Sermons Upon all the Sunday Gospels

THE EXPOSITION.

T His day are they wont to preach of two matters. First of Circumcision, Then of the name Jesus. The which thing the Evangelist doth especially notify, for that it was prophesied of, before that the child was conceived in his mothers womb. Wherefore the virtue of this name is hereby greatly aduāced. And for as much as we intend to make the doctrine of circuncision plain, this difference is in especial to be marked, that it consisteth not in the thing, but in the persons. For if we consider the thing, there is great difference between the circumcision of the Jews and of Christ. And that because the person of Christ is fare unlike the person of the Jews.

The beginning of circumcision is declared in the bible in the first book of Moses, it hath also an appointed ende, to the which it shall endure, that is even unto CHRIST. Abraham is the principal ground of all the matter, to whom GOD gave commandment to circumcise himself, and all that were in his household: And also whatsoever of the male kind was borne, it should be circumcised the eyght day after their birth. They therefore that came with such a sign in their body, had God their protector and Savior as GOD promised he would be. This was not appointed of GOD for nothing are for a little cause, that not only Abraham, but also all in his family, and whatsoever of the male kind was borne: should be subject to Circumcision, that not only the Jews might boast them self to be the people of GOD. For he receiveth the servants of Abraham, which were Gentiles, to be of his people and sons, and to have righte of inheritance which was appointed to Abraham and to his seed. And these did obtain it before Isaac, to the which nevertheless afterward the promise was joined, where as yet these bought servants were of the Gentyles. Wherefore the Jews have not the chief occasion to boast of this. For although they extolle circumcision very much, yet this they cannot deny, that GOD hath called unto it the Gentyls, which are not the sons of Abraham, but boughte servants. As touching this Circumcision, there is nothing else left for us but the type and figure of faith. As it is also as touching the other histories paste, which only profit us in this, that we may take thereof examples of faith and true godliness. We are not bound to ceremonies, yet have we need of such obedience and such faith as theirs was than, which lived under such ceremonies. Wherefore the doctrine of Circumcision is not put forth to the intent, that we should be Circumcised. (For this ceremony is disanulled) but that we by the rehearsal thereof, should remember to show obedience to GOD, as Abraham shown.

If CHRIST hade not come, Circumcision should have ben necessary even at this time for us, if so be we would be of the people of God. For the condition is straight and without exception, he that is not circumcised, his soul must be exempt out of the people of God.

Wherefore the example, that we take of the old Circumcision, is this. That GOD in this Image declareth unto us, how contrary to reason he worketh and commandeth, if a man use the judgment of reason. For amongst the proud Gentyls it seemed a thing to be laughed at, that GOD which is so wise, should set forth such a mad precept, whereof is made mention in preaching contrary to the law of shamfastnes, honesty, and chastity, and especially when they be aged that are commanded so to do. For Abraham at that time was four score and nintyne years old. And hereof riseth contumelious names, so that the Jews were named Recutiti, and Appelles among the Gentyls, that is to say, men whose skynne is grown again, or men without skynne. But this is the true cause thereof, as it was said in the Gospel next before: whatsoever is of GOD put forth: it is done with such a fashion, that all men laughthe it to scorn, no man alloweth it, but all testeth upon it, as though it were old wives fables. And contrary, look whatsoever he commandeth not, but is of our own imagination, this do we require to be acceptable unto him. This would we have observed for an everlasting law. But this can never be allowed of GOD. And hereof springeth the cause of a great offense. As Paul saith: After that in the wisdom of GOD, the world knew not God by wisdom, it pleased God to save them that believe by folishnes of preaching. What may be more against reason then that bread the body of Christ and the cup the blood of Christ is received for the remission of sin? Howe should a little bread and wine work such and so a great thing? This thinketh reason, neither can it think any otherwise. But GOD therefore purposeth not to change this. If reason doth not believe nor alow it, gods cause is never the worse for that. Lykewise also goeth it in baptism. Howe should this seme proueable to reason, that if the child be washed with a little water, that thereby he is purged from his sins, and translated out of the kingdom of the devil into the kingdom of God. In deed it might stand well with reason that sin should be washed away with water, if sin were a spote: but for as much as sin is fastened in the mind, bones, and in the inermost parte of the body, it is not agreeable to reason that water should perse so far and wash it away. But now consider well Circumcision. Mighte not Abraham by like reason allege for himself to refuse it? What doth this profit me to salvation, that I am Circumcised in mine age? what good doth this to a child? or what profit at all doth a man take by Circumcision? If God would have the body changed, he might have made it so at the beginnynge that it should need nothing to be cut frō it. If reason had ben taken to council at that time, it would have said even so, neither doth it think any otherwise now a days, when it proveth her wisdom. But it is to be learned in this place, that whensoever question is moved why god should give such commandment, the devil hath y ^e upper hand. As y ^e example of Eve in paradise doth show. Cōmandement was givē, y ^t they should not eat of y ^e tree. But whan she began to regard little the commandment, and hard the devil reasonynge, why God made such a law, she fell down hedlonge, and was caste into such disobedience, that all we unto this time suffer the blame and penalty thereof.

Wherefore let this be a law for the congregation. When GOD giveth a commandment think it to be thy duty, to honor it with all submission, and make no further search. If he command, obey, if he speak, be attent, and disalowe nothing that he doth. For out of this most certain principle doth God diriue and set all the other of his doings, that all men are fools, liars and evil and of so great madness, that they never ought, nor may be able to understand his word and his working. As Jeremiah saith, lewd and unsearchable is the heart of man.

Seinge therefore our leudnes and vice is so great, we should of our own accord correct our judgment, and think this as to uchynge God's works and commandments: If this seme contrary to my reason, truly it is for no other cause, than that I have such a corrupt understanding, and dull knowledge. And nothing hindereth me in judging gods wisedō, but myn own natural folishnes. Wherefore Circumcision is an example of faith and of singular obedience: Whereas Abraham & his servants were nothing offended with this commandment, but obeyed it without reasoning, & thought not thus: that Circumcision is a foolish thing for them that are aged. This is peradventure God's meaning, what if he thought otherwise, y ^t the sin of y ^e flesh should be restrained & as a man would so cut of: this is doubtless y ^e true circumcision, why should God command such a thing that is contrary to reason? that the body should be circumcised? for what intent is that done? But these men thought not so, but were obedient to the commandment, and this persuaded them selves: Syth God doth require that, seme this never so much against reason, yet shall I be saved, because I obey his precept. Wherefore this is an example of steadfast faith, wherewith Abraham and his servants were endued. And it is put forth to us, that we should follow them, and not give our selves to our own wisdom and reason to be deceived.

And this have we spoken as touching the circumcision of the Jews, which hath no longer power then the law it self, (that is) unto the coming of CHRIST, as it is signified in that y ^• childern were circumcised upon the eight day. For this order was in the law: after six days is the Sabbath, and that day that followeth the Sabbath, is the eight day, even the beginning of the week following. For Christ by circumcisiō, began to fulfil the sayings that were prophesied of him: even to be a savior, and a light to lighten the Gentiles, which should have his kingdom not only limited by the borders of the Jews, but should by his Gospel extend his kingdom throughout all the world. And hereof is that now the beginning.

Wherefore, as I said before, we must put a great distance and difference between the circumcision of the Jews and of Christ. For the persons are unlike, although the thing that they do is not unlike. Circumcision was given to them, which were sinners, and condemned to everlasting death. But Christ is without sin, and the Lord of the law, upon whom the law hath no stroke: for y ^• law is only against sinners, but he is no sinner. But for as much as he is circumcised after the law, as other chyldern that are sinners, the law is ouerseen and doth him wrong. And for this cause is the law compelled to make him a recompense, and therefore, his power is disanulled and abrogate. If it had pleased Christ, he might abolished and abrogated the law by power. For he is the Lord over the law, with whom the law have naught to do, for because he is without sin. But he would do nothing presumptuously after rigor, but order him self humbly after the equal trial of the law. And all this is done for our sake, that we might take confort thereof in our doings. For in his own behalf CHRIST had no need to obey his mother, or to be crucified. But he doth it for our sakes. For we had need of such a man, that was without sin, and that should fulfill the law for us, and so turn away the wrath of GOD. For this cause was he made subject unto the law, and afterward giveth us that victory, which he had of the law, that we might so be helped by him, that the law should have no more power over us than it had over him, least it should accuse and condemn us. For he that embraceth CHRIST with a true faith, obtayneth by him deliverance from the law and damnation thereof.

Wherefore remember well this difference, for all the matter restethe therein. Abraham is subject to the law and to circumcision, because he is a sinner, and the law hath power on him for sin. But Christ is no sinner, and therefore he is not constrained under the law, yet doth he submit himself to the law: that all that receive him by faith, may be free from the curse of the law. Wherefore this history of Christ's circumcision giveth no smalle comfort, in the remembrance whereof thanks are worthily given to God, that although we are in danger of the law by syn, yet this is not to the peril of our salvation, but by Christ we have deliverance from the curse of the law, which for our sakes suffered the curse of the law, and made himself subject to the law. And that it was necessary on this wise, that we should be delivered from the law, it is the saying of Paul to the Romans, where he saith: Circumcision prevaileth nothing, but the keeping of GOD'S commandments. It is a confident kind of speech. For it is as much as to say: No man circumcised and fulfilled the law of God, or kept the law of GOD. What other thing is this, than that the circumcised, are not circumcised? For God's commandment is ever joined with this prescripte: Thou shalt love the Lord thy God with all thy heart, with all thy sowle, with all thy mind. Now let one be brought forth of all the men that be, that may boast that he hath done or can do this. The law commandeth: Thou shalt not desyer: Shew me one that can boast, that he hath done it, or can do it. To be short, chose out whatsoever commandment thou wilt amongst them all, & thou causte not deny but that thou haste not kept it at all times. But what sentence is given against them that keep it not? Ueryly no other than is pronounced of Paul: Cursed are all that are under the law, for they cannot do it. For if we could do it▪ there were no peril. But since we cannot do it, this is certain, and sure, that the law accuseth us; killeth and delivereth us to the devil, and condemneth to hell. Wherefore we have need of a more high and profound doctrine, which may do more to us than the law: which doth nothing but command us to love God with all our heart, and our neighbors as our self, yea and that when he hurteth us also, and when we would desier to be revenged. But the law prevaileth nothing by her controllinge. Nedes must there be in our nature, anger, variance, vnpacientnes, hatred, envy, pride, & such like, there is no other remedy. Wherefore there is no mā that can obey this doctrine. Neither can this anything prevail in the judgment of God, if we fulfill the law as much as we can.

And this is the cause, why a greater, even Christ the son of God cometh into the world, which by great moderation submitteth himself to the law, to take it wholly away. For he it is, that may plead with the law on this wise: Thou dost not as men look thou shouldest do, thou makest them not righteous, thou dost not purify their hearts, as we prove by experience. For else what cause should David have had to say: Who can comprise his faults? Purge me Lord from my secrete sins. Lykewyse in the 143. Psalm: Enter not into judgment with thy servant, for no man is righteous in thy sight. And again in the 130. Psal. If thou mark straightly our iniquities, Lord who shall be able to stand in judgment. And such like sentences do testify, that no man can say: Lord we have done this work even as thou cōmandedst, there is no doubt of that. For as much then as the law hath us bound unto it on this wise, and dryueth us from the sight of God, yea & beateth down our confidence and faith which we ought to have in God, we must of necessity grant, that we have need of a more perfect doctrine, that we may come into God's sight. This is the doctrine of the Gospel, which Christ procureth to be preached to us and to the Jews after this sentence: that we are damned for our sin. And it profiteth the Jews nothing, that they are circumcised. For this circumcisiō delivereth them not from sin. As the Prophet saith: Although they have the flesh of their foreskyne circumcised, yet their heart is uncircumcised and impure. But this delivereth, in that the Gospel preacheth on this wise, that our Lord Jesus Christ, which ought nothing to the law, because he was without sin, made him self subject to the law, and would be circumcised that he might have to do with the law: for as much as he, where as he was Lord of the law, yet was challēged as a bondman to y ^e law: now again abideth the controling and dominion of Christ. And this power that Christ hath over y ^e law, doth he make common to us all, he benumbeth the law of his power, which it had against us sinners, and delivereth us from it, not to the intent, that we should nothing regard it, or give over our self to lusts, but this: that whē we have done that we should not, it might be forgiven us, and not be laid to our charge, neither turn away our salvation.

