giveth help against the universal myschiefe of the devil, but specyally against the spyrituall wickedness of Satan the devil, that we might stedfastely believe, and put our whole trust in him.

Now must we consider this also, what Christ meaneth by this ceremony, that he useth about this deaf and dumb person. The people brought this wretched man unto Christ, and desired him to lay his hands upon him. Christ taketh him aside from the people, putteth his fingers in his ears: he spitteth, and touchethe his tongue: he looketh up to heaven, he mourneth and saith: Ephata. All this must sygnifye some special matter, seeing that Christ useth such circumstances in doing this miracle, passyng all other that he wrought.

Now therefore, for as much as we have declared what it is to be dumb and deaf: let us consider also, what meruaylous Ceremonye this is, and why CHRIST, would specially use it in this miracle where as nevertheless, he might have done it with one word. For this is moste evident and plain, that when so ever Christ spake the word, straight ways the word took effect.

Ueryly Christ by this so exquisite a ceremonye hath respect to a spiritual miracle. For by this he will show, what an hard matter it is, to restore the deaf to their hearing, and unto the dumb their speech. He raiseth up Lazarus with one word. To the man that was sick of the palsy he said: Ryse and walk: and he immediately was made whole. But with this man, which was deaf and dumb, it pleased him not to use such speed: But he doth use a singular kind of proceedynge and order in woorkynge of this miracle. He puttethe his fingers into the deaf man's ears. He toucheth his tongue with spetle. He looketh up into heaven. He mournethe, and then at the last he saith Ephata : that is, Be thou opened: that by this he might signify unto us, that if we will escape the bonds of the devil, and have a ready tongue to speak, & open ears to hear, it must be done by the external & outward word, and by the ministry of the same: again, by the outward signs or sacraments, that he hath appointed to be used in his church. For the word is first to be heard, and then Baptism and the Lord's supper must be joined thereto: unto the which things the holy ghost cometh, and delivereth the ears and tongue from their bonds, that they may learn to avoid all sectaries, which despise the outward word and sacraments, and loke till God talketh with thē inwardly. But Christ saith: Thys is my fynger, even the outward word. Thys ought to sound in men's ears. This is my spettle, wherewith their tongue must be touched, and made moyste. Then shall my work very well and prosperously proceed, as ye may see. For where the outward word is sincerely taught, there are Christians: but where it is not taught, there are none.

Therefore, let every man provide, that they follow these steppes. Let him gladly hear the word of God. For God will not shine, nor give the glorious light of his Gospel into thy heart, except thou first hear his word. If thou be desirous to see and to know him, it must be done only by the word and sacraments. For without this, the holy Ghoste wille not proceed to his working, as God himself, even from the very heavens protested unto us, when he said: This is my dearly beloved son, in whom I greatly delight: Hear him. Christ also gave this commandment to his disciples; Go into all the world: teache and baptize all nations. Again: he that heareth you, heareth me. Here doth Christ with open mouth command, that his Gospel should be preached to men, & that they should be baptized. And by this his commandment he showeth, that this is the true way unto salvation, and none other. He that heareth you (saith he) heareth me. Therefore if thou wilt hear the word of God, hear thy father and thy mother, thy preacher, and pastor, and finally thy Prince and magistrate. &c. what they say. when thou hearest them, thou hearest God, except that in executynge their office, they command any thing that is contrary to the word of God. Then are they not to be heard. For we must obey God more then men. We must first here the word of God in the congregation, and afterward men. But this one case excepted, whatsoever thy pastor or curate, thy parents or magistrates say to thee, that saith God unto thee, & that must thou remember to receive and to obey.

For what is he among us all, that would not take a long journey to go unto such a church, where he might hear God preach? For all men would be glad to hear and to know that voice. But Christ saith: I will bring that to pass nearer home, so that thou shalt not need to travail so far. Hear thy Pastor and thy parents: and so haste thou heard me. For these are my disciples, when thou hearest them, I will sound in thy heart Ephata, Be thou opened, as I did to this deaf person, that thy ears may be opened, & thy tongue set at liberty, and that thou from hensforthe may be no more deaf in thy heryng, nor dumb in thy speaking, as thou wer afore. But how goeth y ^e world? The children and household, although they hear their parents and masters, yet would they not do the least thing that is commanded them, except they were compelled, such stubburnesse and disobedience reigneth now a days in the hearts of them that ought to be moste humble, and moste obediente. And as in families, so likewise in common wealths, men are very negligent and slow to obey the officers. What soever they ordain in a realm or city, ye shall find very few among so great multitudes, that will trewely and sincerely execute the commandment of the magistrates. The subjects show more disobedience toward the high powers in this time of this their so great knowledge, then they did in the time of darkness, ignorancie and blindness: such is the wickedness and ingratitude of this our moste wicked and ingrate world. And it is apparent also, howe few there are, which with true zeal and fervent desire hear the sermons: which is euidentely known not only by their fruictes, but also by this moste specially, that the men of towns and villages, yea and of cities also, do moste unworthily handle their ministers and pastors, not only by railing unreverantly of them, but also by taking away unjustly from them such tithes and duties, as by publyke order are appointed unto them. Therefore, a worthy pain followeth, even this, that when the word of God pronounced by parents, ministers of the church, and by magistrates is neglected & nothing set by, the devil by little and little should stop their ears more and more, and tie their tongues streyghter then it was afore, and so set them in such case, that they cannot abide either to hear or to speak the word of God.

But on the other parte, it maketh their ears wide open to hear the dotyng dreams of the sectaries, and their false and diuellyshe doctrine: again, to hear baudye balades, filthy fables, trifling talk, whorish words, and such like, as corrupt both body and soul. It loseneth and setteth at liberty also their tongue to blaspheme God, to slander their neyghboure, to lie, to backbyte, to rail, to scoff, to ieste. &c. that it may be an offense to all good and godly men. And this is a reward worthy such ingratitude, unthankfulness, vngentylnesse, yea plain churlyshenesse: and it worthily chanceth unto them on such sort, because they wish it to be none otherwise. But what shall be the ende? Verily that all things shall go to havoc: the word of God shall be taken away from us, seeing we have noo delyghte therein, As it is written: He would none of the blessing, therefore shall it be far from him: And as our Savior Christ saith: This is condemnation, that light is comme into the world, and men have loved darkness more thenne light. For their works were evil. And in the place of the word shall the wicked decrees of Antichrist be thrust into the church. Our country shall be oppressed with diverse kinds of plagues, as pestilence, famyne, tempests. &c. Oure common wealth shall be turned into common woe. Myseries, yea and those most grievous and intolerable, shall ouerflowe this our countreye, Insurrections, commotions, Rebellions, Conspiracies, tumults, civil war, murderynge one of another. &c.

And after all these things (except we repent, tourne unto God with all our hearts, gladly hear the word, & with our tongue magnify the same, to y ^e uttermost, yea & frame and fashion our life and conversation according to the doctrine thereof.) shall this our realm be a spoil to foreyne nations? This hath our ingratitude worthily deserved, which being provoked so often with so many benefits at the hand of God, will notwithstanding not only not repent, but also where as we ought to proceed from faith to faith, and from virtue to virtue, we go from vice to vice, from syn to sin, and so we cease not daily more and more, to heap the hot wrath and most horrible vengeance of God upon us, to the destruction of our country, & unto the damnation of our selves both body and soul.

And this is the cause, why Christ looketh up to heaven, mourneth, and as one greatly troubled, saith, Ephata, Be opened. For this greatly greueth our savior Christ, that where as the good pleasure and merciful wille of GOD, is to deliver us from the bands of Satan thorough the word: we as people without all reason, refuse our own Salvation, and thorough our contumacy and stubborness haste unto our selves everlasting damnation, and provoke the wrath and vengeance of God to fall upon us.

Therefore let us consider well this miracle, and follow the example of these good men, which glorify, commend, praise, and magnify CHRIST, affyrmynge and openly confessyng, that he hath done well, in that he of his great mercy and infynyte goodness, hath made the deaf for to hear, and the dumb to speak. And this doth our Sauioure Christ, by his fynger and spetle, even at this hour, yea continually in the world, that the ears of the deefe may be opened, and the tongues of the dumb losened by the outewarde word, which we hear in the Church, of our Pastors and Mynisters, and at home of our parents. For by this word the holy Ghoste worketh myghtely in us, and by none other thing. Mark that welle, and so much the more studiously and diligently embrace thou the word For this is the next and most certain way, that our ears may be opened, our tongues losened, and we our selves at the last, obtain everlasting salvation.

Whyche thing our Lord and Savior Christ Jesus grant us for his mercies sake: To whom with God the Father, and the holy Ghoste be all honor, glory, praise, and dominion worlds without ende. Amen.

THE EXPOSITION.

T Hys gospel is long. Therefore we will selecte and chose out of it one or two partes thereof, which we may remember, and fele the fru • ct and swetnesse thereof. The first part is, that Christ greatly extolleth and auanceth his word and Gospel, and turning him self unto his Disciples, he said unto them: Blessed are the eyes, which se the things that ye do se. For I say unto you, many Prophets and kings would have seen the things which ye do see, and they have not seen them, and have heard the things which you hear, and they have not heard them. By this Christ's mind is to confirm and strengthen us against the misery, which we see in the world, for as much as nothing is more vile and more despised in this wicked world, then the Gospel. For the world can abide and hear all other doctrines, lies, and heresies: but as for the Gospel, it will neither see it, nor hear it: yea, the world blasphemeth it, and persecuteth it moste cruelly, and vexeth them with all kind of torments that profess it, as there hath been great store of examples before certain years (the more pity) in this realm of England, and yet is in divers places of the world.

Thys seeth Christ, and therefore he comfortethe his disciples, and saith: The world blasphemeth the Gospel, but he that is so wise as to hear it, hath blessed and happy ears, and is most indebtedly bounden to give god thanks therefore, that he is made partaker thereof, and so he may worthily magnify that, which the world doth so contemptuously handle, and so spitefully entreat. For this is moste certain, that ye are happier and more blessed then David, and other kings, For this was all their desire, that they might live in that time, when they might see me with their bodylye eyes, behold my miracles, and hear my Sermons. But that their desire could they not obtain. For the full time, that GOD had appointed from everlasting, was not yet come. In spirit, and with the eyes of their Faithe they saw me, my coming into the flesh, my birth, my passion, my death, my Resurrection, my Ascension. &c. and greatly rejoiced. But unto you, it is given to see me in the flesh, to behold my miracles, and also to hear my Sermons. Therefore see, that ye be thankful to God, that such felicity is chanced unto you, that ye may both hear and see me.

For our state is so miserable▪ and specially when we are without the Gospel, that by little and litell errors crepe in, yea error upon error is heaped, so that there is almost no ende of errors and heresies, in so much that very hardly many times we can defend our selves against them, as alas (for sorrow) we had experience hereof to much in the time of the Papacie. For at the last the matter came to this point, that the devil was taken for a preacher, and credit was given unto him, whatsoever he feigned by his busy wicked spirits and moste vain and lyeng preachers, as touching Mass, pylgremages, purgatory, pardons, and such like trumpery. And even so is at in all places, where soever the word is not. Errors and lies are there received and believed: And then is this the opinion also, that y ^t is the way unto salvation, where as in deed it leadeth straight unto hell, and to the devil. But on the contrary parte, if the Gospel be present, so great madness reigneth in the world, that very few receive it. Therefore I may well and truly say, that the state of us men is moste miserable and hard. If God denieth us his word, we cannot be without the destruction of our souls. If he give it us, all the world refuseth it: so that it were best for men, that God would haste his coming unto the judgment, and shortly make an ende of this wicked, wretched, sinful world. For this vnthankefulle world is never the better, whether God sendeth unto it punyshementes or benefits, so truly is it said of S. John: All the world is set upon wickedness.

And this is the first thing whereof Christ complaineth here: which is, that he offereth and giveth to the world his word, and with that remission of sins: and yet is the word despised and set naught by. Therefore he turneth himself to his Disciples, and saith: ye are blessed, which have the word of God, and hear it, and that ye died not before it was revealed & brought to light. I say unto you, that moste mighty and puissant Kyngs, and most worthy Prophets also would gladly have lived in this time, and have both seen and heard these things. And yet (such is the wickedness of the world) whereas it may have now plenty and abundance of so noble things: it regardeth them not. Let not this wickedness of the world trouble you, but so behave yourselves, that ye be not void of so great grace, but that ye may take fruit thereof. Christ in this place (as it manifestly appeareth) intendeth to commend and set forth his word, to make men desirous of it, and not to contemn and despise it, as the manner of the world is, and as we see in all degrees both high and low. They that cannot persecute the Gospel, despise it. The lessest parte of the world receiveth it with thanks giving, and so amende their lives. But they that thus do, are only blessed and happy. For they have blessed ears and eyes, which is the great and merciful gift of God. And this is the first part of our Gospel.

In the other parte CHRIST putteth forth the fruit of the Gospel (that is) good works, which ought to ensue when God's word is preached. This doth he describe with a plain example, of a certain man which as he descended from Jerusalem. Chaunced upon robbers, of the which after that he was beaten and robbed he was left half dead. And it chanced that a Prieste went that way, which seeing him, passed by and was nothing moved to help him. Lykewyse the Levite that came after the Prieste, had no regard unto him. At last came the Samaritan, which had no holy name, but was a gentile, neither was he any kyn at all to that wretched man that was a Jew. For he came not of the same stock as the Prieste and Levite did, but was a stranger. He seeth this miser and is grieved with his misfortune, he goeth down of his beast, he poureth oil and wyne into his wondes, he byndeth them up, and putteth him on his beast: He walketh on foot himself, and carrieth the wonded man into an Inn. And whereas he could not tarry longe there for his business, he committeth him to his host, and giveth money to oversee him until he retourneth.

This is the second picture, in the which Christ peinteth the fruits of the word and Christian charity, (that is) that the word doth make such men, as this Samaritan is, that is, gentle, merciful, which despise not other men in their calamity, but when they see them, bestow their goods on them, & help them with all that they can. I speak here of the poor and nedie, which are not lewd, as the most part of beggars be, that of purpose seeketh gains after this sort, and will not take monie to serve, either to help the sick, or to do any other thing, that they can do: to such must nothing be given. But whereas be nedie persons in deed, there doth a Christian mind behave himself after the example of this Samaritan, and thinketh: this poor man is my neighbor, he is a man made of body & soul, as I am, yea he hath the same God as I have: Wherefore he is more nigh unto me in kyn, then a brute beast, or than y ^e devil. Wherefore I do not well, if I forsake him. He embraceth him as his brother & lease he should perish without help, he taketh compassion of him, as a father. And these are y ^e true saints.

But other stony hearted saints hath no natural pity toward the wretched, but are men of exceeding great chorlishenes. For this they think, that God is therewith delighted if he serve them, and therefore they think y ^t they are not bound to help other, as this priest doth. He was an holy one for his office & kyn, but what doth Christ pronounce of him? even that when he saw that miserable man, he passed by. Truly these are mischievous holy ones, that seeth their neighbors in peril, and may help them, and yet will not. Wherunto then is it like that they trust and maintain their pride? Truly to no other thing then their own holiness, whereas they think, when they have said Mass, done sacrifice, song, and such like, that they have done enough, and that they need not to do an ynche more then their prescripte. Suche are stony saints, yea rather deuelishe Saints, which seme to count GOD for their dettour, and that they owe nothing to any man.

Againste this monstrous kind of saints maketh this parable. For CHRIST in this place is moved by the example of a proud hypocrite, which steppeth forth, to declare howe great his Godlines is, and thyncketh this surely with himself, that if CHRIST knew of his righteousness, he would not speak a word of such matters in his presence. Which thing he meaneth, when he saith: Master what shall I do, to obtain everlasting life? Christ will not answer him, and he saith, Ask thyself, what is written in the law? Howe dost thou read? The lawyer hath forth with to answer, and saith: thou shalt love GOD with all thy heart, &c. And thy neighbor as thyself. For he counteth, both these things an easy matter to do. Christ saith, do this and thou shalt live. By this is the lawyer confounded. For he is not so bold as to say, he had done it. Wherefore he cometh forth with another question & saith: Who is my neighbor? As though he should say: I know no man, to whom I owe any succoure: But rather I know very many, which ought to do me service, because I am an holy man.

But here doth CHRIST rise against him with all vehemence, in this parable of the wounded man & saith. The priest saw him and passed by, and also the Levite, both are just by thy example. The Samaritan is moved with mercy, and helpeth the miserable man. Tel thou therefore who was y ^e neighbor to this wounded man? The lawyer answered, he that shown mercy unto him. Yea & he of pride despised y ^e name of a Samaritan. So doth Christ revenge him and saith, Go & do like wise. As though he should say: Thou art holy after the example of the priest & Levite, thou hast no pity on thy neighbor although he be in peril of life, and yet thou askest, what thou mayst do to get everlasting life. Be not thy nedie frindes & and miserable men thy neighbors? Is not there misery and wretchedness enough in the world? And yet dost thou being so great a doctor doubt, who is thy neighbor? away with this trifling. If thou wilt be counted holy, do as this Samaritan did. He setteth forth this boster well in his colors. For the plain meaning of this is nothing else, then that this lawyer is not yet come to this degree of holiness, that this Samaritan had attained unto.

Wherefore all the matter hangeth on this, that we learn what it is for a man to love god, and his neighbor as himself. Love GOD: is no hard saying. For he hath no need of our service. And yet, if his person were present, it would then evidently appear enough, who loved him, and who would put himself and all his in danger for his sake. But he showeth us not his person to see and to use our service presently, as other men do, that are conversant with us. Wherefore if thou wilt know who loveth god, consider how children honor their parents, howe servants obey their masters, howe the ministers of the church are handled, then shall ye understand, who loveth god, and who doth not. For children have this commandment & word from god: Honor thy father and mother. But they say, I let pass my father and mother, and will honor and love thee, which art God in heaven. Do not God say, thou hast my commandment set forth, wherefor if thou love me, thou must love & honor thy parents also, and obey them in all things. And this is the true loving of god. But what do they? Children would have their parents away, that they might live masterless. Wherefore this must needs be true that they love not God. So is it also in other kinds of life. Princes hath in their offices officers, they charge them to do their deutie diligently. If thou ask whether they love God, all will say: yea, and that they have no cause to hate God. Well I grant that. But answer: why showest thou no obedience and fidelity to thy king? If thou lovest god with all thy heart, thou wouldest be more faithful unto thy Kyng, and wouldest do thy office with more diligence. So is there no servant in any house so far paste shame, that will suffer this to be said by him, that he hateth God, and love him not. But what doth the loving of god signify? doth it not signify, to keep God's commandment and word? As Christ also saith: If any man love me he shall keep my word. For if thou lovest God, thou canst not despise his commandments. But what commandment giveth god to servants? Or what doth servants promise their masters? doth not GOD require that? And they do promise also meat and drink with wages, and for that cause maketh a covenant, that they should be faithful in doing such service, as belong to the house, and show obedience in their service. And for this cause also are they called servants, because they serve the household by their service, and help them that have families with their labor and service. But where be any such in households? Yea rather there is almost no greater disobedience, negligence, pride, then amongst such. Ye and here I let pass the pickynge and stealynge of many of them. Wherefore they love not GOD, they hate GOD and care not for his word, or else they would show more diligence in their service. But at last they shall be rewarded for their ungodliness, and live all the time of their life with the curse of GOD in misery and beggary.

But as touching the pastors and ministers of the Church, it is no need in this place to make longe rehearsal. The matter is plain, howe they are handled of rulers, husbandmen and of their neighbors, crafts men and courtyers, so that almost they that keep hogs are more set by. But the commandment of GOD is straight, that they should be counted worthy of love & honor, and that nothing should be denied them, that is dew unto them. As it appeareth in Malachi, and Christ himself saith also: every workman is worthy of his wages. Wherefore as thou maiste not deny thy servant his wages because he is evil: So must not thou defraud thy pastour and curate because he is evil. If God's commandment move thee not, be thou sure of this punishment, that thy corn, beasts and other things shall prove ill, and thou shalt louse more thereby, than ever thou tokest from thy pastor and minister. Whereby it is evident, that the world not only loveth not GOD, but that it is full of hatered toward GOD. And the condition seemeth almost tolerable, not to love GOD, if it would not hate him. But all deny this crime. But in deed this is very hatynge of God, when thou art stubborn against thy parents, Lord's, & Officers, and when thou dost not that, that God command thee. For this is his commandment, that thou shouldest obey, and by obedience honor them, this commandment dost thou hate. For thou canst not find in thy heart to do it, and thou dost refuse to hear hit. Who will say than, but that thou hateste god? This do all men crake that they love god, but where as they hear commonly to be gods commandment, that they should flee covetousness, exercise upright bargeining, & avoid avarice, the more that these things are beaten into them by common sermons, so much the more stuburnely they go against it. What need that priest care (say they) what I do with my goods? Will he take upon him to rule me? If this belongeth not unto the priest, it belongeth to god. He will surely revenge it, when he shall see his time, by pestilence, famine, and other mischiefs of fire and water, &c.

This shall take from thee, neither shall they knowledge any benefit therein: Whereas thou if thou were a Christian, mightest get favor before God and man, and fele and perceive all thy goods to increase. Wherefore it cometh to pass, that the Pope, the Bishops, and tyraunts, but also towns men, rustikes, noble men and yomen, do not only not hear, but also move persecution against gods word. For they ought to give honor unto gods word, to obey it, to find the ministers of the church that, that is dew unto them. But they are more ready to catch that from them that they have, then to give them more, and then they stand in their own conceits, as though they did well.

Wherefore this lesson ought to be borne well away: He that hath the word, ought also to love god, (that is) he ought to know, what works god requireth of him, and obey him and say: Lord Jesus Christ, thou hast opened mine eyes to see and know, howe thou hast delivered men from death and syn by thy death, and hast made me heier of the kingdom of heaven, & of everlasting life. I give thee thanks for so great, a grace, & will gladly do again all that thou requirest of me. Thou commandest me by thy precept, that I shall honor my father and mother, and I will do it gladly and with all my heart. Thou gavest me charge that I should serve my master faithfully and with all my heart. I will do my work diligently, and with all obedience. I will not refuse to do thy commandment. Thou haste made me a mother, and houswyfe over a family, I will well regard thy precept, and will rather bestow my life, then not regard my children and family, and see to them with all diligence, that they be not seduced. This is the very fruit that ought to proceed of the woe • de. And it is not possible but god must needs reward such Christian men. But here let every man, try inwardly with himself, how greatly he loveth god. For to love god consisteth not only in the thoughts, as the Monks believe, but to love god is as Christ saith in another place to love thy neighbor. For so saith god: If thou wilt love me: do this for my sake to thy father and mother, children & wife, husband and Lord: This do I require of thee. And consider diligently whether thou dost so, then shalt thou find out, whether thou lovest god or hate him. For they are only Christian men, that hath the word of God, and love Christ. These do say: I will gladly and with all my heart do for my neighbor, that, that thou hast commanded me. But if I shall be now and then prevented with anger, impacience, and such like, then can he not please me, but I will amende. Christians do this, but they that are not Christians do it not. Wherefore this must needs be true, that Citizens, husband men, children, servants, officers, subjects, commonly belong unto the devil. For they hate god, and care not for his commandment. And whereas he made them, gave them body & soul, found thē their living, and gave his only begotten son, which is greatest of all: They for all this sing him this song: evē, hatred. And if they could, they would thrust him out of heaven. Suche is the love they bear to God & his word. Go to now and bost of thy love toward God and his word, where as thou art so full of hatred. And contrariwise lovest him showest obedience unto him, which is to us the cause of death and sin, in whom thou hast also thy hole delight, being utterly disobedient to God? Wherefore the world generally doth show obedience only to the devil, which is chiefly delighted with the hatred of God, & whā that is not done that god hath commanded, this enemy maketh us subject to sin & to death. And if he could at this present hour corrupt all vital, he would gladly do it. Yet are we obedient to such an enemy, which is so much givē to seek our destruction. And in the mean time, we suffer all y ^t to be void & frustrate, which is put forth to us of god, y ^t gave us all things, & in especial his son & with him everlasting lif, & we cast away his cōmandemēt. Who therefore may not praise gods righteousness. if he minister to us that are disobedient, all kind of plages? Wherefore leave, what it is to love god. The Samaritan loveth god, not in that he giveth him any thing, but because he helpeth the miserable wonded man, for his power. For this saith God. If thou wilt love me and serve me, do that for thy neighbor, that hath need, I have no need. Wherefore this Samaritan, is ready to serve God which is in heaven with his monie, beast, wine and oil. Not because God needeth it for his own person, or because he doth this for GOD, but he doth it for his neighbor. But therefore is it taken as done to GOD, because God, commanded it. He commanded not this, to go a pilgrimage to Rome, or to saint James, or to build monasteries, or any such like thing. But this is his will that we should help one another. It is no need (saith he) to seek me at Rome, thou shalt find me at home, with thy wife, children, family, Lord, magistrate, and also in thy neighbors house, in the stretes, in the market place, and every where. And howe can he make himself more nigh unto thee? But the devil casteth a dark myste over the world, that it cannot see, what it is to love God and to hate the devil. Wherefore we must learn this with all diligence.

This Samaritan, loke what care would have done and what benevolence he would have shown to his own body being in like peril, the very same he doth to his neighbor, & hath dew commendation, for that he loveth GOD and his neighbor. This must be learned, to the intent, that thou do it also. For this fruit must needs follow them, that have the word. If it do not follow, they are no Christian men in deed: As this priste and Levite, which are saints, without any felynge or affection. For he that passeth by his neighbor, passeth by GOD. Wherefore beware of the example of the world which hateth, both GOD and his neighbor. But do you for all men. All that ye can. And GOD will surely recompense it.

But if thou wilt not love god, but pass by thy neighbor in his peril, thou shalt not escape unpunished for so doing. Which thing be thou sure of.

And this is the second doctrine out of this gospel. but Christ by this parable would signify also, what benefit he hath bestowed on us men, & how we may taste the true fruit thereof. For we miserable men have fallen upon moste cruel robbers by sin, whereby death and the devil, hath power upon us. which hath not only spoiled and rifled us of all spiritual gifts, which God gave us, but hath also beaten and wonded us: that is to say, by sin are we cast hedlonge into all kind of miseries. In this might we perish, for any help that we can have of the priest and Levite. For they pass by & give no help to that miser. For by the law is no man justified and made righteous, neither delivered from sin. But at last cometh the Samaritan even Christ Jesus our Lord, whom his own people would not receive, but counted him for a Samaritan. He is moved with our mischance, he washeth our wondes with wyne, and poureth in the helthfull oil of his grace, he taketh to cure our sins, and beareth them in his body, and bringeth us into the true Inn, that is, into the holy church, and there chargeth the host to take cure of us. They are the ministers and teachers of the word. But many of them, as it appeareth in the Pope, the Bishops and such like, regard the charge but little, that the church may be an hostrie and Inn, the steward whereof is lewd without faythfulnes & humanity, and the sick men are but coursly handled. For they should teache the word of God, but they persecute it, they should bring men to Christ that they might so be delivered frō syn, but they drown them the more depely in sin. And yet we know that Christ doth not wholly caste away this hostrie and Inn. If the Pope and Bishops will not teache uprightly let them do it to their own peril, which thei shall fele at last, yet in the mean time Christ raiseth up certain persons of low degree, despised, and abiecte, which profess his word, & take cure of the poor and miserable, that they may recover their health, that they may obtain through the gospel, remission of sin and everlasting life. For without this word is it impossible to gete such a great thing. Wherefore we may well give thanks unto God for this great benefit, and pray him, that he will preserve and continue us in such grace and save us forever.

THE EXPOSITION.

Y E hear howe Christ in the gospel of this day setteth forth a notable example of faith. Thy faith (saith he) hath saved thee. And by this he ascribeth all the glory of the saving of this Samaritan not to himself, (as he should have done, if he had said: I restore thee to thy health) but to faith. Which thing is done of Christ to this intent, that we also should he encoraged by this example and believe boldly, and think surely, that thorough Christ we shall obtain, whatsoever we believe. If we believe remission of syn and everlasting life, that faith shall not deceive us. If we believe that God is favorable and merciful, that he cannot, but be favorable and merciful. So that all things be on this wise referred to faith and not to God, which in deed worketh all things. That all men may learn, that whansoeuer we lack any thing, that we would have, or whereof we have need, that the fault is not in God, but in our self, because we believe not. For otherwise if we believed, we should surely have it.

And this is the first doctrine of this gospel, that we believe this, that we shall be sure of all these things, which we hope and loke for of GOD with a constante faith. But he that believeth not, neither hopeth for any thing of God, let him not trust to obtain any thing: As James saith in the first chapter of his Epistle. For he that maketh suit to god, and asketh any thing of him, he ought not to doubt and say: Who knoweth whether GOD will grant it, or whether I be worthy? It ought not so to be said, but this rather: I know that GOD will grant whatsoever I ask of him. And although he doth it not now, nor after that sort, yet will he do it at another time and after another sort. For a wauerynge heart, that believeth not stedfastlye, and thinketh not surely that he shall obtain, obtayneth nothing at all.

For GOD can give him nothing, if he would. He is like a vessel that by a man's hands is moved hither and thither, wherein nothing can be poured, and whatsoever is poured, it falleth beside the vessel and is lost.

This is it also with an vnbeleuynge heart. GOD is ready to give, but we make our selves vnapte to receive, for as much as we profer nothing to receive the gift withal. And we greatly offend GOD by so doing, that whereas he is most ready to show his liberality, yet we by our wauerynge do cause, that there can be no place in us to receive gods gifts.

Contrarily, to him whereas is no wauerynge, but the mind is still by faith, he will give gladly and willingly: As it appeareth in these ten leapers. They cry, Jesus master have mercy upon me. They all are still and doubt not but Christ will help. And as they believe, so is it done unto them.

This must we learn, to trust steadfastly to his mercy, and not to waver in heart, but to be still and trust for that we desire, whether it be health, or liuelowd, prosperity, wisdom, or righteousness.

In the other part is an horrible example, whereas ten believe and are healed, but nine go from their faith, & give not Christ thankes for his benefit. We ought to refer this example to this ende, y ^t we may learn hereby to be thankful, and to avoid the wicked sin of unkindness. For God doth worthylye challenge this glory to himself, y ^t we should render him thanks. And that should we do gladly and willingly. For it is a thing of no great labor or difficulty. For what labor is requisite to this, if thou tourne thee to God and say? Lord, that hast given me sound eyes hands, fett▪ &c. I thank the heartily for thy gift. So likewise what hard thing is it to give thanks to thy parents, masters, lords, neighbors, when they do thee good. It is done only, that they may understand, that their benefit is well bestowed. This also doth this Samaritan, he retourneth to the Lord, & giveth him thanks. This required no cost or charge but a few words, and yet it pleaseth Christ maruelously. This is acceptable to men also, and they take great pleasure thereof, and by this they are provoked, afterward to do them good again.

The very Ethnics said this, that unkindness is the greatest syn. Therefore when a man is called chorle, they judged that to be the greatest reproach, that is. And we prove by experience, that this vice greueth thee parents very much. They bestow for their children's sake all things, body, life, goods, fain and all things. But what recompense do children make for for the moste parte? It chanceth seldom to find amongst many, one that is thankful. This cometh of nothing elles but of the devil. Lykewise also it chanceth with other. Wherefore think this for a surety, that vnkyndnesse is the greatest and fylthyest vice, whereby the springe is stopped up, out of the which proceedeth all beneficence and liberality amongst men. But all this chanceth through the great infirmity and weakness of men. For this is very grievously taken, that he that healpeth other by benefits, getteth nothing thereby but unkindness. Wherefore by this men's minds are discoraged frō doing good, & ar loath to cast away their kindness upon them that are vnkynd. Unkyndnes is the cause of all this, which nevertheless men do oftentimes fele. Wherefore if ye regard godliness earnestly, se that ye be thankful. Fyrst to God our father in heaven, which giveth and preserveth body and life: and afterward giveth all things that belongeth to everlasting life. Then to our parents. friends, neyghbors, which have been good to us, that ye may knowledge this, and give thanks, although ye be not able to requite it. But seeing this is such an hard thing amongst men to obtain thanks, howe much harder is it, to make them to requite and recompense it? There was a manner in monasteries, that if the younger had taken of gift but a quill of an elder, he should have declared himself thankful with these words: Blessed is God in all his gifts. This was no evil manner. For it was done, that youth might accustom them selves to receive all things with thanks giving, both from God and man. Wherefore although this was not always done with the heart, yet the use of these words were good. So out of the .116. Psalm: what shall I render to the lord (saith David) for all that he giveth me, I will take the cup of salvation, and cal upon the name of y ^e Lord that is, I will praise him, glorify him, and give him thanks, and confess that he hath ben beneficial unto me. God answereth to this: My son, this is enough for me. But the bountiful Father can obtain this of few: A great part doth persecute him and his word: thinking nothing how that we have all things by him, and of his grace. But this is but a small thing. They hang on the cross his only begoten son, which he hath sent for a gift to us against syn and everlasting death. This world wer well worthy with his great madness to be cast clean out of God's sight. yet God doth not so, but is present everywhere with his goodness and help. Wherefore we must not only learn the office and propretie of kindness, but we must put in practice also this virtue with his proper office, which is not made werie of well doing for unkindness sake. And this is the peculiar virtue of God and of all true Christians. For there are examples enough, which testify that the world through chorlishnes doth make men cease from well doing. Amongest the Gretians were there noble men, which had done much good in their countries, and put all their goods in hasarde for their countries sake: But as soon as they felt unkindness, so that they not only receued no fruit for their industry and labor, but were also more in peril then other, they became vnpacient, and as they defended before their country against the enemies, so they fled afterward to their enemies, and assaulted their country with moste spiteful minds.

Wherefore, a Christian must not be ignorant hereof, that unkindness ensueth after the most excellent merits of good men, lest they should thereby be discoraged from well doing. For this is Christian vertu, & the true fruit of faith, y ^t when thou hast declared thy study and great love toward other, & also haste proved what recompense the vnkynd world is wont to make, yet that thou shouldest not be dehorted from well doing thereby. For Christians behave themselves after the example of god, which doth not only good himself to y ^e unkind. but doth requite & recompense them y ^t do good amongst men, which they regarded not. It is a christanis duty therefore to do good to the unkind, yea & to them y ^t do evil for good, & according to Solomon's saying: to hepe coles of fire upon his head. Thou mayest not take the world for an example in this matter. For it doth clean contrary: If it perceive unkindness, it think all lost & cast away, and that it will never after that bestow any benefits. It is the father of heaven, y ^t can teache the truly this. In y ^e day he suffereth his son to rise not only upon y ^e good, y ^t give thanks, but upon y ^e evil, which give no thanks, yea rather thei misuse gods gifts. God himself also might well say this: These many years have I givē thee y ^e light of y ^e son, & have found the vital, & all kind of goodness: but there cometh little thanks of it. I will make an end of my good doing. I will deny living to y ^e unkind world. But y ^e merciful father doth not so, he suffereth not his goodness to be overcome with the unkindness of the world. If men will not be thankful now, he will punish them hereafter for their unkindness. So must we do also, if we will be Christian men. For this is the nature of Christian charity to suffer and abide all things, & not to be made vnpacient thereby. But there be very few, that are endued with this charity, wherefor there are also very few Christians. Nevertheless if we will be Christians, we must be ready to do good, neither ought we after the example of the world, to give up our studious zeal in doing good, because of vnkyndnesse. If thou haste ben beneficial this day to any man, and he the morrow after show him self strange through vnkyndnesse, be not grieved therewith: For at his appointed time, he shall suffer due punyshment for his fault: Do thou only continue, and say: If this benefit be caste away upon this man, I will study to do good for another. If thy benefitte be neither well bestowed in him, despair not of the third, and so forth: That thou also myghteste say so, (as Christ saith here?) were not ten made clean, where be the nine becomme? Christ hath lyttell thank for this benefit, yet is he content with that the tenthe retourneth, and giveth thanks. yea, he would not have made mention of the other, if it had not ben for this, that we might learn that they did wyckedly. For he declareth by this inquisition, that the unkind shall not escape unpunished, for because they are not thankful to GOD, for his benefits. Than verily shall they know howe greatly they offended through their wicked unkindness.

Wherefore after the example of Christ must we also care nothing for men's vnkyndnesse. The matter is plain, that for so many benefits of God, that we receive daily from him, he receiveth very cold and slender thanks. Wherefore let not this thing move us, but let us think it sufficient, if there be one amongst ten, in whom a benefyte is welle bestowed. Other shall feel and prove by experience at their time appointed, that, that they would not believe now by our warning. For they shall not escape so unpunished from God, that requireth faith. The seconde, of two moste beautiful virtues, that is, of kyndnesse, and of patient suffering unkindness, at other men's hands. The Samaritan by his exaumple teacheth us to be kind, and to thank both God and man for the benefyte that we receive. But the exaumple of Christ doth admonyshe us, not to be vnpaciente, neither to cease from well doing, although our benefyttes prosper not well, and although they that receive them be unkind. For this is the manner of the world, that thorough unkind persons, they that are beneficial: are vnthankfullye entreated, and discouraged from their well doing so that afterward, for one chorles sake, many fare the worse. But if thou be a Christian do not so: although nine deceive the of thy hope, be content, that the tenth is found thankful. For Christ himself found them not, to give thanks for such a great benefit. What? wilt thou look to be in better case then he was? Wherefore take not grievously the loss of nine. Thou shalt have no more loss thereby, thenne Christ had. But all this shall turn to their great loss, when these wicked persons, shall be destitute of all good success in their matters.