Sermons Upon all the Sunday Gospels

THE EXPOSITION.

T He matter of this gospel is very large conteynyng a longe Sermon against avarice or covetousness, the which God doth hate above all other vices, because there is no other vice that doth hynder the Gospelle more then this, and that is more hurtefull to Christian men. And yet we see that all the world is oppressed therewith. For all their minds are day and night upon their living. And Avarice doth specially stir men to this, that no man should be content with that lyuelode, that he hath given from god. All men covet more, and desireth a higher degree. For fair houses they would have towers and palaices, and yet after all this, their covetousness gapeth for greater things, and if it were not for avarice & pride, we should all have enough, neither should we need of so great pensyuenesse, scratchynge and catchynge.

Christ would remedy this wickedness with this sermon, and he setteth forth the matter very hardly and straightly. No man (saith he) can serve two masters. For either shall he hate the one, and love the other, or cleave unto one, and despise the other. And hereby it appeareth, that the whole care of the Lord is, that his true service and worship be not hyndred. And it is a kind of temptation that causeth Christ to give this precept, so that this Gospel is not for youth. For it hath not yet that care for living and household stuff, they never ask how the market goeth. For this they think for a surety, that they shall lack no living. This sermon appertaineth specially to householders, & to them that are procurers. Furthermore it belongeth to the preachers of the word, which have scant of living in the world, and are constreigned by poverty and need to seek some means to find them, & their family. This men doth Christ here comfort most specially, and studieth to ryd them of their care, and commandeth them to behold the birds of the air, that sith God provideth for them so plentyfully, the preachers shall not lack their portion, so that they shall not die for hunger. Wherefore this sermon belongeth to us, which perceive our life to be in peril for lack of living, which are compelled to provide living both for our self and also for other, least that while we go about the office of preaching, we fall to vnlaufull and dishonest shyftes.

But forasmuch as Christ saith precisely, that no man can serve God, and Mammon, it is necessary for us to learn, what it is to serve God. For to serve is nothing else after the common manner of speech, then to do that thou art commanded, and it is as much to say, I serve a master: I do that that my master command me, so that the service may seem to be referred not so much to the person, as to the word & commandment. For the masters have no need in their households to be fed with meat and drink of their servants. For they them selves have store and plenty enough thereof: but this have they need of, that their servants do execute their word and commandment. But when the servant seeth to another matter, and regardeth not his masters commandment, but careth for that that another command, this is verily the serving of two masters.

After this manner also, we must learn what it is to serve God, that serving of God is no other thing, then to hear what he saith, and to do it gladly, and with all our heart. But what doth God command us? before all things he byddeth us to hear Christ, and highly to esteem his Gospel. This is the only true and acceptable service which we may do to God. For here have we his most assured commandment. Then doth he command children to honor their father and mother, and the father and mother to nourish, bring up, and instruct their children, and the wife to love her husband, to se to her family: the husband to provide for sustenance and defense. &c. Wherefore when the children honor their parents, they serve God thereby. For it is God's commandment that they should do so. Lykewise is it with the servants in a household, when they do that that is commanded them diligently, they do this service not only to their master, but also to God. For it is his word that commanded this. So is it also, as concerning other kinds. All should be God's service, if we would only discern the cause why they should be so. For as I said before, to serve GOD consisteth not in the work, but in the word and commandment of God. This is counted a great thing before the world, that a monk doth renounce all things, and entereth into an abbey, liveth a hard life, fasteth, watcheth, saith his prayers. &c. here lackethe no work, but here lacketh a commandment, for that that God never commanded it by his word. Wherefore this can never be counted serving of God.

Contrarily, this seemeth a little thing, when a handmayde doth her work that belongeth to the household by washyng, swepynge. &c. But because there is a commandment of God as touching this, be the works never so small, yet they have the name of God's service, and passeth far all that is holy and devout, with the monks and Nuns. For the monks have no commandment of God. But it is commanded, that parents should be honored, and that the household business should be done. So that generally this is the true service of God, to do that that GOD commanded, and to eschew that that God forbiddeth. And all foul corners may be full of God's service, and not only churches and temples, but also houses, kytchins, shoppes, cotages. &c. And it may be done of citizens, of men that go to plow and tylle the field, if we would but esteem the matter uprightly. For it is certain, that God commanded not only the Ecclesiastical and civil administration, but also the guydyng of households, and that his will is, that it should be preserved. Wherefore all that doth help thereto, first the parents, then the children, and last of all the servants and neighbors, all do serve God. For it is his will and commandment. If this reason were well pondered, it would certify all men, as well high as low, as touching their business, that they might know, that although that, that they must do in the house, be very small, yet they serve not men but God. What business therefore can be peynful unto them at all when they understand, that all their work is acceptable to God? But the devil hyndreth men's Judgment, that they can have no such joy in doing their work and vocation, and he causeth that every man may have a singular pain in doing their office and executing God's commandment, that both may be spoiled and defrauded of their commodity, that is, men of the ready and glad will, and God of his service. If it might be purchased by any money, that a man might be received into that order or college, where as he might be sure of this, that God's service should be done, men would gladly bestow all that they have, that they might come to this point.

It is a marvelous thing. What these monks should mean, when they would serve God in their rules? But as I said before, that thing was wantyng in them, that was the chief in this matter. For if thou demand of them who commanded them to go to the cloister, they cannot say this, that God commanded them, but this must they needs say, that they thought that they might so please God. But they are worthy of evil for their rashenesse. It is even as much as if I should command my servant to fet meat, and he in the mean season make ready a horse. He should not much please me in doing this, and specially if that he would defend his dooynge, and boast thereof, as though that he had done a hard piece of work in brydelyng, sadlyng, and currying the horse. Lykewyse is the matter with Mounkes, they crake of their service, and yet God gave them no commandment so to do.

Whefore if thou purpose to serve God truly, apply thy vocation be it never so low, and first hearken to God's word in the church, then to the word of thy magistrate, masters, and parents, and this is the true serving of God. This must we learn therefore, and bear it well away, what is gods service, even to do that that God commandeth by preachers, parents, and masters. If thou doest this, thy heart may be at rest before God: neither shall thy work and labor that thou doest be painful. And this pl • aseth God, and is God's true service. And that that thou doest in thy house, is as much as even thou hadst done it to god, which is in heaven. And furthermore this is the chief renown, wherewith man is adorned above all creatures, which doth obey God also. For the son, the moon, the earth and all things behave them selves after God's commandment. So likewise the water hath a commandment to bring forth fishes, so saith God in the first boke of Moses. And the water doth even so among all men, where as men hynder not God's blessing by their sins. So all creatures are most beautified, when they serve God thorough obedience. And Christ saith so here, that Solomon in all his glory, was not so apparailed, as one of these lilies of the field. But what doth the lylie? what commandment hath it?, no other but that it may bring forth a show and beautiful favor, savor, and color. If then God doth so much praise this in a flour what a great renown is this thynkest thou, for a mā to be found in the commandment and obedience of God? The maidens are decked to dance, it is but a toy and a trifle. For this is her chief renown, whē she applieth her work and vocation, seeth diligently to her masters children, and to such other service. For so doeth the Psalm. 45. extol Christians, and saith: In thy honor cometh the daughters of kings. What honor is this, when it is evident, that Christians are poor, nedie, and despised? It is a spiritual honor and renown, it is not gold, perles, purple, tissue, but the commandment of our God. This honor shyneth more brighter then the Son, for it is God's honor.

He then, that walketh in God's commandment, walketh in the very honor of God. If I should go in the Emperors apparel, or a maid in the apparel of a great Queen, this would be counted a marvelous noble thing before the world, but in deed all these things are but toys to mock an ape, and nothing in comparison of the spiritual ornature, when a maid goeth gaye in the obedience of God and her master. In respect of such ornature, all other common gorgeous things are but nifles and trifles. For that is the true ornature and comelynesse, which is called God's word, God's commandment, God's obedience. This is the Crown and very ouche, as Solomon calleth it in the first of the proverbs, and saith: My son hear the discipline of thy father, and let not go the law of thy mother, that grace may be given to thy head, and a chain to thy neck. In this life this ornature seemeth a thing of no great valuation, but in the life to come, it shall be moste excellent, when God shall say: Come my son, thou haste done thy duty in thy vocation. Thenne shall it appear, that obedience toward GOD and his word, yea although it be in small matters, giveth more renown than that that may be most magnificent. And this is sufficient for the first part, that we may know surely what is gods service, and that the bond service of Mammon may not hynder us in greater service that we are bound to do. Now let us see a comfort and consolation as touching this, howe we may cast avarice and covetousness from us. Firste (saith Christ) that no man can serve two masters, and he giveth them both their names. One is God, that is the true lord and master, whom we are wholly bound to serve and honor. The other is Mammon, this is not the true master, where Christ forbiddeth us to do him any service, that is to say, to be careful for the life, howe it may get his living, and for the body, howe it may be apparailed. And he applieth all his sermon to this end, y ^t we should caste away such care, and that because it is not only unprofitable, whereof we have no need, and whereby we nothing prevail, but for that it hyndereth gods true homage & service. Wherefore we must beware of it, and see diligently that we serve God, and persuade our selves certainly, that he doth now know what we have need of, and that he will find it us gladly, if we do but only require it at his hands. And it healpeth much to the attainynge of this faith, to call to mind those things which God hath now given us without our help. For he made us, & not we our selves, he gave us body and life. Now let the world judge this, if all the sustenance that is, wer cast together in a heap: would it not esteem the life more? So likewise is the body more to be regarded then all the apparel in the world.

Is not this then a great madness and folly, worthy of God's wrothe? we cannot but confess, that we have received all these things that are chief of all from God, and yet doubt we whether he will give us these base and vile things? This might well be judged a contumely or reproach, if one that hath felt any rich man's liberality in a great thing, would not trust for the same in a littell thing. Lykewise is God handled of us, when we mystrust whether God will find us food or no. But how this pleaseth GOD, Christ declareth, when he straightly commandeth that we do not this, least we commyt idolatry.

And as we may know by the condition of our body, life, and of all our members, that God is bounteous and liberal, and hath given us very many things: So hath Christ also set before us the examples of other creatures, whereby we may learn to trust in God, and to caste all our care on him. For the birds of the air be before our eyes in the element, to our great reproach, that where as we be excellenter creatures then they, yet we give not so great honor to God as the birds do, which by night take their rest in their nests without care: In the morning they fly forth cheerfully, they sytte upon the boughs of the trees: They make goodly sweet noises, they praise and give thanks unto GOD: and then seek for their living, and find it. But we cannot abstain from this cursed and execrable care. The birds have no lands, no barns, no storehowse or spence: yet they do sing, they do praise GOD: They rejoice, and be ioyefull. For they be sure of this, that there is one which prouydeth for them. His name is, heavenly Father. Why thenne do not we likewise, which nevertheless are better in this point, that we can work, gather in the harueste, lay it up in barns and reekes, and preserve it for other necessary uses? yet can we not abstain from care. Wherefore we ought never to forgette the exaumples of these birds. They are merye and cheerful without care. And why should they take thought and care, seeing they have God to their nourysher. whose store is so great, that it cannot be contained in the world? Wherefore he hath prouender and food at hand everywhere. Suche a one (saith CHRIST ) would the Father of heaven be toward us, if ye would give place to his liberality thorough Faithe.

But here do we see by experience, that the world is a filthy synke of moste filthy and covetous men, which trust not in God, serve not God, but serve Mammon, and only endeuoure to increase their substance. If they are not deceived of their hope, they are glad. But if their substance be not to their mind, they are sorrowful, they vex them selves, they are consumed night and day with cares. But thou dooest not think this, that if all rivers flowed with gold, and yet we lacked lyuelode, as meat and drink, that the life could not be preserved with gold. For we live not by gold. Is not this a shameful worshipping of gold? which the Ethenykes mocked also by the fable of Midas? He had so great desire of gold, that he wished, that all that he touched, might be made gold. But when he obtained his petition, the meats, and all other things, which he touched for another purpose, were turned into gold, and so he was punished for his covetousness, when he should needs die for hunger because all things were changed into gold. Wherefore let every man flee avarice and abhor it as much as he can. For neither gold, nor silver, nor perle, nor any such thing, hath power to nourish. And yet the madness of the world is so great, that beside liuelowd they require also gold and silver, as though it had no need of gods gifts, but have need rather of this, that is not given of him.

He therefore that is a Christian, Let him se diligently unto himself, that he be not oppreste with avarice, but let him learn to put his trust in GOD, which hath declared so much both in us and also in other creatures, that he will provide for us, and will leave us destitute of no good thing. As the psalm also maketh notable mention as concerning the young crows, to the which he giveth meat. For this is the ordinance of God, that whereas he giveth life, he suffereth not that thing as sustaineth life to be lacking. And if he doth that in Catle and beasts, howe much rather will he do it in us Christians, to whom he hath not only given life and body, but also his only begotten son, that they may live not only here, but also in the kingdom of GOD? this would CHRIST, that we should learn, and that we should forsake that execrable incredulity and distrust, which avarice stirreth up.

It were a very foolish thing, if a man would in a solitary place make himself bare and leave, that he might add somewhat to his stature. This man should be a mockynge stock to all other. So doth the world, saith Christ, when it is vexed with pensiuenes in gettinge of riches. No man shall wax riche by care. All that consisteth herein, that God may bless and not in our cares, if there be blessing, there is substance enough, But if not, although there be never so much, yet the use and fruit of the substance is lacking: As examples do declare. This ought to be a just cause to drive us to faith, not only because this care hindereth our faith, but also it causeth a great tormentinge, and yet do we prevail nothing thereby. But are not these manifest signs of avarice, of cares and of unbelief? For these are always Ioined to gether? Or if we would use but only reason, it behooved us to hate these vices, and to avoid them.

He addeth more beside this, that this confirmation may be perfect against covetousness. He byddeth us also to consider the things, which come before our eyes, as we walk in the country. Ther are flowers of all kinds, which show them selves unto us with moste beautiful and sweet colors, and doth almost speak unto us and adhort us to trust in God. For sith that they are decked with such magnificence, that the apparel of mighty kings cannot be compared with flours, much more doth God take care in appareling and deckyng his own. For we may not think of apparel as the common sort doth, as though all things went by chance. Christ in this place doth pronounce with very plain speech, GOD (saith he) doth appareill the grass in the field. Byrdes fyndeth not their living be chance. But the father of heaven fedeth them, and giveth to everyone his portion.

This is it also as concerning the lylies. For if gods wisdom were not in the cause, they could not be so like to gether in color, leaves, number of leaves, roots and form &c. Wherefore since he bestoweth so great care upon flowers, that are but for pleasure, and that beasts might live therbie, is it not an incredible incredulity and mistruste, that we do yet doubt, whether we also shall have appareill from God? For as we have a preferment before all birds, when we till the ground, mowe, and gather into our barns, and provide for certain times, where as birds can do no such thing, and yet they are fed: So saith Christ also to us, that we have the preeminence also in apparelynge, There is so much flare, hempe, and such like herbs brought forth by tillyng, there is also a great multitude of sheep, so many weauers and spinners &c. every where, what great madness is it then, not to think, that part thereof belongeth unto us? And especially whan we spare no labor. For in this place must we put a difference. For labor is not only not forbed, but also enjoined, that we should do all things moste studiously and diligently, and utterly flee all slothfulness and slouggyshnes above all thing. But the care of living and appareill is utterly forbedden. For such care is a sure token, that we have not so much trust in GOD, as that he will feed us and provide other things for us. Wherefore that care appertaineth to God's dishonor and blasphemy. That these two things may so be joined to gether. First that thou do thy work diligently, and spare no labor. For that did God command man in Paradise, that if he would eat, he should labor. The second is, that thou be a Christiā & believe. For to believe is to put thy trust in Christ, that he is our parent, and knoweth what we have need of, and that he will give us these things liberallie and plenteously. Care cannot agree with this faith: but assone as care taketh place, faith departeth.

Wherefore Christ forbiddeth and saith: be ye not therefore careful, labor: for of this ye have a commandment. Let care alone for me. For that is mine, that I may be your father. And I can also somewhat prevail: but so cannot ye, Wherefore attempt not a thing in vain. Or if ye are not content to be reuled with this my council, know ye, that ye are not my worshippers, but the worshippers of Mammon. Him do ye love, and me do ye hate, to him do ye cleave and me ye do despise, as is the example of the world. And if there were any occasion at this time of advantage: thou shouldest find many, that would rather let pass this sermon, than not to regard the advantage, or at lease wise to differ the tune thereof until after sermon. Mammon moveth them so much, that they fele that the time of it, will never return again, but the time of the sermons not so. Now the matter is plain, that whatsoever is done to the word of god, is done to GOD. He that despiseth it an preferreth monie, the despisynge and contempt thereof belongeth to GOD. There is no place for glosis: the word and speech is to evident: there can be no other thing gathered. Wherefore this sermon is belongynge to Christians, that they be not pensive, nor say: what shall we eat or drink, or what clothynge shall we wear? The Gentiles, saith Christ, inquire thereof, that know not, or believe not tha • they have a father in heaven.

But ye have a father in heaven, which gave you body and soul, yea and his son: he knoweth whereof ye have need, as touching whom, how can ye do so great injury, as to think him hard and unmerciful unto you, as though he would deny you lyuelowd and sustenance, so that ye must needs die for hunger? Wherefore behave yourselves after the example of your children, at evening they go to bed without any care, they take not thought for tomorrow, for they know that their parents will provide for it, do ye also likewise. My sons saith Christ, have respect unto your father in heaven and all other things shall be given unto you, only beware of care. For this should be a sign that ye have no trust in the heavenly father, or else ye would caste away all care, and would be of good hope.

Wherefore Christ concludeth his sermon and saith: seek first the kingdom of God and the righteousness thereof and all other things shall be cast unto you. This is a necessary doctrine, and an excellent promise. The world seeketh his own kingdom, when it hath need of riches, and monie, and yet there is no surety in thē. But contrariwise, gods kingdom is eternal, that must we Christians make search for. This kingdom, saith Paul, is amongst us, and it is nothing else. than to hear the word and to believe, (that is) to trust unto God truly, and to knowledge him for our father. Look where such faith is there is GOD present, and forthwith followeth righteousness, and remission of sins. Let this (saith Christ) be first with you. Care ye for the word, hear it diligently, exercise it and believe it. When ye have on this wise made search of God's kingdom and righteousness, care ye for no more, let every mā do his business in his vocatiō. For it becometh not Christian men to be idle, but to labor. Then shall all things be given unto you. For if y ^e goodness of god be so great, that it find all things abundātly to the evil, which do not only not serve him, but moreover persecute his word & blaspheme it: How is it possible, that he should suffer you to be forsaken, y ^t love him, & hear his word gladly, & set it forth as much as ye can, & put all your trust in him? Wherefore y ^e doctrine of Christ tēdeath to this end, y ^t we should embrace his word, believe it, & follow godliness, & lay aside all care, & believe y ^t god will find us all things sufficiently. But what do they? A great part careth not for the word but rather giveth them self to play, pleasure, pastime, sport, & wātonnes, thē to the hearing of holy sermons. After the which must needs follow an unholy & bestial life, which is of necessity subject to diverse curses of poverty, evils, & manifold discommodities.

Then cometh there to this also another disprofite, y ^• many being slouthful and sluggishe have no regard of labor. Or if they labor, and grant them selves no time void of labor, yet they spend & riot out of measure, that oftentimes they spend in one holyday, all y ^t was gathered to gether the hole week before. GOD forbiddeth both, as well prodigality as idleness. But whatsoever is goten, y ^t should be preserved studiously. Therefore he saith: byrds doth not mow, nor gather into barns. As though he should say. Ye do both of them, and both must be done, in that ye labor, and lay up afterward that, that ye got, that it may be saved for necessary uses. But as for him that doth not so what fault is there in God, if all his business lacketh success? Thou mayst blame thy own negligence, slothfulness, and wasting, and not God, which would give gladly, if thou wouldest embrace godliness, and hear God's word, believe, put away care, and fall to labor. As he saith here: All things shall be given unto you, but thou doest refuse it. When thou shouldest hear a sermon thou fallest a sleep, or dost some other trifles. When thou shouldest labor, thou art idle &c. Not so much as the foul hath his meat without labor, he findeth it not in his neaste: do thou also likewise fear God, and labor diligently, let God care for the residew, how he will find thee thy living, yet, as I said before, beware beware of covetousness, & rake not up to much. For GOD cannot abide that. This is the doctrine of this Gospel. The Lord our God grant us through his holy spirit, that we may earnestly embrace Godlines, and that our hearts may be inclined to his testimonies and not to covetousness, as David saith.

THE EXPOSITION.

M Any things were to be spoken touching this gospel, howbeit we have chosen but two things thereof. The one is, how we ought, to take confort against death. The other is, as touching Christian pity, and mutual affection in these common evils. Ye hear here of a miserable widow, which first lost her husband, and then her son which was her only solace in all her trouble. For it was counted the chief myserie in this people, to have no son to be heir of the family. For the trade of this commonality was such, that all was appointed to the heir. Wherefore this widow was miserable in all pointes, & in great adversity, in so much that this seemed sure tokens, that God was displeased with her and against her, for y ^t he took away first her husband & then her son. And it was no marueill, if she had caste away all her hope and trust in God. Christ hath respect to this woman, and hath pity upon her, and restoreth her ded child to life, and turneth her great sorrow into great joy.

This history is therefore to be marked of us, that we may confirm our faith. For Christ doth the business not only of this woman, but he studieth to certify all us of this what a weak thing death is, that we should not fear it at all, but that we should do all things with a patient mind on such wise that we may not be put in fear, by death or by any other things: For that, that we have such a prince to aid us, which hath present and ready help against all evil and death: yea, and in this example he declareth, how soon he can put away death. For who would have thought, that this dead young man, that was carried forth to be buried, could have reliued again? But Christ coming upon them, when the matter was past cure, speaketh but this: young man, I say to thee arise. And the dead rose and began to speak. Whereby ye may understand that death before Christ is even as life. And all is one with him whether we live or be dead. For although we be dead, yet are we not dead to our destruction. The reason why is this: with one word he can cal life again, and put away death, So that hereby we may well understand Christ's saying to be true, even that god is the god of the living and of the dead. For although Abraham, Isaac, Jacob, and other holy Patriarchs be dead to us, yet they be alive to god.

This must we learn out of this Gospel in this widows son, how great, god will declare his power to be in the last day through Christ, when he with one word will call men to life again, and give to them that believe, everlasting life. This shall be done in a moment, so that we need not doubt but that both these things are in Christ, (that is) power, as he declareth here, and also will, to do it gladly. For this is an evident proof and example thereof. The widows son is dead, he is void of sense and felynge, but as soon as Christ speaketh with him, he heareth. Is not this a wonderful thing? He that heareth not, now heareth, he that liveth not, now liveth, and yet is there nothing else done but that Christ speaketh a word, and byddeth him, Arise. This only word is of such force and might, that it putteth away death and restoreth life.

But for as much as we know, that Christ can so soon rydde us from death, and restore us to life, let us se also how ready he is and willing to do it. For there is none amongst them all, that desire this of him, only is he moved with the misery of the widow, and goeth unto her without askynge, and restoreth her son unto her alive again. Wherefore let us think that this example belongeth unto us: that we should not fear death. For this was done for our sake. As though he should say. It is not unknown unto me, y ^t you fear death, but put away all fear. For what power can it have on you at all? It may make you fear, but provide you such sauegard against it: y ^t ye may not only judge according to your sense, which is the very cause of your fear, but have ye respect unto me also, what I can do, & what I will do, even that I can as easily raise you from death, as you are wont to raise a mā that is a sleep, & will do it gladly & desirously, so that there can lack neither power, neither will thereto. Wherefore it followeth thereof, that they that are buried in their graves, do sleep more lightly, then we in our bodies. For it is possible that thou be in such a dead sleep, that although thou be called ten times, yet thou canst not hear. But the dead awake at one word of Christ, as ye see by the example of this young man & of Lazarus.

Wherefore death before god is not called death before us it is both death & is so called, but before god it is so quiet & light a sleep, y ^t nothing can be lighter. And this would Christ have to be well beaten into us, y ^t we should not fear, when y ^e pestilence, or death it self taketh us, but that we should with a bold mind answer thus against it. What is thy greatest might then? Tou layst before me very grievous matters, thou puttest me in great fear, & how thou will execute punishment on me like a tormēter. But I will consider, what god on y ^e contrary part can do, & will do, whē y ^• hast slain me. For he feareth thee not, neither do he care for thy outragiouse fury, but iesteth more rather upon y ^e saying: O death I will be thy death, o hell, I will be thy destructiō. If thou killest my Christians I will kill thee again, & restore them to life. This is y ^e comfort y ^t Christ setteth forth in this gospel, y ^t although Christiā men die, yet they be not dead, but sleep a sleep, yea & y ^t , such a light sleep, y ^t Christ can awake thē w ^t his little fingar, but this is but a little praise for death, that whē it doth here the worst, yet it can do no more by all his rage but cast a mā into a sleep, so that Christ may raise him up w ^t one word. As it is written. The hour cometh, when they that are dead in their graves, shall hear y ^e voice of the son of man, and shall come forth, they that have done well to the resurrection of life, but they that have done evil, to the resurrection of Judgment.

This hope have Christians, but the Turks & the Jews have it not, neither the Papists. This they know, that they must die, and that there remaineth judgment and hell. But what do they? They have no trust in Christ: But they seek help of their diriges, Masses, trentalles, pardons, fasts, & such other things. And they take Christ for no other but for a Judge which hath only the office to judge and condemn. This is the greatest wickedness that is, that they Imagin that Christ is crueller then death. Wherefore when they hear of the day of Judgment, they are afraid, they tremble & quake in their hearts. So do not Christian men. They know that Christ in that day shall judge them that believe not, which will not receive the word, or believe it.

And therefore they boldly say: I am baptized and do believe in Jesus Christ my Lord, that he died for my sins, and that by his resurrection he hath gotten me righteousness and everlasting life. Why should I fear therefore? he is not mine enemy, but my friend and patron with the father. Wherefore although the last day draweth nigh, or death chanceth unto me by any other means, all this shall not put me beside my state. My Lord Jesus Christ holdeth himself still for a time, at the injuries, that death doth unto me. But when death thinketh that I am wholly oppressed, then am I only holden with sleep, and that with such light sleep, that Christ can scarselye speak a word, but I hear and rise unto everlasting life.

Let this seme a necessary lesson for us, that we may fear, neither at death, nor at the last day: For Christ cometh not to judge and condemn us. He cometh as he came in this place to the widow, and to her dead son, to raise us from death, that we may hear, see, speak again and do other things. After this sort will he come to all us that believe and save us. But they that believe not, them will he judge. Wherefore we must accustom our selves to look for this our Savior, & to believe in him, that by a little & a little we may be more and more certified of this our hope and salvation, & that we may fear neither death, neither the last day. But he that feareth, followeth the flesh and the old man: and not Christ & his word. For the matter is plain, that Christ shall come, and raise us from death. Where Christians bodies reaste in their sepulchers, & sleep until Christ come & knock at the sepulcher, and saith, Arise, arise. Then shall we rise as out of a most quiet and sweet sleep, & we shall live and rejoice with Christ our Lord forever. And thus ought Christians to have other thoughts, thā the Turks or Jews have, which are utterly confounded with fear. Yea and the Papists, & monks all are dismayd in their hearts. And this chanceth unto them worthily. For why come they not to learn this lesson, and believe that CHRIST is the helper of them that believe, & the judge of them that believe not? If thou art a Christian, and hast hope in Christ, he will not take away his help, succor and salvation from thee, when deliverance, & defense shall be requisite for thee against death and the devil. But if thou trustest for help anywhere else, and despisest his help, as the Pope both teacheth, & doth so in deed, look for no other of Christ, but a very Judge, for because thou art the servant of y ^e devil, & the minister of death, and takest that on thee, that is the work of the devil and of hell. They hate Christ, and care not for his kingdom. Wherefore he can be no other to them then a judge. But for the good, that put their trust in him, he will procure them peace and salvation forever and ever.

After this lesson & doctrine, which is called the doctrine of faith, must we learn also of Christ y ^e doctrine of pity, merci & compassion. And this ye hear often times in the year as touching charity, that we should remember, that one of us is bound to help another. But pity is a thing somewhat greater, as when we are grieved with other men's miseries and calamities, no less then with our own: as when I have a neighbor that is nedie or sick, I ought not only to be ready to help, but I must be sorry for his misery, and that at my very heart, as though it were min own evil. As this is put forth to us in Christ. He is in this place as a foreiner and stranger. But when he seeth the misery of this widow, he is as much grieved as though it were his own son, he giveth confort and help. This is y ^e example of charity, which ought to follow after faith, & it doth always follow faith, if it be true faith So y ^t we ought not to behave our self after y ^e example of certain merciless people which hath stony and iron hearts, & laugh at their neighbors miseries, and are grieved at their prosperity. The affections of Christian men ought to be otherwise, which ought to be grieved at other men's misfortune, & glad at their prosperity, as Paul saith, y ^t we may be grieved with thē that are grieved, & rejoice with them y ^t are joyful. This is the property of envious persons, to be glad of other men's hurt, & to be grieved at every mans wealth saving their own. But there are two sortes of pity, A spiritual, & a corporal. In these corporal & bodily evils, we must succor & help all y ^t we can for their defense, whā we see this, y ^t the poor have need of help, & cannot help thē selves. It is a spiritual evil, whē y ^e soul is in peril, as whā I see a young mā void of all holiness, & caring nothing for religiō, holy doctrine, but is ignorant of y ^e principles of religiō, & liveth w ^t out any discipline or order, fierce, stubborn, obstinate. Here it is y ^e office of pity, not to speak faier & gentle words unto him, but to chide him & sharply rebuke him, yea & rather to beat him, or stricke him. For there is greater peril, whē y ^e soul is diseased w ^t such evils, thā whā y ^e body is sick of any disease. Wherefore we must let nothing pass as touching this pity, y ^t these evils may w ^t words, stripes & wandes, & such other remedies be restrained. But y ^u sayest, y ^t this is a cruel pity, to vex y ^e body w ^t stripes? Yea but necessity causeth this to be the best pity, that is in this case. For the Physicians must needs show cruelty upon some part of the body, that the hole body may be saved: and so is it also as concerning this pity. For such chastisements are done, to see to thee, that thou mayst be delivered from the tyranny of the devil, & from his kingdom. He y ^t is almost drowned in a flood, taketh it for no wrong, if he be plucked out by the hear, although it be done to his great grief and pain. Wherefore if thou doest not refuse in the bodily euiles to suffer a little pain for the auoydynge of great peril, why shouldeste thou in a more dangerous peril of soul and everlasting life, take grievously such chastisement as is requisite and necessary? So is it truly the work of pity, when stubborn children and obstinate servants are sharply by stripes put in remembrance of their deutie. This is a spiritual medicin, against the disease of the soul, which is the rebellyng against the parents and masters. Wherefore this is the work of mercy, when man's misery is considered, and help is given. This pity ought parents chiefly to regard in a family, and maiestrates in a communaltie, and to beware diligently, that neither y ^t sufferers impaciens, neither their own negligence make them give up this pity, as it cometh to pass oftentimes. For he that would be pitiful, and will dissemble or wink at syn, he should commit two kinds of cruelty toward his neighbor, & should fall into gods high displeasure. Wherefore thou must not seek after the praise of gentleness and pitifulnes by dissembling and winkyng at sin, when everlasting peril dependeth thereof, neither must thou loke for that time when he will come to himself and amende by his own accord. Thou must cut of the snares of the devil by sharp discipline, but as touching this sort of pity I will entreat more largely in another place.

But now is the example of Christ put forth to us, how he pitied the misery of this woman, and thereby taught us true pity. That we should remember that this precept is set forth to us, to think surely y ^t this is our duty to help, yea with the lssoe of our goods, when our neighbor is in bodily necessity, & so truly to show the office of pity. Which thing afterward hath so great renoum, that it is commended, not as though it were done to our neighbor only, but also to God himself, which promiseth also to requit it by a reward. Or if the contagion or disease be spiritual (that is to say) syn, as if our children and family be stubborn, negligent, wanton in doing and saying: here must be shown pity, that is cruel in sight, and yet for all that, doth all things for the best. But that that is past tamyng & amendment give it up as a thing past cure into the hands of the ministers and officers. For the matter cannot scape unpunished. And it is to be counted a parte of pity to punish in such case with extremity of death. For they that are paste grace, can be restrained by no other means. They would be the destruction as well of other as their selves, if this office of pity were not exercised upon them by the sword. Wherefore punyshementes are very works of pity, seme they never so cruel and bitter to a man's sight. For if it were not for this punyshment and sharp correction, there could be no cōminaltie, nor civil felowshyp maintained. Wherefore let every man in his vocation show pity not only with affection, but also with discretion, and let him not help in bodily euyls only, but much rather in spiritual euyls.

And these are the two doctrines out of this gospel whereof the one belongeth unto faith, that we should be without fear in the myddest of all evil, and specially when the fears and terrors of death come to sight: And let us think that the almighty help of all our salvation is set in Christ. Wherefore we cannot despair of him without our hurt. The help of man and of us, is but vain. For they cannot repress death: Death is valyant against them. But we must have all our trust in God, and in his son Jesus. For that that we cannot, he can, if we our selves have no help, yet he hath wherewith to help us, and is ready to do it with all his heart, as the matter is plain. And where as is such a mind which believeth constantly in Christ, it doth the true service, which he requireth All other that despair, hate him, and do not acknowledge him for God, or ells they would have all their comfort in him. The second example is, that we after the example of Christ have respect to the necessity of our neighbor, & pity him. The Lord our God have mercy on us, that we may learn both these lessons, and that with these men, we may glorify Christ for his benefit. Amen.

THE EXPOSITION.

I N this Gospelle are two questions. The first belongeth to the service of GOD, which ought to be done unto God. The second is, what one mā oweth to another between them selves. And here riseth a question, whether it be better before God to keep the Sabbath, or to help thy neighbor and to do him good. For the Phariseys had no other matter but to prove and mark what Christ would do, as touching the man that was diseased of the dropsye. If he help not, he might be reproved as hard hearted but if he helpeth, then is he wicked, and keepeth not his Sabbath, and may be reproved in this that he obeyeth not God and his word. Therefore whatsoever CHRIST doth, he is taken. For they have everywhere places to turn unto. For amongst the Jews the ceremony of the Sabbath was moste holy Wherefore they keep it straightlye. But what doth Christ being so belayed on every side? they thought he had no ways to scape: He useth few words after his manner, and so confuteth his adversaries with their folyshenes. For this is the sum of all the matter, where as he saith plainly, that they understand not what it is to sanctify the Sabbath. Thys think you (saith he) that to keep the sabbath wer to be idle, & to do no good. This interpretation is very lewd. For sanctifying of the sabbath signifieth to hear gods word, and to serve thy neighbor as much as thou canst. For God doth not so highly esteem the holiness of the Sabbath, that he would that the peril of the neighbor should therefore be little regarded. Wherefore when I help my neighbor, although this is done with labor, yet hereby I have sanctified my Saboth truly. For I have done a godly work therein. So that this doctrine ought chiefly to be referred to this ende, that we may learn thereby to keep our Sabbath, that is not, to do nothing and to be idle: but sermons must be heard, & there must be had respect to the works of charity. But what do the sermons teache? do not all things thereof tend to this very ende, that we should love one another, and be diligent in doing good one for another? This doth God require that thou should hear and learn in the Sabbath. Wherof it followeth that thou must do the same also on the Sabbath, if thou wilt truly sanctify it. Wherefore Christ saith, you Phariseys are gross doctors: For ye say, that the Sabbath is broken, when any good is done on the Sabbath. Whereas this is the chief doctrine of the Sabbath to have mutual love. What is it to love This thing is not done by thynkyng but by true and effectuous affections, which stirreth up the tongue, the hands, and other members, whereby good deeds are done, as John saith: Chyldren let us not love in word and tongue, but in deed and truth. Thys hath GOD (saith Christ) commanded thee to do on the Sabbath. yea and that that is more, he ordained the Sabbath, that thou shouldest hear and learn this, and that thou sholdest declare all benevolence in word & deed toward thy neighbor, whensoever he hath need

Wherefore CHRIST reproveth this overthwart kind of saints, which deprave and corrupt the word of God, and boast that they keep the Sabbath, where as yet they are so out of Charity, that they will not bestow a worn garment, to the couerynge of a poor naked man. They are false writhers, that inuerte and change the word of God. For where as the word of God commandeth: Love thy neighbor, and do the best for him that ever thou canst: They answer, this will we not do, least we violate the Sabbath. But Christ confuteth them by this, that GOD procureth that thing to be preached on the Sabbath, that in it thou mayst love thy neighbor, care for him, and help him all that thou canst. As it is plain in that example, that no man thinketh it a breaking of the Sabbothe to deliver him by all means possible. Now what an unreasonable way is this, to excuse it when it is don in the danger of a brute beast, and to affirm that it is a grievous offense to do the like when a man is in peril, least any work of charity should be done unto him in the Saboth: yea, & thus is it mete, that they should stumble, which take upon them to judge and give sentence of God's doing, that they might entangle them selves, and so betray their foolishenesse. For this do the Pharisees take upon them in this place, & presume against Christ, that they may have him in their danger to trippe him, whether he helpeth, that then he may seme to violate the Sabbath, or whether he helpeth not, that then he may be reproved for the neglectyng of charity. But Christ doth not only defend and maintain his doing against them, but also layeth the same crime to their charge. For sanctifying of the Sabbath is to hear God's word, to do holy works, to love thy neighbor, to help him at his necessity, and to show obedience, to be merciful, to help to give council, to comfort, to break bread to the hungry. &c. This ought to be done on the Sabbath. For he requirethe noo counterfaited service that we should exercise all the day in syngyng in the Temple, after the example of the papists. This is his will that the word should be heard, and that which is commanded thereby, should be performed in deed. As there is an excellent saying in Osee: For I will have mercy and not sacrifice, and the knowledge of God more then burnt offerings.

For the knowledge of God is nothing else but to hear God's word. The reason is, because that without the word no man can know any thing as touching God. But when the word is pronounced, which saith: I am the Lord thy GOD, which sent my son, & delivered him to be slain for thee, which had mercy upon the at Baptism. &c. By such a word is the knowledge of God communicate unto us, that he is favorable and merciful, which thing reason can never perceive and know by his own strength. Fur • hermore of this it followeth, that sithe the knowledge of God cometh by the word, that this is God's service and sanctifyeng of the Sabbath, to here the word of God, and to put it in practice. The perverse and overthwart phariseys neglect all this, they hear not the word of God, they care not for his commandments: and yet they would be counted for such as violate not the sabbath. So doth all papists, kings & princes that resist gods word. They hear masses every day: they never hear any preaching of the word, & yet they would be named with the excellent name of Christians that serve God. But he y ^t desireth to know what it is to serve god, let him learn that thing in this place, even to hear his word, & to keep his commandments. Wherefore every day is sabbath day with us Christians. For we must every day hear God's word, and order our life thereafter. And yet for the people's sake is the Sunday ordained to this intent y ^t they should chiefly hear on y ^t day y ^e word of God, & live after it. For the other six dais ar left for every man to do his business. This is the first part of this gospel, that this is y ^e true keeping of the sabbath & worshipping of god, whē y ^e word of god is herd, & his commandments regarded. Wherefore whē thou cōmest to a sermon, or redest some gospel, this is y ^e worshipping of god, & more acceptable service unto him, then all other sacrifices as Osee saith

The second part teacheth of humility. For so doth Christ expound the parable in the ende: He that exalteth himself shall be brought low, and he that humbleth himself, shall be exalted. Which is thus to be understanded, that men also and not only God, do use to hate the proud, and none but light persons and wicked do hate the humble and lowely. For it is given by nature, that all men love such. When a handmayde showeth her self humble and obediente in doing her business in the family, her maistres can not hate her. To be short, Nature it self causeth all men to favor the humble & lowly, & to hate the proud. As sone as the parents perceue disobedience & pride in the children and servants (for these two vices are always joined together) when they answer proudly, that they ar not bound to be obedient at every word: the parents cannot abide this, and they seek some means to restreigne this fierceness: Or if that they will not be ruled, to caste them out of the house. Lykewyse do the officers and Magistrates in their calling. They that among their subjects are proud and stubborn, those they tame by punishment. Howe chanceth it then, that no man can abide pride? God and his word is the cause, which saith, that he will labor all that he may to repress the proud and stubborn. As this appeareth in all kinds afterward. All rich men, learned, wise, beautiful, strong, myghtie, as soon as they began to be proud, & to forget modesty, they were cast down hedlong of God. For as it is written, God resisteth the proud. He that hath such an adversary, can by no means scape from falling. Contrarily, he that is sober minded, obteyneth the favor both of God and man, so that God with his angels do highly esteem him, and men hath him in great estimation and singular renown, as examples do declare, y ^t oftentimes poor men's children come to high renown, so y ^t princes are fain to have thē in honor for their wisdom and councils sake.

Wherof cometh this felicity? Verily hereof that God cannot be lacking to them that are sober minded and lowly. As the .113. Psalm showeth: Who is as our God, which dwelleth on high, and hath respect unto the lowly in heaven and in earth? He raiseth up the simple out of the dust, and lifteth the poor out of the mire, that he may set him with princes, even with the princes of his people? Thus doth God deal with the humble. But as for them that are proud, and cannot refrain from excess, and ouermuche, against them he setteth him self with all indignation, and he never ceaseth, until they be throw̄ down. This ought to admonyshe us, to behave our selves soberly, and that children and servants should show them selves obedient, and think? God requireth this, that I should be obedient, and that I should not be proud, but walk lowly. Thys will I do, neither will I care for that I am in such a low and a base state and condition. For this I know, that when I do my duty, God will regard and care for me, how he may bring me to a better state.

Thus came it to pass with Saul, which when he was obscure, and a keeper of mules, and thought him self the lowest of the stock of Beniamyn, he was advanced to such honor, that the Prophet Samuel received a commandment from God to make him king over Israel. For as long as he was humble, God was present with him by his mercy and grace.

But after that he was puffed up with pride, and began to be high minded, and to despise God and his word, he perceived that God had no less mind to caste him down, then before he had mind to advance him, until at last he dispeired utterly, and killed himself, and all his kynne was destroyed. The example of David belongeth to this matter also. It appeareth that his might and doctrine was excellent, yet was he not therefore proud and high minded. He followed the state of a shepehearde, and obeyeth his fathers commandment, until Samuel comme, and anoint him king. yea and the history maketh special mention, that he had seven proud and stately brothers, which despised him as the youngest. But God saith to Samuel: Let pass these stately persons, & anoint him king, whom I show unto thee, for I will none of the other. David, when he was now exalted of God, is not stately. For if he had ben so, he should have ben rejected of God, after the example of Saul. But for as much as he showeth modesty and lowlynes, although he be put beside his kingdom, yet doth he recover it again, and is also advanced to great renown of God, for that that he promiseth, that Christ shall proceed of his stock and kynred.

All these things are written and declared in sermons, to the intent that we should use humility, and beware of pride, and not say after the manner of the stately: Who can abide this drudgery? Lette us covet to live more gentylmanlyke. But when thou thynkest thus, thou art more certain of nothing, then that GOD is made thy adversary thereby. For this is true, that God cannot abide pride and loftynesse, as we have exaumples to prove this everywhere. For what other thing (thynkest thou) to be the cause of so great trouble in the world, and that there is such a multitude of rustikes, barbarous, rude, and wretched men, then because they were delited in their youth with pride & licētious living? wherefor after that God counteth them not worthy to be regarded of him, neither can they ever wax thrifty in any kind of life. For this is surely decreed, that what so ever exalteth it self, shall be brought low. Contrarily whatsoever humbleth itself, that God cannot chose but exalte.

Moste hearty thanks be unto our God, which hath shown forth to us this day this doctrine, and grant us his grace, that we may show our selves obedient to this doctrine, through Jesus Christ.

THE EXPOSITION.

I N this Gospel are two things to be marked above all other. The one is of y ^t scribe which demandeth what is the greatest commandment in the law? The other howe Christ demandeth again the phariseis, as touching Christ whose son he should be? For David in spirit calleth him his lord. The first question declareth, y ^t the ignorance & blindness of y ^e Jews was so great, y ^t they had forgottē the ten commandments, which children are wont to learn by heart. Wherefore it were an easy thing for a child to give them answer: The first and greatest commandment is: Thou shalt have no other God's but me. But the phariseys and scribes take it not for the greatest, and they be fallen to such folly, that they call in question what that commandment should be. One saith that it is sacrifice, another to give alms, another, to fast and to use a peculiar kind of apparel &c. As we see it to come to pass, when men fall from God's commandment and word, and ordain and set up other works for them self of their own inuentyng. For this came to pass with our religious men also, when they became cloysterers, they made their profession, they had no proper goods, and therewith they forgot also what is faith, and what is charity. And their Religion they called afterward, the state of perfection.

But is not a child now more able to declare, what is the state of perfection then all the monks? The reason is, that they have only in their sight, their rules of their profession? But a christen man saith: To be perfect, signifieth to fear and love God, & to profit thy neighbor w ^t all kind of benefit. For god gave no other commandment. But at last the matter came to that point, that ceremonies be invented, which appear pleasant, and full of pomp: as when days, vestures, meats be chosen, wherein they diffre from y ^e other multitude. This moveth the eyes of the rude, and turneth them on them selves. But in the mean time the principal works and commandments, where as God is commanded to be loved, and thy neighbor to be holpen, is clean left a side, as the example of the phariseys and Scribes is evident in this place. Wherefore this is a notable exaumple, where as such notable learned men were in so great blindness, that they knew not, which was the greatest or smallest precept. And yet if a man may say the truth, they were doctors, which ought to make declaration to the people, howe God was to be worshipped truly As our religious men be also: If a man should demand of them, as touching good works, and what is to be done, they would not put forth the ten commandments, but answer, that he must become a religious man, and bye Masses, go on pilgrimage, fast. &c. But this is nothing else, then to withdraw men frō the true commandments unto trifles. And such reward have they at length for their errors, that follow man's doctrine, and set forth such works, as touching the which God gave no commandment. By such are men deceived, so that they have no more respect to the ten commandments, but do let them wholly pass. For if it were not for that, it would not have ben hard for them to answer, that that is the greatest precept that God commanded. But the phariseys, Scribes, priests, and monks knew not that. Wherefore this error is to be avoided, and your own foolishly devotion is always to be eschued▪ But contrarily, the Catechism and Christian discipline is not lightly to be regarded, if that men would be instructed to know what is their duty to do. For here we do learn that GOD is to be loved, and that we must have no other God's (that is) we ought to prefer nothing before the love of God. but rather to let all things pass, and to suffer all things for his sake. And thou art in the state of perfection when thou doest this: But they say, that this is the duty of every common Christian, but they will do some peculiar thing, that every man doth not: which rise not in the night, which eat flesh, and are apparailed after the common sort, where as they bestow the night in holy service, and eat fyshe, and use a kind of apparaile by them selves: And so at last the matter cometh to that point, that man's traditions keep them so occupied, that they can have no respect to God's commandments. Wherefore it is no small doctrine, where as Christ saith, that it is the chiefest precept, to love god, and that the second is like to the first, to love the neighbor as him self.

For of these two depend all things that may be taught as touching good works. Out of this fountain ought all things to proceed, and to this ought they to be referred again· For this is decreed, if thou thynkest how thou mayst serve God, that can be done by no other means, then that thou love God and thy neighbor. This doctrine will cause a straight judgment to be had in the last day. For what was done in the Papacie every man knoweth. He that would serve GOD, became a cloysterer, he went to Rome, or to Saint James. He prayed to this saint, or that: he did serve him either by feastyng or fasting. And at that time was this called God's service. But telle me, is not this true, that thou seruest God, when thou doest that, that thou art commanded? Wherefore to serve God, can be no other thing, than to do that, which God hath commanded, and not that which ye think best youre self. But what hath God commanded? truly, as Christ reherseth here: If thou thinkest to do God's service, thou must not go far for that cause, or bestow any great cost or charge. Love God and thy neighbor. Howe can gods service be more nere unto thee, or be done better cheap, then by this means, that when thou lovest thy neighbor, and doest all kind of benefit for him, God will accept it as though it were done to himself? This is verily a marvelous doctrine, that this service is God's, and done to God, whē thou doest good to thy neighbor. And this as I said before, shall be the cause of a hard and grievous judgment in the last day. For thus (saith Christ) that the wicked shall say: When did we see thee hungry or thirsty? But Christ shall answer: That ye have not done to any of the lease of mine, that have ye not done to me. Soo that thow mayest be sure hereof, that when thou healpest a poor Christian with rayemente and meat, it seemeth to be done unto CHRIST. And it is even all one. But is not this a grievous thing, that we let pass such an easy and ready occasion to serve God? We think that if we could tell where Christ might be found, that there we would gladdely do, and bestow all that we could. But it is no need to think so. We do hear here, that the seconde precept is like to the first. There can be noo other meaning thereof, thenne that GOD will take it as done unto him self, whatsoever is done to the neyghboure. But thow wilt say, that God is in heaven. This maketh no matter, he is also here in earth. Wherefore, when thou seeste a Christian in perylle, think this, that it is Christ that suffereth it, and that he hath need of thy help, as he saith himself, that in the last day he will make such complaints, that we have not cared for his hunger and thyrst.

It was a common facion in the popedom, that the old soldiers, which had ben horsemen and fotemen in war, and also lawyers and such like, which were thought to have lived in a prophan & an unholy kind of life, would say, y ^t they had served the world hitherto, & that now ever after they would serve god, & so thei went to some monastery, where they wer made monks and heremites▪ but this is a falls and peruers way. For he y ^t will serve god must not seek solitary places & corners but must be conversant amongst men, and help them all that he can. For by so doing is service done unto god, which commanded it. By monkerie is not gods service fulfilled. For it is not only a thing vncōmanded of god, but also all y ^e trade thereof is against charity & the true service of god, whereof Christ in this place speaketh nothing. This was used also amongst the Jews. They hurted their neighbors diversely, & thought that if they offered much burnt offering, that all things pleased god highly. But what saith God also psal. 50. I will not argue with thee for thy Sacrifyces. Thy burnt offerings are always in my sight. I will not take calves out of thy house, neither kiddes out of thy heardes. For mine are all the wild beasts of the woddes, and thousand beasts in thousands upon the mountains. In another place he saith also, that he hath noo need of their gold and Temple: But if thou studyest to do me true service go thy way unto thy neighbor. Thou haste a wife, children, a famyly, neighbors, rulers, lords, masters, and many other states. These shall find the business enough. Therin do me service. If there be any stubborn in thy family or children, wynke not at it, but see it duly punished. If thy neighbor be nedie, sorrowful or sick, help him, se unto him, comfort him. Obey thy governor, and think that all this is done unto me.

But it is greatly to be lamented that these things can by no means move us. For whatsoever we have trespassed against god, all that doth god forgive us of his own free will, so that we will only be beneficial unto our neighbor, which thing god will so take, as though it were done unto himself. He therefore that were ignorant what the world were, and howe it handleth God, might learn hereby. For what other thing do all men of all degrees, then through wantonness & folie daily buffet god & tread him under fete? For this is all men's desire how they may wax riche them selves, how they may heap up their own, caring nothing, how it goeth with their neighbor. He that could think this with himself surely, that whatsoever he doth to his neighbor, is done to god, might worthily abhor & tremble at the fashion and manners of the world. But there is no man that thinketh this to be true. As Christ saith also. That the wicked shall say in the last day: Lord, when saw we thee hungry and thirsty? But this shall nothing prevail them. For as Christ saith here. The second is like to the first: So shall he say then: That, that ye have not done to one of y ^• least of mine, have ye not done unto me. This is the first doctrine out of this Gospel. God grant, that we may be moved therewith, and let every man so consider his neighbor when he doth him good, that god may take it as done unto himself. Then is there nothing in the world so vile & base, with which God may not be served. The servant in the stable. The maid in the dayrie or kitchyn, the child in the school, yea all should be the Lord's servants, and worshippers, if they would do that diligently that God command. So should houses be made churches, where as nothing is kept but gods service. But no man cā be persuaded to care for this. No man will serve his neighbor. All men endeuer to serve them selves & to seek their own commodity. Wherefore even as by doing good to our neighbor we may work a thing acceptable to god: So the world doth always gratify and please the devil in that it regard not Charity toward his neighbor. But the ende thereof will be sorrowful. For how can this please God, where as god hath ordained his service to be done so nigh, that without in the field, within in the house, & wheresoerver thou doest the works of thy vocation, thou art occupied as it were in an holy temple, where moste acceptable service may be done to god. And yet we regard it not, but despise it, and had rather serve the devil than him.

Wherefore learn this, that he that giveth a benefit to his neighbor, doth it not only to his neighbor, but to his heavenly father also. For there is a saying in this place, that God will take this to be done unto him even as though it were done to him in heaven. For else would not Christ have said: The second is like the first. He that cannot be brought into this belief, that he may do heavenly things in the earth, and that he may find everywhere a temple let him get him to the devil. For even as thou mayest make thee here a Paradise and an heaven, when thou doest good to thy neyghboure (for therein thou doest good to God which is in heaven) so when thou doest not good to thy neyghboure, thou makest a hell and damnation for thyself. For thou doest gratify the devil, which is appointed to hell. Neither doth it skyll, if thou doest not yet see it and fele it. For the time shall come when thou shall both fele it and see it, when thou shalt accuse thyself for thy stubbornness and great folye.

Wherefore it were very necessary for us to learn to exercise our selves to do good unto our neighbors. For all things are given to us from god to this intent, hole and perfect senses, riches, understanding, and such other, that we might thereby obey this commandment, and do to him this service. And as this doctrine as concerning love of GOD and our neighbor belongeth to this present life: So the second doctrine which teacheth, whose son Christ is, doth teache us, howe we may obtain another everlasting life after this life. For we shall not obtain everlasting life by this, if we know howe GOD and our neighbor ought to beloved of us, although we begyne to perform this in deed with all diligence, as the Phariseyes did suppose, which thought that if they had Moses, they needed no more. But Christ showeth here, that this prevaileth not unto the obtayninge of everlasting life. We must clyme and ascend to a hyer step, and learn perfectly what is Christ, and whose son he is. The Pharisee • es knew, that he should be the son of David. But Christ requireth more in this place. The reason is this.

For if Christ were no more but the son of David, he must needs die, as David did, and should he have only a corporal kingdom. But Christ hath an eternal kingdom. And David his father calleth him father in spirit. Howe doth this agree that Christ should be both Dauides son and Lord? This is a question, to the which, the Phariseyes can make no answer, neither can any of the Jews at this present time answer thereto. In this question is nothing belonging to thy neighbor, to charity, & to good works. But this is intented, even to teache us to know what Christ is. He that learneth y ^• cannot wander frō the kingdom of heaven and everlasting life. For it is not sufficient to everlasting life, to know the law & what is to be don. The reason is this. Because, that also is required, that it should be done. Which thing is wont to proceed very slowly. Wherefore this is of necessity required, even to know perfectly what CHRIST is. Wherefore Christ doth so put forth the question, and byddeth them to make answer, whose son Christ is, which after the flesh was David's son? But for as much as David calleth him not son but his Lord, yea and such a Lord, that sitteth at the right hand of god, & to whō god will make all his enemies his footstool. By this questiō Christ mindeth to stir up the Jews and all us, to have a more higher judgment of Christ, & to behold him with other manner of eyes, than with such as see him only to be the son of David. For he is David's Lord also, that is, he is not only a man, but also very God borne eternally out of the father. Or else would not David have called him Lord, if he had not ben more then a man, and if he had only been David's son. For David was an excellent holy man, and a most learned Kyng, and yet he calleth Christ, which is his son, lord. As though he should say and openly confess-My son passeth me far. I am a Kyng, and bear the name of his father, but yet he is my lord, and such a Lord, that sitteth at the right hand of God, and by gods commandment beareth rule over all his enemies. For where as he is a man it is easy to judge what manner of enemies he hath, even the devil & death, as Paul gathereth out of this very psalm. If the devil then & death ought to be made a footstool to this son of David, that he might be their Lord: this must needs follow, that a godly power is in this son of David. For without this virtue he could do nothing against death and the devil, no more then other men can. By this means than doth Christ bring us to the true meaning, declaring the way to everlasting life. The law is a most profitable & necessary doctrine. For it showeth what we ought to do to please God, & to serve him & to escape y ^• punishment of sin. But this doctrine belongeth only to this present life. But for as much as after this life we must come to another life which is everlasting: the doctrine of the law prevaileth nothing there unto. The reason is. There can be no hope of life, except we be wholly rid and delivered frō sin. And although the law be given to this ende, that sin might be restrained, yet sins be not thereby laid a side. Wherefore we have need of another doctrine above the law. For sith we cannot perfectly fulfill the law. The law causeth us to have an evil conscience, & to fear gods wroth for our sins sake. Wherefore this doctrine tendeth to this ende that thou sholdest learn what is Christ, and what he hath done. And now this is his voice, that he is not only the son of David, as the Jews believe, but also David's Lord, that is an everlasting and very god. But what doth he? he putteth aside from him the form of god as Paul saith and becometh a man. He taketh upon him the death of the Cross. And why so? Uerilye because he is the son of god. that is to say, a sacrifice for the sins of the world. After that he died and rosse again the third day from death unto everlasting life, and sytteth at the right hand of god. This must we learn and bear away as touching Christ. For he that holdethe this fast, is safe. He that holdeth it not, shall perish under his sins. The reason is, we are all sinners, and the law doth not only not deliver us from our sins, but maketh us more grievous sinners against god, & accuseth us before God so that we are in great danger and can find no ways to escape by all that we can do. In sins are we conceived and borne. and the longer that our life is, the more do our sins increase. For this burden is put on us not as another burden, which we may put down & cast of when we will. It cleaveth to our very mary bones, & most secret parts of us, & never suffereth us to be at reast, as we cā not deny this, if we would consider well, & prove our strength. Against this, is this the only remedy, to learn what is Christ. For assone as thou knowest, who he is, and then what he doth, this is the very way to come unto salvation. The reason why is this. If thou be a sinner and haste sinned much against God, have respect to this. God sendeth this Christ to suffer for sinners & to make satisfaction for sins. But what should this debt trouble the, which that most riche Christ hath taken upon him to pay, yea and hath paid it allredie? wherefor this only remaineth, that thou embrace with true confidence and faith this death and cross of Christ.

This can be unknown to no man, that death is dew to us all, and no man can have any hope of a privilege for the contrary. When we are dead, we are undone. We cannot help our selves. But consider whereof cometh death. Is it not for sins sake? Now haste thou heard where thou must set remission of thy sins, even in the death of thy Lord Jesus Christ. This Christ whan he was dead, remained not in death. But he arose frō death to life. And this is a sure proof, y ^t he is Lord over death. Wherefore even as thou hast remission of syn through him, so by him thou hast everlasting life, in y ^t he shall raise thee up again thy flesh & body in y ^e last day. And this the true knowing of Christ & to know whose son he is, even y ^e son of David. For he is a mā: & yet nevertheless y ^e Lord of David which sitteth at y ^e right hand of god, & hath for his footstool his enemis, sin, death and hell. Wherefore he y ^• needeth any help against these enemies must not require it of Moses, nor of y ^e law, nor of his own work or righteousness, but let him require it of y ^e son & Lord of dauid, whereas he shall be sure to find it. This doth y ^e idle kind of Phariseies not know. Wherefore they care not for Christ, & are content w ^t this y ^t they know out of y ^e law, how god & the neighbor is to be loved. Whereas yet it is not possible that god should be known (I will not speak of the love of him) except Christ be known first. As he saith in Math. 11. No man knoweth the father but the son, & he to whom the son openeth him And this is the cause why Christ by this occasiō moveth this present questiō: As though he should say. This ye know, that god is to be loved. But ye shall never love god with all your heart, with all your soul, with all your mind, except ye know Christ well and perceive who he is. For how can we otherwise know, what grace and mercy God hath given unto us: This is no small thing, that God hath made us, and given us body and soul and all things. But we use these things but for a little time in this life. But herein appeareth moste especially the riches and great goodness and mere mercy of God, whereas he spared not his only begotten son, but delivered him unto the death of y ^e Cross for our sins, that we should be delivered from sin, and obtain everlasting life through him. This is the everlasting infinite, and incomprehensible love and grace, which no man can know except he know Christ. And therefore he can never love God truly without Christ.

Wherefore it appeareth hereby, what the Phariseies and Scribes get by their question. Even this verily, that they are openly convicted of Christ before them all, that they can talk much of the love of God: But they understand not, nor yet perceive the lease part thereof truly. And whereas they know not god which hath bestowed so great benefittes and liberality vpō them, how shall they love their neighbor, that hath need of their help, and can recompense nothing for their poverty? Wherefore let us highly esteem this doctrine, and let us give thanks to God with all our heart, that we are delivered out of incredible darkness under the Popedom, even like as the darkness of the Jews were here. And we have the pure doctrine of Christ, whereby we do not only know howe we ought to be delivered and saved from sin, but we receive the holy ghost. Which by this doctrine moveth our minds so far, that we may begin to love God and our neighbor. The which thing our Lord Jesus Christ grant us. Amen. Amen.

THE EXPOSITION.

W E ought especially to mark out of this gospel the word of grace which god hath communicate and given among us, that we might pronounce it amongst our selves: Thy sins are forgiven thee, that we might merueil at it with those that are present here, and give GOD hearty thanks, for that he hath given man such power. For it is doubtless a great power where as Christian men may say one to another: brother mine, fear not: god is merciful unto thee, only believe y ^e promise, which I pronounce in the name of Jesus. And so the matter shall be as sure, as though that God had pronounced it himself: Thy sins are forgiven thee. This power began by Christ as we have heard, and afterward remained with us men, and specially with thē, y ^t are ministers. Howe be it nevertheless every Christian man hath this power, when thou felest desperation through sin, to say unto thee: why art thou sorrowful? I as a Christian man say unto thee, that thou doest wrong to thyself. For god is not angry with thee. These words ought to have no less estimation with him that his grieved than if Christ himself had pronounced them out of heaven, neither ought they to be any thing less esteemed, for the person that pronounceth them. For all the effect consisteth herein, that thy heart should apprehend and believe the promise, and think it to be moste certain, that GOD will be merciful unto thee for Christ's sake, as is the example of this man that was sick of the palsy. Christ doth first adhort this man to faith: be of good confort, saith he, and doubt not, Thy sins are forgiven thee. As soon as the sick of the palsy believed this word, his sins were without doubt forgiven him. So doubtelesse do we obtain remission of our sins in the congregation, when the minister or any other Christian saith unto thee: GOD is not angry with thee. Beware that thou do no wrong to thyself. For he hath forgiven thee all thy sins for Jesus CHRIST his sons sake. Now is it thy duty, to believe this promise with all thy heart, and rather to suffer all evil and harm than to doubt of it. For if thou boubte, absolution doth thee no good, no although GOD himself with his angel should pronounce it over thee. For where as faith is not, there is god reproved as a light & vain person, as though it were not true that he promiseth. God save us from such unbelief and mistrust, which is the most grievous sin. How be it, the devil is a very subtle craftesman to bring us to this that we might count God a liar, that is, that we should be loath to believe gods promise.

But when the heart doth embrace the promise, God is glorified with the greatest glory which pleaseth him most. For he is affirmed to be true, & that he cannot deceive, although he promise all things that are impossible. Wherefore this pleaseth Christ specially in this man, and therefore he speaketh so gentilly unto him, my son. Thou art vexed with syckenes, the devil hath endamaged thee with the palsei, and God for thy sin hath suffered it so to be done, there ensueth upon this also a dread and an evil conscience, so that thou thynkest that Christ is angry with thee, & that thou hast no way to escape. For it is naturally given, when the punishment of God is on a man, to fear & dread in conscience, but thou must not give place to this fear. Thou must not think this: that God hath no regard of thee, and that thou canst not tell whether he will have mercy on thee or no, and that no sinner ought to be brought to GOD, all these thoughts are wicked? Thou must not have respect to sin or to the punishment of sin, but to that, that CHRIST speaketh: even that thy sins are forgiven.

Wherefore the sick of the palsy must think this, that although he suffereth the palsei for his sins, yet that his sins are forgiven. Such a faith can be hindered neither by the palsei neither by any disease.

On this wise ought faith and the word to be joined to gether. For none of them both can be without the other. He that believeth and hath not the word, believeth as the Turk & as the Jew doth. They think that god is merciful and favorable. But they lack a promise. For out of Christ god will not be merciful. If any man hath the word, & is without faith, there also is the word of no efficacy: so that faith and the word are knit to gether with such a sure knot, y ^t they cannot be sundered by no means. A phātasticall person believeth that the ende of the world shall be within this month, but this is but a counterfeited faith. For it is without the word. The Turk believeth that he may hope to be saved through Mahomet, but it is a lie. For there is no word for the proof thereof. The Pope believeth that Christians may get righteousness and salvation by their own works, but this is a feigned faith. For there is no such word or promise. So is it possible that there should be a faith, but because there is no word, therefore can it not be a true faith.

But we Christians lack not the word. For we have the pure and sincere word. But we fele a want in our faith. In that we cannot so believe the word, as we ought. This doth the devil and original sin work in us, and withdraweth us from the word unto lies. For all we are naturally borne with this sin, that we are glad to give credence to lies. Wherefore it is a hard piece of work to shake of this unbelief, although we have this word present. For the flesh and the devil withdraweth us alway from the word. For consider thou this with thyself, if I could truly and perfectly believe this, which Christ speaketh here to the sick of the palsy, and also that, that is spoken to everyone of us in baptism, In absolution & also in common sermons, how that there is no wrath of God to be feared, no indignation left to be dreadded, thinkest thou not that it would be an exceeding joy unto me, and that all things should seme full of joy and pleasure? But for as much as we do not so, it is a sure token, that the old man and the devil do all that they can continually to hinder our faith. Wherefore think this for a surety, that both of them be necessary. First the word must be heard, thē must it also be believed & that without all doubting as much as is possible: and after all this, must all those things be hoped for, which the gospel promiseth, that are necessary either for the spiritual or for the temporal life. And they that have no word may easily believe. The reason is. Because this vice is given by nature, that we are glad to believe lies, for because our heart is prove thereto. By this means the Pope and his sectaries believe constantly in the mass, and in the service and intercession of saints, in monastical vows, ceremonies, fasts, &c. But it is a false and feigned faith, and by your reverence full of whoredom & baudrie. The heart is full of fornication. False faith causeth spiritual whoredom. But on the contrari part we which (thanks be unto god) have the pure and chaste spouse (for the word is doubtless sincere and true) do not believe constantly, where as nevertheless we should believe constantly. But they cannot believe so constantly, seeing they have not the word. All the cause thereof is in our old man & in the devil, for that, that we thorough original sin depart from the word and truth unto lies.

Out of this gospel we must first learn, that we have need of the word. And then that we embrace it with a sure faith. And that afterward doth thereof ensue remission of sin and everlasting life, so y ^t we are surely rid from all difficulties and dangers both in this life and in the life everlasting. But when the word is lacking, there is a faith also, as the Anabaptists, Arians, Turks, Jews & Papists have a faith. But it is a faith without the word, which is ingenerat in us by nature through the fall of Adam. This is a lying faith, which by nature we may keep more surely then the word of God.

After that Christ had preached this to the sick of the Palsye, and forgave his sins: The scribes think that Christ blasphemeth God, in that he forgiveth sin. This part is necessary also and of great wayght. For this is evident by the example of all fantastical persons, that all are in this error, that they know not howe sins be forgiven. Demaunde this of the Pope and of his doctors, add they cannot tell thee. what absolution doth. For all the Popedom holdeth fast by this doctrine, and it is surely holden up thereby, that grace is poured into them, & that he y ^t would obtain it, hath need of contrition, confession, & satisfaction. But when it is demanded, what is the office of absolution and of the keys: they answer that it is an exterial administration, which is observed in y ^e church. So say the Anabaptists also: what shall baptism prevail to the obtaining of remission of sins, since it is but a little water? The spirit is requisite.

To be short, no sect maker, no monk, no priest could see this, that remission of sin, is a power given to man. As it is here in the gospel. Wherefore learn thou this and say: I know that God doth only forgive the sin, that I confess, yet this is also to be known, by what I may be certified, that my sins are forgiven, or what is the mean by the which my sins are forgiven. And there say: If I desire remission of sin, I must not go into some corner and say: O god forgive me my sins. And thē loke for some Angel, whom god should send unto thee to say, that thy sins are forgiven. For god promiseth that he will come unto us, that baptism may be among us, and his word most holy, that it might be said: I baptize thee in the name of the father, of the son and of the holy ghost. He that believeth and is baptized shall be saved. But thou sayste that baptism is water only. It is true, but this water is not alone, but God's word is with it. Therefore when I come to the minister, which hath the peculiar commandment of GOD, or to any other Christian, and desire remission of my sins. There doth the minister pronounce: I in the stead of GOD declare unto thee through Jesus the remission of all thy sins. And here mayste thou surely trust, that thy sins are forgiven, For baptime and the word will not deceive thee.

This did they not teache in the Popedom, neither doth any of their preachers understand this. Wherefore give you thanks to God for this benefit & light, and learn diligently that God alone forgiveth sin. But how? verily no otherwise then it is here: in that he hath given men such power: As Christ beginneth that in this place, and afterward giveth commandment, that frō henceforth it should always be observed and kept in the congregation unto the ende of the world, that repentance & remission of sins should be preached in his name. So is remission of sins amongst men to be required, or in the word, and no where else. For there only may it be found. This suffereth thee not to ascend into heaven therefore: But whē thou desirest remission of sin, receive baptism if thou be not yet Christined, or if thou be, see that thou doest call to mind that promise, and be not hard of of belife. Go also, and be at one with thy neighbor, & then ask absolution. And as thou hearest, that remission of sin is pronounced unto thee in the name of Jesus, so believe, and thou shalt obtain thy desire: So that baptism absolution, the public word, the sacrament may not seme a light thing unto thee, but that remission of sin may be asked and required thereby. For to this intent God hath called and ordained thy Pastor and Curate, thy father and mother, thy Christian neighbor, & hath put his word in their mouth, that thou shouldest ask confort and remission of syn of them, so that this may so be counted the commandment and ordinance of god, that we should give credence to the words of men, when they according to Christ's word and commandment, use their ministration and office. For these are not the words of men but of God. Wherefore these words are to be believed constantly and not to be despised. When the minister baptizeth a child according to Christ's commandment There thou hearest the words pronounced of a man, But they are the words of God, neither must thou take them any otherwise, then if god had pronounced them himself. So when thy sins are forgiven thee in absolution, thou mayest no more doubt, then if God had spoken them himself. For GOD him self pronounceth this sentence, that thy sins may be forgiven thee. Wherefore learn in this place the way howe to answer these fantastical persons, when they cry on this wise: What is water but water? We know this also. But they are ignorant hereof, that the word of God is joined with such water. Wherefore it is no longer pure water: but divine water, which the minister giveth not of himself, but God commanded it so to be given, to the intent that by it we might have a new birth to enter into the kingdom of God, and Remyssion of all our sins. And as GOD geuethe the word, which is his and not ours, so doth he give also Faythe unto the word. For both of them are the gifts of God, Faithe and the word. Wherefore Remyssion of sins is the work of GOD although God worketh it by man. Thus then must Remission of sins be required in the word, which is put in man's mouthe: and in the Sacraments, which are ministered by men, and nowhere else. For it can be found nowhere ells.

Who cannot understand this, that my works are far otherwise, which I do, than the word and works of God? What madness thenne moveth the Papists, to attribute the Remission of their sins to their works? Wherefore, when they in the last day shall comme forth with their works, CHRIST shall ask them, and say: Where is my word then? I ordained in my Congregation, Baptism, the Sacrament of my body and blood, absolution, the open preaching of my word, that men might by them obtain remission of their sins, and be partakers of my grace. Why have not ye used this way and trade? Here might ye have had a sure way of remission of sins, but in your works, there is no certayntie. Wherefore you must mark this doctrine diligently, what is proprely the remission of sin, & how we may be assured thereof, & whereof we must ask it & receive it. Verily in this ye must have respect only unto y ^e holy church, where the word & sacraments are: there is it found, & not in heaven, as the Pharisees think, supposyng that Christ blasphemeth God, because he remitteth syn. But beware thou of that, and say: God hath bestowed remission of sin in Baptism, and in the word, yea he hath put it in every Christian man's mouthe, when he conforteth thee, and showeth to the the grace of God, that thou mayste receive and believe it, no otherwise then if Christ him self had pronounced it by his own mouthe, as he pronouncethe to the man that was sick of the palseye. Wherefore these heretics are greatly deceived, where as they sunder the word from Remission of sin. Thys might be done if it were the word of man, but it is God's word, and God's water. He that goeth about to take that from man, and to defraud him of it, takethe away from man also remission of sins, neither is there any remedy against it. Wherefore the Anabaptists and other heretics do loose also the Remyssion of sins, Baptism, the Sacrament, the holy Congregation, and all Christian works, because they caste away the word, that they hear of their minister, and care no more for it, then if it were the voice of a beast. God spake ones by an asse, and if he should yet speak by an ox, or by any other beast, he ought to be heard. Why should it not prevail than, when men speak by the commandment of God? For although thou doest hear the voice of a man, yet dost thou hear God, and receauest for a surety Remission of thy sins from GOD, if thou embrace it only with Faithe.

I thought it good to make mention of this matter in this place, that ye might make strong yourselves against sects, and that ye might be prepared against their assaults. For as I said, in the Popedom they knew nothing less then this doctrine. For this they think in the popedom, that baptism came to an ende now longe agone. But if they have need of remission of sin, then that contrition, confession, and satisfaction are requisite. For thus did they describe penance. But this divinity is such, that the devil can well away therewith. For it hurteth not his kingdom. This is true, that contrition is requisite, and that we must be sorry for our sins, but we obtain not remission of sin thereby. For Remission of sins cometh only hereby, if that I have respect to the word, and promise of God, and embrace that with a strong faith. But they invert this and turn it up side down. They omytte the word, they regard not what the Minister pronounceth by the commandment of Jesus CHRIST : they have respect only to their contrition and penance. But by this means they lese both Christ, and all his benefyttes. Neither is it possyble, that they should comfort or solace as much as one troubled conscience. For they let pass the word, in the which only remaineth all hope of salvation, and bringeth men to contrition and righteousness. But learn you this, as concerning Remission of sins, to comfort both youre selves and other also. For as much as God in Baptism, in absolution, in the open preaching of his word, in the sacrament, doth talk with us by his minister, and by all other Christians, to this must credence be given, and then for a surety we obtain remission of our sins, which remission in the Popedom was dead and buried. For as touching it, there is not a word mentioned in all the Popes bulls, only they make rehearsal▪ of contrition, and refer the remission of sins unto it. And thus have we remit sin.

Now let us briefly touche the history. The sick of the palsy is an example of all sinners. For this is the propretie of this disease. The members cannot do their offices: and when a man goeth about to draw his fete or his hands to him, the farther they fall from him. Wherefore Aristotle in his Ethikes compareth such a man to wild and fierce youth, which can by no means be tamed. But he that will well understand this disease, must take it to be spoken of hypocrites that will be justified by their works. For the more that these labor to draw nigh unto God, and to pacify him, the farther they ar cast from him. And when they think that they do him moste pleasure, they displease him most. For they have no Faythe. He therefore that coveteth to be rid of this evil, let him come to this man, which delivereth on this wise when he saith: My son, be of good comfort, thy sins ar forgiven thee. By such a word is strength restored to the members, that they may help one another. For where as is remission of sins, there shall ensue very true good works, for sin is taken away. This was Christ's especial meaning with y ^e sick of y ^e palsy. He lay down sick in his bed, for his disease would suffer him to do no otherwise, he was as a killed hog and unprofitable in all his menbers But when Christ biddeth him to rise, he riseth and is strong and lusty, & where as he was wont to be carried from home, now he beareth home his own couche.

This would Christ that we hereof should take and behold an example and sign of that that he hath power in earth to forgive sin. He speaketh plainly in the earth, that we should not loke for it from heaven, or as the Pope taught to hope for remission of sins in purgatory, by other men's works and merits. For so it is in this place, that remission of sins is a power, which is given to men in earth at Baptism, at ministryng of the sacrament, in absolution, and in open preaching. Contrarywise, whatsoever is bound (that is) is excluded from Baptism, the sacrament and the word, is bound also in heaven.

By this power that we men in earth do lose and bind sins, god is not spoiled of his glory, neither ar we made God's thereby, as the profane and wicked minded men do oftentimes say of this matter. For we have no more than the ministry and office. Wherefore God hath coupled us together by this ministry, that always one of us should comfort and confirm another: And that the other should think him self bound to believe as far as the word is purely preached unto him, that is to say, remission of sins in the name of Christ. And this is the very bringing unto God and remission of sins. He that dieth in this belief dieth to his salvation. But he that dieth, as he is taught in the Popedom, with a confidence and trust of the intercession of Saints, dieth evil, and to his destruction. For he lackethe those defenders which God ordained against the violence of death, (that is) the true pastor, the pure word, and absolution. So great misery the devil brought in by the Pope, yea and now beginneth to be the author of another infection by the sectaries. For they cannot abide the word. This offendeth his eyes. Wherefore the Pope toke it clean away, and in his place brought in the monks rules, masses, pilgremages, pardons, and such other. This can the dyuel well away with. For it hyndreth his kingdom nothing. The Anabaptists further the matter, which speak very contemptuously of the water of Baptism. The Swenckfeldians also most vilely and wickedly contemn the outward preaching of the word. All have lost the word, wherefor they are to be avoided, and this is to be learned, that remission is nowhere else, but there as the word is. That word is in Baptism, in the Supper of the Lord, in absolution, in public preaching. Wherefore remission of sin is there also, and let him be accursed, that saith otherwise. But where as the word is, there is faith requisite. And then the members begin to be fastened which the syck of y ^e palsy could before move by no means. But loke where the word is not, the palsy is never taken away: and it is impossible, that any true mouyng should join the members together. This would I the more earnestly drive into you, because the Pope and sects are the authors of such great disorder in the Congregation. The Pope bringeth neither to the word nor sacraments. The sectaries cannot but speak contemptuously of the word, and sacrament, and nothing prevaileth with them, but the holy Ghoste. And we know this, that the holy ghost will not do his work without the word and sacraments. Wherefore we cannot despise the word and sacraments, but we will observe them for the chief things that we have. God grant his grace, that we may preserve this pure doctrine, and continue in it to the end and be saved. Amen.

THE EXPOSITION.

I N this Gospel ye hear that the kingdom of God is like unto a marriage, unto the which many are bydden, that not only come not and regard not, but that also revile and kill the servants that call them Here must we first learn what this word Kyngdom of heaven signifieth, even that it is no worldly kingdom but a kingdom in heaven, where as God only is king, That do we call the holy church, which is now. For Christ doth therefore use the parable of the marriage, because that he being the kings son, taketh the church to be his spouse. Wherefore the kingdom of heaven is to be taken on such wise, that it is in earth, and yet it is no political or earthly kingdom, but spiritual and eternal.

For the state of the Christians that are in this life is such, that they are half in the kingdom of God, that is in soul and spirit, and after their faith. Wherefore when thou heareste of the kingdom of heaven, thou must not loke to heaven, but thou must seek after it in the earth amongst men, and that in all the world where soever the Gospel is believed, and the true use of the sacraments ministered. So y ^t proprely y ^e kingdom of heaven is nothing else, then the kingdom of Christ, the kingdom of the Gospel, and of faith. For wheresoerver the Gospel is, there is Christ. And where Christ is, there is the holy ghost, and his kingdom, which is the true kingdom of heaven. For the which cause, all that have the word and sacraments, and believe & continue in Christ by faith: they are heavenly princes and sons of God. And only this remaineth, that God move away the half wall, which is put between, that is, that we die: then shall all things be heaven and salvation.

This therefore must be learned first, that the kingdom of heaven is the kingdom of Christ, where as the word & Faith is. For in this kingdom we have life in hope, and are clean from sins, free from death & hell: Sauyng that the body of sin is left, which is not yet abolyshed, and yet shall be abolished when all things shall be life, salvation, and heaven.

To this marriage (saith Christ) God hath called the Jews his people, divers times before his coming, by his holy Prophets. For it was their office specially, because they commanded the Jews to wait for the marriage, that is, they put this people in a sure hope, that Christ would set forth the gospel throughout all the world: and procure that remission of sins and everlasting life should be preached in his name To this ought men to be exhorted, and they should wait for the gospel, and trust in it, that they might be saved by Christ. But Christ saith here, they would not come, as the Jews in the desert would have returned into Egypt. After that, he sent other servants when the time of Christ's coming was, which should open himself with teaching, with miracles and great wonders For John and Christ's disciples said, that all things were ready, and that there was nothing lacking, but that they should make them selves ready to the marriage: But they could not be persuaded by the messengers to comme. They regarded not, saith Christ, and one went to his farm, another to his business and merchandise. &c. It is a very unworthy thing to despise this feast, even remission of sins and everlasting life, and yet to hope for salvation. For if it were not so, they would never so gredilye have gone to their farm or merchandise, and utterly set at naught so noble a marriage.

But this is always the state of the Gospel, as often as it is preached, the world waxeth worse then it was before. They used no such merchandyse before. But as soon as this calling to the Gospel was set up, they fall to merchandyse with all their study. It can not be otherwise.

Wherefore let no man be offended for these present manners, for that they give them self so to covetousness both in the city, and also in the country, for that they be so insolente and proud, and handle their shepherds and curates, which call them to this feast, more unworthily then they handle other men. Lett no man think, that this perverse manner shall have good success. Neither will I hope for much better state then other have. Let not this offense move thee much. For it is the long sufferance and patience of God, yet will he not suffer it to escape unpunished. So now GOD can suffer men in their licentious living, to despise the Gospel and faithefull warnynges, to bring in the dearthe of all things, to increase their own substance, he wynketh at this, and maketh as though he saw it not. But when God shall send the pestilence, that men may die and fall down as flies, or leaves in the harueste, when he shall stir up battle, so that the violent soldiers shall break into thy house, and destroy all things, and beat thee, and handle thy wife and children vilainously▪ before thy face, when thou shalt cry out, at their cruel doings, and complain of the great wrath of GOD. Then shall it appear, what God thinketh of thy avarice, insolence, and great madness. For thenne shalt thou be reproved on this wise: If thow couldest despise the counsel of God before, thorough thy covetousness and insolencye, now must thou hold thyself content with these things, which thou haste stirred upon thee by thy licentious and longe outrageous living. For GOD suffereth not him self to be mocked longe. Wherefore men might do well, if they would cease betyme and amende, as God's word doth diligently exhort us to do. But we would have lycence to do both, even now to despise the word of God, and to follow our lusts, and yet that God should abstain from punishyng us. But it will not be: as this Gospel teacheth farther of this matter.

Some of them that were bid, were so bold, that they took the servants, reuyled them, and killed them. By this doth Christ specially mean the city of Jerusalem, which killed the Prophets, and at length the son of God. But what cometh thereof? The king when he heard thereof was wrothe, and sent his warriors, even the Romans. These could not but serve God's turn, and kill these murderers, and burn their city, so that the Jews were sold better cheap then birds, even thirty for a penye. There lacked no lamentation & cōplaynyng, when God toke vengeance, but for as much as they refused to come, when they were called to repentance, and the marriage of the son: therefore God refuseth now again, to hear them: which thing beware that it chance not to thee, There ar many things enough, with the which we offend god, as ire, vnpatience, avarice, care of living, lechery, hate, and other vices. All these are sins, yet are all these things nothing in comparison of this sin, which is contemnyng of gods word. And yet it is the moste common sin. To be given to avarice, to steal, to committee whoredom and fornication are not so common sins. For all the world is in danger of this sin, the citizens and husbandemed set not this much by the gospel. All sleape at this service, as a man may se in the church. When one looketh this way, another that way, and in so great a multitude scarcely ten or twelve come to thintente to learn any thing.

Yea, and furthermore beside all this, this encreseth the matter also, that it is such a common sin, so deathlyke, so grievous, so hellyshe and diuellyshe, that it cannot be noted, as other sins be. All count this for a light matter, to be present at a sermon, and to take no hede, yea rather a great parte give them selves to bousyng and bybbyng in time of the sermon, and regard it not, and think it no matter at all. No man is moved with this, no man is grieved therefore, that men are so coldly affected with the word, but it is not so in other sins. For other sins as slaughter, adultery, theft. &c. doth make men oftentimes contrite and sorrowful, so that they would wish it undone. For no man can count these things well done. But not to hear the word diligently, to despise it, to persecute it: no man count these, matters of conscience. Wherefore it is such a sin, for the which imperies, commonalties, and cities must be destroyed. For when it is not acknowledged, nor received, no repentance or amendment of life can ensue. So chanced it therefore to all kyngedomes and to Jerusalem. And England also shall grievously be punished for this sin. For this sin crieth daily to God, neither doth it suffer God to rest before he saith in his wroth: I gave you my son the highest price that I had, and would gladly have had communication with you, to teache and instruct you to everlasting life, but there is none that is desirous to hear. Wherefore I cannot withdraw the punyshment, as it is in John. This is damnation, that light came into the world, and men love darkness more then light. For their works ar evil. As though he would say: I would gladly wynke at the other sins, but this is damnation, that the world condemneth that I have sent, even my word, and it careth not for it. This greueth me, they are full of sins, and I would healpee them by my word, and they will not. Therefore if they will not hear my word let them hear the devils word, and let them perish also in the kingdom of confusion.

Thus hath it chanced to the congregations of the east, and to the most flouryshynge communalties, and to great regions, which are now under the Turk. Hungary also is almost undone utterly. In other places they will not hear the gospel. Wherefore for a punyshment they are constreigned to hear the Anabaptists and other diuelyshe doctoures. This is the punishment where as God's word is despised and not heard. For it is the greattest and moste heinous sin, and therefore the moste greatest and greuousest punishment is provided for it. This is gods will, that we should embrace the word most lovingly, and not only write it in fine letters in our books, but also in our hearts. But the world will not grant him this place, and it scarcely suffereth it to be in books & sermons, it had rather have the dyuel in the hert and it shall have him at length. Wherefore learn this also, that God hath cause enough to punish other sins of ours. But this sin passeth all, when his word is set at naught, and when they are ill ordered that call men to this marriage. He therefore that is holden with this sin, let him learn to see unto him self by this doctrine, that he may know that it is no little sin, but the moste greatest and most grievous of all sins, which God can not suffer, but punysheth it most grievously. All men cry out against perjury and avarice, that they bear such route in the world.

And thus is true, that these things can not longe escape unpunished. But in that we have the Gospel, and care so lyghtely for it, and in the mean time set our minds idelly upon trifles, while that the word is preached, this is a sin passynge all other sins, and doubtless shall so be punished of GOD, that errors and lewd teachers may enter in with all power, to take away all things. As it is in Grece and in other Regyons, where as now Mahomette reigneth, which at this time dryuethe them to the abominations of the devil, which before had the word of GOD, but would not believe it.

In the Popedom it chanced thus also. There was first the true doctrine. When men were unkind, and despised the doctrine, God punished that sin on this wise, that they allowed monkery, and most impudente lies. Now also is this coming to pass again. (For there must needs chance to this sin both corporal and spiritual punyshementes) where as the devil castethe amongst us Arians and Anabaptists. For why is not God's word regarded? Why is it not received thankefullye?

Remember ye therefore, that we must beware of this sin, and magnyfye the word of GOD, and hear it dylygently. For although we had none other cause to do it, yet this were a sufficient cause, that GOD hath commanded it, for that it is a most acceptable service unto him. For it is no littell matter, that we do serve such a great Lord, He can requite and recompense it moste lyberallye. Wherefore this service ought to be moste acceptable to all Christian men, that they might think: Trewely if my Lord and my GOD require this that I should hear his word, I will gladly do him this service, that I may boast of this that I have bestowed an hour of a day in God's service.

This should be a sufficient cause for us to regard God's word. But besides these, there are other causes also more euidente. For this doth GOD promise to the also, if thou wilt hear my word, and keep it. Thou shalt subdue the devil, so that he will not be so bold as to come nere unto thee. For where my word is, there am I. And where I am, the devil can have no place. And beside all this profit, thou shalt have all thy sins forgiven thee, and thy heart inflamed to the true study of religion and obedience toward God and man: and to be short, thou shalt obtain at last life everlasting. For I point and prescribe to thee such service to do, as for the which great profit may redounde unto thee. For if there were no profit for thee at all, yet were thou bound to do it, because it is my will, that it should be done. But now I command thee to do such service, as is moste for thy profit. As we prove by experience, when we do nothing but repeat the ten commandments and the Lord's prayer, there cometh always thereof a new profit, that we may understand some thing that came not to our mind before. And this commodity is specially therewith, that the devil thereby is driven from thee that he may not hurt thee. Wherefore let no Christian be so arrogant, that he think that he understandeth now the Lord's prayer, and the ten commandments. And if any such thing come in mind, judge it to be a temptation, and say: If I have said it today, now wille I say it again, that thou mayest always repelle and put away the devil from thee, and so shalt thou do unto GOD moste profitable service. If thou doest not so, thou shalt offend God greatly. But who would gladly prove and fele so great wrath of God?

But alas, thus goeth the matter: A great parte nothing regardeth the word. But yet nothing is more certain, then that if for sins pestilence and war befalleth, that God will not regard thee, but that he will stop his ears at thy cry. Even as thou also hast deaf ears at his word. As it is in Solomon: Because saith he, I have called, and ye have refused, I have put forth my hand, and there was none that would see, ye have despised all my council, and neglected my discipline, I also will laugh and scorn you, when that, that ye feared is chanced unto you: When sodein misery shall fall upon you, and destruction as a tempest break in on you. When tribulation and anguish shall come upon you. Then shall they call m to e and I will not hear them, in the morning they shall rise and shall not find me, because they hated to be reformed, and received not the fear of the Lord, and obeyed not my council, but did caste of all my correction.

This shall be the punishment of this sin, when thou shalt at thy appointed time be bytterlye punished, even then thou shalt have GOD to laugh thee to scorn, which shall say, that this chanced worthily unto thee, because that whereas he put forth unto the doctrine of sincere council, thou despisedst it, now therefore it chanceth worthily unto thee y ^t thou hearest y ^e devil. If thou wilt not hear him that saith: Come unto me all that labor and are heuie burdened & I will refresh you: hear thou the ungodly soldier, which first curseth and banneth, and afterward thrust thee through with a spear. Thou canst not refuse this as wrongfullye done. For why diddest thou so despise the word of God, which thou sholdest have heard and taken for thy chief salfegarde? But thou settest more by thy feldes & possessions then by y ^e hearing of a mā. Thinkest thou that God will not take it grievously? Six days hath he appointed to thee for labor: and to exercise husbandry, he requireth no more for himself then the seventh day, that then thou sholdest do him service also, and yet shall he not obtain that of thee? Wherefore learn this, it is an horrible and dreadfulll sermon against the Jews, because they despised this marriage, that is the preaching of the Gospel, and reviled and killed up his servants. This king cannot abide this. And therefore he sendeth his warriors even the Romans, and destroyeth these murderers, and burneth up there city. Who can say that god doth any wrong in this? If a great prince should send his son to certain bound in prison, to deliver them, & they would not only receive that deliverer thanckfully, but also would kill him, and mock the father also, how would the father take this, thinkest thou. He would destroy both the prisoners and the prison also. So doth our god. He sendeth his son to deliver us from syn, death and hell, & to give us everlasting life. He ought to be heard of us, and to be received by faith. But we cast him behind, and go to our lands and possessions. These things seme much better to us. Wherefore if the plage and punishments of God break out upon us by heaps and swarms, in pestilence in the Turk, and other wars, whom can we blame but our selves? And if we come unto him then with mourning and lamenting, it shall not prevail. For think thou how much thou hast displeased God, in that so longe time thou hast denied him his true service. Compare thy fault with this wrath of GOD, and thou shalt think it well, that he differreth so longe the everlasting pains of hell. And by this temporal pains he calleth thee to repentance, that thou mayst amende, and cease from sin at last.

This is it in this gospel, that the king destroyed the murderers and burned up their city, to give us an example, that these despisers in the feldes and cities seduce us not to follow their manners. For it will be no otherwise in the world: it cannot be persuaded to care for the word. They always set more by their feldes and merchandise. But they shall grievously be punished. For what Judgment they shall abide, the Jews show by their example. Wherefore let us not follow it, but let us rather hear the word diligently and with devotion. And before all things let us honorably receive the servants that cal us for y ^e lords sake, from whom they are sent. Then shall we perceive god to be our helper in all things of difficulty, which shall be present with us and defend us, and at length shall give us life everlasting through his son, our bridgrome Jesus Christ.

This is the first part as concerning the Jews. They are now gone. And now herken what he saith to the Gentiles. These were w ^t out, having no law nor word of god. They were not within y ^e wales, but in an open place, through y ^t which the devil might run at his liberty. These also commandeth this king to be called, that they might come all without any exception, men, women, old, young, poor, rich. As we se at this day, how god hath set forth baptism, y ^e word, & y ^e supper, that all might take part, that will. Wherefore that calling is nothing else: then that Christ is preached to all men, we are baptized, that we might be gestes, and make merry in this marriage, that is, that we might have remissiō of sins & life everlasting against y ^e devil & hell gates. All we are bydden to this marriage.

And now whan the number of the gestes is fulfilled (for it is plain here that both evil and good were called) the king himself cometh in and seeth what gestes he hath, and perceaueth some of thē to be without their marriage garment. For so will it always be amongst Christians, that all are not true Christians, some are faulty & vicious, & yet have y ^e name of Christians, because they were baptized, use the sacrament, & hear sermons, & yet they have no more but the name. For they think not y ^e matter to be earnest & true. This must a mā accustom to know. For it will never come to pass by teaching, y ^t a whole City or vilage, yea or a hole house should truly ensue after godliness. This will not come to pass, but as the manner is, there cometh both good and evil. This must we abide, & as touching the name to suffer them to be called Christians. For we are all bydden, but all come not with y ^e marriage garment. This will be even so unto the last day. Thē at last there shall be made another difference.

For thus is it surely decreed, that this king will not only have all called to the marriage of his son, but also he will see this, whether they that be called, come with their marriage garment. If any man should come to a marriage feast fowl & sluttishe out of their working shoppe, no mā would gladly receive such unto thē although they wer bidē to y ^e feast, yea & specially y ^e bridgrome would be grieved therw ^t if he should perceive y ^t he were mocked of this or y ^t mad or proud person. For they must come to the feast w ^t the marriage garment.

So saith Christ y ^t it shall come to pass here also like wise. Although thou be Christened, hearest sermons, usest y ^e sacrement, & yet art without the marriage garment, (that is) believest not, carest not earnestly for the gospel, and wouldest use but only the name of a Christian, as the Pope and his do, that thou mightest get commodities and prebendes thereby: Thou art not a Christian for gods sake, neither for thy own saluatiō, for then thou wouldest take greater pleasure thereof. And truly thou must not think that thou mayst lie hyd there with thy hypocrisy. The king at his coming in, will see thee, & pluck the forth in the midst, or else in that last common day, or when thou shalt die, and will say: What makest thou here, sith thou hast but the name, & not the property of a Christian, thou beleuedst not, as it behooveth a Christiā? Thou diddest never earnestly regard religion and godliness, howe thou mightest be delivered from syn in deed, & obtain righteousness and salvation, Thou diddest only aspire to substance, thou gapedst howe thou mightest get & heap up that. Wherefore now thou art come, without the marriage garment. Get the hence. Ther is no rome for thee amongst them, that were goodly decked against the marriage.

When this (saith Christ) shall be laid to these hypocrites charge, either in the later day, or at their death, they shall be dumb, y ^t is, they shall be able to allege nothing for their defense. For what can they bring? God made all things, he gave unto them the moste holy baptism: He put the gospel yea all most in thy mouth, he gave his supper & communion every where, and absolution. He ordained common ministers, thou haddest at home both parents and masters, which should teach the what thou sholdest believe and what godliness thou sholdest show in thy living. Wherefore thou canst not lay for thy excuse that thou were ignorant of the articles of thy belief: but thou shalt needs be constrained to confess: I was baptized. The gospel was sufficiently preached unto me, But I cared not for it. I did set more by wordlye things. This doth that signify in this place, where as he that lacked the marriage garment, is done. For what could he answer to this, whereto we must bear record, y ^t he gave unto us his son and shown all manner of grace in baptism and in the gospel? so that this only remained: that we should receive with embracing arms, that which he offereth so willingly unto us.

Wherefore an horrible judgment shall be given to these hypocrites, even y ^t they may be caste, bound hand and foot into the utter darkness, (that is) that they may be damned with the devil in hell unto everlasting chains. For their hands and feet are bound, so that they cannot deliver thē selves by their works, and they shall abide their damnation in darkness, They shall lack the light of god (that is) his confort forever, being alway in perpetual misery, anguish, and torments, so that they shall never come unto thē so much as a spark of light. This is an horrible misery. Oh, that we could be moved thereby, and consider what a dolful pain it is, to live miserablye in hell in chains with weeping and gnashinge of teeth. The gnashinge of teeth shall be through frost and cold, the wepinge and waylinge for heat, as the doctors have expounded it. Albeit Christ would signify hereby all manner of torments, that may be invented. This shall be their punishment, because y ^e time of their visitatiō is not known & received, whereas we were called, had the sacrament, baptism, the gospel and absolution, & yet we believed not, we used thē not. And Christ would teach us, and bring us to this, that we might know, how great felicity hath chanced to us, in that we are called to such a magnificent noble & glorious marriage, where at we may be sure to find a recouerīg frō sin, devil, death, hell & everlasting wailing. But he y ^t will not knowledge so great grace, but counteth these things of no estimatiō, hath worthily for his reward eternal death. For one of these two must needs be, y ^t a man either receive y ^e gospel & believe & get everlasting saluatiō, or not believe & so get everlasting dānatiō. So y ^t the gospel may justly say y ^e same, y ^t Paul said to the Jews, which spake against him & blasphemed: your blood be vpō your own head, I frō this time forth go giltlesse to y ^e gētils. For whē y ^e Jews would not come, god subdued thē to destruction, & sent his gospel to us gētiles. And for as much as it is come to us, this only remaineth, as it is describe here, y ^t god will cast out all thē y ^t have not their marriage garment. And y ^e lord will partly by alluring & partly by fearing, bring us to that point, y ^t we should take y ^e gospel for our chief safgard & studiouslye hear it, & believe it. He allureth us by his promise & great grace, & through his great punishments he feareth us. But whan he prevaileth by none of these two, an extreme destruction is sure to come. If god would rain down gold, perchance there would some begin to loke up to heaven. But whereas he putteth forth unto us the punishment of eternal death, no mā careth for it, or hath respect to life. This therefore is y ^e some of y ^e whole sermō, Christ would gladly both allure & fear us, y ^t we might earnestly embrace & believe his word, loke & wait certainly for y ^e most joyful coming in y ^e last day, whē he shall return & deliver us frō all evil both bodily & gostly. The which thing y ^t almighty god and merciful father grant us through Christ his son and the holy ghost. Amen.

THE EXPOSITION.

T Here are two things in this gospel, which are very profitable and therefore moste worthy to be had in memory. The first is the miracle that Christ showeth to the child that was in peril, whereas he healeth him and yet cometh not at him, only he saith to the father: Go thy way, thy son liveth, and forthwith by this word the child is recovered, which was many a mile from thence, and knew nothing of this word. This is a great miracle, which declareth unto us how mighty the word of our lord Jesus Christ is, and that whatsoever it setteth upon, it bringeth it to pass, although the devil be never so much against it. For this disease is no otherwise to be esteemed of us, than the other works, wherewith the devil vex us moste miserable men. To the destroying of this work of the devil is nothing else requisite, but the word of Christ, and then is health gotten. For the devil must give place whether he will or no, as soon as the word of this man Christ soundeth, As we see here.

Wherefore this miracle pertaineth specially to this ende, that we may well know Christ, which is not only a man as other be that live a bodilye life, but he is also almighty god, for as much as he is the Lord over death and the devil, yea such a Lord, which with a word can help against all evil. Therefore we also in our peril and necessity must seek help at him, As this prince doth. And specially we ought to make much of his word, as we would of a power that is almighty. For he that hath that, hath all, and can do all things. And he that hath it not, can do nothing against sin, death and the devil. For loke what Christ doth here with the son of the ruler, where as he defendeth him by his word against death & that life should not be oppressed of death: the very same doth he make to work in us all by his word, if we do but receive it, and purposeth not only to deliver us from corporal evils, but also from sin and eternal death. Wherefore we must follow the example of this ruler, that in our peril & evils we may here require health, whereas the almighty word, hath so ready and present power and will to help us. For where as this ruler maketh haste, & hateth all delay, Christ maketh much more haste, and differreth not the helpinge unto the coming of the father, but rather in this very hour and moment he will have the sick child made whole. So we also must not doubt, but that Christ will be most ready to help us: if we do but ask it of him, and trust surely for it of him. For to this intent was he sent, and came into the earth, to deliver us from sin & death, to destroy the tyranny of the devil, and to open the kingdom of god for us. For this very cause y ^e father, our most merciful god sent him, for this cause he came into the earth. Wherefore he that asketh help of him, shall not depart without help, as we see in this ruler, which only entreateth for bodelye health. Howe much more ready shall his will be, whereas is more peril, and where as help is more necessary for us, where as the matter of everlasting lyf is in hand?

This is the first, as touching the which, it is the use to instruct, and teache when such kind of miracles be taught. For therefore did Christ work them, and afterward they were preserved in monuments & books that we might know the power and will of Christ, and have our refuge unto him in all trouble and peril.

The second, whereof we must teach in this history, is, that a notable example is set forth unto us, in the which we may know certainly & truly what is faith. Our adversaries the Papists teache none otherwise as touching faith, then that it is a certain knowledge concerning Christ and what he hath don.

But in this y ^e true Christians have no more than the devil & hypocrites have. For these also know of Christ & of his miracles, & acts. But as concerning Christian faith y ^e scripture speaketh on this wise, y ^t by it we obtain remission of sins, righteousness, & everlasting life. For this saith Paul, we suppose y ^t a mā is justified by faith, without the works of the law. And y ^e Prophet Abacuk saith: The righteous liveth by faith. And Christ saith to Mary, whose sins were forgiven: Go thy ways, thy faith hath saved thee. Wherefore this faith, is no faith of the devil & of hypocrites in the congregation, which know only the history, & hold it as purely & sincerely as Christians do. For this could not be hid privy frō the devil, what he did & suffered in y ^e earth. But although this is necessary for a Christian to know, yet this is not the true faith by the which we obtain remission of sins, and life everlasting. But in this place it is described by an example what is true faith, evē to think surely y ^t , that Christ speaketh & promiseth, is most certain, & without all fault. For these two are joined together, when god promiseth y ^t we should ēbrace it with faith, & doubt nothing but y ^t it is most true: And y ^t it is most certain, although we do not perceive it or see it. And loke where y ^e promise is, & we embrace it w ^t faith, that is a true & Christian faith, as we see in this ruler. He cometh to Christ and desireth him, to go down with him, and to help his son. The ruler took it very heuily and was greatly afraid. For he dreaded greatly, least y ^t if he brough not christ betimes, his son should die, & afterward there should be no hope of help. By this he declareth what manner of faith he hath, where as he knowledgeth christ for his helper. For without this meaning, he would never have come to Christ.

Wherefore this ought to be counted a great thing, that where as by nature he despeired of recoueringe of life (for men had no longer hope of life in him.) Yet he taketh a longe journey to Christ, with that hope, that if he might bring Christ to him before he was dead, he should not be past cure. But yet could not Christ take this for faith, because that although this was a certain knowledge of Christ, yet was it not such, as for the setting forth whereof, he came into this world. For he will not be taken and acknowledged only for an helper in bodily necessities, yea and that, so he be present but such word is set forth as touching him in the promise and reuelacion of the gospel, that we may fele, that his godly power is present against all evil, but specially against spirirual evil. If he hath divine and godlyke power, them must his word be thought almighty. And to this point doth he adhorte this ruler, that he might rather have respect to the cause of the miracles then the miracles themselves, and that he might begin at last to hope for salvation out of the word, although there had ben no miracle shown. For in the miracles is there always present aid required.

But this is true faith, that despeireth not of the promise of the word, although there be no sign of present aid and succoure. And this must be the faith of all saints, that god may be glorified and not our will. And that if god showeth not himself appliant unto us as soon as we will, and after what way we will, yet that we should not cease from praisyng him, as the hypocrites do. Wherefore he requireth such a faith, that can abide patiently, although gods miracles be not done at his beck. But this faith cannot be, except there be respect had, to this word as touching Christ, which is that the deadly malediction and curse is by him taken away, so that all that are incombred with bodily evils and with death, although they are destitute of other signs in their deliverance, yet should not despeire as touching the final & last deliverance through the death and resurrection of Christ. And Christ commandeth that all should loke & seek for this sign, and as for the other he would not have us careful for them. For as touching this chief sign, he hath put forth his express word, and that without any condition, that all might certainly believe to have remission of sins, deliverance from death, & life everlasting, for Christ's sake. And he would that all his other miracles & signs should serve & give place to this that is chief. Wherefore these things must be looked for in none other, then in them, which know that God is to be praised in this great sign above all, and doth so use this, that nevertheless they may chiefly regard the first and chiefest sign. And if it pleaseth God to omit the inferior signs, for the true procuring of that chief sign, let us beware that we be not importune, and that we think not, that they must be done of necessity. For God requireth that the chief should be counted such amongst us all, that all should believe surely that they shall be saved, for the most evident and pure covenant of God. Nevertheless in the mean season god doth not suspend and prolonge the ende & success of these present temptations & specially among the weak, but yet so that they strenghthen themselves by little & little to the spiritual use, and learn to obey god in all things y ^t please him, and put his word before them. And although the promise of this is to be looked for without a sign & sensual feling for a time, yet let them not faint and give up, but use the holy ghost as a president and confortour although Christ depart with his signs and miracles.

And this is the true faith, as I said before, which stycketh unto the word of Christ as touching saluatiō & everlasting life, & also as concerning the sure preservation of the church, & also of everyone of us all, so y ^t it be done without the temptation of God, and we wholly depend of his will, which therefore hath so bound himself, to the principal saluatiō which is certain, that he might have all other things depending on y ^• faith and trust thereof, and that he may be judged to administer them well unto us, although he fulfil not our desirs in all pointes. And between these two, which belong to the common ecclesiastical trade, he granteth, as a man would say, personal privileges to this king, even a peculiaer word as touching the salvation of his son. The which sith it is put forth so plain & evident, it ought to be embraced with as sure faith, as that, that is put forth to all, as concerning remission of sin and everlasting life in the name of Christ. For loke of what thing the word is put forth? with a promise that it shall certainly come to pass, that must certainelye be believed. For as GOD is tempted, whan that a sign of a determined and appointed promise is required: So is he not truly glorified when the appointed word is not believed, as it was in Ahaz but this ruler doth glorify GOD, when he believeth the determined word of CHRIST, and forthwith obtayneth health for his son, as he knoweth of his family at his retournyng home.

Learn therefore in this place what is true faith, even to doubt nothing of the word of Christ & of his promise, but to believe surely, that as the word promiseth, so shall it come to pass, although it be not seen & perceived. For this is the chief nature of faith, to embrace and believe that, that is not present. For things present are not believed, but are seen & felt. The riche man although he believeth that he shall not die for hunger this yere, yet is this no faith. But he y ^t hath no store nor substance, & yet sticketh surely to gods word, y ^t god as a father will provide for his living, but yet so that he caste not away y ^e fear of god, but serve his own vocation, he believeth truly, and it is not possible y ^t such a faith should deceive him. For it is grounded on gods word, which is almighti & promiseth, that if first we seek y ^e kingdom of God & the righteousness thereof, y ^t all other things shall be cast unto us. So all we do prove this, that we are so corrupted by sin, y ^t we live void of all righteousness. But when the word preacheth unto us remission of sins and righteousness, this can none otherwise be apprehended, but by faith. Wherefore y ^e state of a Christiā is such, y ^t although he sustaineth y ^e body of sin, yet he is pure & righteous & w ^t out sin through faith & y ^e word. And this doth faith work in him, the work cā never do it as y ^e brainlesse papists teach. For as touching y ^e works, although they be never so good yet are we unprofitable servants, as Christ saith.

And as I have said as touching righteousness, so is it also as concerning life. We are so infected by sin, and drowned up in it, that we cannot be sure of life for the space of a moment. So y ^t this may truly be said with y ^e wise Paynimes and Ethnics: that nothing is more certain to a man then death. As we prove that to be true not only by our examples, but also by the example of others also, that is, how soon men are inuegled and environed with sycknes and other dangers. And yet have we y ^e word set forth to us which putteth us in hope not only of life, but also of everlasting life. This do not we, that believe, touche with our hands, we fele it not, we grope it not, but it is promised to us in the word, and we believe it. And it is sure that this faith shall not deceive us. For it is grounded on gods word, which is omnipotent and everlasting.

To be short, this is the nature of faith, As the word doth promise things that are invisible and things to come, so doth faith believe these invisible things and surely looketh for them to come. The reason is. It knoweth that y ^e word of god is almighty, & that god is true, and without lying, wherefor faith hath diligent respect unto the word. If it perceive the word, it embrace it boldlye, and careth nothing either for the world or for the devil. For it is sure of the end and what shall befalle, although the devil the flesh and the world make never so much a do. But where as it perceaueth, that the word is lacking, it setteth not this much by the outward apperāce, by y ^t threats, nor by any violence, which is done of the world, so that it may perceive that to be true, and will suffer all extremity, rather then to be constrained to receive any falsehood. And if in the Popedom we had had such respect unto true faith, we had never fallen into such horrible Idolatries and errors.

Wherefore it is a very necessary and profitable doctrine for us, to be taught and certifyed as touching true faith, that is, that we should have the word of god and promise, and stycke surely thereunto, and believe that it shall surely come to pass? For to believe any thing without the word of God, is no Faythe, but a vain opinion, which can never well escape. As if thou shouldest believe, that thou shouldest be Emperor of Rome. Thou mayst this persuade thyself, but yet so that thou perceauest not how it should come to pass. But when David, which was of no high blood heard the word of God by Samuel the prophet, as touching the kingdom of Israel, the ende and success thereof could not be void or frustrate, whatsoever Saul's friends did to the contrary.

So is it here also. This Ruler, where as he requireth a sign and present aid of Christ somewhat importunately, is by Christ wholly driven to the word: And although that Christ would now also show a sign, and help the Ruler out of hand, yet he would have him endued with Faith before he fele help. And when the word appointeth him so to do: Go thy ways, thy son liveth. There doth the Ruler believe, as concerning the life of his son by the word. And as Faithe followeth the word: so doth life follow Faith thorough the word. As we also have the word and promise, where as God doth generally confort all the world, and saith: He that believeth in me, shall never see death. Likewise (saith John the Baptist of him: ) Behold the Lamb of God that taketh away the sins of the world. These are universal and general sermons, which pertain to all men. For he saith not, when he or this man shall believe. But he speaketh generally: He that believe the in me, shall never see death. Likewise John saith not, that Christ the Lamb sent from God, shall take away the sins of this man or that man, but the sins of all the world. Wherefore if thou be a sinner, and art in the world, think that it appertaynethe unto thee, and doubt not but that thy matter is in hand, and that it is done for thy sake. This is the foundation, wherein our Faith, as much as belongeth to Remission of sins and everlasting life, ought to lean: And shall no more deceive us that do stick thereunto, then the ruler was deceived by his Faith.

For we must not think that it was an easier matter for so great a ruler than it is for us, when Christ puttethe forth unto him such a certain word, where as he saith: Go thy way, thy son liveth But it is an harder matter for us, because there is noo such certain word put forth unto us, but generallye to us all. For CHRISTE him self, although he put forth a general word, yet as he speaketh it here privately to the Ruler, saying: Go thy way thy son liveth: So doth he speak this to every man by himself: Son, thy sins be forgiven thee: thine is that life everlasting. For to what other man doth he speak this, but to everyone of us, that are baptized? Dothe not baptism belong to every man? If other will be partakers of baptism they must take it for them selves. But what doth God say to thee, and to all that are baptized? Is not the promise, that who soever believeth, and is baptized, shall be saved? Lykewise thou art baptized to die with Christ, because he died for thee, and by his death redeemed thee from sin and death. Howe can God speak with thee more certainly, or join thy person more certainly with his word, thenne it is done in Baptism, where as it is bestowed in thee alone, and is thy proper Baptism? So when thou wouldest be absolved from thy sins, and comest to the Mynister or to any other Christian, with the hope to hear the word of GOD, and to obtain comfort, this word that thou hearest there openly to all, that Christ died for the sins of all, is pronounced to thee alone, that this death is auaylable for thy sins. For the words of Absolution be these: Brother mine, all we are sinners, and therefore all should abide and sustain damnation. But the son of God is become man for our sake, and died also, and rose again from the dead for our Justification. Despair not therefore, Christ hath satisfied for thee thou must pay nothing: only stick unto his passion, and trust in the same. Thus is it also concerning the Supper of the Lord. There is the body and blood of Christ, given to thee alone, and there is it pronounced to thee alone, that his body was given for thee, and his blood shed for the, that thou mayest not doubt, but trust to such a sacrifice of Christ, as though it wer proper unto thee alone. For it is put in thy mouth, & given peculiarly to thee, that thou mayest eat and drink for thyself. There doth God medle with none beside: he speaketh with none but with the, y ^t cōmest unto his supper, & there doest eat and drink, as he commanded thee.

And here consider, & think with thyself, what manner of Christians they be, which let pass such opportunity & never come to this most joyful supper of the Lord. Wherefore if thou desire not this, that God should comfort thee alone, and speak with thee & pronounce unto thee remissiō of thy sins, & life everlasting, thou art worthy to talk and company with the devil. Wherefore, this is not lacking, as though God spake not with us, but the fault is in this, that we follow not the example of the ruler, & that we receue not, neither believe it to be true, whatsoever Christ speaketh unto us privately. The Ruler also had occasion not to believe, if he would have followed his reason, and had no respect to the word. For howe could he believe, that this lyttell word would have ben so effectuous so far of, and brought such a great thing to pass? He might have said: It is not unknown to me, in what case I have left my son. Seynge there is no hope of life against so great peril, so small a word can be of no efficacitie. He must needs come more nere, and do greter things, if he will bring to pass so great a thing. But the Ruler omitteth all these things, and only embraceth the word, and giveth so great credence thereto, as though he saw the health of his son presently before his face. For except he had ben of this mind, he would not have departed, as content with this word. But he was content, as John saith very well: The man believed the word that Jesus spake unto him, and went his way.

And here doest thou know what Faith is proprely, if thou seekest the definition thereof, even no other thing, than to believe that, that Christ promyseth. Gette thee therefore acquainted with it, and first learn when God promyseth to thee in Baptism, Christ in the Gospel, and in his Supper. Embrace that promise with all thy heart, and let nothing hynder thee therein, although thou shalt have many lets. We fele sin and death, which offer them selves always to our sight and sense. And if thou let pass the word in this case, sin and death will oppress thee, and caste thee headlong into destruction. But what doth a Christian? he confesseth his sin, neither is he uncertain of death. But yet he despaireth not therefore. But he taketh hold of the word as much as he can, and saith: CHRIST died for me, therefore am I free from sin, and I can not die, neither hath death nor sin any power upon me. For Christ hath made satisfaction for all things that I shod pay. This is true faith, neither is it possible that he should be deceived of this hope y ^t sticketh to the word on this wise, This is true, it is not yet seen, or felt, but yet it is true, and the time shall surely comme, when it shall be opened. The ruler did even so, and sticked surely to the word. He perceived not the thing, but because he believed the word, his servants come on the next day with ioyefull tiding, that his son was alive. At length also, he seeth it with his eyes. Then is Faithe no longer requisite, it is come to pass as he believed. Thus is it with us also. We have remission of our sins and everlasting life. We hear the Gospel, we believe the absolution, we use the supper of the Lord, yet do we still fele always death and sin, neither can we remove this sense and feelynge from us, while we live in this life. But yet believe thou the word nevertheless. For so must we also wholly believe gods word without signs, and use the condition of Paul (that is) to live content with God's grace. We must believe the word, although it is not our chance to see with Thomas. But we shall see when the time shall come with this Ruler, that as we believed the Remyssion of sins and everlasting life by the word, even so shall we have it in deed in everlasting righteousness and life. As long as we live here we must be content with the word, and believe it. After this life, we shall feel it, and have it in deed. The which thing God our merciful Father grant for his son Jesus Christ's sake, thorough his holy spirit. Amen.

THE EXPOSITION.

Y E hear in the very beginning, what is the sum of this Gospel: When Peter asketh of Christ, what was needful to be done, when his brother sinned against him, and howe often he should forgive him, whether seven times were enough? Christ answereth: Not seven times, but seventy times seven times. That is, the forgeuyng of sins amongst Christians, ought to be without measure and ende, and they must pardon one an others sins, and beware of reuengyng. For that belongeth only to God, whose majesty ought not to be violated, neither his jurisdiction to be broken. As the parable also showeth it in order. And we afterward will gather together the causes, and declare them.

But here must we especially mark howe Christ saith: That the kingdom of God is like a king, which purposeth to make a reckenynge and accompt with his servants. For this commandment as touching remission of sin, is not to be applied to the governance of a comminaltie, where as are several offices and diversities of persons, & therefore all things there consist in the varieties of rulynge and obeyeng, that license may not be given to the lusts and vices of men, but that a discipline and honest order may be had for the restraynynge of the lewd and wicked. Wherefore it is not meant, that parents should give their chylderne all lycencious liberty. They ought to use a certain kind of reuengyng, and by no means to covet and desire the name of facility and gentylnesse. Lykewise is it also with the masters over their household servants, and with maiestrates and officers. Let all them know, that they are appointed certainly to revenge. For this is the worlds fault, that it is the worse for liberty, as it appeareth by wyld children, that will not obey their parents, until at length they come to hanging.

Wherefore, this commandment is not to be used in a common wealth, but in the kingdom of God. where all we are equal, and are subject but only to God, which is the head of the life of us all. He calleth the kingdom of God not only the life that is after this, but the holy church in this life, where as God by his word and by his holy spirit hath the governance. In this church thou must observe this trade, if it be not thy peculiar office to revenge sin, that there may always be pardonyng one another, and no reuengynge, that all things may be done toward thy neighbor with mercy & gentleness wheresoerver he hath need, although by reason we might seme to have a just cause to do the contrary. Why Christ requireth this, he showeth sure causes in the parable of the two servants, and of the king. The first is, that Christ requireth, that the Christians should think with themselves howe great mercy God hath shown unto them, which also if he would deal extremely with us, had many and great causes to be revenged of us, and to vex us, with moste grievous euyls. But seeing that we obtained mercy without our desert, we must show mercy and gentleness to our neighbor. And this must be observed with great diligence. For by this Christ declareth, what is the true way to obtain remission of sin, and showeth us to our selves what we are, as it were with a fynger, and what God is: again, what is our merit before God, and yet what we obtain.

For as concerning the parable of the servant that ought ten thousand talentes, Christ putteth it forth to this ende, that he may teache us, what our cause is before the Iudgemente of God. A talente with them that were in times paste, was almost in valoure syxe hundredth Crowns. Of these the servant ought ten thousand Talentes.

To so exceeding great a sum are our sins iustely compared before GOD, that by this it may be declared, that those our sins can never be put away by our selves, or by our own works: again, that we ar not able to make satisfaction for them For the first beginning of us, and the very propagation of our stock is in sin, so that as sone as we be borne, we bring sin with us into this world. And afterward, the longer we live, the more we sin, so that besides the Original sin, wherein we are begotten, conceived, and borne: we also accumulate and heap up our own actual sins, & by this means become so great debtors unto god, that we may right well be resembled, lykened & compared to this servant, being in deed by no means able to satisfy so gret a det.

But what judgment shall such a servant have? Ueryly even this. The Lord commaundethe, that he, his wife, his chyldern, and all that ever he hath, should be sold. By this Christ showeth, that we sinners are not only not able to pay our debts, but we must also of necessity for sins sake, suffer death as S. Paul saith: The reward of sin is death. And God in Paradise threatened the same to Adam and Eve, saying: On whatsoever day ye eat of this tree, ye shall die the death. After the transgression of this commaudement we all came to this point, that the law of God doth utterly condemn us, yea and judgeth us unto death, as S. Paul saith: By one man sin entered into the world, and death by the means of sin: and so death went over all men, in so much that all men sinned. For if syn were not, we should never die. Whyther therefore shall we turn us? The debt is certain, we cannot deny it, and the Lord requireth the debt, but we are not hable to pay it.

And here now is set forth unto us a moste joyful and luckye thing, which we ought to embrace, as they say, with metyng arms, that by this means we are delivered from our debt, and so escape death. But for the attaynement hereof, we must do that, which Christ saith, this servant did. He confesseth his great debt: he acknowledgeth also his extreme poverty & beggary, and his pain, which he by no means can avoid. Therefore he falleth down before his Lord, worshyppeth him, and saith: Lord, bear with me, and I will pay thee altogether. This order of praying in this servant, Christ full well alloweth, & would have us to pray after that manner, whensoever we desire forgiveness of our debts. For in so doing we both confess the debt, and also desire to have favor shown us. For he that denieth the debt as the phariseys do, which maintain their own righteousness before God, setteth himself in worse case, then he was before. And when it is ones confessed, than is the danger present, forasmuch as we are not able to pay it. Therefore this is an abhominable error in the Papacie, when men be sent away unto their own works and satisfactions, that by them their sins may be cleansed and put away.

But thou wy • t say vn • o me: The servant byndeth him self to pay altogether. It is true. He promiseth that he will so do. But we may not consider what he saith, but what he is able in deed to do. Though he promise it, as one out of his wyttes, yet though he with all his should be sold, he is not able to satisfy for the lease debt. Therefore it appeareth euidentely, that this is CHRISTES mind, even to declare, howe it goeth with man, when he is in fear, danger and trouble. In such case he doubteth not to bind himself to extreme inconveniences, yea to things impossible, so that he may escape the present trouble, and the dangers and pains, that are like to ensue. yea in such case he would guage all his promises, bargaynes, compactes, goods, lands, mouables, and vnmouables, yea and his very life also, so that he may be delivered from those euyls, that hange over his head. In like manner when the matter is come to this point between God and us, that thorough the law our sins are revealed and brought to light, (for by the law cometh the knowledge of sin, as the Apostle saith) to escape that danger, whereinto thorough sin, we are fallen, we spare no impossible conditions, so that we may obtain some respite and favor, for as much as we right welle perceive, that we are not able to satisfy the debt. But yet the Lord here doth not forgive his servant for the condition of the bargayne, which he knoweth to be impossible, but because the servant desireth favor, mercy, and pardon, which he estemeth more then the debts of all the world. Whyche notwithstanding, is not so to be understanded, as though after that a man hath obtained forgiveness, he should afterward in noo point show him self thankful for so great liberality and loving kyndenesse, as it shall afterward be declared, when this servant showeth no gratitude, no thankfulness, no gentylnesse, noo kyndenesse again: but rather declarethe himself most cruel, moste fierce, moste churlysshe against his fellow servant. Obedyence toward the law of GOD is with a necessary condytion: and yet it is not to be referred unto this ende, as though the Lord because of that, should remytte and forgive the debt. The forgiveness of debt and of sins is grounded only in the mercy of GOD. Unto this alone must we have our resort: Thys is to be desired and heartylye to be called for: neither ought we to doubt, but that we shall have God as merciful, and as ready to pleasure us, as he shown himself good and bounteous, beneficial and lyberall to this servant. As the Son of GOD, which is in the bosom of the Father, pronouncethe in this our gospel of the servant: The Lord (saith he) had pity on him, set him at lybertie, and forgave him all his debt.

This persuasyon and Faith must we undoubtedly have of God, when sin and law do most of all vex us, and threaten unto us death and damnation, that GOD desireth not the death of a sinner, but rather that he should tourne and live, as he saith by the Prophet: My desire is not, that any man should die (saith the Lord God) return and live. Agayne: As surely as I live (saith the Lord God:) I will not the death of the ungodly, but rather that the ungodly turn from his ways and live. Turn, O turn from your wicked ways, and wherefor will ye die, O ye house of Israel? For where as our hearts think, that God is a cruel Judge, with whom sinners have no hope of forgiveness of their sins: it is a false imagination. For this ought not to take away our hope from the mercy of God, because the law is so fierce and vnmercyfull against sinners. For the Law doth but her office, declaring what the Judgment of God shall be against sinners. Neither can the cause of sinners be otherwise, if it be examined by the Law, which accuseth, curseth, condempneth, woundeth, and kylleth so many as it fyndeth gyltie without exception. For sinners must needs abide the sentence and Iudgemente of the Law, because of the ryghtuousnesse, which GOD lawfully requireth of all men. Yet for all that, the Law is no let unto God, but that he by his grace may restore them, and set them without all danger, that were before condemned of the law. Who so ever therefore appeal from God, thorough the decrees of the law, cruel, and such one as will not be entreated, unto god merciful, and such one as will not the death of sinners, and fall down before the Lord with this servant, and desire mercy, they without doubt obtain the inward mercy of God's moste merciful bowels, as the testimony of Christ is here, that the bowels of God yearn and are moved, when sinners are driven by the law and sin to destruction and everlasting bondage. Wherefore when thou feelest thy debt, have thy recourse with this servant to the mercy of God, and think for a surety, that it is God's will, that thou sholdest not die, but have everlasting life.

And what is the mean by the which God would have mercy upon us, the Gospel showeth in other places, even that the son of God Jesus Christ is become man for us sinners, and toke our sins upon him, and satisfied for them by his death. Loke where this faith is, as touching Christ & his death, there is the wrath of God overcome, so that he suffereth himself to be reconciled to man, and is no more angry with him. For he hath declared in Jesus Christ, that he hath a very prompt & ready mind to mercy, which hath mercy on us, as the father on his children. For he forthwith as soon as the kingdom of death and of sin was set up by Adam and Eve, set forth a hope of salvation against this kingdom by the promise as touching the seed of the woman.

And this is our doctrine, which thanks be to god in our Church is set forth sincerely and without fault, that remission of sins cometh unto us only by the grace and mercy of God: As it is described in this place by the servant, which oweth such a great sum but yet obtaineth a quittance of it, not by merit and desert, but only by mercy and grace, and that only for this, that he sticketh sure to grace, and prayeth for the mercy of God. Wherefore the doctrine of the Papists is erroneous, false, and blasphemous, when they preach as concerning remission of sins. For they caste men with their vnpayable dettes unto their own works. But when we teache, that remyssion of sin is only to be asked of God by Christ, they condemn it as heresy and false. But judge thou this by the true meaning of the Gospel, which of us both do preach more truly as touching remission of sins whether we that commend the mercy of God in Christ, or they that persuade mē to works and satisfactions? To be brief, all this sermon tendeth to this end, that we should learn that God hath mercy on us freely, and forgiveth all our debt for naught. Christ admonisheth us here, as touching this grace, that we also by this example should behave our selves likewise, & show no cruelty toward our neighbor, for that we have received the remittyng of so great debts from God. For other wise can they not do, that acknowledge truly y ^e remission of sins before GOD. And this is the first cause the which Christ hath set forth, and in the mean time he doth teache, what is the way unto Salvation, whereby we might obtain grace and Remission of sins.

The seconde cause is, when Christ requireth of us, to consider well the wrong and damage done unto us. For if that we try all things by a just balaunce, we shall perceive that our debts to God be always ten myllions of talentes, in comparyson of the debt of the hundred pence, that our neighbor doth owe unto us. If this be welle considered, it will admonyshe us, where as GOD hath forgiven us so great a sum, that we should not to straightly require our minute, but judge all things according to equity. For what are a hundred pens in respect of ten millyons of talentes? Wherefore these things will make us ashamed, and not without a just cause, if that we, which have gotten Remission of so great things, will not pardon our neighbors in little things. They do not well esteem the mercy of God, that are so strait to their neighbors.

The third cause is, that Christ in this Parable calleth us all servants. Thys servant (saith he) went forth, and chanced upon one of his fellow servants that owed unto him an hundred pence. Thys also might worthily adhort us unto mercyfulnes, and withdraw us from reuengyng. For we are but fellow servants, and all we have one Lord, whose proper office it is to revenge all trespasses, whose majesty is not to be resisted, nor his power to be mynished: neither will he suffer thee, if thou do so: as he saith in another place: Leave to me the reuēging, & I will reward (saith the Lord:) For without thy reuengyng it is God's office to punish syn. And to this ministration he hath not only the devil, that vexeth the body and goods, when GOD permytteth him so to do, but he hath also certain powers in the earth, that everyone for their parte should punish and revenge, that is, the parents, and officers. All these are commanded to be a terror and fear to evil works. To these reuengers must all flee unto, that suffer wrong either in Cities, or in households. For they are all fellow servants, and ought not to revenge their own wrongs. If any have an office to punish, and yet punysheth not, GOD will not leave him unpunished. For he doth not only challenge this for his own office: But he him self also, when these reuengers appointed of him, cease from dooynge their duty, exerciseth revenging for the oppressed and vexed. Wherefore all men must beware y ^t they revenge not their own wrong. This is the meaning of Christ's saying, whereas he saith in the parable: This servant fell upon one of his fellow servants.

The fowerth cause is. He that will not also think upon the greatness of God's mercy, and the little and small debt of his fellow servant, in whom he hath no power but is only a fellow servant, and would require his right rigorously of him, he shall do nothing else by this means then cause, that this rigorousnes and cruel bytternes cannot longe lie hid. Other Christians will take this grievously, and will bring this cruelty of this servant to the lords ears: That is to say, that unjust pride and unmercifulness, will give and move the holy spirit in Christians, that they in their sorrow will make their pitiful complaint unto the Lord. And let no man think, that this complaint shall fall void. For although that god would of him self neglect this wrong yet should he be constrained by Christian men's prayers, not to neglect it. Therefore as the prayers of the righteous are not void, so shall not the common curses of the people, and the crying out for reuenginge, fall void and frustrate. And therefore Christ will not have us neglect them, but for fear of this peril to show our selves gentle to our fellow servants.

Then shalt thou perceive in deed y ^t there be some, y ^t for this thy gentleness, will wish all prosperity and success to thee again. Wherefore these men can never thrive, that regard not the cur •• ngs and blessyngs of of the people. As it is to see in time of dearth. The miserable multitude curseth y ^e covetous •• gardes as Solomon saith in his Proverbs: The people curse him that hydeth his grayne, but blessing is upon them that sell. But the ungodly covetous regardeth this not. But consider thou, whether this curse be not effectuous, whereas they with all their goods are compassed about with all troubles and miseries. Wherefore this is not to be esteemed lightly, whereas Christ in this place showeth howe we should beware, that we give no occasion to make our fellow servants to complain unto the Lord, and show what they have seen in Iudgementes. For it is an horrible thing that followeth. The lord, saith he, called the servant unto him.

And this is the fyfte cause, y ^t thou mightest think well upon this end. For if thou wilt show no mercy unto thy fellow servant, but requirest thy right rigorously, think not, y ^t god will wink at it, & lay nothing to thy charge for it. But he will declare this his revenging both at other times & specially in the latter Iudgemēt, whē he shall give his grievous sentence against thee. Even that thou be delivered to the tormenters, until thou payst the whole debt. What special thing shalt y ^u have then for thy stubbornness? Whereas thou with thy gentleness & mercy to the neighbor sholdest have god merciful unto thee, and shouldest have escaped scot-free from all thy debts: Now shalt thou fele him unmerciful, & y ^t he will pardō no part of thy debts And this is nothing else thē according to y ^e Proverb, to take up the stalk & let go the ear, whereas thou castest away many thousand, to win one halfpeny: Although this parable is far beneth y ^e matter, w ^t out the which a mā cannot obtain remission of sins, but is constrained to sustain y ^e everlasting wrath of god.

Wherefore Christ concludeth & saith: thus shall my heavenly father deal with you also, if you forgive not every man his brother frō the bottom of your heart all their offenses. He saith, that we are brothers, therefore there ought to be no enmity and hatred among us. Howbeit our infirmity is so great, that we shall never live without offending eche other. But what doth god require of us? even that we should not live in hatred and strife, but from our hearts forgive one another, and think this: he is my brother, why should I be so cruel against him? Seeing God is so good unto me, and forgiveth me such a great sum freely for Christ's sake, what should I esteem myself so highly and disdain to forgive my brother such triflynge debts? If I may come to that point, that he will forgive me. I will be right glad to suffer my neighbors debt to be stricken out of my counting book. Yea and will thank god also for that he of his mercy hath pardoned me, whereas he might have required of me vnnumerable debts and caste me to be bound in everlasting chains.

And this is the doctrine, which the Lord Jesus Christ putteth forth to his people this day, even that we should refrain our selves from wrath and revenging, & forgive our neygbour gladly, that so we may be sure that god forgiveth us.

But daily experience teacheth, howe disobedient we are in this behalf, and howe obedient we are in following the devil, whansoeuer he moveth us to wrath, to revenge, and to all that he requireth of us, although it be to our great damaige. For Christ's saying is true. If thou forgeuest, thou mayeste be sure god will forgive thee, so that if thou be merciful, thou shalt still obtain gods mercy. If not, loke for asuretie, that God will be merciful unto thee. If thou hast a pleasure to revenge, then must GOD do likewise unto thee. And yet thou canst revenge and hurt for a time, but gods revenging and wrath, which thou procurest by thy foolish and impotent wrath, hath no end. And this reuengynge of thine hath no just cause. For all power of reuengyng belongeth to God and not to thee. And thou mayst be sure, that if thou resign thy right of reuenginge to god, and preuentest him not through thy hasty wrath, then he will revenge and punish it much more greuouslye, then thou wouldest desire.

But howe it goeth with them, y ^t are so desirous to revenge, may well be perceived, if men will consider but this, how sin is punished by him. For they that are givē to wrath & desire of vengeance, are so fare out of Charity through ire, that at last they cease from saying of the Lord's prayer. For here is y ^e sharp nail always in their sore, which continually pricketh. Then whereas they are commanded therein to pray unto god for the forgeuinge of their trespaces, as they forgive other that trespace against them. Here they know that if they cannot obtain forgiveness of their own trespaces, except they forgive other, that then they shall never obtain it. Wherefore lest they should by this means give judgment, to their own damnatiō, they never say that prayer. And what thing may we think that the devil can devise more grievously and cruelly against a man: than to bring him in such case by wrath and anger, that he dare not pray?

And what shall a Christian man do if he cannot pray? If prayer, which is the only refuge of Christian men, be taken frō them: than must all go to naught. Yea and all such also begin to refuse the communion, and so thereby depriuen themselves of great confort and solace, which they thereat should receive against syn and grief of conscience. But were it not much better for them, to suffer wrong & to lay aside all wrath, rise it never of so just a cause: then this by their stubbornness to purchase gods wrath and heuie displeasure? Wherefore he that feleth his heart thus to be hardened with desire of reuengyng, let him look in this gospel, and behold as in a glass what great danger he is in, and let him pray unto God for forgiveness, for that he hath so longe time borne hatered in his heart against his neighbor, so proudly despisynge the Judgment of God. And let him also forthwith begin to forgive his neighbor from the bottom of his heart, least he fall into the Judgment of god, before he obtain remission of sin and life everlasting, through Christ our red • mer and savior. The which thing the merciful God and heavenly father grant us. Amen.

THE EXPOSITION.

T He cause of this gospel depēdeath hereof, that the Jews in the law of Moses had such a promise: If they kept the commandments of God, they should have a kingdom and a king of their own, & never be subjects to any strange governor. They trusted so much to this promise, that they thought they should never loose their kyngdō. And although at y ^t present they served a strange ruler, yet they thought, y ^t they had not lost their right of y ^e possession of that their kingdom. And therefore they many times rebelled against y ^e Romans, when they had never so little occasion offered, to this end, that they might recover again their kingdom and imperie, although many of them dyinge for y ^e matter, they never prevailed against the mighty Romans. And albeit w ^t all their jurisdictions, cōmotions, & rebellions they did so little, yea rather nothing, profit, y ^t all things at all times grew to be worse & worse: yet for y ^e recovery of their right, which they thought to be right good & lawful, thei left nothing vnattēpted. This is a meruelous example of hypocrisy. The Jews could both nobly & notably brag & boast of y ^e promise y ^t was made unto them concerning the propriety of their kingdom, & the continual possession of the same, but they never remembered y ^e condition, which was, if they kept the commandments of God & walked in his ways, y ^t they might observe y ^t for y ^e promise sake. They would have the kyngdō made sure unto them, & yet the obedience, which they promised to god, they performed nothing at all. The kingdom, said they, is ours: it is promised to us, therefore will we by no means suffer it to be takē away frō us: even as stubborn & disobedient servants allege always their couenaūtes & bargains, whatsoever they do afterward. But they ought to know, y ^t as y ^e master is bound to perform y ^e couenauntes and bargain made w ^t his servant: so is y ^e servant first of all likewise bound to work, & diligently to do y ^t , which his vocatiō & calling requireth, & what his masters will is y ^t he should do. So was y ^e matter also with y ^e Jews. They rebelled against god, & utterly neglected this cōmandements, & yet would they enjoy their liberty. Therefore this was a weighty & earnest question among them, whether they ought of right to obey the Emperor of Rome, which was a stranger, & none of the Jews stock, seeing they had so evident and plain promise, y ^t they should have a king of their own. And about this matter come they now to Christ, that they may snarl him, and take him in a trappe (as they thought) whatsoever he answereth.

They join unto thē Herodes servants, & demaūde, whether it be lawful to pay tribute unto Caesar, or not. For thus they were persuaded & surely thought, that if Christ answered: It is lawful: he should fall into the indignation of the people, and be counted to have done a great fault, for as much as he spake that, which was contrary to the law of God. For the promise was, that this people should have a king of their own blood, and that they should have no strangers to reign over them. Now on the contrary side, if he should say, that it is not lawful: then were there no way with him but present death. For the Romans would never suffer that. Christ therefore after their judgment, must needs be taken in a trap and fall into present danger, whether he doth affirm or deny: so maliciously go they about to snarl Christ, and to cast him into danger.

But what followed? how handled Christ y ^e matter? verily even so, y ^t he cut his adversaries throats with their own sword. Show me, saith he, the tribute money. And when they shown him the coin according to his request, he demanded of them, whose image and superscription that was? The Phariseyes thinckyng that their device should nothing be hindered by their answer, said: It is Caesars. Christ hath now that he desired, and therefore streightwayes he answereth them to the question: If ye, saith he, say, that this is the image and superscription of Caesar, then according to your confession give Caesar his own, and that which is due unto him. For why should ye not give that to Caesar, which ye yourself say, that it is his. This could none otherwise be understanded, but y ^t they confessed, that they had received Caesar to be their Lord, ruler, and governor. Therefore it was no hard matter for Christ, evē by their own words to tourne the whole matter upon their own heads, that he should not take that away from Caesar, that was Caesars in deed, even by the confession of them, that put forth the question. And this is the cause of this gospel, a moste wise and prudent stratagem, or a politique subtilitie or subtle policy of war, whereby he casteth his adversaries into that snare, which they had prepared for him. Their desier was to snarl him in his answer. For they thought, that Christ durst neither affirm nor deny the matter. Christ provoketh thē again to answer, and when they have answered, they are snarled in their own snares, taken in their own traps, and perceive right well, that their devise was naught and plain folyshnes, yea and most pernicious to them selves.

In this history two things are dilgently to be considered, noted, & marked. First in this example of the Jews, let us learn our peruersitie and frowardness. We gladly complain, when we are oppressed, and always think that we have wrong done us. And it is true, if we consider the state of the world, we are many times injured and wronged. And afterward we think, that we have a just and sufficient cause to set forth our right, and to accuse the violence & iniquity of other, so that there is no end of complaining, as here the Jews complained of y ^e Romans for usurping their kingdom. For what just cause had the Romans against the Jews? Therefore by this comparison they were certain, that they had the best and greatest right, and the most just title to the kingdom. But yet there was a fault in the Jews. For although thy neighbor doth the wrong, yet must thou consider the matter more depely, and think on this manner: what if I have moste grievously offended the Lord my god, and have longe before this deserved, that he should take away from me not only this my ritght, but also my very body and life. This one thing must we learn. For this seemed very grievous to the Jews, to be subjects to an heathē Emperor. They thought thus with thē selves: We are the people of God. The heathen know nothing of god. They are defiled with Idolatry, with adultery, whoredom, dronckennes, & all other kind of wickedness: why then should we serve them, & knowledge them to be our lords and rulers. But they that feared god, & prayed unto god for their deliverance, trusted little or nothing at all to their right & title, neither did they brag of y ^t matter. For they perceived right well that they had deserved that plague, if it had ben much greater. For as concerning y ^e doctrine y ^t was publicly & commonly taught, it was very corrupt & impure, as y ^e Evangelical history testifieth, the common wealth was not justly & uprightly governed. As for covetousness, usury, pride, drōckēnes, bancketing, fleshely pleasure, & such other vices, they were commonly used, yea & that freely and without punishment, as it is also among us at this present day. Among y ^e Jews there was nothing almost in good order, whether we respect duties towards god or mā What should god now do? Shold he dissēble & wink at such & so great contempt both of himself and of his word, & in the mean while defend these naughty packes with their right & title, when they to set forth his honor would do nothing at all, nor amende anything that was amiss? Verily God had here a just cause, that forasmuch as they did cast away so beastly the right of God, he also should suffer the right of this people to decay and come to naught.

For the Jews had not their kingdom on this condition, that it should stand forever. For god gave thē that kingdom under a certain condition, which was that they should perform, that, which he commanded them to do. On this manner was his promise: If they were righteous and obedient, and kept his commandments. But they would have this promise without any condition, although they on their behalf shown no obedience at all. A good kind of people, which would have all things, & do nothing, yea they should have remembered this rule: do thy duty, & so shalt thou receive what is due unto thee. If an husbandeman of the countreye plaiteh the vnthrifte and riotously spendeth away that he hath, so that he payeth not his rent at the time appointed: is he injured & wronged, if he be put away from his farm, & that farm hired forth to another, which is better then he, and will keep his couenaūtes better? Therefore must we also learn to moderate our complaining, and not only consider our right, and what vnright our neighbor doth us, but also what gods right is, and howe vnrightly we have dealt with him, and so patiently and humbly lyftynge up our hearts & hands unto god, mekely & reverently say: I have not deserved, that this mā should do me this injury & wrong. Notwithstāding I must let him go, & loke vpō myself, & consider how y ^e matter goeth between god & me. Oh, there find I a great & long register, which declareth unto me, y ^t I am ten times worse, & y ^t I have ten times, yea ten thousand times more offended god, thē my neighbor hath offended me. Therefore will I patiently bear this little displeasure y ^t my neighbor hath done against me, lest God seeing my fierce & cruel mind against my neighbor revenge also and punish that wickedness, which I have committed against him. O Lord, forgive me, handle me not according to my desert: and I will also gladly forgive, whatsoever is done against me.

For it were against all right, that we should so greatly urge & force our right, which have so vnrightly dealt with God concerning his right. He that can preserve, keep, and defend his right, life, and goods by lawful means, doth well. But he that cannot this do, let him not outrageously complain, but quieting himself, let him with a contented mind say: That should be my righte, and they that thus wrong me, do very unjustly: Notwithstanding I frankly and freely confess, that before God I have deserved far more grievous things. And by this means we shall not be like the Jews, which thorough their own wickedness were the cause of all their miseries and plagues, and yet thought to enjoy their right and liberty, although they had cast out God among them from his right longe afore: even as evil subjects should require of their magistrate help and defense against their enemies, and yet would be free from paying tribute, toll, rent, subsidy, and such other paymentes that are due from them to the magistrate. But God aforeseing this, hath given the magistrate a sword, that he should compel the unwilling and disobedient. The common people also would gladly have Pastors and preachers among them, and yet do they defraud their ministers most unjustly of their tithes and other duties, which they ought of conscience to pay. And forasmuch as the spiritual Pastor hath no power to compel them, that refuse to pay their duties: the miserable caytiues poll, and pill, bribe and steal, defraud and convey from the good pastour, which continually both in prayer and exhortation watcheth like a faithful sheppeheard for the saluatiō of their souls, all that ever they can, & think it well gotten good, although they have gotten it never so wickedly and unjustly. I swear▪ say they, by Jesus Christ: It is well got̄, that is gotten of a Priest. The godly maiestrates in this behalf ought to maintain the right of the Pastors, and severely to punish such rebels as walk inordinately, and will not pay their duties. The worckeman is worthy of his reward, saith our Savior Christ. The blessed Apostle writeth who goeth a warfare any time at his own cost? Who planteth a vineyard, & eateth not of y ^e fruit thereof? Or who fedeth a flock, and eateth not of the milk of the flock? say I these things after the manner of men? Saith not the law the same also? For it is written in the law of Moses. Thou shalt not mosell the mouth of the ox, that treadeth out the corn? Doth not God take thought for oxen? Saith he it not altogether for our sakes? For our sakes no doubt is this written, y ^t he which eareth, should ear in hope, & that he which thresseth in hope, should be partaker of his hope. If we sow unto you spiritual things, is it a great thing, if we reap your bodily things? &c. Do ye not know, howe that they, which minister about holy things, live of y ^e scripture? They which wait of the temple, are partakers of the temple. Even so also did the Lord ordain, that they which preach the gospel should live of the gospel. Again he saith: Let him that is taught in the word, minister unto him, y ^t teacheth him, in all good things. Be not deceived: God is not mocked. Also in another place: The elders that rule well, are worthy of double honor most specially they which labor in the word and teaching. For the scripture saith: Thou shalt not mosell the mouth of the Ox that treadeth out the corn. And the laborer is worthy of his reward.

But if y ^e magistrate be negligent, & will not loke to this matter, as he ought, & as he is bound by his office, so y ^t by this means y ^e ungodly parishioners are encouraged to go forth in their wickedness, & to w ^t hold frō y ^e pastors y ^t is their due: is it to be thought y ^t those ungracious people shall escape unpunished? Nay verily. What shall be y ^e end thē? verily if y ^e pastour be not able to follow his right, god w ^t out doubt both is able & also will do it. He will sēde to those caterpillars, plagues, & pestilēces, to destroy both mā & beast. He will sēde thieves to rob & spoil those cormorāts goods, he will sēde also tempests to destroy those things y ^t are necessary for their living as their corn, their wine, their herbs, • heir fruits, &c. Yea he will send those unrighteous persons short & few days upon the earth, & give their goods, which they unjustly got, to other, which shall as wastefully spend thē, as they warely & niggardlye kept them. Now what then have these lewd people got̄ by this their deceit to their pastors, in defrauding thē of their duties? verily y ^e anger of god, a wicked conscience, a guilty mind, loss of their goods, corn, & cattle, short life, & an utter dissipation of all that they have, as I may speak nothing more grievously. Whē men are thus justly plagued for their sins, though they cōplain, yet shall they receive this answer. Why, ye have no need to cōplain. There hath nothing chanced unto you, which ye have not worthily deserved, loke vpō your covetousness, pride, gluttony, drūckēnes whoredō, adultery, envy, malice, contempt of y ^e word, disobedience to the maiestrats, dishonor to their Pastors, carnal security, careless life, &c. have all these your evils deserved no plagues? It is y ^e great mercy of god, that ye & all yours are not consumed with fire and brimstone frō heaven, as Sodom & Gomor was. Your sins are y ^e occasion, that ye are thus afflicted. So doth Christ in this place admonish y ^e Jews also, y ^t seeing they have lost their kingdō, & be now brought into the power of y ^e Romans, they should not so greatly cōplain of loosing their right, but rather consider their sins, which are y ^e occasion of all their plagues, miseries, & punishments, which they now worthily suffer: again, seeing y ^t they have not performed y ^t unto god, which they ought him, y ^t god is no more bound to perform y ^t he promised thē. But this could y ^e Jews by no means be persuaded, y ^t they were dispossessed of their kingdom for their sins sake, & that therefore they ought to take it patiently & quietly. They objected always their right & title, & y ^t they had greatly wrong done unto thē. But all this profited nothing at all, seeing y ^e God was otherwise determined for the punishemēt, of their sins, yea & y ^t worthily & not without desert. Therefore he sendeth the Emperor of Rome unto them, which cōpelleth them to obey, will they, nil they, For the kingdom was not otherwise promised to the Jews, then under a condition, y ^t is to say, if they served god according to his word, lived uprightly, did no mā wrong, &c. If they did not this, it was told them plainly, that they should loose their kingdom, & they become subjects to a stranger. And thus must we also think in all our miseries, calamities, and woeful chaunces. Our sins are the occasion of them all.

The Turk is a more fierce and cruel enemy to the Christian religion, then any Prince in the world, although never so savage and barbarous, and daily getteth victories of us Christian men, so that by this means his empire is maruelouslye enlarged, and he become a most mighty and strong Prince. Now in the consideration of this matter, where shall we begin, of the Turk, or rather of our selves? verily of our selves. We thorough our sins have given him entrance into the Christian borders: we have weakened our selves, and fortified him. We have given him prosperous success in his wars, & many noble & notable victories against our selves. Our sins against God, and our wickedness one against another, hath brought this thing to pass, so that whatsoever we suffer at the Turckes hand, we suffer it worthily & according to our deserts.

The Papists also go forth to defend their Idolatries and superstitions, and most cruelly persecute and put to death the true professors of gods truth. We would gladly have their Idolatry and tyranny taken away, that we might have the gospel of our Savior Christ quietly and freely preached and taught among us. But why then do not we, y ^t know the gospel and profess the same with our lips, repent us of our former wicked life, and so live, as it becometh them that profess Christ? Howe can God otherwise do, then suffer such Idolatrous tyrants & tirannical Idolaters to live and reign among us, to persecute, and plague us, to beprickes and thorns in our eyes, seeing that with our mouth we profess that we know God, but with our works we utterly deny him, as the Apostle saith? Thus much have I spoken concerning the first part of our gospel.

In the seconde parte we learn, that there is a difference between the kingdom of the world and the kingdom of Christ, and that Christ in this our Gospel doth not condemn the civil regimente, but rather confirmeth the same, with all the things that pertain unto it, as lands, possessions, tribute, families, and whatsoever other thing maketh unto the confyrmation and ornamente of the politique state. For where as Christ saith: Geue those things to Caesar, that are due to Caesar, it is as much as though he should say: If thou be a subject, or one of either the higher or lower degree, be content with thy state, and trouble not the politique order with thy importunity and lewd behauioure. He that hath an household, let him faithfully look to his household. Lette the subjects obey the rulers as officers appointed of GOD for the punishment of wicked doers, but for the praise and safeguard of them that do well. Lette the children be obedient to their parents. Christ reproveth not, neither doth he condemn any of these ordinances, or degrees of persons. For they are necessary unto a politic kingdom, which God can not want. All this tendeth to this ende, that a Christian man should not exempt him self from the politique kingdom, as the Monks did, which thought thus, that if they should live after the common sort of men, they should hardly be saved. But Christ teacheth the contrary, because that no man should think, that he with his doctrine and Gospelle, taketh away any Ciuile ordinance and politique regiment. Therefore abide in thy state. Continue in thy vocation and calling. Geue to Caesar, that is due to Caesar: And give to god that, which belongeth to God: that is to say: Beleue in Jesus Christ, hear his Gospel, and embrace the same: Lyue in y ^e fear of God: Be obedient to his cōmandementes: Be charitable, loving, merciful, gentle▪ paciente. &c If thou give this to God, he requireth no more. As concerning things belongynge to thy body, to thy household, to thy state or condition of life, let all these things be subject to Caesar: A Christian may serve God and Caesar together. But the truth is, the Jews would neither have given to God that was due to God, nor to Caesar, that belonged unto Caesar.

And here must we diligently note, that as GOD giveth to Caesar his imperie and regimente perfect, whole, and sound. (For before God, or in thy Faith, it bringeth no impediment, whatsoever thy office or vocation be: thou mayest also, if thou wilt, with that thy outward office, exercise true godliness.) so likewise Caesar ought not to trouble the kingdom of God, nor violently to compelle men, that they should not give that to God, which is due to god. What we do owe to God, it was declared before, namely to hear his word gladly, and according unto that, to order our life, and to do nothing contrary unto it. We can do no more to God here in this world. Neither ought Caesar, nor any magistrate, to be an impedimente to their subjects in this service of GOD. For if the Magistrate would presume to do it: the subjects ought not to obey him, yea, they ought rather to suffer all extremities thenne to do any thing against God, and their conscience. Therefore this is a moste horrible sin, when the Magistrate is so importune in requyryng obedience, that he will forbydde that obedience which is due unto God. As when they forbydde the true doctrine of the Gospel to be taught in their countries, and punish their subjects, when they receive the Sacrament of the body and blood of CHRIST under both kinds, according to Christ's institution: Agayne, when they enforce and by compulsion drive men unto Idolatry, worshiping of images, going on pylgremage, invocation of Saints, byenge of the Popes pardons, Masses for souls departed, and such other abominations. In these and such like they exceed and pass the bounds of their power, and hynder that obedience, which is dew unto God. For that doth God require of us above all things. And let us obey him in all points. Therefore when the Magistrates set them selves against God and the true woorshyppyng of him, the subjects ought to know, that in this behalf they owe noo obedience to their rulers, neither are they to be obeyed. For it is written, We must obey God more then men. And Christ commandeth here not only to give to Caesar, that is dew to Caesar, but also to give to God that is due to God.

If the magistrate cannot abide this, but for thine obedience sake toward god & his word, doth cruelly entreat thee, yea taketh thy life from thee: be content, suffer his tirany patiently, & commit thy cause to God: and let this comfort thee, y ^t although the magistrate hath power over us, yet hath he not power alone, but god also, even the Lord that dwelleth in heaven, which is greater then either king or Caesar, & therefore more to be obeyd thā any magistrate under y ^e heavens. And if it so be, y ^t one of their commandments must be neglected and set aside: the commandment of Caesar ought to give place to the commandment of God. For if thou wilt not obey God, but show thyself a flatterer to the Magistrate, God is so myghtie a Lord, that he will punish that disobedience, that thou doest unto him, with hell fire and everlasting damnation. Who knowing this, will wyttingly cast himself into such myserye, and not rather wish only one Caesar, but also all Caesars, yea the whole world to be against him, thenne he should disobeye the Lord his God, and thorough that disobedience to purchase to him self eternal death? Be the magistrates never so mad, they can do no more but punish the body, as our Savior CHRIST saith: Be not afraid of them that kylle the body: As for the sowle they can not kylle: But fear him rather, which is able to destroy both body and soul in hell fire.

But we shall here mark, that under this one word Caesar, not only the person of Caesar is to be understanded, but also every civil Magistrate, temporal ruler, worldly governor, officer. &c. Geue (saith Christ) to Caesar, that is dew to Caesar, and to God, that is due to God. Now consider also the rewards. If thou obey God, and follow his commandemente, the reward of this obedience shall be everlasting and immortal, that is to say, heaven and eternal life. But if thou obey the temporal magistrate against God, the reward that thou shalt receive, shall be but short and transitorye, and after that thou shalt suffer the peynes of everlasting damnation in that moste horrible lake that burneth with fire and brimstone. Such as live under tyrants ought to consider this, that they may certainly know, that God requireth of all men his obedience, which also ought unfeignedly to be shown, come life, come death, mangre the tyrants beardes. GOD doth not forbydde, but that thou mayste give to Caesar, that belongethe unto Caesar: yet so, that that which is due unto him, be not omitted nor left undone. And that not without a cause. For of Caesar we have no more, but meat, drink, cloth, defense, peace, and whatsoever is requisite unto this present life. But of God we have all these things, body, soul, and at the last everlasting life. Why then should we set less by God, of whom we have all good and heavenly things, then by men? God forbydde, that we should grow unto such madness so to do, and so to offend the Lord our God. The magistrate ought to look better unto his office, then to compel his subjects so to do. If CHRIST had thus said: Geue to Caesar all that he desireth, or all that thou haste: he might lawfully have required it of his subjects: and if they would not have given it him willingly: he might iustely have taken it away from them. But our Sauioure Christ in this place saith thus: Geue those things to Caesar, which are dew unto Caesar. That is to say, It is certain and determined what is his, and therewyth he ought to be content. Ciuile obedience, outward honor, tribute, toll, and such like worldly things are due unto him. All this give him. This ought to suffice him. If he will require more, and challenge that which belongethe unto GOD, then know ye, that in this behalf ye owe him nothing at all. No man under pain of everlasting damnation ought to give that to the temporal magistrate, which is due to God alone. For as Caesar cannot lawfully require it: so doth God straitly forbid the subjects to give that to Caesar, which he unjustly asketh. Therefore this is a great impiety and wickedness, that certain Popyshe Princes, but chiefly Bishops, which in deed are nothing ells th • n Princes and worldly potentates, are so proud and stately toward their subjects. For they are not content with this obedience that they have both the bodies and goods of their subjects, not only to serve their necessities, but also their pleasures, except they also require this, that the subjects do believe and serve GOD as it pleaseth them, not only not agreeable, but also contrary to the word of God. The true religion of God they forbid. They will not suffer their subjects to resort unto such places, where the word of God is truly taught. They forbid both the books of holy Scripture, and also all other good and godly works, that their subjects should not rede them, and so come unto the knowledge of their salvation. They hire blasphemous preachers to set forth and maintain the old abominations of Antichrist, at whose mouths not one word can be heard, that may comfort the conscience of the weaklyngs, or edify in true knowledge such as be ignorant: yea and that is most horrible, these sycophantes do nothing else, thenne in all their sermons blaspheme the Gospel, and moste spitefully rail on the professoures of the same. And they think, they have done their duty notablye well, if they maintain the sacrifice of the Mass, the Invocation of Saints, Pylgremages, Purgatory, pardons, the Monastical life, the single life of Priests, the receiving of the Sacrament under one kind, the Popes primacy. &c. and confirm a false perswasyon of the remission of sins, for confession, contrition, satisfaction, penance, will works. &c. But they exercise their tyranny chiefly, when their subjects receive the holy mysteries of Christ's body and blood under both kinds, when notwithstanding it is most evident and plain, that so is the institution of Christ, and the primative church and the holy Fathers used the same order many hundred years after Christ's Ascension.

And notwithstanding this popish and wicked order, they will have to be observed of their subjects, yea and that under the pretence of the obedience that is due unto the magistrate. As though it were here thus commanded: Geue all things to Caesar, and to God nothing. For in matters of religion to obey Caesar, and not the word of God, is to set Caesar above God, to rob God of all things, and to give to Caesar all things. But so ought we not to do. God doth not only grant to Caesar the obedience of his subjects, but he also stablysheth the same with his commandment, and defendeth the same so earnestly, that no sedition against the magistrate did ever escape unpunished, as examples both divine and profane do evidently declare. But in the mean while God also requireth his obedience. He willeth body and goods to be subject to Caesar: only this he requireth, that the heart and conscience be kept for God, that he by his word and by his holy spirit may govern there alone. But when GOD may not thus do, for as much as Caesar contrary to right, challengeth also that is none of his, even to be Lord of the conscience, and that men should have no other opinion of religion, then it pleaseth him, and not as God appointeth in his word: the ende of this violence, tyranny, and wickedness cannot be good. For God by no means can abide, that his kingdom should be destroyed, or that his worshipping and service, which he hath commanded in his word, should be abolyshed. That magistrate, which taketh upon him so to do must needs come to confusion, as the exaumples of moste mighty kings and princes, do testify. So soon as they challenged altogether to them selves, and left nothing for God: God defended and recouerd his own right, and as for the tyrants, the brought them to naught shame and confusion.

Therefore this is worthy here to be remembered, that Christ hath appointed certain lymittes, beyond the which Caesars power ought not to go, namely, that he rule in his court, and that he meddle not with God's kingdom. Geue to Caesar saith he, the things that belong to Caesar. As though he should say: That which is God's, and not Caesars, look ye give it not to Caesar, leste ye fall away from me, and obey Caesar to much, which peradventure will reward you for a time: but notwithstanding whosoever shall thus disobeye me, either for fear, or for favor, either for reward or otherwise he shall surely suffer the pains of hell fire. Lette Caesar therefore be content with his own: or if he will not so do, never give thou that to him, which is none of his. For there must be a difference kept between these two kingdoms, that there be made no confusyon, that GOD may have his, and Caesar likewise that which is, although in corporal matters also Caesar ought to keep a mean, and to exceed in nothing. For there is a difference between a lawful magistrate and a cruel tyrant. A tyrant violently plucketh unto him all that he can get. He measurethe his right by his power and pleasure.

But a Godly and lawful magistrate knowethe, that he is appointed of GOD for the health and preservation of his subjects, and not to oppress and to destroy them, which Christ also declarethe by this, in that he maketh a difference between every private man's goods and possessions, and between that which is dew to Caesar, or to the Magistrate. The temporal ruler therefore doth not his office, when thorough his pollynge and pyllyng, he dryueth his subjects unto slauerye and beggary. Shepe are to be shorn, and not to be all rent and torn. The magistrate must so take tribute and toll of his subjects, that he leaveth unto them sufficient, wherewith they may defend them selves, exercise their occupations, and norishe both themselves, and such as appertayn unto them. When any other great peril and danger is at hand, there to maintain the public peace, and to defend the country, all things ar to be don of the subjects. All that ever they are able to do either in body or in goods, they ought to do it at the magistrates commandment. But in all other matters, y ^e magistrate ought not to forget righteous moderatiō & tēperat rule, y ^t he oppress not his subjects with unrighteous and vnlaufull exactions, but be content with that which is sufficient, and that is all ready appropriated to his office and calling. Otherwyse the Magistrates are unrighteous and wicked, and take away that which is not their own, and they do give GOD a great cause to be angry with them, and surely he will revenge it, by one mean or other, by seditions, conspiracies, insurrections, invasions of foreyne enemies, or by some other way, as he saith by the Psalmograph: For the oppression of the poor, and for the pitiful complaynte of the nedye, I will now rise up (saith the Lord.

Thus much have we spoken of this Gospelle. GOD give our magistrates and us grace, that we together may give that unto God, which is due unto him: again, that we, which are subjects may give wyllyngely and gladly that to our rulers, which is dew unto them, and that they therwyth may be content. So shall we in this world lead an honest and godly life with all peace and tranquility, and in the world to comme thorough Faythe in CHRISTE, obtain everlasting Salvation.

Whyce thing the Lord our God grant us, thorough Jesus Christ his son and our alone savior: To whom with God the Father, and God the holy Ghoste, be all honor, glory, and praise both now and ever. Amen.

THE EXPOSITION.

I N this Gospel are set forth two miracles, which ought both depelye and diligently to be considered and pondered of us. First of the diseased woman, which had so strong faith in Christ, that if she might but touch his garment only, although he knew not of it, she doubted not, but that she should recover her health. The second is of a certain ruler, which believeth also, that although his daughter be dead, yet that Christ will make her alive again. And truly Faithe is marvelously set forth in both these miracles, yea and that for our sake, that we may know & understand, of how great virtue, might, strength, and power, the true & christen faith is, and what excellent and great things it worketh: again, that whosoever hath this faith, that leadeth unto Christ, he shall never lack help and confort at God's hand, but abundantly receive, whatsoever he hath need of, according to this promise: what things soever ye desire when ye pray, believe that ye receive them, and ye shall have them.

But first of all let us consider the exaumple of the woman that was troubled so longe with a grievous and noisesome disease. Mark the Evangelist saith, that she had spent all her substance upon physicians. For she had ben diseased of that sickness by the space of .xii. years, and was alway worse and worse, so that it is marvel, that she continued alive so long, having that disease, and yet is she easily restored to her health, doing nothing else (for as much as she had heard that some had recovered their health only by touching Christ's garment) but laboring that she also might come unto the touching of his vesture. Therefore she enforceth herself as much as she can, to go throw y ^e gret throng of people unto Christ. For she is afraid to make intercession unto Christ for her health, so that of very humility and lowliness of mind, she cometh behind, as though Christ should not know of it, toucheth his garment, & straight ways as she believed, she begā to be better, & the issue of blood was stayed, where as before she had proved all things, ye & that with great loss of her goods, and yet found she no ease, but daily worse & worse, as S. Mark in his Gospel doth testify.

And this also is diligently to be noted, that Christ not have this miracle of healyng the woman, kept secrete, but he demandeth, who touched him? The Apostles also thought, that it was a matter almost worthy to be laughed at, that Christ should ask this question, who touched him, seeing there was so great a thrōg of people about him on every side. But Christ felt that, which they knew not. For there was not only the touching of hands, but also of heart, and of a certain and sure faith, confidence and trust in Christ which was the cause that so great power went out of Christ, so that he him self perceived it. And Christ would not have that touching hyd, yea and that for our sake. By askynge the question, who touched him he urged, and as it were enforced the woman to comfoorth, and to declare openly all things before so many as were present, what had chanced, that he might have an occasion to commend this woman's Faith. For this is the moste acceptable and highest honor, that we can give unto Christ, even to believe in him and to look for all good things at his hand. Therefore he praiseth the womanne, and speaketh unto her moste courteously, saying: Be of good confort daughter: Thy Faithe hath made thee whole. Go in peace, and be whole from thy disease. And here now must the disciples needs confess, that it was not for nothing, that Christ asked, who touched him? Again, that it was no common touching, but some notable and excellent thing, seeing that Christ so greatly commendeth the woman, & calleth her daughter, ye & also maketh her whole, with no small praise of her faith.

But this is a marvelous saying of Christ, if we will weygh the matter aryghte. He confessethe that power proceeded from him▪ And when the woman confesseth the matter openly before him, he doth not impute it to him self, but to the faith of the woman, that so great virtue and power goeth from him, when notwithstanding this health proceeded not from the womanne, but from Christ. But Christ doth this to this ende, that he may show unto us, how greatly this thing pleaseth him, when the Faythe is such, as moste certainly hopeth and looketh for health and help of him alone. As though he should say: only provide this, that ye may be well endued with Faythe, in whatsoever danger ye be. For my mind is much more ready to help, then your desire is to crave it. I do much more redyly deliver you from death, then ye desire life. This to be true, Christ declareth it plainly in this place, seeing that he so both liberally and gladly suffereth virtue and power to proceed from him in healpynge this woman.

Therefore we ought to learn by this example, that in all peryls and dangers we should set our Faith only upon Christ, and look for all help at his hand only. But what do we? We hear this at sermons in the temples: we are put in remembrance thereof at home, neither do we want his miracles at this day: yet can not our Faithe be excited and stirred up to believe him. Menne will not believe, till they have great abundance of all necessary things. As long as we are in health, we hope and believe well, of the help of God. But if poverty and sycknesses ones come, we have no Faithe at all. We lament, we cry, we complain, as though there were no help to be had neither in heaven, nor in earth, although we hear daily both in sermons and otherwise, that God will have mercy on us for Christ's sake, and deliver us from all evil, if we flee unto him with strong Faithe, and doubt nothing of his merciful promise made unto us in the blood of Christ. But how doth this agre with the woman's act? which peradventure ones or twice had heard of Christ, and of his miracles, and yet cometh she with so stout and strong faith unto Christ, that if Christ had ben in the highest part of heaven, this Faith would have brast thorough all things yea and have brought Christ down into the earth for to have holpen her. For as we have oftentimes said: God cannot there deny help, where he is truly and with a right faith sought and called upon.

Wherefore we are (alas for sorrow) to much wretches, which having the word of God so plainly, yet suffer not our faith thereby to be excited, stirred up and confirmed. But all the fault of this matter is in the devil, and in our corrupt and wicked flesh. For if this were not, we should never be so untoward to believe, that Christ would help us in all our necessities and combraunces, were they never so great and many. For as it is said, Faythe cannot deceive us. Therefore Christ doth here ascribe it to Faithe, that he made this woman whole. Thy Faith (saith he) hath made thee whole: Go in peace, & be thou whole from thy disease. So likewise shall faith in Christ raise up from death unto life, vanquyshe the devil, destroy sin, and bring everlasting salvation. Although CHRIST doth such works, yet are they the works of Faith: for without faith such works are not wrought, as ye know, that neither Christ nor the sacraments, nor the word of God profit any thing without Faith. Faith must do all things, or ells they must be left undone: I speak of things pertaining unto salvation. For whatsoever is not of Faith, is sin. And thus much of the first miracle.

The second miracle is of the rulers daughter, that was dead. Luke recordeth, that this maid was so old in years, as the woman was diseased of the bloody issue, that is to say, she was .xii. years old: for so long had the woman be troubled with her sycknesse. All things were prepared for the funeral The minstrelles, which by their syngyng and playinge (as the manner of that people was) gave tokens of the burial, were there present. There was a great noise of them that wept, & cried, as the manner is in preparation for so noble a burial. In the mean season, the Father of the maid, when all things were paste hope (for what hope can there be, when life is gone out of the body?) maketh haste unto Christ, nothing doubting, but if Christ were present, the maid might easylye be restored unto her life. For so declare his words: He fell down at the feet of Jesus (saith the Evangelist, and said: My daughter is dead: I pray thee, come, and lay thy hand upon her, that she may be safe and live. For although Mark and Luke say, that he came to Jesus, when his daughter lay a dyenge, yet they also declare, that before Christ came to the rulers house, the maid had given up the Ghost, and notwithstanding they signify, that the father did not caste away his Faithe, but surely believed, that CHRIST would restore unto her both life and health. Who hath ever seen or heard of such meruaylous people? A woman which in no place of the world could find help, conceived such a faith, hope, trust, and confidence in Christ, that if she might but touche the hem of his garment, she should be healed. And this her persuasion was not so far out of the way, but that as she believed, so came it to pass in very deed. In like manner the maids father, when his daughter was dead, was certainly persuaded, that if Christ did but lay his hand upon the dead maid, she should receive her life again. It is easy to be believed, that a man by his hand may raise up one that is fallen a sleape: But to raise up one frō death, no hand, no diligence, no pain taking, no noise &c. Is able to do it. Would not reason thus think? But the ruler thought not so: for if he had, he would have tarried at home, and never have taken that journey unto Christ but he surely believed, that Christ both was able and also would restore his dead daughter unto life. And here may we see, how acceptable & pleasant a thing▪ faith is to Christ, which faith notwithstanding reason & the world judgeth plain folishnes. For although Christ was occupied about necessary business, & was in disputation with the disciples of John, yet all these things set a part, when he perceived this faith of the ruler, he turneth unto him, followeth him, & satisfieth his desire according to his faith: in so much that when he cometh into the house, & seeth all things prepared for the burial fearinge lest that present sight should tourne y ^e fathers mind, & that the example and incredulity of the men that were there present, should cause him to fall from his faith, he straightways falleth unto the cōfirmatiō of the fathers faith bydding him to be of good cheare, and not to fear, but only believe. He cōmandeath also the people, y ^t were present, to accompany the corps unto y ^e burial, for to depart & to go out of the house, where the dead maid lay. As though he should say: what have ye to do here? Do ye think to carry out the dead? ye are deceived, ye must seek a dead corps in another place. Here is none for you. This maid only sleapeth. But they laughed him to scorn, knowing right well y ^t she was dead. But Christ affirmeth, y ^t she is not dead, so that now this only remaineth, y ^t he prove his sentence to be true be showing y ^t she liveth. And among all that were there present, there was none of that mind with Christ, but the father of the maid, & Christ was content therewith, so that for him, that is to say, for his faith sake, he worcketh this miracle and showeth evidently, that the maid liveth. If it had not been for the fathers faith, the maid had never revived, nor had life again before the great day of the general resurrection, but had remained still not in sleape, but in death: so noble a thing before God is faith, which looketh for health and help at the hand of Christ only. Therefore Christ cometh unto the maid, taketh her by the hand, and by the power of his word he calleth her again unto life: and streightwayes the maid rose up, even as though she had been waken out of a sweet sleape. We ought to note diligently these words, that Christ saith here: The maid is not dead, but she sleapeth. For they are words right well worthy to be remembered, yea and if it were possible, all that we have, were to be given, so that we might keep, understand, and believe these words, even so as Christ meaneth. For he that knew this, when he beholdeth a dead corps of a man, he would consider and right well understand that the man is not dead, but sleapeth. He that could so change his judgment, that he would count him that is dead to be but as one a sleape: he might worthily rejoice, y ^t he hath learned a most excellent art. But this we learn by experience both in our selves and in other, that the more any man excelleth in reason, the less doth he believe this, and the more laughe it to scorn as a drowsy dream and mere madness, as it appeareth here, when they deride the Lord Christ, and laugh him to scorn, and think on this manner: what, will this fellow raise up dead folk unto life? Is it not to be thought y ^t he is mad? But so goeth the world: So high is the wisdom of God, that reason counteth it plain folishnes. For think this with thyself: if thy child were dead, & I should say to the: He is not dead, but sleapeth only, and he may be waken and raised up from his sleape with this little finger of mine: wouldest thou not take it for a plain mock, and a plain laughing to scorn of thy calamity and mishappe? Even so Christ in this place is in like manner handled, that is to say, laughed to scorn, and taken for a fool.

Wherefore learn thou this of this gospel, that death before Christ is but a sleape, as likewise sickness before him is health, as we see here: He raiseth up the dead maid with his finger, as one that wear a sleep. The woman was deseased, but when she cometh ones unto Christ, she is diseased no more. So likewise of other. The blind, when they come to him, receive their sight, sinners are justified: y ^e condemned are saved, so wonderfully can he deal with us, & far otherwise then either reason can imagine, or believe. This maid before all men is dead. But before mine eyes, saith Christ, she liveth, and only sleepeth. David before his own, and before all men's eyes is a shepehearde and keeper of sheep, but before me he is a Kyng.

All ye that believe in me, before yourselves are sinners, but before me ye are holy and as the Angels of God. For I do no more but speak the word, and sin, death, disease, &c. streightwayes giveth place, and in their stead cometh righteousness, life, health, &c. As I speak the word, so must the matter be.

Therefore god in this place speaketh so marvelous a word, & so against all reason after the judgment of the world, when he saith of the maid, that she is not dead. If he had said only, she sleapeth: mē might have said according to the common proverb, yea she sleapeth S. Michaels sleape, which continueth till the day of judgment. But he saith expressly: she is not dead, other say: Surely she is not alive. It is true before their eyes, but before Christ she liveth: and y ^t they may understand this to be true, he raiseth her up only with his finger, as one child useth to raise up another, whē he is a sleape. To be short all these things tend to this ende, that we should not consider our mishappes according to the judgment of reason, but with Christian eyes & after the sentence of faith. For the Christian eyes are such, that when they loke upon sin, hell & death: they say. I see not death: I fele no sin: I perceive no damnation: but I see thorough Christ life, holiness, & salvation, In like manner when I am poor, I feel no poverty, but I perceive that I have enough even to the uttermost. For I have Christ, which in a moment is able to give unto me, whatsoever I have need of, although I have nothing presently. He that could get such eyes, he might truly glory of the Christian eyes, & he should far otherwise judge of things in y ^e time of dearth, pestilence, &c. Then the world useth to judge. All men behold & loke vpō the present abundance: and as the store is, so is their hope concerning the life. If there be much, then are they of good confort. If there be but little: Then they despair. So likewise whē the plague is, they that are able, provide for them selves by fleing, and think they may be sure in other places. But a Christian man although he be never so greatly diseased and infected with the plague shall notwithstanding think thus: I have Christ: If it so please him, this disease cannot hurt me. And undoubtedly, if we had such faith, what so ever adversity came, it should never trouble us, but we should be without all fear, yea merry and quiet. But when we believe not, neither have such eyes, but behold all things with carnal eyes: hereof cometh unto us so great fear and trembling, that we think that the vengeance of god will fall upon us out of hand, and that we by no means can avoid it.

So saith Christ in the gospel: It is written, I am the God of Abraham, and the god of Isaac, and the God of Jacob. God is not the god of the dead, but of the living. Ergo Abraham, Isaac, and Jacob do live, and are not dead. When notwithstanding they were dead and buried more then iii, thousand years past and consumed before many hundred years unto dust, so that there remaineth nothing at all of them. But Christ proveth for a certainty, that they live. The reason is: For all things live to God, but to us all things are dead. For the world and reason can none otherwise but behold death. But the eyes of the Christians see those things, which they see not, & only hear in the word, as here Christ and the father do behold the dead maid. And as we have spoken of death, so may it be said of sin. The knowledge and confession of sin is necessary, and the glory of righteousness ought to be in sight. For the word of Christ in baptism is: He that believeth and is baptized, shall be saved. Again, his word in the supper is this: Take, eat, this is my body that is broken for you: Drincke: This cup is a new Testament in my blood, which shall be shed for you unto y ^e remissiō of sins. This word must be believed that it is true: and although I fele & see the contrary, yet is there no credit to be given unto it. In like manner when thou seest a Christian man dyinge, thy eyes behold the dead man, but thou must shut and close up those eyes, and open such eyes as behold the word, and so shalt thou see that the man is not dead, but that he liveth before god. For the word of Christ is: He that believeth in me, shall never se death. And this must we learn of this gospel, that all that is before our eyes, be it never so plain & evident, never so wide and open. Yet is it nothing. For if death in a Christian is to be reputed and taken for nothing: Verily blindness, deafnes, leprosy, pestilence, and other diseases are to be counted less then nothing. Therefore when poverty, sickness, syn, &c. offer them selves to thy eyes, be not therefore troubled, but shut thy carnal eyes, and open thy Christian eyes, and say: I am a Christian and have a Lord. Which is able to rule all these things with a word. Why then should I vex myself? For this is certain: loke how easily Christ delivereth this maid from corporal death: even so easily also will he deliver us, if we only believe, & have a sure hope to be relieved and holpen by him. For this also must we consider here, that this maid was not restored to life by her own faith. For he that is dead, believeth not no more then he seeth or heareth, but her father believeth and this his faith is so mighty, that the maid receiveth life again. Again. For as Christ saith: All things are possible to him that believeth.

So mighty is faith. Be the matter never so great, if thou canst believe, and have sure hope in Christ, thou shalt never be deceived of thy desire, neither shall the devil or death be able to prevail any thing at all against thee, as both these miracles testify, which are set forth to us for this purpose, and the faith both of the woman and of the dead maids father commended of Christ, that he might provoke us also to believe, and that we should otherwise behold creatures before god, and otherwise before us. Therefore although before our selves we be poor and dead, subject to syn, and afflicted with poverty, pestilence, or any other diseases yet must we believe, that it is otherwise before god, & boldly say on this manner: Although poverty, pestilence, sin, death, do now trouble me, yet this as a Christian I know, that there is no poverty, no pestilence, no sin no death at hand. For before Christ all things are wealth, health, righteousness & life. And although I see not this presently, yet if the word should come, I should see it with these my carnal eyes. And this is true, and by no means to be doubted of. God grant us for his son Jesus Christ's sake our alon Savior and redeemer thorough the holy ghost, such eyes, as may behold all calamities and mishappes otherwise, then the world beholdeth them, and keep such comfort & light unto the ende, that in this world we may receive joy and pleasure and in the world to come everlasting life. Amen.

THE EXPOSITION.

T He Gospel of this present Sondaye is red in the temples of the Christians twice in the year. Fyrst, on y ^e fourth Sunday in lent. Secondly, on this present Sunday, as ye have heard. And albeit we treated of this Gospel in lent and declared what good and comfortable doctrine is contained in the same: yet for as much as it is read this day in the Church, I will speak somewhat of it again, that our faith may be increased, and we well comforted thorough the merciful promises of god against the care of the belly. For there is not at this present day a greater obstacle and let to the gospel of Christ, then this belly care. It utterly plucketh us away frō the true faith, which we ought to have in God and in his promises, & enforceth us unto diverse vices, sins, and wickednesses, as we may see in these our days thorough out the world. For what is it, that is not attempted to avoid belly care, and that we may have, whereof commodiouslye and wealthely to live? One playeth the usurer, another the Iugler, the third a baude, the fourth an extorcioner. &c. As I may speak nothing of the whoredom, theafte, murder, perjury, flattery, dissimulation, feigned frendshippe, contempt of true religion, and such other most vile and wicked vices, which are practiced in this our time, y ^t the belly may not lack. Forasmuch therefore as this belly care provoketh men unto all kind of wickedness, and suffereth them not to aspire unto any point of godliness: our Savior Christ in this our gospel laboreth to heal this disease, and to cure this mischief, by fedyng a great multitude of people in the wilderness, by this means declaring, what a fatherly care he hath for all them that seek the kingdom of God & the righteousness thereof, and that we therefore ought not to be careful for corruptible things appertainynge unto this mortal life, but rather study to walk worthily and faithfully in our vocation and calling, and as for all other things cast our care vpō him. Therefore taking an occasion thorough this miracle, we will exhort all godly men to caste all care for their living upon Christ, which is careful for y ^e faithful, as a most kind and loving father for his children, and liberally nourisheth and fedeth them. I beseech you therefore give good ear, and harcken well to that, which shall now be spoken in this behalf. For the often meditation of this miracle shall be a moste present remedy against y ^e ungodly carefulness, which many times disquieteth and vexeth our minds. It shall therefore be your parte diligently to consider this miracle, that ye may be y ^e more able to overcome the temptation of hunger, and learn to trust in Christ, and to look for all good things at his hand. Christ according to his natural disposition and singular bounty was greatly moved with the necessity of the people, and miraculously fed in the wilderness a mighty great company of people, that we might have a moste certain sign, and sure argument of his carefulness for us, and so commit all our whole life unto him, with all that ever partayneth to the same.

We ought worthily and not without a cause to cast our care on Christ, which can none otherwise do, but be careful for the faithful that put their trust in him. And that hath he here declared by this present miracle. For when Christ was accompanied with great multitudes of people, and they had nothing to eat. He was streightwayes moved with their necessity, & willingly without any motion of other, consulted with his disciples concerning meat to be prepared for thē, before they should fall into danger for lack of sustenance. Whom would not this singular goodness of Christ move, to commit him self wholly unto him, If this example can do no good, nor take any place with us▪ then are we no true Christians, but falsely and unjustly challenge unto us that name, which ought only, to be appropriated to the faithful. For he is no Christian, that disdaineth to cōmitt the care of his belly to Christ. In cōsideratiō whereof Christ himself admonisheth us of our duty, saying: Be not careful, saying: What shall we eat, or what shall we drink or wherewith shall we be covered? Do not the heathen inquire after all these things? your heavenly father knoweth, that ye have need of all these things. Seke ye rather first of all the kingdom of God & the righteousness thereof, and all these things shall be cast unto you. Christ doth here take away frō us the care of temporal living▪ & attributeth that to the profane Gentiles, which are without faith. It is therefore very vnsitting & vnwourthy a Christian man, after the manner of y ^e heathen to be troubled with belly care, whereby also he degenerateth & groweth out of kind, & is made of a Christiā an Ethnic, an heathen, an Infidel. Christ requireth this in a godly and faithful man, that he should avoid the carefulness of the belly, and labor for the kingdom of God, that is to say, the gospel, wherein he shall find heavenly treasures, as Christ saith in another place: work for y ^e meat, not for that meat which perisheth, but for y ^e meat, which abideth unto everlasting life. We ought not only directly and plainly to caste away from us all belly care, but we are commanded of God in his holy word.

So to do. For what other thing meaneth this commandment: Thou shalt have no strange gods in my sight: but y ^t we should trust to y ^e goodness of god, alon, & ask and loke for at his hand all good things both for body & soul? He that is infected w ^t belly care, depēdeath not on god alone, neither can he believe, that he shall receive all good things of him, yea he putteth all his hope and confidence in worldly richesse for the provision of his life. This incredulity and unfaithfulness doth merueillously fight with the law of god: & whosoever is infected therewith, he worshippeth that foul dumb Idol Mammon instead of the most noble God and living Lord, which thing Christ himself also reproveth, saying: ye cannot serve two masters either he shall hate the one, and love the other: or he shall cleave to the one, and neglect the other. (I mean) ye cannot serve god and Mammon. Here is it evident, that belly care and the true worshiping of God cannot agree together. Therefore that we may not fall away from true godliness, it is necessary, that we cast away that filthy care for the belly.

Furthermore the holy scriptures with many promises do commend and set forth unto us the fatherly goodness of God. For thus saith that Princelike Prophet David in his psalms: They that fear y ^e Lord shall have no scarsenes. They, which seek the Lord, shall want no good thing. Behold, the eyes of y ^e lord are upon them that fear him, and upon them y ^t trust in his mercy, that he may deliver their lives frō death, and nourrishe them in time of hunger. Laye thy care on the lord, and he shall nourrishe thee. All creatures depend upon thee, O Lord, and thou givest them meat in due time. For thou giving it them, they take it: and thou opening thy hand, they are well satisfied. The eyes of all things loke upon thee) O Lord) and thou givest them meat in due season. Thou openest thy hand, and fyllest every living thing with thy blessing. The Lord giveth meat to the hongrie. Kynge Solomon also David's son saith: The Lord will not let the soul of the righteous suffer hunger, but he putteth the ungodly frō his desire. The blessing of the lord maketh men rich, & there shall no grief accōpanie thē. Jesus the son of Sirach saith: Trust in God, and abide in thy place. For it is an easey thing in the sight of god, quickly to enriche a poor man. Old Tobias said to his son: Fear not my son, we lede a poor life: Notwithstanding we shall have plenty of all good things, if we fear the Lord, depart from syn and do well. The blessed Apostle S. Paul saith: The lord is at hand. Be not careful for anything. God giveth us abundantly in all things to enjoy them. Likewise saith S. Peter: Cast all your care upon God. For he careth for you. I omit to rehearse mo places of the holy scripture. These may seme for this present abundantly to suffice.

Seeing then we have so many noble and liberal promises of god, it is mete, that we give credit unto thē. For whatsoever God hath promised, that will he vndoubtly perform to them that believe. It were then very vnsittinge & unseemly for Christians to doubt of his truth & of the performaunce of his promise, seeing he is not only true, but also the self truth, & such one as neither will nor can deceive, and to accuse God of vanity: whereas we ought to be thoroughly persuaded, & most certainly assured of his promises, seeing he hath not only promised, but the heavenly father also hath confirmed and ratified those his promises at diverse times with many & diverse miracles, wherein contrary to all reason he vouched saffe to feed many people, when they were oppressed with great penury and hunger. Who knoweth not, that God in times past maruelously did feed the people of Israel many years in the wilderness with meat from heaven, and gave them drink out of the hard rock, so that they wanted nothing, that was necessary for them? Dyd not God send meat by the Ravens to Helias y ^e Prophet? How liberally God dealt with the wydow of Sarepta Helias hostesse, who knoweth not? did not the Angel of god take Abacuck the Prophet by the top, & bare him by y ^e hear of the head, & thorough a mighty wynd set him in Babylon upon the den, where Daniel was prisoner for y ^e Lord's cause, & gave him y ^e meat, which the Prophet had prepared for his reapers? Our Savior Christ being at a certain marriage, whē they lacked wine, supplied their necessity by turning water into wine. And in y ^e gospel of this present Sunday we heard, that Christ with five barley loves & two fishes fed five thousand people: And yet thereof remained xii. baskettes full of y ^e fragmēts. At another time in like manner, with seven loves & few little fishes he fed four thousand men besides women and children, and yet there remained seven baskettes full of y ^e broken meat. There are many other miracles, which ought to move us not to distruse the goodness of our heavenly father. but to flee unto that, as unto an holy ancker, in all our necessities. Seeing then that God hath corfirmed his promises with so many noble and notable miracles: how can we otherwise, then resign and give over our selves, our thought for living, and our whole care for the body, to the providence of God, and loke for all necessary things at his merciful goodness. This requireth our profession, our faith, our doctrine, our vocation & calling. Otherwise we show our selves no Christians, but Ethnics, not faithful, but unfaithful, not such as believe the promises of God, but such rather as count God a liar: which thing ought to be far from a Christian heart.

If we worship god with a true faith, depend wholly upon his fatherly providence, cast the care of our body upon him, and loke for all necessary things at his liberal hand: we shall do that, which most highly please god, whose eyes loke only upon faith, as the Prophet saith: Yea by this means we shall obtain all things needful and expedient for this present life. For God giveth to the faithful his blessing, and granteth to them all things, whatsoever they have need of, as the Psalmograph testifieth saying: I have been young, and am now old: and yet did I never see righteous mā forsaken, nor his seed begging their bread. Again he saith in another place: He satisfied y ^e empty soul, and filled the hongry soul w ^t