Wherefore they that believe in Christ hath no need of circuncision. For they are not only free from these and such like burdens of the law, but they have also remissiō of their sins, and promise of everlasting life by Christ. This doth profit me that I believe y ^• Christ was circumcised. For this was done for my sake, that he might be a surety for me, whatsoever action y ^e law have against me. Wherefore I will trust to the innocence of him, & that shall be my confort: that although for a time the law as Lord in heaven (for it accused us men before God, and we had no safeguard against it, neither could we complain of any wrong, because our syn was opē) yet now is the matter otherwise. For by y ^e circumcision of Christ we are delivered from the curse of the law. We cannot put so great confidence in our circumcision, and love toward God, and obedience toward our neighboure. We cannot trust and stycke to these things. All our trust is in this, that Christ is obedient, innocent and holy. This trust shall not deceive us, for it is certain. Before that this was opened unto us, we thought that we must needs fulfill the law, or be damned. But now we knowledge that it is impossible for all men to do, and that we cannot bear that burden. But Christ hath taken it from us, & put it on him self, and began the matter by circumcision, & fulfilled the law. And herein is our trust. We ought not truly to be careless in taming of the flesh, and in instructing it, that it may obey GOD, lease I be found utterly disobedient. Whatsoever I am not able to do, I remit it to this safeguard. For whatsoever I have not done, that did Christ for my sake. For we shall never be in such good taking, that we may do all that we ought to do. As Paul saith: I am delighted with the law of God after the inward man, but I find another law in my members repyninge against the law of my mind, and subduynge it to the law of syn, which is in my members. Which is as much as to say: I must of compulsion obey the flesh, but after faith I do not so, it greueth me, and I abide this bondage against my will.

After this sort Christian righteousness is made perfect, when I acknowledge my sin, that I can never fulfill the law of God, and yet I despair not therefore. For in this example I knowledge, that CHRIST regardeth me, and for my sake made him self subject to the law and fulfilled it. Hereof after that ensueth a new zeal, and a new affection, even love toward God, because he loved us first, that we may be obedient to his will, with all diligence. Herof according to the Psalm riseth a willing people, which beginneth to love GOD, and to do after his law. And although such doing is slack and imperfect by the means of the flesh, yet is it allowed of God for the faith in Christ. For whatsoever is impure and imperfect in it, it fleeth to remission of sin as to the only mean left to escape by.

And this have we now spoken of the two sortes of circumcision. The first was commanded by God, And the Jews have obeyd unto it hitherto as unto a law, and yet they obtained not salvation thereby. For no man could fulfill the law. Wherefore although they had the law, yet nevertheless the law accused and condemned them before GOD. But salvation and holiness is obtained hereby, in that that Christ subdued him self to the law, and bore the curse thereof. Wherefore the Jews that believed this, and had their salvation consisting in the promised seed, to them was circumcision outwardly a seal to assure them that they were righteous before God, not for circumcision, but for their saith in Christ. Which thing since it is so, the history of the circumcision of Christ is worthily esteemed to be full of confort. In the which this doctrine is set forth: That if we desyer the way that lead us to God, it may not be obtained by the law, which commandeth: Thou shalt love thy Lord thy GOD with all thy heart, and thy neighbor as thyself. For we do never so, nor cannot do if we would. But this is our only safeguard, to the which we make our refuge, even CHRIST Jesus the son of God and our Lord.

He hath satisfied the will of God, and made him self subject as a sinner to the law (for if it had not been for that, he should never have been circumcised as other chyldern be upon the eight day.) This was done for all men's sins, that all men may have trust in him. For it was no need for him self. Wherefore this pertaineth unto us, and we do well put our trust in him, that we may be saved for his righteousness and holiness. And that I may briefly in one word note this matter: we must only stick to the righteousness and justification of Christ before God. This is a moste certain and aproued way, and it hath moste suer aid and succoure against sin and death. The which thing God grant us through our Lord Jesus CHRIST. Amen.

THE EXPOSITION.

W E have spoken of one part of this Gospel (that is) of circumcision. In the which CHRIST would signify unto us, that he became subject to the law for our sake, that we might be free frō the curse of the law. Now followeth the other parte as concerning the name IESV. Wherof the Evangelist maketh diligent rehearsal, as though it were a great cause, why this name ought not to be unknown of men, and specially because it is of no man's invention, but brought from heaven, and shown by the Angel, before the child was conceived in the womb. Which thing is a token, that the name is such as is allowed of God. If we expound this name in English, it is as much to say as a Savior. But why this name was given to Christ, Gabriel the Angel declareth, whereas he speaketh to Joseph: And thou shalt cal his name Jesus, for he shall save his people from their sins. This name is moste worthy to be remembered, and moste worthy to be regarded for our own behofe, for that the child Jesus is called a savior, which can save us from the greatest evil, that is, from syn, and from no smalle myseries and calamities that befall unto us in this life. And where as corn feldes are destroyed by enemies, and the graynes corrupted by tempests, and men's bodies vexed with diverse diseases and infirmities: against all this hath God provided help by other things, as by the Princes and Kynges he defendeth frō robberies, by the parents he provideth for the liuelode of them that be in a family, by physitions he healeth diseases. But as these things are not the greatest, so are not these men the chief saviors, in comparison and respect of this savior, that saveth from sin. Wherefore he that regardeth this child earnestly, hath a very Jesus and savior from all myseries? Let him not require that salvation of him, that belongeth to this present life, which God hath committed to other (as I said before) but that that is against death & sin. For when syn is takē away, death also must needs be taken away. Wherefore first consider this thing well with thyself, whether thou mayest hope for greater salvation from this savior, or from them that are the mightiest in y ^e world? If thou hast no feling of the everlasting life to come, thou shalt have no need of this Jesus. God hath appointed the safeguard of thy bodily health, to officers, parents, physitions, &c. But if thou believe, that there is another life after this, thou shalt have need of this savior. For there is no help in other to everlasting life. Which thing nevertheless is not so straightly to be taken. For if the powers and parents cease from succourring and helping, so that there is no aid or goodness in them: we must look for the easement of these present euyls from Christ also. Howbeit this is not his chyef and proper office. Wherefore the doctrine of the Gospel is not referred especially to this corporal life. But this is his proper office, and there will he declare this his name, where as deliverance from syn, death, & from the kingdom of the devil is in hand. To this also is he necessary. For if it were not for sin and death: there should be no need of this Savior. The belly gods have no profit by this savior, for of what things he is the savior, those things do not they regard. And hereof it appeareth, how great the contempt of these Epicures is, which think that there is neither God nor life everlasting. But he that believeth this, y ^t there is a God, must needs collecte & gather that all things are not ended by this life, but that there remaineth another life that is everlasting. For this we prove by experience, that God regardeth not much this present life, since the wicked hath such liberty, and prospereth so well. He promiseth us another life: and that he may seme to have great respect to this life, this child Jesus is set forth to be a savior for us. And when he giveth us this salvation, no other thing is greatly to be required of him, although other things in this life go not as we would, and although we perceive no great signs of God's help in our matters. For his salvation is everlasting salvation. Let this be sufficient for us, be the difficulties and encombrances of this life never so great.

We see that the Pope, Cardinals, Bishops, and all that persecute the word, do live in great security, and that they are vnshamfastly bent against the word and all Christians. God seeth this and suffereth it, and maketh as though he saw it not, in so much, that he may seme to have shown more care for the Gentiles than for his people. But if thou be a Christian, let not this move thee. For even for this very cause, that God hath promised us sure salvation to everlasting life: he suffereth us in this life to wander as men destitute and without the help of God: that we may know this by faith, that the child Jesus is such a Savior, which nevertheless saveth us, although in all things beside there can be no help gotten, that is, when syn shall either accuse us, or hath now already condemned us to eternal death.

Excepte this time, it appeareth that we have no need of this savior, neither do we much regard him. For he that is in health, & hath plenty of goods, hath no need of Christ, for if he must redeem the matter by price, he hath money enough to do that. And this is it w ^t all y ^e other corporal gifts, wit, wisdom & power. For in them is their store of help and salvation, as far as God hath appointed them to be to our salvation. The mother bringeth forth chyldern. The physician helpeth the sick. The lawyer by the exacte law defendeth against the wrongful doers. But when this life is at an ende, neither can the conscience hyde her sins before God's judgment, then is there place made for this savior Jesus. For then is there no store of help in anything beside. All things do fail, no power is so great or will so ready, y ^t cā defend against the evil of the conscience, and of death. In this case if thou demand, from whence thou moste look for help? have respect only to this child. For that cause is he named Jesus, that he might be present, and save all that knowledge him, & look for salvation of him. But in this resteth y ^e whole matter, that thou suffer no other name to be given to this child. And then that thou grant not that this name that belongeth to this child should be transposed to other, as to Frances, Dominike, to the Carthusians, Masses, Uigiles, Pardōs, alms, fastings, and such like. For all this is abhominable: And a good cause whi: there cā no other savior be invented against sin. Wherefore he that would have another savior, whether it be the rule of the Carthusians, or any other thing, he goeth clean without salvation. Therefore he that could name this child by his true name, and could inculcat, Christ into himself, were blessed. For in this name are all things, wherefor store of salvation is there to be looked for and no where else. But now the dyuels endeavor lieth all in this, that this child might have another name made, that men should perceive him to be a judge, and chose them other saviors and helpers against God's wrothe. But the matter is certain, and can never be other wise, or made frustrate. Jesus hath not his name, that he should help the with corporal benefits. As touching this matter, the disposition and order is certainly ordained Gene. 2. where God saith: Bear rule over the fishes of the sea, the birds of the air, and the beasts of the earth. But he is called Jesus, because he is a savior: & then showeth saluatiō, when all things do fail and are void of help, whan we must now depart into another life.

Wherefore this name casteth of all things, whatsoever without Christ is caste before us for the remission of sins. For when the Mounke thinketh, my rule is able to make God merciful: It is nothing else to say in deed than: My rule is with the name Jesus. And whereas the Pope and all teachers of that sect, holdeth, that only faith justifieth not, but works also be necessary to salvation: It is no other thing than: Good works are with the name Jesus. But it is abhominable sacrilege, that my work should be with the name Jesus. This name belongeth only to this child. The Pope, the Bishops, and Mounks, &c. doth not so. Neither do we also at all, when we give place in our conscience to fear for our sins sake, than to confort for Christ's sake, neither when we think this: If I had lived on this wise, if I had done this or the work, I should have an easier case before God.

The holy Ghost cannot abide this, but indeuoreth with all might, that this child may have his name remaining whole, and that no other may be received into the fellowship thereof. That when we have need of salvation against syn and eternal death, we put no trust in our works or in the merits of all y ^e saints, but that we stycke unto this child only by faith, which hath this name and is called Jesus. Neither can it be taken from him without sacrilege. But they that go about to take it from him, as the Pope, Turk, and Mounkes do presume, they shall perceive in deed that they have committed such sacrilege, that shall never be remitted. Cōtrarily, if there be but two or three of us, that trust in this name of the child, all the might and power of hell is not able to caste us from salvation. I will not speak how the world should somewhat fear, for hindering of this salvation. For the Angel brought this name from heaven, and named the child JESUS, before he was conceived in his mothers womb. Wherefore when they that persecute this name, and set up other saviors, shall go against Gabriel the Angel, or shall reprove him of a lie, he himself shall appeal to God and say: Lord thou hast given me this commandment, that I should give this child this name. And then shall it be known, what the persecutors do prevail against this name, they have remaining for them self neither God, neither Jesus. And they shall die and perish forever in their sins. This shall be the ende of this matter with their moste grievous destruction.

Wherefore let us never forget this name, but let us surely bear this away, that this child is the only Savior against death, syn, and the devil. If the world shall hate us therefore, surely it cannot do it with good luck and prosperity. If it will not knowledge this child for a Savior, we cannot constrayne it. But let it consider, from whence it shall receive salvation, when death shall fall on his head, whether there be any defense against it in men's works, in fast, prayer, alms, masses, invocation of saints. &c. Let this be the stablishement of all our matters, to know for a suertye, this name to be given from God to this child, that it should be called Jesus or a Savior. For we shall know and fele this our Savior without coaction, that is, we shall have a suer trust in him, when the dreadful senses of sin and death shall be caste against us, that there is prepared in him for us moste sure salvation. We know that this hope and faith is greatly allowed of God, & that it receiveth great renown. Whereas contraryly, he suffereth the great indignation of God, which doth either seek other saviors, or else will not know this savior at all.

Now therefore, compare the name of the child and the thing that was done when the name was given. The child Jesus receiveth circumcision, as other chyldern do, where as nevertheless he hath no need of it as a sinner hath, because he is without sin, and need not to be purified, for as much as he is pure all redye. But this is done because his name is JESUS, that he may be a Savior, against sin, and an evil conscience, against death and all evil that cometh of sin. For he is circumcised, that he might be under the law, and let none of all things undone, that were enjoined of God at any time to men for to do. That when we see our uncircumcised hearts, and our incredible disobedience, we might not despair therefore, and so caste our self on Christ, and say: I am a sinner, who denieth it? neither did I ever fulfill the will of God: Christ hath done this for me. Doughtles the law cannot condemn him, that he hath left the least pointe of righteousness undone. Wherefore I have nothing to do with the law, that it should accuse me, or condemn me. For I am not alone, but Christ is with me: Hym do I embrace: his righteousness lay I before God for me and my sins: let the devil and the law therefore do the worst that they can to trouble me for my sins.

This must we use circumcision and the name of Christ. And he that hath leisure may gather longe sermons full of confort as touching Christ and his kingdom: After what manner, he shall remit sin, justify, and give everlasting life. For the Angel doth briefly comprise these long sermons in one word: that Christ shall be a savior, and have the name of Jesus. And to this belongeth especially the singular prophecy of Esa. 9. Whereas the Prophet nameth Christ with six names, A meruailouse one, a coūcellar, virtue, strong, the Father of the world to come, the Prince of peace. For all these names belong to this only, that we by him may obtayn salvation against sin and death, and after that, righteousness and everlasting life. And here it behooveth Antichrist to give account of his doings with all his rabble of sophisters, which taketh this name from Christ, and then describeth him to men as a cruel and an angry Judge, to whom no man may come, but by the intercession of saints, and good works. And here they offend two ways. Fyrste in that, that Christ is spoiled of his name, that he may not be Jesus and a Savior. Then in that that this name is given to saints yea and rather to our works, as though that CHRIST refused to be a Savior, and were delighted with our destruction.

These great deceits of the devil are not to be unknown, when he defyleth our hearts with thoughts, that GOD is angry, and casteth us away, and hath no respect unto us in temptations. But I pray the howe do these thoughts agree with this name, that the Angel by the commandment of GOD nameth this child JESUS ? If this name then be true, it is not God's will, that we should perish, but this is rather his will, that we should be recovered from evil. Therefore let us lay up this name in our armary, that we may in our temptations trust unto the safeguard thereof, in that that the son of God, CHRIST our Lord is called JESUS. As it was in paradyse declared as touching hyme, that this seed should break the head of the serpent (that is) should help and succoure us against the devil and his kingdom. GOD the Father of all comfort and mercy, give us always the increase of this faith, and for this Saviors sake preserve us forever. AMEN.

THE EXPOSITION.

T HIS is the day of the Epiphany. For this they say, that there befell three revelations in one day, but yet not in one year: when Christ opened him self to the wise men, that cam from the east by a star, when he was baptized of John in the flood of Iordaen, and when he did the first miracle in the marriage. But whether this chanced in one day, we make no great matter of it: But this is specially to be considered, that all these histories be, to describe a special doctrine, as is that history of this day as touching the wise men. For Christ would have him self to be known, not only among the Jews, but also among the Gentiles. Leaste the Jews should lay for their excuse, that he had kept him self so close, that no man could know him.

For where as this was confirmed by prophecies, that he should be borne of the Jews, not as a gorgiouse and magnificent king, but so poor, that he could scarcely find a place to be borne in: it could no otherwise be, but there must needs rise a great offense by his coming. And the Jews were not a little offended thereby. Wherefore very necessity required to make such an open revelation of him self amongst the Gentiles, that although great poouertye was with this king, yet that there might be evident commendations of him. For it is not to be counted a smalle matter, whereas the wise men came from the easte, and bring tidings of this child to Jerusalem. Even as Simeon also in the temple and Anna doth commend hyme, and the Angels in the air, and the shepherds in Bethlehem. All are occupied in this child, they extol and commend this child. There lack no glorious commendations for this child, to bring hyme to light among the Jews, and to make him known of them. But this revelation is moste famous, where as the wise men comme from the far costs to Jerusalem, and do open the matter only there as touching the birth of the king of Jews, so that Herod and all the City of Jerusalem with him were troubled and moved, wherefor the Jews cannot make any excuse of their ignorance, as though they knew not that this king was borne. For they were troubled by the tidings of the wise men, yea and for a greater witness also, they declare to Herod and to the wise men the place where Christ should be borne. Wherefore they are convicted both by their own record, and also by the record of the wise men, that this kings birth was not unknown unto them.

The doctrine therefore of this example is put forth to us, that we should look for no other ways. No man can come unto this child or find him, but he that followeth the word as a leader, and never goeth from it the bredeth of a nail. For if we let pass the word, we stumble everywhere. This child is to little regarded and to much despised. Wherefore it is not possible, but the reason must needs stumble and be offended everywhere, when it considereth with how great poverty this child was borne into the world. For what other thing is all his life else but very poverty, myserie, affliction, calamity, contempt & reproach? He therefore that setteth a side the word, and careth not what he heareth, or what be preached of this child, but will only take his eyes for his judges in this matter, can be no more joined with Christ than the Jews were.

And this thing is most perilous, when it is done in the conscience. As the example of the papists doth testify, which omit the word, & apply their mind to such Imaginations, y ^t they fantasy Christ to be such a one, as they conceive of their wit and reason. They allow not this in him, that he only should be their savior, wherefor they patche thereto their works, and look for salvation as well by thē as by Christ. They pray unto Marie also, that she may reconcile her son to them. And in such prayer they hold opinion, that she is a Savior, where as it is not so in deed, but a very false imagination. For whatsoever is bestowed in the serche of Christ without the word, all that goeth to the devil (which afterward causeth men to think this, that Christ is a judge, and appointeth moste cruel punyshementes for men:) but he that would not be confounded in his presence, must be well defensed with the intercessions of Saints & of Mary. Wherefore this was a manner in the popedom, to put more trust in their supplications, then in Christ him self. And it can never come to any other point, where as the word is caste aside. And verily the devil, because he understandeth, that his chief safeguard of all his matters consisteth therein, he laboreth all that he can to make men forsake the word, and to follow their own imaginations. For he perceaueth, that by this means he shall be sure to have the victory over us. Wherefore nothing is more necessary then to hold fast by the word, & to have no other trust as touching matters that belong unto godliness and holiness, than as the word it self prescribeth: but this is not so easy for men to believe and to persuade them selves.

There be many that cannot be entreated to believe the words of the Lord's Supper: They will believe no more, then their reason and sense can perceive. Thei behold the work it self without the word, and they see no other thing than bread and wyne. But this is nothing else then to behold the outward shale, and to let pass the thing which is in Christ's words.

The wise men also had first high cogitatiōs as touching Christ, when it was opened unto them by God even that a king of the Jews was borne. They take their journey forthwith to Ierusalē, thinking that they should find this king there in his noble court, and gorgeous palaice. For what other thing could reason conceive in such matters? But when these thoughts are without the word, they come soon to naught: neither do they find the child at Jerusalem, which nevertheless was the holy city and habitation of God. They must needs have the word to bring them to Christ. This is the true star and son, which leadeth to this child. Wherefore this example of the wise men is to be counted a singular & an excellent thing, where as they remove out of their eyes and hearts all their thoughts. which they and other men had, and follow the word, which was put forth to them out of Micah the prophet. For they ar abashed and offended when they be sent into another place, frō Jerusalem, where the true service of God was, and where God abode himself, & from God himself and his temple, unto Bethlehem, a vile town, whereas nevertheless they cam not to salute any person of low degree, or any workman, but the king of Jews. They follow the word straight way, and care nothing for any other thoughts. They have only respect to this, what Micah saith, they stick sure to that. This faith is a thing of no common example. For if I had ben in this case, I would not have departed from the Temple. For where is it more like, that the king of Jews should be found, which is so famous, than where God hath his habitation, where the priesthood and all the religion hath his foundation? But it goeth otherwise with this king. He alloweth it not, that his place should be among the priests at Jerusalem, as he is neither at this time found with the Pope and his congregation. But he gothe about rather to abrogate and take away both the priesthood and the kingdom, where as they had so great confidence in these things, in that they were the Priests Levites, and people of God, and had his temple. This doth Christ think that it ought not to be suffered. For such a defilyng of the Temple, priesthood, and of all the service might not be suffered, or if they would stubbornly proceed in suspendynge it, Moses, and all the service was to be disanulled for that profanation and defylynge. As at last it came to pass. But the obedience of the wise men cometh of true godliness, and therefore they have their dooynges confirmed by GOD, so that their way is shown unto them from Jerusalem unto Bethlehem, and to the house where the child was, by a Star. And they had no lyttell need, this to be confirmed, least they should be offended by that strange sight. Poverty was euidente everywhere. Joseph and Mary were not at their own home. The Chylde was laid in a maunger. There were there no things necessary. How should this be with such a great king? It might rather be counted a thing worthy to be laughed at. But the good wise men be not offended with such things, but regard rather the saying of the Prophet, and the sign of the Star. Wherefore how soever the matter gothe, they give and perform that honor due unto the king, they fall down before the child and worship him: they open their treasure, and take forth a kyngly present.

And this is the history. In the which this is the chiefest point, that GOD calleth the Gentiles also to his kingdom, and maketh them his people, although they were not circumcised, neither subject to the law, as the Jews were, This is a great benefit, neither is it mete, that any Christian men should be unkind for it. For it is a sure evidence for us Gentiles, that we may not despair, as though we had no part in Christ but that we may think surely, that Christ pertaineth to us, as well as to the Jews, although we are not his people, as the Jews are. For there is no doubt of this, but y ^t the wise men were Gentiles, which had neither priesthood, neither service, nor word of God, nor circumcision: and yet notwithstanding all this, they come, although they were strangers, without any commendation or setting forth of them selves, to the felowshyp of Christ's light, and acknowledge him And he acknowledgeth them also, he alloweth them for their worshiping and reverence done to himself. All these things belong to the confirming of us y ^t we may show our selves thankful to God for that that he hath set up such a kingdom in the erth through Christ into the which, we, that were not his people, are received, not of merit and desert, but of mere grace. Then must we learn in this history also, what is our duty to do to Christ again, even to resist manfully all offenses as these wise mē did, and to confess Christ before the world as they did, to seek him, and worship him as our Savior. And because his kingdom for the weak and simple sight thereof, is oppressed with many and great difficulties, to bestow our goods and substance gladly to the maintaynynge thereof. And we have store enough to open our treasures, as the wise men did unto Christ, and to offer presents unto him. For this is it written: That ye do to the least of mine, ye do it to me. Wherefore he that healpeth the needy, the miserable, the wretched: he that fyndeth charges to this, that fit men may be instructed in the study of learning, and in holy Scripture, that in process of time they may do profitable service to the congregation, he offereth to the needy child Jesus, which as soon as he was borne, was not only poor and needy, but was constrained also to flee into banishment into Egypt to escape the tyranny and peril of his enemy. Wherefore the providence of God by those wise men prepared wayfarynge victual for the child & his parents in their journey. It is very like by y ^e words of the Evangelist, that it was no small gift, which saith, that they opened their treasures. But seeing it is evident, how great the good will of the wise men was toward the child, who can doubt but that their magnificence and liberality was great? Which thing ought to admonish Christian men, not to despair, whē they suffer persecution, and when they are tossed up & down by banyshement. For God can so little abide that christen men should perish for hunger, that he will rather stir men that dwell far of, to bring succor and aide for them. As we are sufficiently confirmed by the exaumple of his only begotten son, as touching this matter.

We must join also with this history, that that is put forth in the prophecy of Micah, wherein is contained an evident description of Christ, with a singular doctrine and lesson by it self. Whose words are these.

In this sentence, as the Jews testify themselves. God gave a plain and evident prophecy, that Christ should be looked for at Bethlehem, and that there should be the first swathling bands of his apperyng in man's nature. This is that chief renown, which setteth forth this little town of Bethlehem more magnificently, then is the most noble & excellent city Jerusalem. And this is the cause, why the Evangelist seemeth to change the words of the Prophet: The Prophet calleth it small. The Evangelist will not have it counted small. For the Evangelist beholdeth not the outward sight, as the Prophet did, but the spiritual glory, Because the Son of GOD is borne there. To the which honor there is none of all the honors that ever was given to any City, to be compared. Wherefore they are magnificent and glorious words, with the which the Euangeliste commendeth Bethlehem: Out of thee (saith he) shall there come forth a Capitayn for me, which shall feed my people Israel. And this is a most sweet Prophecye, which describeth Christ unto us on such wise, that although before the world he be a man despised for his poverty, and borne in an obscure and an unknown place, yet is he that captain and prince of Israel, that is over the people of God. But what manner of kingdom this is to be taken for I declared before in the sermon of the Angel, which him self also calleth Christ the Lord. Not such a one, as is a tyrant, and that will vex men with his cruel imperye. For even for that cause (saith the Prophet) Bethlehem that art smalle. As though he should say: If this Lord would have had imperial majesty, that he might seme terrible unto other, he might have chosen another place for his birth. But here is no princely provision, no armor, no riches, no waightyng men, no appointyng of offices. And that the very first principles might foorthewith declare, what a kingdom this was to come, he chose not Jerusalem as the moste holiest, nor Rome as the most mightiest but he was content with a poor town, that it might forthwith be declared thereby, that he should become a lord not after the common facion, but poor and needy in the sight of the world, how • eight riche in spirit, and in all spiritual gifts. For this is his title, to be a Lord & a Prince. But yet all the sight, when he is borne, and when he is born in Bethlehem, and whatsoever thing is apparaunt to the senses, as touching him, was like no princely pomp. Wherefore since he is a Lord and Prince, and yet not glorious before the world, but poor and nedye: what other glory can it be, than even as he is miserable in respect of worldly Felicitie, so contraryly he is mighty and great, in those things, wherein the world is found to be needye and a stark beggar.

And here of it is, that he is excellent in righteousness, where as the world is oppressed with sins: that he is eternal, whereas the world is casual: he is the lord of the devil, where as the devil hath the world yoked under his moste cruel bondage. He is good, whereas the world is all naught: he hath God merciful unto him, where as the world struggleth with the wrath of God: He is the lord of everlasting life, where as the world is appointed to hell.

This is the imperie of this child, and for this condition and state doth the fruit redound unto his people. He will give no bodily salvation, but as far as the souls health and his glory requireth: for he is poor and needy. Wherefore let no man come to the kingdom of Christ, to the intent that he may enlarge his goods and increase his substance. Ye may loke for this of the Pope, and of men of that sort. He advanceth his creatures to imperie, he getteth them riches, parteth among them all Provinces, as Daniel prophesied. But the princely power of this child, is to be felt only in this, that thy sins may be forgiven, that he may iustifye and save thee, that he may give his holy spirit, and transpose thee out of the kingdom of the world and of death, into the kingdom of God. And to this now is Faith requisite, and as I said before, that thou keep sure the word of God. For he that letteth pass God's word, and followeth his own thoughts, shall lose Christ, neither shall he know him for a king, but for a Judge, he shall be in hatred and fear, as the devil is. For they are wont to fear him also, when they feel them selves gyltie for their sin, least he should take them to be punished: whereas Christ in the mean season confesseth him self to be the lord and prince of his people, to deliver them from sin, and to transpose them into the kingdom of grace. For his people are no other, but miserable sinners, which tremble at the felyng of their sin, and are afraid, and would fain be in God's favor. So that herby may the plain description of the Prophet be perceived. Fyrst, that he shall be no bodily prince, nor yet exercise spiritual punyshementes against wickedness, but to give salvation to all men, that believe in him. against sin, the devil death, and hell. For of such a prince, there is sure hope of Salvation.

And thus far do the Scribes recite the saying of the Prophet, and no farther. They fear peradventure lest this be to much: For they perceive well, that this is Herodes intent to seek some way howe to slay and to take this king of the Jews out of the way. Wherefore they rehearse not the whole sentence before Herod, and they do almost profess by word, that at this time they acknowledge no other king of the Jews, beside Herod. And yet is it in the Prophet, that a Prince of the Jews should come, and should proceed out of Bethlehem. Therefore they leave this imperfect, neither dare they to pronounce any farther. But the Prophet although he was not living at that time, yet doth he proceed and describe what manner of captayn or king this should be: which belongeth also to his person in these words: Et egressus eius ab initio a diebus aeterni tatis. And his out going hath ben from the beginning, and from everlasting.

This did not the Scribes rehearse to Herod, no neither they them selves did understand it. For there is more obscurity therein, than was in the words before. And that his birth should be in Bethlehem, and he him self be a captain over all Israel, it is not obscurelye spoken, and there is a sure sign, that he shall be a man. But whereas the Prophet saith furthermore: His proceeding is from the beginning, and from the days of eternity: It signifieth that he is the eternal and everlasting God, which had not his beginning in Bethlehem: Of a truth he was born in Bethlehem, and this is one manner of proceeding. But there is another also beside this: Which is said to be from the beginnnyng and from the days of eternity. The words of the prophet are not to be changed. Fyrst he saith: Out of the shall proceed. Here do the priests and scribes testify, that to proceed & to be borne, signifieth all one. Wherefore the same word afterward must needs signify the same thing, when he saith: Whose proceeding is from the old days, and from eternity, that is before y ^t time that dais and hours were. Wherefore if thou wilt know, frō whence this child is borne, mark this prophecy: He is born (saith he) frō Bethleē. But what more? hath he no other birthe then this? the prophet saith furthermore: yes, he was rather borne before all creatures heaven, earth, the son and moon. But that may be determined by no words, and it is nothing else, then that he was borne without beginning eternally, before there was any time or dais. This did neither Herod, neither the Jews understand, neither wer they worthy to understand it. And this is the prince & king which was born at Bethlehem, a very man, which nevertheless hath this name also, Procedyng from the old days, which proceeded and was born before the world, that is, which is a true and eternal god, and also a true & a natural man. And this is the cause of so great stir rings & motions in the world. For it cannot understand this to be procedyngs and births without discention, that this child also should have his proceeding before there was son or moon. The Jews could not abide this, and afterward there sprang up many heresies, which spake against it. But this matter is left to be considered of the, which hast gods word put forth unto the. Out of whom then was he borne, if he was borne before y ^e world? Verily of no other, but of God only. This must reason needs confess, if it believe that God made heaven and earth. For what other thing could be before heaven and earth, than God? If this child then proceeded, & was borne, before heaven and erth was made, it must needs follow that he was borne of God, and is very God. For besides God and his creatures was there nothing.

And this is surely a sentence, which containeth the ground & foundation of all things. For if Christ were only a pure man, death would have confounded him with all other mortal men. For in that, y ^t he was born of a virgin, it hath not so great strength against death. But this is a greatter miracle, where as God made Eve of a rib, thā in that that a virgin brought forth a child. For a virgin is of that sex and kind, which is borne to bring forth children. Wherefore that thing could not repress the devil nor death, because he was borne of the Virgin Mary. But all the help consysteth herein, that the virgin Mary, is not only great with child, but also with such a child, which was borne before the world. Wherefore the devil, death, and all the kingdom of the devil is overcome in that they prove maistrie with such a man, which had his procedynge or beginning before the world.

If it were not for this, and if he had his procedynge out of Bethlehem only, he could have the upper hand over death no more than we all: he should be in danger thereof as well as his mother Mary, and John the Baptist, and other excellent saints. But his proceeding is named to be from the old days. Wherefore death could not show such strength in this child, wherewith hitherto he killed all men. For where as he was God, he could not sin, neither be made gyltie by the law, neither be killed of death, neither damned of y ^e devil. And yet for all that, forasmuch as he had his procedynge in time out of Bethlehem, and was borne into the world as other children were, he could not but die. Hereof it is, that death and the devil layeth snares for them selves, which consider no more then the proceeding out of Bethlehem. And after this proceeding, the child is in danger of death. But when he was now in his Sepulcher, he trieth his righte by these words: I was borne before the world, and so by the divine and godly power, he breaketh the bands of death, of sin, and of the devil, that they can take no hold upon him at all.

Suche a memorial would this Prophet set forth as touching this king, that we should not be ignorant of his two manner of proceedings, or as we say, of two manner of byrths. For he is such a person, which is both a true GOD, and also a very man, but yet on such wise, that he is not two persons, but one. So that he confesseth, that CHRIST is the son of Mary, which sucked at her breasts, and increased in the body as other men did. But yet nevertheless he was borne before the world, without beginnynge, so that now these two several substances of manhood and godhead, be without separation united together, in one person, and joined together. This did not the high priests tell Herod, neither was he worthy to know so great mystery. This birth is exceeding meruaylous, which if we desire to know, we must take our beginning of our discipline and meditation out of his proceeding in Bethlehem. As this also is the order of the Prophet, as soon as he reherseth the carnal birth. Yea and he maketh more large mention as touching this, than as concerning that birth that is eternalle. For he that will meddle with matters belonging to God without peril, must begin at the lowest: and first of all learn, what thing he doth in the earth, and howe he reueleth and openeth him self to men. Then shall he go forth without stumblyng, as the order of the Prophets description, appointeth, and shall know that this child was borne from everlasting. Then shall it not be terrible, but pleasant & comfortable. But the overthwart nature of men marreth & confoundethe all things, because that all begin their discipline at predestination. Sithe God knew all things before, why did he not take hede, that man should not have fallen. And if thou takest this way to the knowledge of God, thou shalt fall down headlong. For this was the fall of Lucifer which coveted so high renown, that he could not comprehend him self for pride. But if thou wilt go the right way to the knowledge of God, take thy beginning at Christ's swathing bands. As the prophet setteth forth this order, that a man should first go to Bethlehem, and afterward clymbe up into heaven, and to eternity. As Christ him self teacheth, where as he saith: Philyp, I am the way, he that seeth me, seeth the father. He that despiseth these principles, and tendeth or goeth forthewith to the highest, as to search, what is the government of God, how he punysheth: This reward of his folishnes he taketh, even to stumble to his damnation, As the wise man saith: He that is a searcher of the majesty, shall be oppressed of his glory.

Wherefore this is the true way for him, that desireth the true knowledge of this child, first to come to Bethlehem, Then when he hath sufficientely beholden and considered him in the maunger, this will succeed of it self, that he is not only the son of Mary, but also the son of God, borne of God, before there was any creature created of God. And so the matter shall be without peril. For when thou canst truly comprehend this man Christ, thou shalt know God also. If thou believest in him, thou believest in God: If thou callest upon him, thou callest upon God▪ If thou blasphemest him, thou blasphemest God. And this is the Prophecy as touching the child Jesus in Bethlehem.

But consider also therewith the perverse and vnresonable reason of Herod, and of the Scribes. Herod persecutethe this child, the Scribes despise him. This way of God is worthy to be had in mind, which putteth forth a moste evident scripture to men, whereof they may talk, sing, and speak daily in their communication, and yet they understand not a word thereof. For is not this a strange and monstrous thing, that the Scribes recite this Prophecy? Herod after the judgment of the Prophecy sendeth to Bethlehem, and addeth thereto him self, saying: Make dyligente search for the child, and when ye have found him, bring me word, that I may come and worship him. And yet they understand not one jot of the meaning thereof. They are always kept busy with the shadows, they never attain to the body of the matter.

Neither goeth the matter any otherwise at this time among the unkind, yea, and that not only among the Papists, which have the Bible as well as we, which read it, and know it as we do, but also among men of our part. They reason of the Gospel, but they understand nothing thereof at all. For if they understood it, they would with all their heart declare it in their living. As the Scribes and Herod reherseth this Prophet by mouthe. But if they had understand, they would have surely gone with the wise men to this child, and woorshypped him. But in that they do not so, and in that they despise these great things as the brute beasts do, it is a token, that they know not that thing, which they teache other. Wherefore Christians have this above all other, that they do not only hear, but also understand the words, and conceive an exceeding meruaylle and pleasure thereof. Wherefore, although that the world, the Pope, and our proud Citisens, and husbandmenne, do far pass us both in rychesse, strength, and dygnitie, yet we know, that we pass them again far in this: and that this is their incredyble punyshemente, that notwithstanding they do hear God's word, talk of it, and teache it unto other, yet do they understand nothing at all thereof. As their own life may be an euidente proof of this, that they have ears, as the Jews had, and hear not, they have eyes, and yet see not. Let us pray to GOD, that he will through the star of his moste holy word, lead us to his son Jesus Christ, and preserve us forever, against all offenses, of his goodness. Amen.

THE EXPOSITION.

O F the feast of the Epiphany have we entreated, how that it hath his name of this that Christ opened himself, not only by the star, but also at Jordan, where he was baptized. But forasmuch as this revelation is the greatest and chiefest, and most comfortable unto us, it should not be against reason. if it wer called the feast of Christ baptized, and opened at Jordan, when he was thirty years old. The Evangelist doth show the history plainly. That he moved from Galilee, and came to John unto Jordan, to be baptized of him, as other sinners were, which knew their sin, and desired remissiō of them. John is troubled with this strange case. For he knew Christ from his childhode. And he thinketh himself not worthy to baptize him. But Christ saith, suffer me, this must be done, that all righteousness may be fulfilled, that is, that he may bring it to pass, that all miserable sinners may come to righteousness, and be saved.

Wherefore herein is now set forth a comfortable example unto us, whereas the son of God offered himself to be baptized, which nevertheless sinned not, and doth that that he was not bound to do, whereas we do not that y ^t we are bound to do. And it is far unlike, that we should do more than our duty, when we through our wickedness are very far from that that we should do.

Wherefore this ought especially to be marked in this place, that Christ the son of God, which is holier then all baptism, is notwithstanding baptized, & gave commandment, that baptism should be kept in the congregation, and that all that would be saved, should be baptized. And by this is it now evident, that all men are damnable and accursed, and stryken with madness and blindness of God for a punishemēt, which cannot entreat and obtain so much of their eyes and ears, as to mark what is done in this matter, but contemn and dispraise baptism, and speak vilanously thereof. For why dost thou, and thy childern refuse baptism, seeing y ^e son of God received it? what great madness or what great fury is this in the, that thou shouldest deny such a great work? Doth not baptism seme worthy of great renown for this cause, if it were profitable for nothing else, y ^t this so great a mā used it? where as this is evident, y ^t he is y ^e son of God, & came to baptism, y ^t thou sholdest come to baptism for y ^e renown thereof, if thou hadst no other commodity thereby?

But this matter is not without our profit. For what good it doth unto us, it appeareth in this, where as God by this baptism showeth forth him self wholye. For as the Evangelist beareth witness, John saw the heavens open. Which is a sign that God is delighted with baptism, which Christ him self the Son of God sanctifieth with his body. Wherefore heaven is opened which was shut up before, and now above the baptism of Christ is y ^e gate and window of heaven made wyde open: so that from henceforth there is no distance between us and God, because GOD is now fallen down unto Jordan. What is a revelation then, if this be none? Wherefore if the feast of Epiphany (that is) of reueling and appearing, be requisite, why is not this constitute and appointed, whereas so plain a manifestation and opening of the Father, of the Son, and of the holy Ghost is set forth? For the holy Ghost proceedeth here after a moste gentle sight, as a simple dove, which amongst all birds is moste tame, and is affirmed to be void of all wrath. To the intent that we might conceive hereby a sure token, that the holy Ghost will declare no cruelty toward us, but bestow that on us thorough Christ, whereby we may be justified and saved. And for this cause is Christ also opened after such a gentle sort to be the Son of God: and where as he had no need of baptism for his own behalf, he is present thereat, and receiveth baptism, not only for an example, but also for a sacrament, that his baptism might profit us also, & may cause us to have sure trust, that God is merciful unto us.

Besyde this, whereas y ^e Father openeth him self by a voice: This is my dearly beloved son, in whom I am delighted. This is another manner of voice, then was shown in y ^e mount Sinai, when the earth and hylles did shake, & the men that heard it thought them self to be in danger of their life. He showeth not now such a cruel voice. All things are full of swetnes & humanity. And God doth almost pronounce w ^t this, saying on this wise: To you mortal men, is this man put forth in baptism. If ye desire to know him, it is my dearly beloved son, in whom is my chief and only pleasure. Neither is there any cause why ye should fear him. He is set forth to you, as naked, without armor, & without all cruel sight. And there is no cause, why ye should fear me. For I come not now with thunder & lightninge, w ^t a horrible & a dreadful trump as I came to y ^e mount Sinai, but all things are peaceable, quiet & calm. For what spice of cruelty may here be? The son of God, which is innocent & without sin, standeth in Jordan & receiveth baptism. The holy Ghost cometh with the meek form of a dove. Besides this God showeth forth a very human and gentle voice, declaringe that he sendeth unto us no Apostle, no Prophet, no Angel, but his Son, in whom he may greatly delight.

What greater record can ye have at all, to make us to mark, and observe the son of God? Since it hath pleased God to give this commendation, y ^t his son is with us, that all may be sure of this moste certain & tried will of God: If they will have God merciful unto them, let them embrace his son only, from whom y ^e Father can by no means turn his favor, & for the sons sake, all his must need be accepted to y ^e Father. Wherefore let all men regard diligently this commandment, that they hear him, & obey his precept. For he had no need of circumcision and baptism, because he was void of sin. But the baptism of John was made of God for sin, that all that acknowlegde their sins, & be sory for them, & desyer that they might be pardoned, should go to baptism, & think for a surety, y ^t God is merciful unto them. But why is Christ baptized, which nevertheless is without sin? Not for his own behalf but for ours, which are sinners. For he taketh our sins upon him, and delivereth us from them. And for this cause he cometh to baptism, as the Evangelist showeth very properly, whereas he saith: Christ forbidden of John, answereth: Suffer me, for this is it mete to fulfill all righteousness. Which is as much as to say: In his baptism is contained y ^e righteousness of all the world. For whereas all y ^e worlds sins are put on me, if the recover of the world be sought for, I must do that that God commanded sinners to do, (that is) that they should be baptized of the. Do not thou forbid it, but rather further it, that even as I do gladly take upon me baptism for sins sake: so do thou gladly procure baptism for me, that the wrath of God may be pacified, and remission of sins ordained. To this meaning sendeth the Father this voice out of heaven: This is my dearly beloved son, in whom I am well pleased. He speaketh these words at that time, when Christ is baptized, that we may understand, that this is our baptism, and think surely that the wrath of God is pacified, and our sins purged by this baptism, and that God will receive us again into favor for his sons sake.

No difficulty or combrance be it never so great, should take the sound of this voice, and so magnificēt a revelation out of our sight and mind, whereas the Lord our GOD openeth the heavens, and sendeth down the holy Ghost in the form of a dove, & where as God the Father him self sendeth forth such a pleasant voice saying: Behold, here is for you my son, whom I love and esteem above all things, yea and myself also wholly for you. But what doth the son? he behaveth him self as a miserable and wretched sinner, and is baptized of John. There could be no gentler and meker reuelatiō of all the godheade according to y ^e three persons in three sortes, than this was, so that all men may be sure of this, that he that receiveth Christ, and believeth his word, and trusteth in his working, pleaseth God in all pointes. Which thing is set forth and confirmed in this place. Whatsoever he commandeth, saith, or doth, all that is verily after the will and pleasure of the Father. Blessed were we, if we would obey his will, and embrace his son with a stedfaste faith and confidence.

But who would not meruaill at the great madness of them, which at the sound of this most magnificent voice, pass by as deaf. But yet the rabble of Papists add to this contempt a more grievous crime. They curse and persecute this voice, and they speak with open blasphemy, that Christ is not only he, in whom the Father is delighted, but that he is delighted also in Mounkes, Masses, Pilgrimages, and such like. He that would earnestly ponder with him self, what a blasphemy this is, to dishonor and disgrace God's goodness and humanity with such pride, would think it better to die then to live, lease he should feed on that air with this wicked kind.

Wherefore my childern learn this, while ye have occasion. A few years paste ye knew not these things. Then was heaven shut up. Then were we fain to hear and believe Mounkes dreams as touching purgatory, and terrible spirits, and souls, and such other lies. But now other things are taught, and only it remaineth that men learn. But for as much as we prevail nothing with the world as touching this, at lease wise let us remember our duty, and give GOD thanks for this benefit, for that he reueleth his mind unto us on this day, giving unto us a thing of inestimable price, even the holy Ghost, in the lykenes of a dove, his own son at Jordan in baptism, and him self in a voice full of majesty and confort. Who would not therefore condemn him worthily, which giveth not thanks, which rejoiceth not, which receiveth not the son of God with a fervent desyer, which standeth here in Jordan, receueth baptism as a sinner. Upon whom cometh the holy Ghost in the sight of a dove, where the Fathers voice is so nigh, that it can be no nigher? There is no doubt but that the angels of God were present. For where as is the Father, the son, and the holy Ghoste, there must needs be a great multitude of Angels. Wherefore see that ye esteem this history highly. In deed it is a reuelatiō where as CHRIST openeth him self to the wise men by a star. But this revelation passeth that very far. For these are three especial kings, God the Father, God the son, and God the holy Ghost, which are all present together, when Christ is baptized. If it had so pleased him, this revelation might have ben done as well either in the wilderness, or in the temple of Jerusalem: But it was shown even at baptism of the set purpose of God, that we might learn religiously and reverently to esteem baptism: And because we also are baptized, let us esteem our selves no other wise, then fresh and new made saints.

The pratynge of the Anabaptists is very great, where as they say now, that baptism is nothing else than water. But with what word might a man sufficiently curse these execrable heddye persons? This is the Judgment of brute beasts, and not of Christians. For there is not only water, but also the word of GOD as it is seen at CHRITES Baptism. For God the Father, the Son, and the holy Ghost is present. Wherefore it is no more water of the Element, but such water as in the which the Son of God is washed, upon the which the holy Ghost is carried, God the Father preacheth, that this water might not be counted simple water, but sanctified, whereat God the Father, the Son, and the holy Ghost is present. As Christ also for that cause appointeth the form of baptism, that it should be given in the name of the Father, of the Son, and of the holy Ghost.

Wherefore when a child is now baptized, the Son of GOD is present at this baptism, which with his body, The holy Ghoste, which with his presence, God the Father which with his voice hath consecrated and hallowed baptism. Wherefore it cannot be said, that it is but water. For all the Godhead is present. And for this cause we judge baptism no man's work. For although a man baptizeth, yet he baptizeth not in his name but in the name of the Father, of the son, and of the holy Ghost, which come and are present at the work of their own accord. Or else that would never follow at baptism that ought to follow. Now who is he, that would count this vile and of no value, that God the father, the son, & the holy Ghost, is present? who will be so bold as to call it very water? Is it not evident, what God of his own addeth to the water? If water be mingled, now it loseth her name. Why then do we in this place seue • the word from the water, and pronounce it to be water only, as though the word of God, or as though God him self were not in this water? But it is not so, for the Father, the son, & the holy Ghoste are present, and be in this water. As in Jordan, when Christ stood in the water, the holy Ghost was carried above it, and God preached by it.

Wherefore baptism is such water, that taketh away syn, death, and all evil, and giveth salvation and everlasting life. So great price is now added to this water, in the which God demitteth him self. But God is the God of life. And since he is in this water, it must needs be y ^e water of life, which taketh away death and damnation, and giveth life everlasting. This ought baptism truly to be known and highly esteemed. For he is not baptized in the name of any Angel or man, but in the name of the Father, of the son, & of the holy Ghost. Or as it is in the acts of the Apostles, in the name of Jesus, which is as much. For he that confesseth Jesus Christ truly, with the same confession compriseth the Father and the holy Ghost. For Christ saith, that he cometh from the Father, and that he sendeth the holy Ghost. He then that confesseth truly Jesus Christ, cannot dyminish the authority of his word, but shall believe that the son is not alone, but that the Father, the son, and the holy Ghost, be there together, although the Father and the holy Ghost be not named.

Wherefore let us not lightly esteem this, let us not separate y ^e word frō the holy baptism or water, where with he is baptized, but let us confess, that this is therefore appointed of God to purify us from our syn for Christ's sake, through the holy Ghost. For if it were not for this, what should the Father, the son, and the holy Ghost, have to do there? Wherefore if thou believest that a new borne child is sinful, dippe him into baptism, that God may work his work in him, as his word commandeth, and doth promise a new birth by the water and the holy Ghost, and also this, that he that believeth and is baptized, might be saved. Lykewyse if thou confess that he is in death, dippe him in this baptism and laver after the commandment of Christ, and then shall death be swallowed up.

Neither must thou, that art baptized, think any otherwise, than that baptism is a seal and pledge of assurance, that God hath forgiven thee thy sins, and hath promised life everlasting for Christ's sake. For baptism hath a godly power, to take away death and sin. For therefore are we baptized. And although sins be committed after that, and the works of godliness not perfectly done, yet they that repent again, do not forfeit their covenant of baptism and the promise thereof. For this can by no means agree, that a man should desyer remission of syn, and also give up him self wholly to sin. But this is in all points necessary to repent, and to consider with him self uprightly and truly, that God hath promised us his grace and favor. When he cam to the baptism of his Son, and that we should return to that grace, and believe surely, that our sins are forgiven, not for us or for any creatures sake, but for CHRIST our Lord, which hath commanded this baptism, and was baptized him self also as a sinner.

Wherefore this revelation passeth not a little the other, which was shown to the wise men by a star. For out of this the fruit redoundeth to all Chrystian men, where as in that revelation of the wise men, a few Gentiles only cam to the knowledge of the king of the Jews. Wherefore it were not without a good cause, if this were called the day of the Baptism of Christ, and in the which Christ was baptized. Then should we have a just cause given, to plead the matter of Baptism against the Anabaptists and the devil, which may sooner be entreated of us for any matter, then that we should consider the business of our salvation. For there he setteth against us with tooth and nail, that we may not come to the sight of our inheritance. As the example of the Popedom doth yet admonish us, under the which little or nothing was set forth in the congregation, as touching this revelation at Jordan. Wherefore think this to be a thing most worthy to be remembered, where as God this day, with a moste evident sermon as touching his Son, opened him self, even that all matters that are between Christ and us do highly please God the Father. For he that obeyeth the son and keepeth his word, he is accepted to God, and receiveth the holy Ghost. Which openeth him self at this Baptism in a very amiable and pleasant sight. And hereunto also it agreeth, that the Father sendeth forth a very bounteous voice, when he saith: Behold, here is for you, not an Angel, nor a Prophet, nor an Apostle, but my son, and my own self also. What revelation can be greater? And what service can we do that is more acceptable to him, than that we obey his decree and proclamation? But he that is not moved with this, let him after his seeking perish with the devil, neither is he worthy to hear this Godly sermon. Wherefore let us give thanks to God for this great and unspeakable grace, and let us pray that he will preserve it in us, and thereby at lenghth save us.

THE EXPOSITION.

T HIS Gospel hath a very depe & profound understanding, and it is a hard thing to attempt the interpretation thereof. It is contained in this history, how the matter goeth, when the child Jesus is lost out of the heart. But we for this time will let pass this high mystery, and will defer it unto another time. And will now take that upon us to expound, which is moste plain and evident. As touching the last feast, this have we said, that it is named the Epiphany or appearing of Christ. Which thing was done to the intent that this child new borne should not be kept privy, but be opened to all men. For otherwise should we have no use of this child, if we had not gotten the knowledge of him. And for this cause other histories are put forth, out of the which it appeareth, howe Christ hath revealed and opened him self: As when John baptized him in Jordan, and he opened his glory by a sign in the marriage of Canaā, even that he is such a Lord, that hath full power of the creature. And that he should not only be known amongst men, but also be counted famous for a power far passing the power of mā. And because he is known to be such a lord, whose power is most highest & almighty: we ought to take him for our Savior, unto whom we should have refuge in all difficulty & adversity, & look for help of him. And to this thing doth this present Gospel belong. For this is also a revelation, by the which CHRIST doth declare, that he is a child not after the common sort, but after a peculiar manner and trade, whereas he cometh away him self pryuily from his mother, he regardeth not obedience, which otherwise all other chyldern owe to their parents after God's commandment. This matter chanced by such an occasion. The parents, as other Jews, were bound every year to keep the passover. They came to the temple of the Lord to Jerusalem. And whereas they had brought the child Jesus with them, whē the feast was done, the child followed not the company of his parents, but tarried in the temple. At the beginning the mother was not so sorrowful for him, peradventure because he was wont in times paste to go to his kynsefolke. For Christ followed nothing in the first years but after the common capacity of that age, he was not grym and sad, otherwise than it was agreeable to a child. In runninge and play he shown not him self unlike to other chyldern, except that that there appeared not such sedes of vice in him. And hereof it is that Joseph and Marie were sone persuaded that he was with his kynsfolke, and are not careful for him. But when they had iorneied one day, at evening they inquire in the Inn for the child: And when they found him not amongst their kynsfolke, they were greatly moved. For this child was committed peculiarly to the mother. And Joseph also had no little commandment, to see diligently to this child. But yet was Mary the only mother. Wherefore she toke this matter moste grievously, and feared very greatly, for that she found him not where she sought him. And it is easy to judge that it was no smalle fear. Doubtless they returned by night the nigheste way, but they find not the child. What they thought in this case and what heart they had, judge thou of thy own felinge, although it be not like? For one day was passed over without care, in the which he was lost, upon the second they make inquisition, in the third day at length they find him. And as for two nyghtes together they slepte not, but passed it over with careful thoughts. And doubtelesse the mothers mind was grievously wounded with such moste bitter suspicions, reasoning this with here self: God hath taken away thy Son from the, he will not suffer thee to take any longer joy of this gift, because thou haste kept him so negligently. Joseph toke it for a punishment of God's wrath, because he took no better hede to this only child.

This therefore is most worthy to be marked, that Christ would declare his privilege, that he is not bound with like force as other chyldern be, to be subject to the parents. But that whatsoever he did, he did it for an example of a free will, and not constrained by the rigor of the law: For he was not only the son of his mother, but also her God and Lord. Wherefore he is not here subject to his mother, as we shall hear next, where as he saith: Woman, what have I to do with the? So doth he here also, and declareth that he is not a pure man, which can be constrained by necessity to obey his parents. But this doth he openly profess, that he hath a higher parent, to whom he is more bound then to Mary & Joseph. How is it (saith he) that ye sought me: Knew ye not, that it behooved me to be about those things that belōged to my Father? As though he should say: I am youre son, but yet on such wise, that I am more bound to obey the heavenly Father.

Wherefore he is made open and manifest for our behalf, that we might well know him, and repose and lay up within us the true example of him, that he is not only man, but also God. Wherefore assone as his mother said unto him: Sōne, why dyddest thou deal thus with us? He answereth, I am not disobedient unto you, I have not despised you as ye thought. Wherefore he defendeth his right against his mother, and because of his parents sorrow and great vexation of their mind, their case seemeth so much the worse. For they might have called to mind the words of y ^e Angels and shepherds, as touching this child, and might know, that although this child followed not them, yet he ought not to be blamed as disobedient, but it was their part to think of a greater obedience which ought to be shown to the heavenly Father. And for a necessary cause was this example to be put forth of Christ against our reason & overthwart manner, which do always judge that y ^e service invented by man is better than the service appointed by God. Wherefore this rule is here to be learned, that when the matter cometh to this point, that we must either deny God of his service, or else our parents and magistrates, we must aledge CHRISTES word for our defense, and say: I must rather be about these things that belong to my Father, which is in heaven? Besyde this case, I will gladly do all that I can to fulfill my duty toward my Father and mother, toward the powers, and satisfy the family and master. But in this state I must declare that I have another Father, which ought more to be obeyde. This thing had CHRIST'S parents forgotten in this place, wherefor Christ calleth them again into the way, and admonisheth them as touching their duty.

Wherefore Christ putteth forth an example for reason. Which, when it ought to obey and serve God, excuseth itself by this pretence, that God hath commanded obedience also to be done to parents and magistrates. Even as the persecutors of the Gospel do now at this time. They have learned of us to have the magistrates in high reverence, and they extol very much the obedience to magistrates. We know (say they) that this is true and according to scripture, that both kinds of the Sacrament ought to be received: But we are bound to be obedient to the magistrates. Oure parents are against it, our king is against it, which forbiddeth it, wherefor I may not do so. If thou dost magnify the power, which is appointed unto the by GOD : verily God which is the giver of all power, is more to be magnified, which before his decree, whereby he gave this power, speaketh on such wise of the greater obedience which is due unto him self. I am the Lord thy God. Ought not this then to seme a just cause, that thou sholdest do whatsoever he bid thee to do, yea at that time also when thy gouerner command thee the contrary, and that thou shouldest also say and object to all thy instant adversaries? I must go about these things that belong unto my father. For God's commandment and charge ought to be more esteemed then all things that be. If that be fulfilled, then afterward thou must fulfil also other ordinances of the emperors, parents, magistrates, that the commonalties be not disturbed thereby.

The uttering of this history of Christ, belongeth not only to faith, as doth the revelations made by the star, & opened in Jordan, and in the marriage: but it pertaineth also to giving an ensāple, that as touching matters of religiō, & things pertaining to the obeying of God, we should have respect to no mā, neither to parent nor prince. For in this we ar bound by obligation to a more higher lord, y ^t is to god: whose commandment must needs be don, & him must we only serve. If thou hast performed this obedience▪ then mayest thou not deny that obedience y ^t is due to inferior governors, but yet on such wise, that they be not a let to the performyng of the greater obedience, whose service must be done before all others. As touching y ^e high temptation wherein Christ is lost out of y ^e heart, I will not speak, I will only have in mind the uttering of this child wherein he declareth himself to be such a one, that hath a greater right then other mē. For that that he casteth, of the yoke of obedience, which was made without power, & waiteth not upon his parents, but causeth thē to come back unto him again, to thintent y ^t he might confirm that they heard spoken of the angel: And he shall be called the son of the most highest. And that the meaning of this saying might be had in remembrance, and not forgotten, it was expedient that it should be renewed by this deed. So that this revelation doth very well agree with the other. For here is it made evident that Christ is the chiefest man as the shepards, & Simeon did testify of him. Wherefore he thinketh sure y ^t his cause & state is chief above all other childrē, howbe it he had not yet forsaken the fellowship & pastime of his play fellows. But that Christ's business was in the temple, the Evangelist doth sufficiently declare. For his reasoning was not as touching the dearth of victuals, or of such trifling matters, but he conferred and disputed with the scribes, as touching y ^e word of god. First he knew of them, how they understood & expounded scriptures, & then he reproved their errors, but yet on such wise as did agre to his age. And y ^t I may bring this for an example out of Matthew, where as y ^t scribes disputed of the fifth commandment, & so expounded it, as though y ^t murder with the hand wer only forbid there by. He himself cometh forth with a more perfecter meaning & sense thereof, how y ^t all railings, false accusations, cursyngs, hatred, braulyngs of y ^e angry, ar to be taken to be against this Precept. For the pythe of the precept is to exclude private reuengyng, & all things that give occasion & enticement thereunto, that there might be a merciful affection and gentylnesse toward all men.

After this sort did the child at that time teach to make inquisition for the moste weyghtye and perfect things in the law. He him self also demanded of these things, that this reason and meaning that was new and never heard of amongst the Scribes, might get admiration and wondrynge. Howe may it be, that a child should have so perfect Iudgemente of so great matters? For this is doubtelesse, that he thought, that the vices and faults of the teachers, and the errors of the interpreters were not to be overpassed of him.

And this is a thing very lykely, that he did confer with the Doctoures, as touching Messias, where he should be borne, and what his office should be. Yet did he all things with such moderation & with such a meaning, as though he had learned these things of the discipline of his mother, that they might not judge this child to be Messias, but yet to be replenyshed with the holy ghost, and with the towardness of the chiefest virtue & power. For what hope of virtue and godly towardness there is in a child, may well be perceived by certain tokens at that age.

And this is the history, howe the child Christ opened him self toward his mother and Joseph, and howe that he is above the common capacity of children, because he will not wholly be under the controllyng of his parents, neither doth he suffer his office to be blamed in this. Thys history doth the Evangelist conclude, when he saith: He came down with them, and was subject unto them. This child used here his privilege, when the matter required, that he might rather obey his celestial Father. But here he suffereth him self to be brought in order again, and submytteth him self to the commandment of his parents, although he were bound thereunto by no law. As Luke sygnifiethe this, when he saith: And he was obediente to them. As though he should say, he obeyed them of his own free will, & not of compulsion. But in that y ^e he was subject unto them, he did it not for his parents sake, but for an example, that as touching his service in the household, we should not doubt, but y ^t he was very obedient to the commandment of his parents, that he was ready to help his father in his work, and that he did other things belonging to that age, in helping the family, and that he thought not him self to good to do it.

This example is put forth to be remembered of childrē. For if the Lord, which is the God of us all, did not refuse to do this, and behaved himself vnwillyng in nothing that he was bid to do of his parents, although it were not all without drudgery, but many things thereof were full of seruilitie: verily children ought not to be loath to show obedience and modesty to their parents. For this pleaseth God, and as the first precept showeth, he requireth that of all people, that they obey their parents with all their hearts.

To this very time do I remember, that there was in time paste a question: Of what sort was Christ's chyldhode? And the Monks feigned a boke of the infancy of CHRIST. And there is told a fable of a certain bishop, that he would have known this. And for that cause he had a dream, in the which he saw a carpenter, preparynge wodde to build, and by him a lyttell child, caryeng the chyppes of wood, until at last a vyrgine in graye clothynge, having in her hand a cauldron, came unto them, and called both the man and the child. And here the bishop in his dream, seemed to follow them, and to hyde him self within behind their gates, that he might know what meat it was, that they did eat. And that when the mother had set meat before the child by himself alone, the child asked what this mā behind the gates would have, and that the bishop was cast in such a fear by these words, that he was waked out of his sleep. But if thou wilt have true knowledge as touching the chyldhod of Christ, have respect in this place to the words of the Evangelist, which are these.

That is to say: He was obedient to their commandment, and thought nothing to base for him to do. And this ought to make all children & servants ashamed, when they hear this history of the child Jesus. For they obey neither masters, neither parents in the family. For this do men pretend both by thought and word, that they would gladly follow Christ, if they knew how. As the Franciscan friers will have them selves known by this, in that they follow saint Francis in vesture, watchynges, and such like. But forasmuch (say they) as no man hath knowledge of Christ's chyldhode, the matter is without example. They say not true in this, that no mā hath knowledge thereof. For here is put forth an ernest testimony of it. And he was subject unto them. By these few words the Evangelist compriseth all the chyldhode of Christ, and all the time of his adolescencie and youth, yea rather all this whole space unto the thirtieth yere. But what is the meaning of this? And he was subject unto them: Verily nothing else but that he looked in the first precept, as in a glass of all his doings. Now this commandment showeth what children and servants are bound in the family to do to their parents for their service, in setting things necessary, in procuryng them in the household, and in the fulfyllyng their commandments, And the child Jesus thought, that this was belonging to his duty. And here now ought all children to understand their renown and honor, in y ^t they have Christ the author of all their works, where as they follow Christ's steppes, and do their tasks that are appointed them of their parents, if so be they only delight in doing their duty, as they see that the child Jesus especially endeavored him self to do.

There is no need to have longe commentaries or glosses as touching the acts of Jesus in his chyldhod, if we consider but only this, what tasks and works parents do require of their childrē in families. For they have an evident testimony in this place, that he went not into any wilderness or cloister. But he cometh to Nazareth: He highly estemeth the civil fellowship: he obeyeth his parents, and as other children are, so is he subject to discipline. The unsavory and foolishly flock of monks maketh mencion of the child Christ in their writings, that he made little birds and small beasts. But these are not works of obedience, neither was he commanded so to do of his parents.

For the obedience of a child is of another sort, and in other things, that is, to make prouysion for the famylye, and that the governance thereof may not be neglected, not in the smallest matters that there be. The Euangeliste maketh mention hereof, and with one word of obedience declareth the whole duty toward the parents, that the meaning thereof may be certain, and without doubt. Neither let any man think otherwise, but that this whole obedience of the fyfthe precept is sanctified and consecrate by the child JESUS, So that it ought to seem unto us a thing moste to be regarded, that we depart not void of this most perfect virtue. But the world hath no ears, it hearethe no good counsel. Wherefore men did lay aside true obedience, and regarded only mounkerie, and the relyques of saints: they vysited them with great labor and cost. Every man thought, that they would do better, and more precious things, than the child Christ did.

We did not perceive, that the works belongynge to an household be sanctified, by this glorious person the son of GOD : Which in his youth thought it no shame to do filthy and servile works at his parents request.

Wherefore we ought to think nothing more excellent, more precious than this history, and highly to esteem this our felicity when we show such obedience. For the example of Christ is not obscure unto us. And all things that are thus done by the following of Christ, are a thousand times more better and more holier, then all that ever monks have done, or do, or ever shall do. For the monks have not Christ for their capitayne, which (as the Euangeliste affirmeth) went not into a cloister, but he went with his parents home, and was obediente there unto them.

But this is the sum of the Gospel, CHRIST the Lord is above all, and yet he humbleth him self for an exaumple to us. He doth obey his parents, that we might have full knowledge of both offices. Fyrste, that we may show obedience to God, thenne unto our parents and Magistrates, and that with greatte Faythe and Reverence. God grant that the example of the child Jesus may admonish us to do our duty perfectly, and that we may pay unto God, that belongeth to God, and to Caesar that belongeth to Caesar, and to the parents, that belongeth to the parents. Amen.

THE EXPOSITION.

T His is y ^e first miracle, that our Lord Jesus Christ wrought, wherewith as John saith, his will was to open his glory unto his disciples, that by such a sign and miracle, they might know him, and believe for a surety, that he is the son of God, and the true Messias: Forasmuche as he can do that that no other man could do: that is, to change a creature and to make wyne of water. These things are only in God's power to do, which is the lord of all creatures. They are not in mans power. Wherefore this sign and miracle is to be referred and applied to this ende, that we truly learn to know Christ, and that we may flee unto him with a sure trust, when we see our selves in poverty, and in any straight combrance, to ask help and succor of him, which we shall perceive at due time. This is the chiefest part of this Gospel.

But forasmuch as this is a common doctrine in all signs and miracles which Christ wrought, we will take this matter now specially to be entreated, that Christ wrought this sign especially at a marriage, that the doctrine as touching matrimony might not grow out of use in the congregation. For it is a thing most necessary. All men know in how great contempt matrimony was had in the Popedom, & with how great praises they extolled virginity and chastity, which nevertheless could be seen in few of them. But howe God hath requited these marriage haters the spiritualty, and hath revenged the wrong and vilanie done to his ordinance, it is easy to show. So that they hated not only marriage, but also clean extinguished the love of womankynd out of their heart. And there was so great contempt and such hamousnes of these sins, that it was marvel, that God drove not mounkes, Nuns, and Canons, with all such like, into hell, with a blast of lightnyng. But that we may judge otherwise of Matrimony, and that we may not be against it, or flee it, as the Pope doth, this Gospel may much profit us thereunto. For that that the Lord shown his first miracle in a marriage, in an unknown town called Cana, when he was thirty years old, being now baptized of John, and taking on him the office of preaching.

By the Popes Canons and laws, Christ should well and orderlyke have done this, if he had opened his glory in the marriage, before that he was called to the office of teaching, and anointed of the holy ghost. But this is an excellent exaumple, not only against the dreams of the Pope, which are caste and thrust out of our church with clapping of hands, and hissyng: but against the sects to come, which count this the chief religion, to despise and forsake matrimony, to go into wilderness & desert places, where as is a more quiet life, and less dangerous then is in matrimony. In the which are great braulynges, chydyngs, and much trouble with thy wife, with thy children, servants, evil neighbors &c. The monks set forth their life for an holy life. But if they say y ^e truth, it wer rather to be called a sweet, quiet, and an idle life, where they have lived in great abundance & plenty: where as y ^• miserable married, hath in y ^e mean time, strived with miseries and hard getting of their living: and yet they were clean banished and put beside this title, by these pope holy monks, that this kind of life in matrimony might not be in the kingdom of God, & go into everlasting life. And although this example y ^t Christ hath put forth unto his congregation, be magnificent, glorious & evident, yet hath it nothing prevailed with the wicked. It was rehearsed in the church, but there was no man there, y ^t could gather so much light thereby, that he could truly ponder the matter on this wise: If it be such a great matter to go to the wilderness, and to the cloister, why came Christ to the marriage? If it be such an unholy thing to be occupied in the world, & to become a married person, why did Christ with his presence and first miracle honor marriage? These tragical myseries might have been mytigate, if this state of monkerie and heremitage had ben put forth but a few years. But now sithe they are not only against marriage, but also abjure them selves from it by an oath forever, that is no holy kind of life, but it is a following of rest and idleness contrary to God's commandment and ordinance.

We therefore learn & know in this place, how greatly the lord god honoreth y ^e fifth commandment. For parents & matrimony, are not without a family, without gains, without household stuff, without other means of encreasyng the substance. All these things therefore hath commendation by this fact of Christ, as holy things: with the which, true godliness may well be joined: that all by Christ's example may not despise these things, but have them in great reputation, and magnify them as things commanded of God: and that the doctrine of this Gospel may instruct the youth, to understand that God is highly pleased in the governance of a family, and that there is no need of new institutes, as the monks hath corrupted y ^e path of godliness. For the householder that applieth all things in the gouernyng of his house to the fear of God, doth well instruct and fashion his family, liveth in such a kind of life as is acceptable to God. Yea the wife also, that provideth for her children all things necessary for that age, let her not seek an holier kind of life. The servants also, are subject to their bodily masters when they diligently execute their work and commandment of their master, and do highly please God: and if they hold fast by this principle, that they continue in faith: the vylest and basest works that they do, are more acceptable to God, then all the fasts, hours, prayers, masses of the monks, yea and whatsoever they boast of, as most chief amongst all their ceremonies & rites.

Wherefore all these things that are belonging unto marriage, are not to be counted vile, neither is the example of the monks to be followed, which judge all these things worldly and unholy in respect of their own. Christ with this his deed doth signify, where as he is present with the marrying persons, that he favoreth all this kind, and that God requireth, that all things appertainyng to the households gouernāce might be had for great and high matters, and not for unholy things. As the first precept beareth record, which is the chief in the second table. Wherefore let not the married persons, nor the servants think vilely and basely of their offices. For these things please God, and God himself hath blessed matrimony, and hath honored it for the nonce, where as he now being a Preacher of the Gospelle came to the marriage at his byddyng.

If marriage had not ben holy enough, he might have alleged for his excuse the holiness of his office. and so absented him self. But he being the chief prelate of all other, is not let by his moste holy office to come to the marriage, which is the first foundation of all housholdynge. But getteth unto all such commendation & estimation, that who soever are in this kind of life, do highely esteem the judgment of God, in that he hath so placed them in that room, that whether they be man and wife, either children, either servants of the family, they may be sure, that their office is after the will of GOD. For who would not be moved with this notable example of Christ, in that that Christ being so great a teacher, yea and God himself, is not only a renown, but also an help to marriage. declaring there his good will most euidentely? This doctrine is first necessary against heretics. And we cannot be at this time without it in the congregation for because of the sects, which diminishe the estimation of matrimony, and raileth on it, as though in it were an occasion of all discōmodities, with servants children, neighbors, wife, household stuff, so that sufficient care of God, and of his kingdom may not be had. And therefore they seek another devise, they take upon them to live unmarried, they make them selves colleges and abbeys, where they may live without such pains. Then after that by the authority of the devil, they have followed these devises, every man embraceth a rule and kind of living, that seemeth best unto him self.

Against this peril this doctrine is necessary, and the example of Christ most evident, which at the marriage was not the cause of separation or divorcement But that their copulation might be more straighter & narower & more beneficial with them selves, he doth as a man would say admonyshe them, by his own benevolence and goodness. For if he would have disallowed the marriage there made, he would not have ben present at an vnlaufull thing. If he had not favored with all his heart the married persons, and sones, and thereby had declared the favor of God toward the married, he would not have blessed the marriage by the gift of excellent wyne, neither would he have given a token in this to the married, what succor and comfort they should surely fele at God's hand in such miseries, if they fear God.

And this is one meaning in Christ's exaumple, that hereby it might be gathered, that Matrimony ought to be honored and counted among the moste godly sortes of living, against the fantastical imaginations of the monks, which so longe before were reproved by the Judgment of the Apostles, where as they are called seducynge spirits, and the doctrine of devils, forbyddynge to marry, and to eat meats, The other meaning is, to the comfort of the married persons, that they may surely believe, that God is present with them, be they never so much vexed with poverty, need, and other myseries. Only let this be thy care, that thou never lack this gueste at thy feast: neither be thou any longer ruled with such rules and Canons. Thenne doubtless he shall always for thy sake make wyne of water, when he shall so prosper thy dooynges with his blessing, that thou shalt never be lackynge of the great glory of GOD, where as he also in thy tribulations, which do seem paste all cure, shall succoure thee at his time appointed.

The examples daily chauncynge in man's travail show this to be true. For when the married persons are godly, they feel the blessing of God, in preparynge their living: the which is promised by the Psalm: Ecce dat dilectis suis dormientibus. Behold, he geuethe to his elect even when they sleape. Lette us take an experience hereof, from the craftesmen (I mean of the godly, and them that labor dilygently in their vocation) if the whole sum of their gains that they can get by their years labor, were put before them in a plain sum and number, they would utterly despair to find them and theirs thereby. But the prime blessing of God is among them, where as necessaries are ministered unto them, when they perceive it not, and are given unto them by God's secrete woorkynge, so that they may perceive God's priuye lyberalitie and bounteousnesse in their moste scarcity. To be short, the presence of Christ shall be perceived in all our houses, if we se only to this, that we caste not of the seeking of the kingdom of GOD, thenne no doubt he will daily tourne water into wyne for us. He blesseth our bread and loaves, that a few may suffice many, that simple meats may seme to us moste delicate, that the garments may not soon be worn, so that if we could mark with attente eyes, we might say this: Lord, it is manyfeste, that all the governance and ordrynge of marriage belongeth to thee, and that the offices thereof pertain unto thy service. For thy redynesse and good wylll appear most evidently in the marriage at Cana, and is yet seen, where as thou dost so lovingly make prouysion for the godly married persons. Wherefore I will count this thing for no light and vnholye thing, but will decke and set forth for my poor marriage, that I may at least seme willing to follow the moste evident example of Christ thy son.

The Evangelist maketh special mention, that Jesus mother was present also, peradventure she was the bride mother in the marriage. For she thinketh, that the matter belongeth to her, when there chanced need in the feast. It appeareth, that the marriage was such, in the which nothing was lackynge, but that that was necessary. And here Mary also, by her example testifieth, that marriage is not to be despised, as some superstitious people despise it. For she is not thereat only in the highest rome, but she hath Jesus her son, and his disciples, which are moste honorable guests joined unto her in this office also. O what glory and boasting would the monks make, if this great company of saints, that is to say, Christ with his mother & his disciples, had ben seen on this wise in their matters? The moste holy mother think it no scorn to show her labor and diligence in the moste vylest and base service at the marriage.

All these things lack only the voice of God protestyng and pronouncynge, that we may behold this kind of life, and consider it, according to her proper nature and true dignity. The which God hath in so high estimation, that his pleasure is, that his son and his mother, should be as a renown and help at the marriage feast.

The examples are great, yet they nothing prevail among the Papists, neither can householders be moved thereby sufficiently. The dyuel is the cause thereof, which suffereth not this light to appear unto them, that they may perceive that whatsoever belongeth to the service of households, that that is taken of God as his own. For if men would think this for a suertye, the servants would count their works, to be done as a most pleasant show in y ^e sight of God, they would obey their masters most gladly, and would beware of all offense with all diligence. And when they were chidden, they would take it in good worth, so that they knew y ^t this kind of life were for a surety acceptable to God. They would ever behold this show, that Christ himself was present in the marriage, & that he declared his singular good will toward married persons & governors of households: least this should seme grievous unto them, if they take any labor or pains in the doing of the business of the household.

But they that are so stubborn, that they regard not these things, neither are they moved thereby, have stony hearts, where as they may have this power, evē to serve God in their house, yet they care not to do it: or if they do it, they are not moved thereby, they show not thē selves to be joyful, as in a prosperous case. If the hand maid would know her base works to be of such felicity, that they might be compared with y ^• works of Marie done at the marriage, should not this cause her to be joyful and of good trust in all her business? Ueryly the works & tasks, that belong to this state, are very vile. But the persons, that judge truly of things, are excellent. Bycause they know, that whatsoever there is of this sort, it pleaseth God. Whatsoever the judgment of the world be as touching these matters, be not thou ruled thereby, which folowest true godliness. For this is the reason, to judge that great, and to be the very service of God, which God hath commanded, be it never so base and vile.

Howe fortunat should this lower state be, if it could acknowledge her felicity, that God allowed all their doings as his true service, where as contraryly all the Mounkes must needs be discouraged, because they have no commandment of God making for their institution of life. There is none amongst all in this servile kind of life, But, if he would consider his sort of living after this manner, would take great pleasure of this, that he perceaueth that God and all the Angels behold and alowe his work. Yea and hereby should they find their masters more gentle unto them, if they would with all diligence show fidelity in their office, and they should at due time have sufficient commodity thereby. For faithful and godly servants are worthy of honor. But although this be very true of his nature, yet cannot men be brought in belief that it is so. All men set more by the inventions of man, as touching the worship of God after this or that sort, than that that God hath commanded as concerning the governance of a family. Wherefore it chanceth worthily to the unkind, against the fyfte precept, that they faule to Mounkerie, and besides that by doing all that they can, yet do they never obtain their desyer, but offend God most grievously by their great disobedience, for he never gave them any commandment as touching their trade of life.

Wherefore this example is not lightly to be esteemed, but hereby ought true godliness increase, that every man for his parte may diligently further matrimony, which God hath made glorious by his commandment. For marriage preserveth Kynges and Prynces, and that not only because Kynges and Princes springe of marriage, but also because that if married persons were not, they should have neither men, people, or yearlie revenues. For by the governance of households it is prepared whereby thereafter, all offices necessary among men as well high as low are maintained. Wherefore God hath ordained matrimony to be as a well springe of all other commodities in the earth.

This council of God is to be known, that we might do all things with the more joyful hearts, and that this kind of life might be commended and furthered of us. But let the married persons seek especially herby necessary succor and confort for them selves. For if they be godly and fear God they have this history as a most certain pledge, that God will help the business of the married with a continual blessing, and correct and mynish their incommodities. As he testifieth in this place. For it is not to be refused for this, that the married shall needs suffer affliction in the flesh. But when CHRIST is taken to the marriage, and all the matter is referred to the worship of God, then is it sure, that God's blessing and help shall not be lacking.

This much therefore is to be learned as concerning this present matter, and all ought to know this, these things are put forth in preaching to y ^e entēt, y ^t all might have y ^t excellent will at length, to magnify matrimony and to count it for a renown, if they be but married or if they can but bestow some what to the furdering of marriage. And first let them see to them selves by this doctrine, that they be not lead of the fantastical spirits to superstition which count these things to be unholy either to be married, either to govern a family. But he that would live with the favor of GOD, must attayn thereunto by chastinge and kepinge under the body. The which is the dream of the Anabaptists now a days. They forsake their wives, their chyldern, their family. And this they take for religion, because of the perturbation of mind, that there of doth ensue. But this is very deceit, and the dissemblinge of hypocrites. For it is not painful in deed, that one taketh on him of his own accord. That that is enjoined men, against their will, is much more painful. Wherefore they are against it, lease they should be fain to suffer diverse pains and grefes. For there are innumerable bands, that bind the married.

These bands the Anabaptists break, and take them selves to liberty, least they should be fain to stryne with these common myseries, as other married men do. They take no great penance on them, when they shake of this yoke. For this yoke is of a moste hardest sort, when one is bound to a yokefelow, he is in danger to his Prince, and bound to his neighbors to help them, where as all godly offices comme and springe on every part, by loving and sufferinge. For there are many things brought to sight, to hearing, & to other knowledge, which are moste painful to fele, and we would wish to be rid from them, yet must we endure, neither must we yield or be discoraged by thē. For although all things are full of miseries & pains, yet this recōpenseth & maketh amends for them all, in that that God doth greatly favor matrimony, and is especially delighted with this functiō of y ^e married. This felicity is worthy of thanks & great joy, that he maketh us partetakers thereof, & excludeth not us out of this most glorious sacrarie and acceptable state. If thou shalt be vexed with poverty, thou must not despair. As he declareth here in this marriage, that he is delighted with such helpinge of the married. This ought now to be learned out of this Gospel, and we must call for the help of God, that we may never forget it, and that we never cease diligently to serve our vocation according to the commandment of God: to whom be glory forever. Amen.

THE EXPOSITION.

T Woe things are set forth before us in this Gospel. The first of the leapre, whom the Lord doth purify. The other of the Centuriō, which asketh help of Christ for his sick child. And y ^e Evangelist showeth that Christ did these miracles forthwith after y ^e long sermon which he made in y ^e mountain. For this was the very meaning of his so doing, that first he might teache, & afterward cōfirm his doctrine by signs, y ^t all might judge this doctrine to be true and without fraud, & believe it the more gladly. We have no need of miracles. For y ^e doctrine is so confirmed with them already, that no man can doubt thereof. Yet nevertheless is this very requisite, y ^t they especially which bear the office of teaching, pronounce not only y ^e words of godliness, but also show and declare their godly life by the works of godliness. For the kingdom of God consisteth not (as Paul saith) in words but in power. Wherefore when the doctrine and life agree, they move the hearers earnestly: but when the life accordeth not to the doctrine, this is an occasion of stumblinge to many.

And now these signs are not only to be considered as testimonies of y ^e doctrine. For where as they pass all power & might of men, reason itself also is constrained to subscribe hereunto. As the example of Nicodemus is plain. That no mā can do these signs, except God be with him. Wherefore these things also ought to be takē for examples of faith & charity. For who may not perceive the gentle heart of Christ, & his ready will, where as he is moved with a word to bestow this gift of health, where as otherwise there was no hope of help in all y ^e goods of the world: This is a sure token, y ^t he will gladly ease y ^e poor, the miserable, y ^e wretched, and the vexed: or else he would have followed our example, which when we are wrothe, behave our selves frowardly & chorlisly to thē y ^t come unto us to desyer our help. This doth not Christ. The leaper had scars lie ended his speech, but y ^e Christ's will was ready to help, and did help him. This benignity of Christ should not only move us to ask help of him in trouble and adversity, and to be of a sure hope that he will not deny us his help: But ought also, to be an example unto us, to show like gentleness and benignity to our neighboure. And as Christ did, so we should have no other respect, then the obedience, which we owe unto God, & the profit and commodity of our neighboure. For Christ seeketh not his own glory or profit by this benefit. He only hath respect to this, that this miser lacketh help, that it pertaineth to the glory of God, & that obedience may be shown unto him. For think not y ^t this is done to God, when thou givest a benefit to him that can requite it, and recompense like or more for it. This thou doest to thyself, where as thou sekest thy own profit by doing good.

But he that will occupy him self well in doing his duty toward God and his neighboure, let him not have respect to his own profit, but only to the urgent misery which requireth present help. And to that, where as God would have it done, yea although the least profit in the world should come unto us thereby, yea or although the benefit were but lost vpō a chorle. As we are taught also in another history, where as Christ healeth the ten leapers, and one only returneth to give thanks to Christ. Nine of them did not as much as remember, of whom they received that benefit. It is not possible, but that Christ did forsee this unkindness. Yet he refuseth not for this to do good to the misers. When they call on him, he is ready to help, and as for the residue he committeth all to God. And likewise may it be said of charity, in the second sign with the Centurion. