Sermons Upon all the Sunday Gospels

THE EXPOSITION.

T HE PEOPLE of Israel had many notable and excellent promises, as concerning Messias or Christ how he should come into this life, and set up an everlasting kingdom, and deliver his people from all evil, and give help forever. As it appeareth by the writings of the Prophets, when they preach so magnificently of the kingdom of Christ to come. And these promises were amongst the people. But they were greatly hindered by false prophets and teachers, which did so expound these Promises, as though this king after the worldly manner should come into his kingdom, with great magnificence & pomp, and should advance the people to high dignity and power, that all of them might be made lords and rulers of Provinces. And to this time they cannot be persuaded to have any other opinion of Messias kingdom, thā that as soon as he cometh, they shall be as chief heads over all other, & that the Gentiles shall be their bondmen. They understand not, that they have need of Christ's coming, to this ende that they might be delivered from sin and eternal death.

Wherefore that this lewd persuasion might not remain with the people to their peril, GOD longe before raised up Zechariah the prophet, to show unto them, that Christ should not come after the facion of other kings, with kyngly apparel, with loftynes and great pride of imperie and rule: but (as he saith) like a beggar, as the history of this gospel, that we now entreat of, declareth: Lest this people should have any excuse, to pretend that they would have received this king, if they had not ben ignorant of this matter and mystery. For that was opened unto them many years before by the prophet. And this act of Christ was not done in a privy and solitary place, but he came in the light day time unto his people, as a beggar, rydyng on another man's asse, which was nothing prepared or ready to this purpose: in so much that his disciples were fain to help their poor king by casting on their clothes, that this pomp might be somewhat likely. Wherefore the Jews can excuse themselves no ways. For the prophecy is evident, that whē Christ shall come into his kingdom at Jerusalem, he shall not come after the manner of other kings, with a gret show of horses and army, but as the Gospel saith, meek: and after the Prophet, poor. As though the prophet spake it to admonysh them on this wise: Mark diligently the asse, and know that he is very Christ that sitteth thereon. Wherefore be wise, and look for no scepter, diademe, or kings robes. For Christ shall come poor, meek, and humble, shewynge forth him self on an asse. This shall be all his magnificence and glory which he shall show before the world, in the pomp of his coming to Jerusalem.

And this is the cause, why Christ used this pomp before he suffered: and the matter is done also with great circumspection, as Christ declareth hereby sufficiently, where as he committeth all things to be done with such diligence: and where as he cometh not in the night, or privily, but openly in the day, and entereth into Jerusalem, not alone, but with a great multitude of people, which goeth both before him and after him, and advanceth him with praises, as the very son of David. And they wish that this his kingdom might be prosperous: And the matter is done so openly, that it must needs be known in all the city of his coming. Let them behold the asse, the poor king, of the which Zechariah prophesied, and gave warning to the Jews, that they should not be offended with the poor show, humble and lowly coming of Christ, but should rather condemn their own imaginations: where as they thought, that Christ should come gloriously in the sight of the world. He shall be a king (saith the Prophet) but yet with poverty & misery, & without all princely reputation, if the matter be considered after the custom of the world, & of princes.

This Prophet also speaketh of another power of this king: For he calleth him righteous, and a savior, and not riche, fortunate, or a glorious king before the world, but righteous and a savior: which bringeth with him justice and salvation, and destroyeth sin and death, the enemy of sin and death, which shall deliver all from sin and death that believe in him, and take him for their king, and are not offended with the borrowed asse. They that do this, have given unto them, remission of sin, and remedy against death, to the attainment of everlasting life. And although their body die, and be buried, yet is it not to be called death, but rather a sleep. And this it is that Zechariah will teache us of Christ, when he giveth him these two names, that is, of a righteous and Savior, which may be the death of death, and destroy the power of the devil, and by this means deliver us that believe in him, from sin and death, and transpose us into the kingdom of angels, where is life and salvation.

He left for the kings of the world their glory, richesse, towers, palaces. Let them live in glory never so much, build they never so gorgeously, be their apparel never so costely: yet have they not this power, which this poor king had. For there is no emperor, king, or pope so mighty, with all his power, that can deliver us from the least sin that is, and that can heal a small disease with all the richesse that he hath. And what shall I say than, that they have much less any power against everlasting death and hell. But this poor king only helpeth therein: and that not only against one sin, but against all sin: and not only against my sins, but against the sins of the whole world. He came not only to take away diseases, but also death: and not only death, but also the death of all the world. Tell this (saith the prophet) to the daughter of Zion, that she be not offended for his low behavior, but that she shut up her eyes, and open her ears, and let her not consider howe poor this king is in sight, but what the word doth teache of this king: The poverty is open, forasmuch as he cometh on an asse, without ridyng apparel. But in that he forgiveth sin, delivereth from death, giveth salvation and everlasting life to them that are sanctified, that is not seen: wherefor the word thereof is only to be herd, and to be believed. So saith Zechariah: Tel the daughter of Zion, that she may know, and not be moved nor offended, that he cometh so pore unto his people, and dieth so shameful a death. For all these things be done for thy sake, that thou by this Savior mightest be saved against the devil & death: his purpose is to sanctify thee, and to deliver the frō sin. All endeavours are in vain, when we regard not the sense of the ears, but loke to have it allowed by the eyes. For this king differeth very much from other kings. What so ever they do, they do it in great magnificence and pomp. But in Christ it is not so, which first in Baptism gave us this strength, where by we ar delivered from sin, & from death. Here the eyes se nothing but common water▪ which is included in the word and pronunciation thereof. Here the eyes see nothing then the breath of a man: but this we must be ware that we follow not the judgment of the eyes. The eyes ar to be shut up, and the ears to be opened, and the word to be heard, Which teacheth that our Lord Jesus Christ shed his blood for the remission of sins and everlasting life. These gifts are found for a surety in the holy Baptism, in the Supper of the Lord, in the preaching of the Gospel. This is true. But because of the simplicity thereof, they ar not thought to have so great efficacy by the laver of water, & supper of the Lord. But beware thy eyes bring the not to this strait. It seemeth an absurd thing in the eyes of the people, that he that came on a vile asse, and after was crucified, should be thought to have power against sin, death and hell. No man's sight was so clear as to see that. But the prophet saith it. Therefore in this matter there is no need of eyes, but of Faithe and ears. Wherefore saith the Evangelist: Tell the daughter of Zion. And the Prophet saith: Rejoice Zion, be glad, dance, and leap for joy, O Jerusalem, behold, thy king cometh. What manner of king? A righteous king and a savior, which shall sanctify thee, and save thee. For he will communicate his righteousness and salvation with thee, that thou myghtest be free from sin: and he will die for thee, that thou by his death mayst be delivered from eternal death. Wherefore let not the great poverty that is in him offend thee, thy life and salvation lieth hid in him. Geue thanks for the benefyte, and use it to thy comfort. For all these things are done for thy salvation. Wherefore this is our king Jesus Christ, & this is his kingdom and office. He handleth no taxes and tributes, he careth for no towers, nor for worldly magnificence. But when we are now come to the mark of death, so that we can live here no longer: Then is it the office of this king, that we by his passion and death may walk into Paradise, and say on this manner: I am sanctified through my king Jesus Christ, which for that cause came after a vile form, and would be crucified, that he might sanctify me, and that in me he might slay sin and death. He that believeth this on this wise, as he heareth, and is preached in the Gospel, shall be sure of salvation. For therefore was Baptism ordained of Christ, that by it he might put his justice on the, and that his holiness and innocence may become thine by right. For all we are miserable sinners. But in Baptism Christ doth comfort us, and saith: Geue me thy sins, and take thou my righteousness and holiness: Let thy death be taken from thee, and my life put on thee.

Wherefore this doctrine ought gladly to be received and the godliness thereof, then also it ought to be declared in our life, that God might not seme to have given this light in vain unto the earth. But it chanceth contrariwise, and the world is made oftentimes the worse for this doctrine. And here is the very devil reigning with all his kingdom in the vnkynd worldly man, for all this great grace of God. The matter is plain, that there is now more avarice, covetousness, cruelty, impudent lechery, aduoutrie and wickedness, then was before under the popedom. What is the cause? Verily no other thing, then that mē do not gladly receive this doctrine, as it behooveth them to do, but all set naught by it: They care more for gold and riches, then this incomparable treasure, which Christ the son of GOD brought down to us from heaven. Wherefore this punishment is deserved, wherewith God plagueth these unkind persons. If thou (saith he) thinkest thyself unworthy to give me thankes, for that I deliver thee from great euyls, from syn & from death: be it so truly. And I will make that thou shalt grievously travail under sin and death, seeing thou lovest it so well. And where as before thou were in the danger but of one devil: now shalt thou be vexed of seven worse. Wherefore I adhorie you, to here this doctrine with a godly fear, and to be thankfull for it, and to pray God with all your harts, that he may confirm you in this faith, that ye may keep such doctrine. Whereby it shall come to pass, that we be made daily more sobre, more obedient, more gentle, more chaste, and better. For this is the nature of this doctrine, to make men more full of modesty and softness, of obedience and chastity. But they that cast it from them, become seven times worse then they were when they were without this doctrine, as examples do testify everywhere. Wherefore take ye hede: truly the time will come, it will come without doubt, when God shall revenge this unkindness: and then shall it be seen what the world hath deserved by this unkindness. Wherefore mark well the history of this gospel For seeing that the Jews would not here the voice of the prophet, this is said unto us, that our king cometh meek and poor, that we should not be offended, neither have respect to the pōpe & riches of the world. But let us consider, that this our king is righteous and a Savior, which delivereth us from sin and from death. And when this is taught, receive it gladly and louingely, and give God thanks: least after that ye be fain to receive the devil, with howling, wailing, and gnashing of teeth. To the which thing we are adhorted also by the example of the Apostles, and of other, which were in the train of this king. For seeing that Christ is a king, he must needs have a kingdom and people, and this people must show their due service to their king. What service this is the history declareth. For here be found some, that knowledge that the Lord Jesus the king is come, and be not ashamed to be amongst the waiting men of this asse and poor king. Amongest these are the Apostles first, which knowledge the Lord Jesus Christ to be the true Messias, that shall justify and become a savior against sin and death. Wherefore they bring unto Christ an asse, that is, they council the Jews to go to Christ, which hitherto have lived under the law, & have borne the burden thereof like asses. Then with the asse they bring a colt also unto Christ, that is the Gentiles, y ^t be not yet tamed, neither wer under any law. For Christ is the Savior of all men. Wherefore all true Evangelists and teachers, ought to bring men unto Christ: And this is one service that is due to this king, that he be known, received, and glorified of all men for the righteous Savior.

The second service is, that we sing Osanna to Christ on the Ass, that is, that after we have received this Savior and knowledge him for our king, that men wish well to him and to his kingdom, and that they do all things that belong to the aduancyng of this kingdom, although it offend the Pharisees and chief priests never so much. For Osanna, signifieth, Save O lord, bless Lord the son of David. As we say in the Lord's prayer: Thy kingdom come. For the devil and his members will not cease to go about to abolyshe, or at the lease corrupt this kingdom. Here have we need of prayer, that it may please God to infringe and repress this enterprise of the devil.

The third is, that we do not only pray, but also put of our clothes, and sprede them to our Lord Christ in the way, that the pomp of his coming may be more syghtfull, and not so beggarly. And this is then done when according to our ability, we help the ministry of the word, that there may be plenty of teachers & good men, which both by teaching and living, may be governors of the congregation. And also that they that now are ministers, may so be handled, that they may see to their duty, and give them self to study, and not to fall away from their ministration for lack of living, or to be busied with other things, that they cannot have leisure to do their duty. To be short, whatsoever things or riches is bestowed to this use, that the ministrations in the congregation, may be well ordered, and may have true pastors: It is to be understanded by the clothes, which ar spread for Christ, that his coming may be somewhat more kynglike.

Thus must this service be done to this king, neither care thou for the Priests and Phariseys, which are moved for this sclender pomp, and do all that they can to let it. But Christ doth not suffer this. For where as he is king, he can not be without a people, and he hath need also to be served like a king. And happy are they that serve this king. For he is such a king, that he will serve us again, not with riches and store (for that were to base a thing for this king) but with righteousness against sin, with salvation against death and damnation. Wherefore it is expedient, that we should be ready and glad to do this king service. Neither let us be offended with the example of the Pope and bishops, and such other, which bring not the asse to Christ, as the Apostles did, to put him theron: but that thei may ride upon the asse themselves, and may keep men under the danger of their doctrine as they list: but thei make Christ go on foot, neither can they suffer him to come through his Gospel, and to turn men's eyes unto him. These false doctors have their disciples also, which flatter with them, and straw boughs of Palms and Olives in their way, but they cast stones at Christ. For they persecute him, and his gospel, and all that profess it. These in that day shall know with the Jews, that they have despised the righteous king and Savior, and therefore shall suffer the wrath of God forever. Whereas contrary, they that have received him, and confessed him, and hath become parteners with him in all that they have, shall obtain by him justice and everlasting life. The which thing as our trust and wish is, might chance unto us, through our Lord Jesus Christ and Savior. Amen.

THE EXPOSITION.

T HIS manner hath the Lord our GOD used always from the beginning, when he is about to do any unwonted thing, he hath always sent before, great and marvelous signs. As when he would punish the Egyptians, and deliver his children, and make him a peculiar people: there were set forth before, many great and wonderful tokens of all kind of plages. For the frogs, locusts, botches, and such like, did greatly hurt the Egyptians, until at length all their first borne were slain in one night, and the remnant of the people drowned up in the red sea. But among the Jews, these things were good signs, where as he led them dry foot through the red sea, & drowned their enemies, and giveth Manna, and such like things. This was a token that God would work some new practice with this people, that it should be a kingdom and common wealth. This was it also when he would punish the Jews, and ordain a congregation. For when Christ honge upon the Cross, the graves wer opened, and the dead came out, and went into Jerusalem, a strange Eclipse of the Moon chanced, the veil of the temple was rent. All this did signify some strange thing to come, and an abolishing of the old, as experience proved after that, where as the service of the Jews vanyshed away, & Christ set up a new kingdom. This had the Jews learned often to their own peril. Wherefore the Apostles here come to Christ with a question: What signs should come before the destruction of Jerusalem, and the ende of the world, before the only and eternal kingdom of Christ cometh? Christ answereth as concerning the destruction of Jerusalem: When ye shall see (saith he) Jerusalem be sieged with an host, then know ye, that her desolation is not far of. And therefore he counsaileth them to flee unto the mountains, for gods wrath cannot then be pacified. After like manner he teacheth also as concerning the last day: When ye shall se signs in the son and moon in the stars, and in the sea, in the fluddes, in men, and in heaven: when these things (saith he) begin to come to pass (for we must not defer it, until men think that all is paste, or make light of it, as though such things hath chanced before) then take good hede, and think that there is no time to jest and laugh at these signs. For these signs are certain, that the last day draweth nygh. And here is a question, what signs these shall be? and whether they shall fall all together? But this ought not to be demanded. For Christ saith him self: When this beginneth to come to pass, than must ye look up. And therefore I believe that certain things, and perchance the most part, shall then come to pass, when that day beginneth to be opened. Wherefore this is sufficient that Christ teacheth, where these signs must be marked and looked for, in heaven, in the son, moon, and stars, in men, and in the sea. When some of them shall be seen, ye must not loke, that all shall come to pass. But we must make us ready in season, that we may be prepared to the receiving of this day. Two manner of signs are set forth and shown in the Son and Moon. Fyrste when they have Eclipse. And although this be of a natural motion (for by art may it well be known before the sign chance.) yet it is a sign, as it is plainly expressed in Matthew. But likewise also may there be signs in the son that could not be know̄ before, but chanceth sodeynly before they were perceived of the prognosticators, or anything thought upon. As the Eclipse at y ^t time when Christ was on the cross. For the reason of the art is this, that the Eclipse of the Son is at the conjunction, or at the beginning of the Moon. But when it is in the opposition, as it was then, or in another day of the month now it is not natural. wherefor that eclipse was a great sign. And although we have seen no such, yet it may chance suddenly before we loke for it. We also these .xx. years have seen many strange things, which all ar counted strange & seldom As that a bough did cōpass about the son of a great bigness, that the son seemed so to come down, that there were more sons then one, yet it is very like, that some such thing is signified hereby, which we never proved, nor saw before. Wherefore we have signs sufficient in the son, that we need not to be careless, but to look for the true and healthful coming of our Lord.

The other signs that Christ speaketh of, are great rorynges and noises of the sea: whereas these things never chance commonly but with great destructiō. For even as a mā, when natural death approacheth, is first vexed with sycknes, and beginneth to be diseased with y ^e fever, pesti • ence, or with some other disease. All these things are tokens that he must leave this life: so the world also, shall (as a man would say) wax sick, so that heaven, the son, the Moon, the stars, men, waters, and all things may signify and give warning by a notable infirmity and sickness, and by miserable affliction, before it utterly perish. As touching the signs in men, I think that they are fully declared in our time, that the most detestable pope, with his doctrine hath promoted and set forward these signs, because the fearful consciences have been much vexed, for as much as they taught this, that it was a grievous sin, not to go to Confession, not to pray, fast, and here Mass. &c. But in such vexation, no man could learn howe to rydde him self out thereof. For the true comfort (that is) the remyssion of sins through Christ, was abolyshed. And there at last was set up a very place of tourment, now by this Satisfaction, now by that. So that I may well believe, that was the chiefest myserye in the earth. As in deed I saw many, the which could not bide this trembling and dread, and did for very fear and pensiuenes despair, because they mystrusted that they wer not able to susteyn gods judgment. For the popes doctrine brought us to this opinion, y ^t we feared Christ as an horrible judge. And many have bē in that case, that they thought there was no hope of saluatiō to be looked for of Christ for them. And for that cause they prayed to the virgin Mary, that she would be their patronesse, and make intercession for them to such a judge. For no man knew any other thing, but that Christ was clean lost. Wherefore there was no other thing looked for, but that we did tremble and quake, when we thought of this Judge.

Wherefore think this, that the greatest part of this sign is past. And I judge likewise of the celestial signs, that the lest part of them remaineth. And if thei be not all yet come to pass: yet it may chance daily that they be done. But never the less we must be nothing slack in caring therefore, that we may be ready to mete at that day, As Christ hereafter doth exhort us so to do. In the ende Christ speaketh also of the other prodigious sign, and saith: Men shall pyne away for fear, and for the dreadful expectation of these things that shall chance to the world. Here speaketh he of another confusion, which is exceeding great. And thereof it chanceth, that men fear the signs of the last day. But such are not the wicked, & the ungodly, but the godly and timorous. Wherefore they join with the signs the meaning thereof, which the wicked do foolyshely despise, and think themselfe wise in so doing, because many such signs hath chanced before, and yet the day came not. Wherefore they see these signs daily, and are not an hear the better, neither do they think that the things that chance on the last day, are shown to make them to be ware and circumspect. Suche despisers doth Christ caste from him. For seeing they are so dull hearted, that they are nothing moved with the signs, much less will they care for the word and doctrine. But the good, which mark these signs, and are moved with them, doth Christ take to his cure, and comforteth them swetely after this sort: Forasmuch as they confess Christ, and set by his word, and will not depart from it willingly, or deny it, that they ought not to be afraid or abashed at the sight of any signs, be they never so horrible and dreadefull. Then shall they see (saith Christ) the son of man coming in a cloud with power and great glory. This magnificence passeth all the triumphs of kings and emperors. For then shall the air be full of angelles and Saints, which shall shine more bryghter then the son, and Christ shall be in the myddest of them, and with his elect shall give sentence against the damned, which shall stand beneth in the earth with the devil trembling and quakyng. Wherefore (saith Christ) when these things begin to come to pass, loke up, and lyft up your heads, be of good chere, and see that ye be merry. For all these things must be done. If the world must needs fall, it must first give a crack. For such a great building cannot fall, except all things thereof be first shakē, & plucked in pieces. As a man that is now at the point of death, he wrestleth and rolleth his eyes, mouthe, and all his members, his face waxeth pale, and all about him is seen great deformity. Suche shall be the facion of the world, when it shall now perish. But I say unto you, be not discoraged in your minds. Lyfte up youre heads: for to you it may be a pleasure to behold these things. And this occasion of joy is not to be despised, your redemption (saith he) is at hand: yours I mean that believe, But the other that do not believe, shall be condemned. Wherefore they ought to fear, but they do not so. For Christ shall bring with him both these things, that is, heaven for the believers and godly, and hell and damnation for the other. This speaketh Christ to the godly, which also shall be afraid, when the Son and Moon shall change their countenances, and the world shall be full of signs. For the Saints be not so strong, yea Peter and Paul would think these signs fearful, if they were living. But be strong (saith Christ: there shall be an horrible sight, but it shall not hurt you, it shall hurt the devil and the ungodly: but there shall come thereof salvation and moste joyful redemption to you, which ye have desired so greatly, and have prayed, that my kingdom should come, your sins forgiven, and you yourselves delivered from all evil. That thing therefore that ye have prayed for so longe and so heartily, shall now be given unto you. For this is called the day of your redemption. Wherefore this latter day may well be called the day of damnation and redemption, the day of sorrow and joy, the day of hell, and of the kingdom of heaven. As Christ in the .xxiiij. of Matthew saith: Then shall all the tribes of the earth lament. We shall not by God's grace be amongst them: but here will we leave the Pope, the fantastical spirits, the wrongful extorcioners, the wicked citizens, the seditious people, & such other, which leaveth no kind of wrong undone, which persecute the Gospel, and are the begynners of all these euyls: then shall they smoke for this. But we that are now oppressed with their might, and dare not look them on the face, which weep and are vexed, shall at that time laugh, and see before our faces howe they are driven with the devil into hell. Wherefore although it shall seme dreadful unto you, be not afraid, seek no corners to hyde you in, when these things begin to come to pass. But lift up your heads meryly, and strive against youre temptation. Remembre that ye would have me such a one. For if ye would have me your redeemer, first must I oppress them that hold you captive: Is it not so? If the robbers had taken thee, and put thee in a castle, and thou heardest that the castle were strongely besieged, thou wouldest not care so much for the cruelnes of thy enemies, but wouldest rather rejoice, if thou knewest that this were done for thy sake, that thou myghtest be delivered from thy enemies. So think ye here also, that it ought not to seme terrible, when the world shall plunge miserably, and grievously be tormented. For this punishment is not for you, but provided for them, on whom ye made complaynte. Wherefore take this comynge, as the coming of youre salvation. For I come not to condemn you to hell, but to deliver you out of this wicked, froward, and corrupt world, and to separate you from the devil and his garde: and to put you amongst the angels, where ye shall suffer no evil, but have the fruition of everlasting life.

And to this comfort belongeth the goodly similitude of the trees. In the spring (saith he) when winter is at an ende, and all the earth is renewed, when cold departeth, and heat approacheth, and the bare trees begin to be green with new bowghes: no other thing followeth hereof: but that the trees bring forth buds, and after that spread abroad their leaves. Then it is the common saying: Wynter is gone, and goodlye Summer draweth nigh: We gladly let winter depart, and embrace pleasant Summer at his coming.

Therefore in his similitude of the trees, may we have evident resons, declaring after what manner we ought to loke for this last day. For as after leaves cometh summer: so when the earth shall be moved, and the heavens shall tremble, and when the son and Moon shall appere mourneful: let these things seme no more dreadful unto us, then when the tender leaves crepe forth of the trees, when summer beginneth to come in. For these signs are to us even as the leaves and juice of the trees, that we may joyfully look for that everlasting summer. For this present miserable life, is very well compared to bareyn and evil favored winter. In the which all thing die and wyther away. But these things shall then come to their ende, and everlasting summer shall come in their stead, that is, the kingdom of GOD, whereby the kingdom of the devil shall perish. Why are there so many myseries given as a punisshement in the earth? because ye live amongst the covetous and wicked, that blaspheme and curse the Gospel, and stir up all mischief in the world. This must we see and here, and look daily for worse. Frome all these things will I deliver you by my coming, that ye may not be constrained to behold any longer their wickedness. Wherefore this terrible state of the world doth not come for you, but for your enemies. They have a good cause to be afraid and sorrowful. But rejoice ye, as godly Loth did, which saith Peter dwelt in Sodoma, and was constreigned with his innocent eyes and ears, to hear and se the detestable sins, until they grew to such fullness and ripeness, that God could no lenger refrain. There came two Angels, which led godly Loth out of the city. Surely this thing was not without a terrible sight, when the element was horrible with clouds, when thunder was hard, and the cloud went apart with a great wydenesse, and brimstone and fire fell down by rain, and the gaspyng of the ground ensued, and swallowed in all things. It is not otherwise to be thought, but that Loth was greatly dismayd at these things. But this comfort was at hand, that this horrible and dredful tempest did not strike him, but the Sodomites, which believed not the word of God, but gave themselves to all kind of most abhominable lewdness, yea and that without all measure. These must needs be marvelously troubled at this fyry rain. But godly Loth beheld this tempest as a pleasant tree in the spring time, that putteth forth his buds, and beginneth to be grene. For he feeleth and receiveth help and merciful deliverance against the wicked. So shall it chance to us also in the latter day, if it befall in our life time. It shall seem a terrible thing, when heaven and earth shall burn: and we shall be changed in a moment and die. But a Christian man must not here take his eyes for judges, but mark howe Christ doeth expound it. That these flowers and boughs are moste pleasant. So that albeit, that the grievous sight of the world shall terrify and abashe reason, yet let the heart trust to the word of God, that it may not fear that outeward sight, but say: Mystrust not, there is no hurt or damage. This doth not signify as Christ saith, any evil: but that my redemption and redeemer is at hand. Hayle my redeemer Christ therefore, and come on as thou art wished for, as I have desired oftentimes, and prayed for, while I lived, that thy kingdom might come unto me. He that can receive Christ at his coming after this manner, shall in a momente be changed into that glory, that he may shine with the son forever. After this sort doth Christ teache us to knowledge truly the last day, that we may learn how great succor we have therein, and why also we ought to loke for, and fervently to desire his coming.

The Pope preacheth of Christ, that he is a severe Judge, and that we must have help before him by our good works, and that the Intercession of saints are to be had, if any man will be sure from damnation. For so hath he put it forth in picture, howe Christ cometh to judgment, and howe he holdeth a sword and a rod in his mouthe, which both are signs of wroth. And where as Mary and John standeth on both sydes, it showeth, that the prayers and intercessions of them, and of other such good Saints, must be sought for and trusted in. As the good father Bernard persuaded himself, that when the mother showeth her paps to the Son, that he cannot deny her any thing. Which was an evident proof, that Christ should come like a severe Judge. But in this Gospel he teacheth us otherwise, that is, that he shall not come to judge and condemn us, but to deliver & redeem us, and that he will grant in deed that that we prayed for, and bring us to his kingdom. And as for other that believe not in him and vex the Christians with railing and reuilyng, he will by his sharp sentence punish greuouslye. Thys (saith he) believe ye only, and look for my coming joyfully: for it shall be to your wealth, that ye may be saved by me forever, from sin, devil, death, hell, and the world. This is a great comfort. But in this place one thing remaineth, whereby the fearful consciences are troubled. For Christ saith, that that day shall come vnloked for. So that it shall chance likewise to men as it chanceth to birds, which flee in the morning hungry out of the woddes, to find meat somwhere, suspectyng no evil, because they were not deceived of their hope in that place before, and sodeinly they are wrapped in the nets, taken, and killed. But thei that fear God will take hede thereof. And because they prove by daily exaumples howe soon they that stand, fall: they are weak hearted, and soon overthrown. For they think it uncertain, what shall become of them tomorrow. Perchance the hour will come, when thou shalt be most unready, and dydst not see it before: or else thou shalt be entangled with this or that sin. Then art thou undone, and this joyful day shall be changed into mourninge.

In this doubt Christ leaveth us not comfortless, but teacheth christen men, howe they shall be rydde from this pensifenes, and saith: See that your heart be not overladen with surfeit & drunkenness, and with the cares of this life, least this day oppress you unawares. But watch at all times, and pray, that ye may be found worthy to escape these things, which shall chance, and stand before the son of man. This is an excellent and a necessary doctrine, which ought never to fall out of our minds. Christ giveth here no injunction, to forbear meat and drink wholly, neither as the Pope doth, commandeth to cast away all things, to live out of the worlds trouble. God doeth not disalowe the use of meat and drink: neither is it ungodly to provide things necessary for our household. For God for this cause made us to work. But take hede of this, that your hearts be not oppressed with these things so much, that ye forget my coming. but watch, that is: loke that at all times ye wait, and be armed with the fear of God, and with a good conscience. Do this first: Then join herewith prayer, that your temptations and hard combrances may be escaped, and that ye may stand before the son of man. As it is comprised in the two last petitions of the Lord's prayer: Lead us not into temptation, but deliver us from all ill. If ye do so, there will be no peril, whether this day come when we be suppyng or sleaping: whether we be in the church, or in the market place, it is all one: for it shall find us in the fear and protection of God.

But in this place it is to be noted, that God cannot well be prayde unto, neither can the prayer be true, when a man careth not to leave certain vices, and to amende his life. Wherefore to true prayer is required true repentance, and that no man sin wittingly, & so hynder his conscience. After that let us call upon God for mercy, in the name of our Lord Jesus Christ, that he will keep us in true fear of him: and by the holy ghost help us against sin, and preserve us in true faith unto the ende, that we may joyfully look after this helthfull day, and that we receive Jesus Christ as our Savior with all confidence. Such prayer thorough Christ is heard without doubt. Wherefore let us follow this counsel and precept, and on this wise prepare our selves to the expectation of this day. The which thing our lord and redeemer Jesus Christ grant us. Amen.

THE EXPOSITION.

I N THIS Gospel are set forth two doctrines: Fyrst that we should highly esteem Christ's word, and set great price thereby. For it is a thing of great weight. Then shall be described the shameful and wicked unkindness of them that here this word, and see the signs, and yet regard it not, neither believe it: Which is a very horrible thing. First therefore, that the word of Christ ought diligently to be heard, it is taught hereby, in that John, whē he was now in bands, as soon as he heard of the works of Christ, sendeth his disciples unto him, commaundynge them to ask him, whether it were he that should come? as concerning whom so many things were written in the Old Testament & prophets: & afterward so many things should be spoken in y ^e new Testament: y ^t is, whether he was that promised Christ, of whom it was written, that the kingdom of the people, and the law of Moses should endure unto his coming: and afterward that he should be heard. For that was plainly spoken of before in the Prophets, That Christ should have no corporal kingdom, but that he should be a prophet like unto Moses, and yet should come with another kind of doctrine, then Moses did. This deed the Jews well know. Wherefore when this chanced by & by after the bands of John, and Christ preached of eternal life, and of the kingdom of God: it seemed good to John to send his disciples unto him.

And he sent them not only, to here the testimonies of the Prophets, but to see with their eyes, that this prophet was come at last, whom all looked for, according to the prophecy of Moses. Wherefore such a message is no other thing, than as if John should say this: As for me, I know that this is very Christ, but men do not believe it. Wherefore now go ye unto him, and learn of him, that ye may depart from me, and from the tradition of the Jews, and become his Disciples, in whom are all things, that are necessary for your salvation, and for the Salvation of all the world. This is the chief cause of this message unto Christ, that John's disciples might see him before their eyes, and here, and begin to be acquainted with him, and so believe in him, and be saved.

But what doth Christ answer the messangers? he neither denieth neither affirmeth: but answereth simply by his works, and saith: ye se, hear, and fele that I am he. For as Isaiah and other prophets shown before, that by Christ the lame should go, the blind should see. &c. that now see ye with youre eyes. ye have need of no further declaration or answer if ye will behave yourselves uprightly in this matter.

Thys answer of Christ is wonderful, and it compriseth very proprely what ought to be taught of Christ. It settethe forth his kingdom, and what a magnificent thing it is, that is called Christ's kingdom: That is, such a kingdom, to the which belongeth the lame, blind, leprous, the spechelesse, the dead, and especially the poor and miserable sinners, and there are they sure to have succoure. This ought to be taught. Thys doctrine should be commonly proclaimed, that he is a king, which would help the wretched, the vexed in soul and body, the which could not be healped by all the good in the world. For there was never such a Prophet that could deliver the blind and the leapres from their dyseases. As there was never also, such a teacher, that could teache the Gospel to the poor, that is, promise sure help in himself to the contryte, vexed and miserable consciences, and make their herts that were full of trembling, and overcome by dread and fear, to be merry and joyful. Moses is an high prophet, but this can he not do. For all his sermons do sound on this wise: Thou must observe the law, or else perish. This was a very torment to the Jews The Phariseys did fast, paid tithes, and endeavored with all their study to represent the law: and thought that they had no need of any gospel, of any Christ, but that all other things were without peril: and that god could not but receive them into heaven, for their fasts, prayers, alms. &c. These be riche and perfect sprited men, which have no need of god and his grace, and this is very true, that this doctrine of Moses is necessary, and that men ought to be endued with this discipline and instruction: even as in an Empire or kingdom there must needs be had somners, & hangmen, to execute corporal punishment on them, that will not obey the law, that steal, that commytte aduoutrie and slaughter. But when the agony of death is at hand, this doctrine of Moses by all mens judgment is to no purpose, although thou hast observed it never so much. Thou must needs say and confess: Although I have not ben an aduoutrer, a thief, a robber, yet do I only flee to thy mercy. If this be not, all works be they never so great, prevail not against desperation. As there is an history in the lives of the fathers, of a certain man, that stood still three whole days in one place, and continually lyfted up his eyes into heaven with mournyng and waylyng. And whē his Disciples asked of him, why he was so greatly troubled? he answered: I fear death. Then every man endeavored to comfort him, and thought it the best for that purpose to put him in remembrance of his straight kind of living, and of his keeping of God's precepts. But he testified plainly before them, that this made nothing against the fear of death. For although (saith he) I have kept gods precepts very straightly, yet I cannot be without the fear of death: for I know that gods judgment is not like unto man's. This Father proceeded so far, that he understood, that when these tourmentynges begin, and drive us to God and to his judgment: that God's Judgment is so grievous, severe, and hard, that our holiness and good works cannot withstand and susteyn it. Wherefore although the law is to be taught, and the discipline of good works is to be put in execution, & the commandments to be done: yet when death cometh, let us despair as concerning all our works, and the righteousness thereof. This is one of the poor that is mentioned in this place. But he cannot telle what he might surely stycke unto. For this was lacking to him, whereof Christ speaketh in this place: The Gospel is preached to the poor. But the Gospel is such a doctrine as touching Christ, that it comforteth a sinner, and doth adhort him not to fear. For Christ commanded it to be preached to the contrite, that he giveth his own righteousness for thee, which is everlasting. Thys Grace doth he procure to be taught to thee by his word: Wherefore doubt not. It shall chance unto thee as thou hearest, if thou believe. For the Gospel signifieth a fair and quiet doctrine, & joyful tidynges. If a riche man would promise to a beggar a thousand nobles, that would be a gospel to the beggar, and joyful tiding, and pleasant to the ear. But what ar all riches in comparison of this gospel, and good tidynges that Christ hath respect unto the poor, and is such a king, which maketh the dead, sinners, and captives of the law, parttakers of everlasting life & righteousness? Suche is my kingdom saith he, much unlike the kingdom of y ^e world, where only this regard is had, to advance y ^e mighty. For he y ^t is moste of might there, doth moste oppress the poor. Ther y ^e potestate useth extremity, which spareth no man, & cannot suffer vice unpunished. Wher it hath his sergeāts, his rods, y ^e sword, water, fire, that y ^e evil doers may be punished. But in the kingdom of Christ, it will be otherwise. Wherefore as it is a miracle to raise the dead: so is this the chief miracle, y ^t God hath sent us such a king, that is king of sinners, and showeth his gospel to them. Moses and his law knoweth of no such king. For there it is enacted, that he y ^t is a sinner, is condemned to the devil, and to death. This now appeareth hereby, that God is king of the holy and righteous, which hath far perfecter holiness then that, that the civil laws require. And it is true, that that doctrine of the law is God's word, and that Moses ministration by the law is God's ministration. As likewise the civil empires are well called the empires of God, for as much as he commandeth such to be had, & us also to obei thereto. But these are onli y ^e empires of God's left hand. But y ^e kingdom of his right hand is, where he reigneth himself, neither doth he substitute any lieutenantes, parētes, magistrates & other officers, but he ruleth himself, & so ordreth y ^e matter, y ^t y ^e gospel be preached to the poor. In y ^e which thou learnest, y ^t whē thy righteousness cā not abide the judgment of God, to say thus: I have done lord y ^t I cold, I have obeyed my parents & masters w ^t all diligence, I have done no man any dishonesty, I have not ben a murmurer, I have seen diligētli to my household & them that were committed to my cure, I have done no wrong to my neighboure, I have not stolen, I have not committed aduoutery. &c. But what is this to y ^e purpose, whē the matter is tried before thy Iudgemēt? This is nothing to thy kingdō. Wherefore whē I know y ^t thing in thy gospel, y ^t thy son & our Lord Jesus Christ, shown diverse signs, amongst the which this is also, y ^t thi son preached to y ^e poor, y ^t is, that he was sent frō the to this purpose, to comfort the afflicted consciences: to this entēt have I now received the gospel. For I cannot be without it, whereas I am vexed and poor, and there is no where else any confort either in my goods, either in all the world.

Thus saith also y ^e prophet Isaiah of Christ, as Christ saith here also, the lord hath givē me a learned tongue, that is, God hath put this word in my tongue, that I may at due season speak with the weary, y ^t is, confort y ^e dreadful consciences. As y ^e euāgelist doth expound it in this place, & saith that y ^e gospel is preached to the poor: for the king Christ was sent to preach good tidings, & to cōfirm the trembling & fearful consciences. And his kingdom is a kingdō of comfort, wherein the dreadful, must be strengthened & made joyful. And y ^t is not done by y ^e doctrine of the law, but only by y ^e gospel. This is a chereful & happy tidings that Christ hath satisfied for our sins. This belongeth to the poor, saith Christ: this is mine intent. For with the righteous I have no place, which will not be rebuked as sinners, which persecute the gospel, & condemn it as heresi, saying, that good works are forbid thereby, & y ^t these words are blasphemous against Moses, & the law. Wherefore Christ saith after: blessed is he y ^t is not offended by me: ye truly blessed. For all y ^e world is offended w ^t this king, & wisheth y ^t he might sone be confounded. For they say y ^t he turneth all up side down, that he condemneth the righteous, and suffereth them not to be in his kingdom, that he is ready to give heuē to y ^e sinners. What kind of doctrine is this (say they?) wherein is no respect of good works, and wherein the wicked have such an easy way to heaven. Christ could not be scot-free from this sclander amongst his own neither can we be, where as we are so bacbited of our adversaries, that we teache against good works, & make the way of salvation to easy. But in this place is a sentence: Blessed is he that is not offended in me. For if thou consider Christ's doctrine well, thou shalt perceive, that this doctrine is not against good works, as the Papistical doth falsely report this by us. This we teache, that these things are necessary, and earnestly to be cared for, that nothing may be done against the word and conscience. Wherefore the gospel doth not disannul the Ciuile power, it doth not abrogate the offices of the Maiestrates. Why then doth it offend thee? and why doest thou imagine that it forbiddeth good works? The Gospel doth not disalowe neither forbydde good works: But it forbiddeth this, that when we must now die and depart into another life, and when we are brought to our straightes, that then we put no trust in our own righteousness & works, & that we have no more succor remaynynge, but only in Christ, and must stycke to his merit and satisfaction only, that by him we obtain grace and everlasting life.

For God giveth such a body unto us to this ende, that we should not be idle as long as we live, that we walk on our fete, put our hands to work, that we speak with the mouthe, and see with our eyes. &c. And for this hath he put forth his word, the ten commandments, that we might compare all our works with them, and not do contrary to his glory, and the profit of our neighbor. This gospel doth not only permyt, but also command us to do it diligently. But now when a man is alone, and void of all these things, and gothe out of the world to the judgment seat of God: then doth the gospel teache the, to go another ways about: wherefor if thou haste done that is godly in thy life, thou couldest not maintain otherways the name of godliness in this life, thou must thank God for that gift. But in death, beware that thou put no trust in this godliness, as though thou hadst deserved heaven thereby: but yield thyself wholly to this king Jesus Christ: whose office it is (as saith y ^e Evangelist) to help y ^e blind, lame, lepres, the deaf, and dead, to preach to the poor, y ^t is to comfort y ^e troubled consciences. For he is sent from God the father, not to punish us for our sins, but to profit us, to susteyn and comfort us. They that will not use him after this sort, but are offended rather with him, and despise him as the Jews and the hypocrites do yet to this day: Those shall he repress at his time. And this is one of the offenses that ar to be avoided. Then also is Christ an offense, when men dare not confess him for fear of the cross, and fall from him in temptation. Furthermore it is called an offense, when we have more respect to our heart and conscience, & what is their intent than to the gospel: That is, when the sorrow of our work & syn is greater, then comfort for Christ's mercies sake. This is the common offense, whereby all christen men at vexed. So is Christ every where in y ^e world an offenceful teacher, as he will show more plainly after this gospel, that men by this doctrine are offended, & begin to despise and persecute it. And that the world shall be judged for this, the sermon of the three cities, Capernaum, Corazim, & Bethsaida doth declare. Likewyse the grievous cōplainte of Christ against the Jews, is this, where he declareth John that rigorouse teacher of reap̄tance, did eat only honey and locusts, drunk water, & lived a hard life. But what prevailed he thereby? ye said, that he had a devil. But I, saith he, eat, drink, & show myself moste full of humanity to all men, & they call me a drinker of wyne. The adders are so froward that no man can satisfy them. If a man live at liberty, he is blamed: if he liveth straightly, he cannot please them. What shall we do then, to please the froward world? It would be pleased very well, if all that it doth were allowed, where as never the less it doth nothing that good is. Suche offenses must be patiently suffered.

For if it wer in such a hard case, whē Christ taught himself, & all things were full of his miracles, that the blind did see, the lame go, the dead rise, & it yet could nothing prevail herby, but that the word was despised: Yea rather Christ the auctor of this doctrine, was moste shamefully crucified, the Apostles driven out of Jury, & nowhere safe in all the world for this words sake: what marvel is it then, if the world hateth the gospel without mercy, & resist it, & handle it moste vilainously? Such was the fortune of Christ & his apostles at that time, so that it may seme more marvelous in them, because they did not only preach, but also wrought many notable & famous miracles. Wherefore we must endeuoure our self to bear this misery of the world, and to take this rudeness well a worth. For the fortune of the gospel shall never be otherwise. It is a doctrine, wherewith men are always offended: and thei be not of the common sort, but men very holy, righteous, wise, and mighty in the world as experience teacheth. Blessed are they, that knowledge, that this is the word of God, they are in good case, and have both confort and help against these offenses. But they y ^t know it not, are inflamed for their good works sake, they fall from this word to their own righteousness, and think that this doctrine is full of offense and sedition. And this yt is to stumble and be offended, and yet it chanceth to them, which before the world are counted moste holy.

Wherefore we have a just cause to complain with Christ of the obstinate blindness of the world: We have song unto you, and ye would not dance, and at our lamentable songs ye would not lament. For neither cā the doctrine of the law, neither of the gospel, further and move men, either to lament, either to rejoice, that is, neither, will they suffer their sins to be rebuked, neither give place to confort against their sins, They will neither be blind nor yet see: As the examples of our adversaries the Papists, are at hand to prove this. And now must we learn the other thing also out of his gospel, that the gospel is such a doctrine as is so unkindly, and horribly despised in the world: that all men be offended at it, seeing kings, Princes, Pope, Cardinals, Bishops, Priests, Monks, citizens and rustikes, that is, all the mighty and excellentest in the world do not only not receive it, but also scorn and persecute it. Suche was the fortune of Christ for all his miracles. For what cause had he else to say Blessed is he that is not offended with me? if it chāced so to thee O Christ, whereas thou mightest have stopped all men's mouths with divine miracles, we may well refrayn from complainyng, when we are despised for the Gospels sake, and laughed to scorn, and persecuted. This doctrine of offenses is very necessary, and specially in this our time, wherein this offense is most grievous. The first doctrine is also necessary. For there in consysteth our salvation and everlasting life, that we know howe Christ is the Kynge of comfort, which is glad to show his bounteousnesse toward our troubled consciences, and to comfort them in sin, and help us to everlasting life. For although that the strayghte kingdom of the world is his also, yet it is not his principal kingdom, seeing it shall not ever endure. This is the chief and everlasting kingdom of Christ, when we fall acquainted with his word, which must be preached to the poor, that whā we die, we may say: I believe in Jesus Christ my lord which can restore and give sight to the blind, whole lymmes to the lame, clensyng to the leapre, to the dōbe the use of speech, to the dead life. He will be my helper, he will not see me forsaken at my moste need. For this is the cause, that he became man, and descended into the earth unto me. He that believeth this truly, departeth from this miserable life, to the celestial and everlasting ioys. The which thing that it may chance to us, our Lord Jesus Christ might grant. Amen.

THE EXPOSITION.

T HIS Gospel also is one of the especiallest gospels, that proveth a high article of our religion, which belongeth not to the ten commandments or works, but to a higher matter, teaching what is Christ, and what he hath done. Wherefore it is almost one with the gospel of the last Sunday, and containeth the same doctrine, except that the matter is set forth with other words and other persons. For the last Sunday ye heard, how all the matter consisteth in this point, that we have chief respect unto this person CHRIST, & that nothing beside be had in so great estimatiō, that all our mind and thought rest in this man. For he that swerveth not from him, fyndeth remission of sins, and deliverance from death and hell. For so is it wholly decreed with God, that in this man all things should be. He is the way, truth, and life, and by him only the patriarchs, prophets, and Apostles be saved from the beginning of the world. This knoweth John, and sendeth his disciples for this cause unto him, that they should not lack so great a treasure and goodness. This doth God well perceive, that this is our fault, to be desirous to serche out many ways. And one for y ^e love of monkerie becometh a monk, another fasteth, another sleepeth on the ground, and so every man followeth his own devise, and goeth forth in his own ways, that may bring him to heaven. Wherefore God talketh with us by the gospel, and protesteth that he alloweth not that as seme good to us: But that he putteth forth his word to show us the true way (that is) his son Jesus Christ. Wherefore he that strayeth from him, shall depart void of salvation, although he fast & pray never so much. Contrarywyse he that cleaveth unto him by faith, hath remission of sins and life everlasting, neither can the devil or sin, deceive him of his trust.

This way did the Patriarchs and prophets walk, & obtained salvation through Christ▪ For if any should be saved by works, and by their own righteousness, surely they must needs be the prophets and apostles, which out of measure, wrought and suffered many things. But here they do all despair of their own righteousness, and toke hold by that seed with a firm faith that should break the serpentes head. But the Jews will not walk in this way, they could not believe, that there was such help in a carpenter, thinking this with them selves: we must so work by fast, alms, & prayer that we may be with God, it is a folly to think that this craftesman can save. And for this cause, God toke this order, that John should come as a trompetter before Christ, and this is the meaning of the trumpet, that all at the sound thereof, should have their eyes attent, and mark that mā well, that cometh after John as the true expectation of Israel. Wherefore when the Jews send Legates, and demand whether he be Christ? Elias, or any Prophet? He answereth, I am not. When they are instant, saying: Who art thou then, and what record givest thou of thyself? He aunswerethe: I am the voice of a crier in wilderness, make ready the way for the Lord. That is, I am a trompetter before the king. Wherefore be attente to my word: for he shall come after me incontinently, which was before me, and shall baptize you with the holy ghost, where as I do baptize but with water, as a minister. He standeth in the myddest of you, and ye know him not. Wherefore this is my duty, to be the voice of a crier in wilderness: that when ye hear the sound of my trumpet, ye may understand that he is come. For I am that soundynge voice and crier, to whom ye ought to be attēt. He therefore that followeth next after me, is he him self, as Isaiah prophecieth in the .xl. Chapter: The voice of a crier is in the desert, make ready the way for the Lord, make straight the paths of our Lord in wilderness. He am I (saith John) and this is my word. Wherefore be attent, he is now amongst you, but ye know him not. And this is my office, to bring you into acquaintance with him, that ye may receive him. For the next prophet that cometh after me, is even he him self. As for me I am but one sent before: and this office do I now execute and fulfill my duty prophesied of before. He as yet is private and unknown, but by and by after me shall he come abroad with his prophetical office of teaching. Wherefore take ye good heed, least ye be deceived in markyng of him, and have him in high estimation among you. Neither was there truly any other end of this matter, then as John prophesied before. For incontinently after Baptism, Christ began to work miracles in Galilee. He sent twelve apostles, and seventy disciples, to preach that the kingdom of God was at hand: that is, that Christ was come. Here he is (saith John) Join yourself to him, receive him, and ye shall not be deceived. He came after me, but he was before me. For John was elder than Christ six whole months, and yet he saith, he was before me. This amongst the Jews had ben a blasphemous word, if they had at that time understand it: as it is plain in John's Gospel, where as he saith: Before Abrahā was, I am. And this is as much to say, as this man before he was borne in the earth, he was in heaven. But yet the Jews did not understand it: never the less this saying of John is true, and doth notify to us a person of the Godhead. As he declareth plainly hereby, when he saith: I am not worthy to lose the lachet of his shoes. Here should the Jews have diligently considered, what manner of man this was, in comparison of whom John denieth and abaseth him self so much, and saith himself unworthy to serve him in y ^e lease thing that is. The testimony of John cometh freely from his heart, that he is not worthy: Although (saith he) I be never so much set by of you, yet in comparison of this man, I am nothing. He is well content to lay aside all his glory, & saith plainly that he will take yt for a great renown, if he might be thought necessary to this man in the moste bassest office of wiping his shoes.

Wherefore lease the Jews should surmyse that he humbled himself to much, whereas John the author of baptism executed y ^e ministry of a prophet: he doth expound the true meaning of his baptism, saying: I have a sign also, as hath the other prophets. Jeremiah did wear a chain of wood: Isaiah walked naked and barefooted, when he prophesied to the Aegiptiās & Ethiopes, that they should be a pray to there enemies, & be spoiled of all they had. I am the auctor of a new word, and of a new sign. I preach that ye prepare the way for the lord. Ye had no need of this word, if the way were prepared now already. After that I wash you for a sign, that ye are impure and filthy: and I am the beginner of this laver. But he that followeth me, will provide a better baptism, and baptize you with the holy spirit. All this was spoken, that they might not count Christ unworthy of their sight, but should have for a remembrance the words of John: that because he had borne record of him, which should come forth so magnificētly, with teaching & signs, thei might not doubt in an evident matter. But what do they? thei hear John, but they think not his authority sufficient. For as they beheaded John: so they crucified Christ, as touching whom, John's witness was so faithful. Suche regard of godliness had they, that they only despised not the word of God, but for that also killed the Prophets, and nailed on the cross, the Lord of all Prophets. And so goeth the matter now also. For Christ is condemned to the cross: not only at his being here in earth, but now also in his members. We labor all that we can with John, to bring men into this way: for as much as without Christ, there is no remission of sins, or life everlasting. But the more we go about to withdraw men's trust from their own works as unprofitable to righteousness in the sight of God, and to lead them to Christ: so much the more grievously are we condemned as heretykes of our adversaries. For that is not agreeable with their doctrine, as all do know. They set forth the Mounkes rules and masses with ostentation, they offer up masses for the dead, they ordain service, they go a pilgrimage, they bye pardons. But what other thing is this, then to caste away Christ, and search out new ways to heaven. And we can alow this by no means: and therefore can they not abstain from railing and slandering of us. The Bishops and high Priests would deal likewise with us, as they did with the Jews, if they could. Only this is lacking unto them, that they cannot abuse us at their pleasure. But what is the cause they are so grievously offended with us? surely no other, but that we teache with John to give the glory to God, and to humble them selves before Christ, and judge them selves unworthy with all their service and good works, to wipe such a great man's shoes. For they cannot chose but grant this, that John was more holy then all they can be: and yet he saith, I will caste away all this holiness, if I might but be received only into the felowshippe of his grace, to have the oversight of his shoes, I would think myself an honorable man. This do we therefore testify and proteste before the world, the Pope, the Bishops, Priests, and Mounkes, that be their righteousness and holiness never so much: yet in this point they are nothing to be compared with John. Wherefore if ye do all that ye can by fasting, and saying your prayers, only do this also: see that these things be caste at Christ's feet, and lett them not look to be justified and saved thereby. But say this humbly: I do not refuse to be to lowly and humble. This do we teache, that they suffer Christ to be holy only, but they cannot be persuaded so to do. They cry out upon us like mad men, saying:

Not only faith is sufficient, but we must do good works. And so they make not the holiness of Christ their ground and pillar, as John did, which is glad to forgo his own holiness, and count it not so much worthy, as the cloths wherewith dirty shoes are made clean. He testifieth plainly, that his holiness is not so much worth as a vile cloute, and how much less worthy doth he judge it to wipe CHRISTES nose, and to do any higher office. This doth the Pope and his Church refuse to do. They extolle them self highly with their works, and that they have everlasting life for them. And cannot abide that their works and holiness should be counted as vile cloths. Yea rather they doubt, whether they may judge Christ worthy to have this holiness given in stead of alms and sacrifice. This heard the Jews, but thei despised and persecuted it: and unto this time is not this contempt and persecution left. But as this madness chanced to the Jews destruction, so shall it by God's grace chance to the Papists. Wherefore we must diligently mark this example, where as John that moste holieste man, which (as Christ saith) hath none like him amongst all that are borne of women, which passed all mounkes and priests far: yet doth he so demitte and humble himself, and saith that he w ^t all his holiness and works is not worthy to be as a clout to wipe shoes. Truly this example is worthy to be followed. Good works must be done, and that with great diligence. For so hath God commanded in the ten precepts. But when we come to that pointe, that we must entreat of this man, as John doth: all is to be caste down at his feet, & we must confess heartily with John, that it is not worthy to do him the leste service that is. Before mannes judgment hereof is had chief respect, that thou art no aduouterer, no thief, no robber, that thou givest alms, that thou seruest well in thy vocation. These things are boasted of amongst men, and had in high estimation.

But when the matter is tried in the sight and judgment of God, be not loath to say this: O Lord I know that before thee, the excellentest things in me are nothing worth. Wherefore judge me not according to my works, I am willing to bide y ^e loss of them. And can wish no better thing, if so be I might have my desier therein, I may think myself well blessed. So doth Paul also to the Philippi. I am (saith he) an Israelite, after the profession of the law a Pharisei, and as touching righteousness unblameable, so that no man can reprove me. It is not much seen, that one should stand so in these things, against the judgment of men. Yet he saith: I think all this but chyppes, and all my trust and confort resteth herein, that I may be found not having my own righteousness, which is of the law, but the righteousness which is by faith in CHRISTE, which righteousness belongeth to faith, as God saith. Wherefore that I might take fruit of this man, I caste away all my own righteousness as chips. The saying of Paul is more cōtumelious against good works thē John's. For he is content to suffer them to be esteemed cloths, but Paul nameth them very chips, paryngs, or scrapyngs. Paul the Apostle nothing feareth the reproach of vnciuilitie, whereas he useth such impure words. Suche examples are very necessary to maintayn the study of honesty and sobernes before the world, that men might not have any cause to reprove us. This righteousness is belonging to this life, and hath his ende with this life, as it is known. Good men are put into the grave as well as the evil, the matrones as well as the harlots. But whē thou wilt make thee a way to everlasting life, say this: Christ is my refuge, and his righteousness, which he promiseth and giveth in Baptism by his word, and in the supper by his body and blood. At last I shall stand by him as a poor worm. That so by this means there may be put a difference between our righteousness, which consisteth in the functions of this common life, and between the righteousness which is before God. The Ethnykes also hath shown honesty and sobernes in their living, and donne and suffered many things for their native countreye, for the which they have their due renown. But when death cometh, nothing thereof will step forth to take their part. For by such righteousness and good works, we cannot attain to the remission of sins. But whither must we then go for righteousness and such holiness, that is accepted before GOD, and allowed in the everlasting life? There then is this holy anker to be caste, this must be our refuge, that we come humbly after the precept of John, and think vile of our self, or as Paul saith, shamefully. In the eyes of the world, this may perchance seme excellent, but before God, it is but a cloute to wipe the shoes of the son of GOD. Whose righteousness I would gladly have to be given to me, by the help whereof, I might be certain of salvation, whereas for my own righteousness I ought not to refuse damnation in hell. And this is the cause that we say surely, that Mounkes, Priests, cools, and all things of this sort, is destinate to damnation. For they apply not their works, to the obedience of God, to honest living, to the avoiding of offense: but that they might hereby obtain salvation. Wherefore they sell these things also to other, and this it is to deny CHRIST, and to mock and despise him, as the Jews mocked and despised him. Lett us beware of such abomination, and here let us learn, how to answer such Jugglers. Woldest thou wretched mā be so mighty with thy works and righteousness, that thou mightest purchase me salvation thereby? The virtue of John, Peter, nor of any other, was ever of such power. If it had ben otherwise, they would never have thought so lightly of it, as their words show. If the use of the Abbeis, were turned to the instruction of youth, & to the training up of them in scriptures, no man could reprove it, because it was done with great reason. But they cannot be brought from their wicked order: They refer all to the obtaining of salvation.

Wherefore yt were better, that such Abbeis were clean put down, than that men should fall into offense thereby, and straye from CHRIST, and lose both body and sowle. Learn therefore of this Gospel to live godly, righteously, and chastely, and to be diligent in good works. For such obedience doth God require by his law, and would have us to do it. And when we do it not, let us know that punishment is ready for us: and if he seeth us not to amende by bodily pains, he will punish us everlasting. These things are to be done before mē, but yet before God say on this wise: Lord, for as much as belongeth to my works and righteousness, I have no hope, only this I desier, that I may have some low service about CHRISTES feet. For as much as belongeth to my living, I have deserved to be cast in to hell, but I call upon his holiness, that he will sanctify me with a better and eternal life, then shall I be sure to have everlasting life. But the Popes and Bishops hear not this. For if they would, Priests, Colleges, Mounkeries, Masses, and such other ceremonies and service, would sone be overthrown. Which things all they defend so stubbornly, because they trust to have salvation thereby. So doth not John, nor Paul, which renounce their own righteousness. And a Christian man ought to say this with Paul: My righteousness & justice, is but rubble and rubbyshe. And also with John: My holiness is an unprofitable cloute, when I compare it with the works and holiness of Christ. But the Papists cā not abide that such judgment should be given of their masses, vows, fastings, prayers: thei murder us, because we follow this doctrine, and teach not as they do, but show men a better way of salvation. An evil mind, an evil heart, neither can there ever be any hope of amendment in them. They seek evil, they shall find evil. Lett us have an eye to John's fynger, wherewith he poynteth us whether to look, lease our Lord and savior Jesus CHRIST, that most necessary capitayn pass by us vnseen and unknown, and so we wander and stray from him to our destruction. And because it should not be so, John is sent to lead us and show us the way, that we might be saved. The which thing GOD the father grant us through his son Jesus Christ. AMEN.

THE EXPOSITION.

T HE feast of Christ's birth was ordained in y ^e congregation especially, that the history thereof might be taught and known perfectly of all men, that the youth and the other sort of people might have it in remembrance, & prynt it well in their minds. For although this matter be handled yearly, yet can it never be sufficiently known. Wherefore we will make two partes of this Gospel. Fyrste we will rehearse the history. Then will we see, what the Angels did show, and what service they kept this day also. Fyrst the history is this, that Christ was borne at that time, when the first tax was made amongst the Jews under Augustus Caesar. At this time did Christ begin his kingdō in the world, howbeit somewhat privily. Neither could the most valiant Emperor Augustus be free from the service of this king, so y ^t in this his commandment he maketh a way for the prophecy, y ^t Mary with Joseph might come to Bethlehem, & y ^t there might be borne y ^e savior of the world. If this had not been, Joseph and Mary would have tarried at home at their business. But Bethlehem was appointed to be y ^t place of Christ's nativity. And therefore was Caesars commandment necessary y ^t Christ's parents might come to Bethlehem. Albeit neither the Emperor, neither the world did know anything of this matter. For if the world had known (such is the malice thereof) that it would rather hinder it always then set it forth. But this is the marvelous providence of God, that he hath it unknowing obedient unto him, and can obtain nothing of it wittyngly.

After they were come frō Galilee in to Bethlehem by y ^t commandment, Mary's time of bringing forth was come (saith y ^e Evangelist.) Ther was no provision at all made for her child bed. They be both in a strange land, far frō their country where their dwellīg was, & had no part of their own stuff. And although it was like, y ^t they had kinsfolk there, yet were thei not regarded, because of their poverty▪ Furthermore y ^t town itself was so full of men as it appeareth by the Evangelist, y ^t there was no room for thē in y ^e June. They are content because they were of a low degree, to take part of an ox stalle with beasts. Here was nothing builded, prepared, no bedclothes. They lie amongst straw & hay, no better thā y ^t beasts doth. In this place, in the midst of y ^e cold, in the night is borne y ^e moste excellent babe Jesus Christ. And this is the history, which y ^e Evangelist putteth forth so plainly unto us, which are so hard hearted: if perchance he might move us, to y ^e consideratiō of this thing, y ^t our savior was borne into y ^e world in such great scarcity of all things, y ^t we thereby should greatly abhor from the madness of y ^e world, which despiseth so disdainfully these holy things & the kingdom of God. Who would not curse Bethlehem for the little humanity thereof, which in such comberance of strangers, fyndeth them not mean things. The first swathyng clothes are the mothers lap, after that the, ox stalle. With these delicates is this babe cherished. The mother in her travel, if she feared cold, had no other vesture but her clothes that she wore. Here was no man here to lend anything to their necessity. For what purpose did the Evangelist describe so diligently the great poverty of this birth?

Leaste thou shouldest forgett it at any time, and that these things might make the sober, and amend thy natural fearcenes, and that when thou haste heard yt done for thyself, thou mightest take confort thereof, and give thanks to GOD. And it was a long journey from Nazareth of Galilee unto this toune Bethlehem. They went further then it is from Saxon to Franconie. And hereof a man may easily gather, that they carried not much stuff with them, and that their swathelyng clothes and such other things wer not very costely, so that he put on her smocke on the child and laid it in the maunger. For she could not always hold yt in her lap, she must warm the clothes, and dress their couche, and do such other things, that wer requisite for an infant. And in the mean time must the babe rest in the ox stalle. Neither could Joseph be lacking to this necessary business. And it is like that he went about to some of the maidens of the house to get water, and to do such other business. But this is not written, that any mā came to proffer service unto them in this trauaill. They regarded it not, whan it was told them, that the maid was delivered of a child in the stable. Wherefore this town is worthy to be hated with his great barbarousnes. For although Mary because of her poverty, was not thought so much worth, and if she had been vnhoneste, yet at this time had it ben the part of a man to show humanity. But no man is grieved therewith. The child must suffer patiently this great extreme poverty, and look for no better. In this beggary & sorrowful life this Lord is borne. Whereas other devour, riot away cōsum prodigallie all things by costly apparel, & gorgeous buildīg. &c. This is the history. Which is set forth to us, to the intent, that we should grave this picture of Christ's birth fast in our heart: with how great misery the Lord Jesus was borne in this wordle, that we might learn to give God thanks for this so great benefit. For we misers and wretched men and also damned, came this day to high renown. For on this day were we made one flesh and blood with the son of God, and he that made heaven and earth of nothing, is borne a man like unto us: only this thing excepted, that with this child all things are without sin. Wherefore we may boast magnificently, that God is become our brother, our flesh, and blood. This renoum is not given to the angels, or devils, but to us men. Wherefore although the angels are more excellent creatures then we, yet God giveth more renown to us, then to all the angels. For he was not made an angel but a mā. Wherefore if we men could think and believe this. as the greatness thereof requirethe: our mind would be moste ready to set moste by God, to thank him, and to obey his will gladly. When the Popes religion reigned, there was such an history read unto us: That upon a time the devil came into the Church to mass: And when these words, (and he was made man) were song, and men made no obbeisance by bowinge of their knees, he gave one of them a great blow, and rebukinge him said: Thou monstrous beast, art not ashamed to be so little moved? why fallest thou not down on thy face for joy? if the son of God had ben made our brother, as he was yours, surely we would have no measure in rejoicing. And although this matter be not true, yet it seemeth to be feigned of a good man, which well did perceive, the great renown given unto us, when the son of God became man, and that not after the manner of Adam and Eve, which was made of the ground, but he was made more conjoined unto us. For he was borne of the flesh and blood of the virgin Mary, as other men were, except this, that Mary the virgin was sole and alone, and he was conceived without sin, by the holy Ghoste. Excepte this, that he is worthily named the natural son of a woman. Adam and Eve were not borne but made. For God made man out of the earth, and a woman of his rib: But how much nigher is Christ to us then Eve to Adam, because he is our blood and flesh. We ought to esteem this renown highly, and to have great meditation thereupon, in that the son of God is made our flesh, and that there is no difference between his flesh and ours, except only sin. For he was conceived of the holy Goste, and God replenished both the body and sowle of the virgin with the holy Ghoste, because she was without sin, when she conceived Christ, and afterward wared great with child by him. And this is the only difference: in all other things he is like other men, in that he used meat and drink, felt hunger, thyrst and cold as other did. He was subject to all such natural infirmities, as Paul saith: in shape he was found like a man, he eat, he drounke, he was sorrowful and glad. This is truly a profound humility and subjection. For he might have used another sort, when he became man, after what sort he is now in heaven, where as he hath flesh and blood as we have. But yet he is not subject to natural actions. He might have done this at the beginning, but he would not, that he might declare his singular love toward us, that we might have thereby sure confort and joy, when we know that we have a brother now in heaven, whose sure help we may stycke unto, & are bound so to do. For cursed is every man that doth not receive him, and conceive steadfast hope for his sake. And therefore is this history rehearsed every yere, that y ^e tender minds might have meditation theron, and give God thanks, and say: My matter is in good taking, I have a brother, and he is made like me. But why he was made so, I do not yet tell (for this was the cause, that he might help me against syn and eternal death.) But now I speak of the renown of all mankind, whereof we boast and rejoice, that the son of God is become man. Of this renown may every man boast. But Christian men somewhat more then all other: for because this renown shall be to their endless profit. And this is first to be learned of the history. Secondarily mark also this great example. Whereas Christ the son of God doth so humble himself, and communicate all his glory with flesh, and whereas his high majesty, before whom the Angels tremble, doth so demitte him self, and goeth after y ^e lykenes of a man. In heaven the Angels worship him, in the earth he serveth us, and is subject to our beggary. Seeing then y ^e son of God doth this, this matter is not lightly to be set by. Lett us caste our selves away for his glory & honors sake. And if adversity be to be suffered we must not refuse it. For Christ himself hath suffered likewise, frost, hunger, miseries and troubles, & not only these: For whan he was borne into the wordle, he was poor in all things, he had neither place, neither bed clothes, neither stuff for household, A maunger and ox stable was his refuge. What should I desier any better state, seeing my kinsman, ye rather my brother, king of heaven, is found so poor in all things before our eyes? Why should I refuse hardness, seeing the king of glory refuseth not to take on him all things for my sake. Who am I? a sinner not worthy to lie among sharp cutting flagges, and yet I lie softer than my prince, which suffered to lie in hay, and abhorred not the maunger. And yet after this, the case is so unworthy, that we stocks and blocks, are so nice and delicate, that we can suffer no pain, and yet we se before our eyes the example of Christ, what pains he toke for our sake. But it is not unknown, what reward we shall have for our foolishness: And yet if we had any wit, we would beware.

Now therefore lett us briefly rehearse both these doctrines and lessons: The first is, y ^t we regard our own honor, in that that Christ is made mā. This honor and renown is so great, that if a man were an angel in state, he might worthily and well wish himself a man, that he might be counted amongst them, which glory and boast: my flesh and blood is placed above the angels: so blessed is y ^e creature of man. The second is, that this might be an example to us of charity and patience, which we might follow, and walk in the steppes of our brother and kinsman Christ, helping & serving other men gladly, although it be to our labor and pain. The which thing God the Father with the holy Ghost, thorough our Lord Jesus CHRISTE grant us. Amen.

The second parte of this verse. In earth peace.

THIS is to be understanded after y ^e manner of the first example, that they wish and show forth such a success to come hereof amongst them that know and receive this child, that all things shall be ioyfulle and prosperous. For what is, where Christ is not? what other thing is the world then hell? where all things are full of lies, deceits, gyles, frauds, subtleties, extortion, surfetyng, slaughter, theft, and robbery? And here especially mayst thou know, that the devil is gouerner. And the very men themselves speak no otherwise, but that this is the manner of men, that he that would be safe from their craft and guyle, must ever be contrary to their opinion. There is no faithfulness, no godliness, there is no man safe one from the other. There is as much peril to be feared at our friends hands, as at our enemies: yea and oftentimes more. This is the kingdom of the world, wherein the devil is grand capitayn. And as they that receive this child, according to the Angels song, give glory to GOD : so in their verse they declare this that all such men shall be as gods toward other men that is peaceable and ready to do good one to another, eschuyng contention and discord, that great concord peace and good will may be amongst Christians, where all the enticements of ambition and concupiscence are void, and all things prosper with mutual love to help eche other. And hereof it will easyly follow, whē due renown is givē to God, and he knowleged as a Lord, of whom cometh all that we have: Then will there be great benevolence and mutual love between man and man. There shall be no hatred or envy, no emulation, no railing, but every man shall set by another, and pray that he may be helped with another mans prayers as his brother. And this shall be plentiful peace and great felicity. For the hebrewe word of peace is more large, and compriseth all kind of felicity. Such kind of Christian living is described with high humanity and concord, that every man should gratify other, and beware diligently to offend him. They that do not this, hear not the verse of the angels, but hear the howlynge wolf, that soundeth this in his ears, thief, aduoutrer, murderer. &c. this is the devils song. But it must not be so amongst christen men. The angels by their verse appointeth them how to live. They do teache very well what belongeth to God's service. Fyrst, that glory be not plucked frō heaven, that praise and renown be givē only to GOD. Then, that this life be full of mutual amity and benevolence: this do the Angels with all their endeavor studiously cōmende and set forth. But as touching the lamentable success: they cannot be ignorant, in that that a great part can by no means be brought to this child. Wherefore they add the third part in the verse.

The third part of this song And good will towards men.

By this they show, as though they would say: We would wish that there wer such success of this matter: but there will be many, that shall not regard the Gospel, that shall not receive this son of God being borne man, but will go about to persecute him. Therefore God is at hand with his, to comfort and confirm them truly, that they might think this surely with them self: the matter is certain as concerning my savior, the way of my salvation is perfectly tried. Wherefore although I shall be handled cruelly for it, I will not suffer my good opinion that I have as touching gods good will to be taken from me, I will take it in good worth: yea and count it an honor to me, if I must suffer any pain for this savior his sake. Suche a mind do the angels wish to all that believe, that they should be joyful in adversity, and learn to despise all the raging of the devil, and to make him to hange up him self for sorrow, that he can no more prevail.

The third part therefore of the verse is to make us to have cheerful minds and bold against all trouble that may chance: That we may be always redye to say this against the devil: Thou shalt never defraud me of this joy by all that thou canst do, which I conceive by this child. 〈 in non-Latin alphabet 〉 doth signyfie a cheerful, peaceable, and courageous heart, that careth not greatly howe the world goeth, so that this answer may be given to the devil, and to the world: I truly will not caste away my joy for thy sake, neither do I regard much thy displeasure. Away from me, I have more pleasure and delight of Christ, then thou canst work me sorrow. Suche a mind doth the angelles wish us in this verse.

The dyuels song is clean contrary, wherein GOD is blasphemed, and cursed where slaughter is committed, and all things so ordered, that all things are defiled with care and sorrow, and moste miserable calamytie. And to the furtherance hereof, do the Secte masters bestow all their labor and dylygence. They are the dyuelles mouthe, they banne God in heaven, they set Prynces at varyaunce and discord, they think nothing of Amitie and Peace, they feyne good will in sight: but priuilye they entende myschiefe by moste subtyll deuyses. Thys pleaseth me well, saith the devil. And it is this: Glory be to the devil in hell, and sedition in earth, and amongst men a desperate mind, and full of all care, and hot blastynge myserye. And many are found to be of such a mind, which hath store of all goods, were it not for this, that their minds are possessed with vexation and diverse torments and grypinges: It helpeth them nothing although they be in the myddle of all pleasure. This doth the devil wish to all his, that gods gifts may be unfruitful unto them

But the Angels song is contrary: They wish a bold and courageous heart, that is as vnmouable as the Marpese rock, and that glorieth against all storms of temptation & most bitter tribulation. This is the song of y ^e angel y ^t is found in no other books. For it was not made amongst mē in earth, but sent down frō heavē. Our God with his holy spirit help us, that we may hold it fast, and fulfill it in deed, thorough Jesus Christ his son, and our Lord. Amen.

THE EXPOSITION.

T He chiefest part of this Gospel is, that Simeon doth prophecy of Christ & his kingdom, howe first the Jews and the people of Israel should receive it, and then the Gentiles: That is, that it shall be to the ruin and fall of a great parte, as we declared upon the third Sunday of Advent. But nevertheless in the mean season herby should come resurrection and abundance of Salvation to many. Besydes this, there be divers other lessons, which we purpose to run lightly over, as it were by the way. This history befell, when the child JESUS was a month and a half old, and brought into the temple after the manner of the Jews and redeemed of the Lord by an offering, as the first begotten wer wont to be: As it is wont to be taught in the day whan Christ is offered in the temple. Then cam Simeon into the temple by the holy ghost, and began to preach of this child, that he should become a salvation and light, not only to the Jews in one place but to all the Gentiles in the whole world. The Evangelist saith, that Simeon caused the father and mother to marvel greatly at his Sermon that he made as touching the child. He called Joseph Christ's father, speaking after the common sort of other men. But the Evangelist was circumspect and wary enough be fore: where as he wrote, testifying that Christ was conceived by the holy ghost, and born of the virgin Mary. Wherefore that is to be noted, that no man take hereof an occasion of error, in that Luke in this place, and the scripture in another place doth use the very same words as the other doth, in declaring the matter. For this was the privy working of God: That the virgin Mary wared great with child? which thing it was Joseph's duty to believe, after that the Angel opened it unto him in his sleep. And in that that y ^e old man Simeon cometh, whose eyes were dim for age, and preached so magnificentely of this child: doubtless there were many that judged, that his words came not of a right mind, & that it was no marvel, that an old dotysh man spake so dotyshly. But the testimony of the Euangeliste showeth the contrary. Suche was his sermon (saith he) that the father and mother were taken with great meruail. For as touching this matter, they were not so well instructed of the angels as they are in this place of Simeon, that is, that he should be a light to the Gentiles. Wherefore there can be no place for that exposition here, which showeth that this meruailynge signifieth doubt, but it is more rather a token of a great faith. For this is the disposition of faith: the greater it is, the more admiration and marvel it causeth, and the more incredible joy it bringeth. But where as is no faith, all things are cold, without affection, without all motions. And y ^t we may take this for an example: we have heard now a few days of Christ's nativity and birth, that this child is made our flesh and blood, that he might be our savior, to deliver us from sin, death, and the kingdom of the devil, And if thou haste true belief: this faith cannot be without admiration. Neither can the eye be satisfied by seeing, neither the heart by thinking of this child. Wherefore, this is a praise both of the fathers and mothers faith. The mother was exceeding glad, that this child was put forth as a light to lyghten the Gentiles, in comparison of whom, all other kings and princes should be but very darkness and night, which hath no store of council or help for other men, for as much as they are oppressed and bound them selves with sin and death.

If we were not of such a corrupt nature, we should not be void of marvel, when we hear these tidings, but our minds would be exalted and puffed up with a proud ioyefulnes, and would boast on this sort: I am a Christian, and baptized, I doubt not but that I have the maistrie over sin and death, thorough Christ, and that Heaven, and all creatures shall turn to the best for my salvation. Howe greatly doth a great gift of some great man delyghte a poor man? But what is that in comparison of this? If the Turks dominion, which is now the greatest upon the earth, were mine, yet were that in noo point to be compared with this, that I have a portion in the inheritance of Christ, to live with him forever. But howe many are there, that are truly delyted herewith? All we have learned, and know this: but we believe it not, as it is easy to prove. For we marvel not thereat. Wherefore this faith must needs be very cold, and scarcely half alive. For they that believe truly, are not only glad, but also are proud with gladness. And let no man marvel at this, that pride in Christians is commendable. For this is their excellent manfulnes, that they have high minds against the devil and all adversity. For they know, that through Christ, they are lords over them all. Thou must ever have respect to that little people, and chose their felowshyp, that never falleth, but embraceth this king, and riseth to salvation.

Wherefore be not offended, if many perish by heaps. For this is the very course of all things, according to the prophecy of Simeon. The Pope banneth and curseth our doctrine after such an horrible sort, as never was heard of, and goeth about with all his might to destroy it. Not because he feareth to be seduced thereby. For he understandeth very well, that it is the truth, but it is of very malice and stubborness, wherewith he is moved against us. There be other that are offended, even they that take it heauylye, and are grieved, when they hear that this child is a Savior. For what (say they) should this be nothing that I do? Should all they be damned, that hitherto have followed this kind of doctrine and religion, as I have? Thys is a principal offense, of the which Simeon speaketh in this place. Therefore whensoever thou seest these things, call this to remembrance forth with, that they are not done after God's commandment. For the Chylde. whom Mary hath brought forth, is an offense, and a stumblyng block at the which, the wise of the world, and the holy, shall stumble, and fall headlonge. Wherefore, where so ever he is not received, we must pass by with closed eyes, and deaf ears: neither must we change any thing of our purposed order.

The Jews in this matter giveth us an euidente example: They were greatly offended when Christ disputed with them, and spake unto them on this wise Ye shall die in youre sins. They judged this to be the saying of a fool. For howe should this people be ignorant of the truth and will of GOD, that hath Moses, and the Prophets? Shoulde this nothing prevail, nor help us to salvation? Are we condemned to such myserie, that a carpenters son shall teache us the way of salvation? These men stumbled, and brake their necks, and were thrown down headlong into destruction.

After like manner, do our Monks call our doctrine dyuellyshe and heretical. They show forth their prayers, & fasts, they crake of a great burdein. What (say they) should this be nothing? should God be against all this? Then let us do evil, let us surfeit, and be whooremongers, that by these things we may make our self allowable to GOD, and get salvation, seeing good works prevail nothing to this. Theyr offense also is damnable, and stumblyng, to their confusyon, that they can never arise.

Wherefore if thou be delyghted trewely with the state of Christianity, so behave thyself, that thy Prince CHRIT, thou thyself, thy doctrine, and all thy trade of living may not please men. For here thou hearest without any longe circumstances, that Christ is in the world as a stumblyng block caste in the way, at the which, all the myghtie and holy men shall stumble. Wherefore if thou doest not refuse to be called an heretic, a fool, and a seducer, join thyself with this king. If thou myslyke this state, have nothing to do with this king. For it is an vnmutable law of this king, and of his kingdom, that according to the Prophet, both the master and his disciples, the lord and his servants, which the lord him self have given, be for a sign and wonder, for a stumbling stone and rock to fall at. But after this terrible Image of the grievous wrath of God, there is put forth another example full of humanity and sweet comfort, which is not to be passed by. For many (saith he) he is put for to rise by. Now therefore turn thyself unto them that receive this king, and that doubt not for his sake to put their life and that they have in jeopardy. These do rise up by CHRIST. For they know this, that in them selves they have no hope of salvation. They that are fallen down on this wise, find help to rise by in this sign. Other ware fierce against those things, they blaspheme, they curse, with great impudency and pride.

Take diligent hede, that this offense move the not: But as a man would say, turn away thy eyes, for as much as it can be no otherwise with this child. Seke for to delight thy eyes in beholding this poor and nedye people, which find in this child a way to rise by. Whatsoever is in combrance or heavy laden, braste, or disconforted in heart: finally whatsoever is ready to perish, all that is appointed to this king. All things condemned are restored by him, foolish things learn to be wise, and things that are blamable, are justified and sanctified by him. Stycke sure to this comfort, and never fall thou from this man. In the Popedom say they, all things were quiet, there was no trouble, neither by heresies, neither by dissention. But by and by at the springing of this doctrine sprong up also all trouble, so that very little good or nothing at all is come thereby. To such reprouers such an answer mayste thou give: That the Gospel of CHRIST shall never be preached earnestly, but with the fall and overthrow of many, which afterward do become the begynners of great turmoylings. But yet never the less, we must not leave this commodity unspoken of, in that certain do embrace, and recover their fall. And these be consciences that be in myserie and affliction, which in their fear receive confort by y ^e Gospel. This thing will not our adversaries consider, they behold only the fall and offense, which could by no means be escaped, not for the fault of the doctryn, which is good, sincere and perfect, but by the fault of men, which will not apply thē selves to this doctryn, neither obey it. But here consider the matter uprightly: whether it were not much better, that the Papists should be offended by our example, than that the devil should rule in all places without offense in quiet possession by Idolatry and false doctrine, and the miserable men driven to perdition by whole flocks? For who had not rather suffer a short punishment for a time, than an endless punishemēt? And this punishemēt was everlasting, and irrecoverable, in that that in the Popedom was corrupt doctrine, without any knowledge of God, without any true service. We have proved this & tried in many general Councils, how this doctrine might be applied to all men, & offend no man. But the matter is evident, that if thou take away this offense, Christ cannot remain. For at the sight of this man, forthwith riseth trouble, ruin, and falling. And unto us also, at the last is Christ come by his Gospel, and that whilst we do think little theron, even as he came also to the Jews. Which thing we ought to repute for a great renown, and to give great thanks therefore, for that that we are thought worthy of so unspeakable grace and goodness of God. The Pope and the Bishops be angry, because God called not them first to Council in this matter, that the reformation of the Church might be set upon by their assent. And because God used not this order in so doing, there riseth offense everywhere. Christ after his manner preacheth freely: the Pope and the Bishops will not suffer that. Hereof cometh this trouble. And the prophecy of Simeon endureth forever, in that this child is put forth to the falling of many in Israel, yea rather in all the world. Wherefore it must needs be, that offenses come. As Christ saith in another place: There must be sects and heresies. The doctrine is not without persecutiō. Yet remaineth Christ in y ^e midst of their furies and madness, and some men rise in him, and be saved: Other do fall and perish, that would fain have Christ to be after another sort, than he is sent of God the Father, that he should be a block to help, that he should lift up and make men rise. And whereas the madness of many is such, that they will not crepe humbly to this block, but strive against him with a styffe neck, & so by their own desire put them self in peril of falling: Here is no fault in Christ but in these mad men, which thorough their pride make Christ, which is put forth for a sign to rise by, a sign of falling and ruin.

Wherefore the Gospel is falsely slandered to be a troublesome and a seditious doctrine, as the Pope and Bishops say it is, as though no evil rose by them in the common wealth, and as though they did not stir up all kind of myserie and plagues by their sins and Idolatries. If they would give place to this doctrine, & caste no stop against it, there should be no dissention nor any other evil. But where as they set them selfs stubbornly against it, and think not them self mete to give place, what marueil is it, if God doth not always after their desyers? Ye the Jews also were offended in Christ. Ther was no fault in Christ, which would rather have them saved, and came for the same purpose, that men should believe in him, and obtayn salvation by him. But where as they will not, there is no fault in Christ. For it were mete that they should live after the manner of CHRIST which is their Lord, and not Christ after theirs. And the Gospel is for no other cause. And we ought to have respect thereto. But he that is loath to do so, can blame nothing but his own stubburnnes and damnable wickedness, and not the Gospel, which is without fault. And this is the first parte of this prophecy.

But where as Simeon turneth his speech to the mother, with these words: And the sword shall perce through thy heart, that the thoughts of many hearts may be open. That seemeth little to agree with the words of the Evangelist, where he said: Simeon blessed her. For what blessing or wishing of any good thing can there be, whereas he prophecieth so to come to pass, that her heart shall be perced with a sword? This is not only written for Christ or Mary's sake, but for our learning is it written, that have need of it, that we may fashion our judgment thereby. For what man is there, not only I but of the chief Apostles, that would have suspected, that the malice of the world would have ben so great, except the Gospel had given us a revelation hereof before. For there were many good men before this revelation, which lived very soberly and godly. There were many wise, for whose honesty a man might well pronounce with an oath. And this is no little renown of the world, without the Gospel, to have such science, wisdom, and honesty. &c. But it is also a greater thing in religion, that the world hath invented and ordained these religious orders. The Popedom is an example. For what man, when he beholdeth it, will not conceive a great opinion of godliness? This is it in the world, if the Gospel be not, there shyneth wise men, honest, sober, and upright men. And all this is by the reason of civil virtues, and partly by juggling ceremonies: that except the goodness of God helped, all should be cast headlong into destruction, with this pretence, that they were just, holy, wise, and pure from sin. But when the Gospel is opened, and the child Jesus preached, there is it almost proved to y ^e senses, & declared with pictures, y ^t these saints are moste sinners, and these wise, most foles, and these sober men, moste cruel tyrants. Neither hath the Gospel any enemies more spiteful, than these men, that are great, wise, prudent, upright in living, good and holy. And the more they excel with these virtues, so much the more they behave them selves enuiously against the Gospel, as we prove by experience. The more religion the Mounkes show in praying, fasting, and other chastisings, the more furiously do they behave them selves against the Gospel. And this it is, that Simeon speaketh of, in this place. What a great show (saith he) maketh the world in both administrations, as well civil as religious? They live honestly and holyly with great sparing and defrauding them self of their pleasure, and they may soon be taken for Angels, and the sons of God, for their great wisdom and holiness. Who could believe that there might lie hyd such corruption under such a fayer show? And here is no art so full of knowledge, out of the which, this might be judged and perceived, except this only text, whereas he saith, that the Gospel shall utter this poison.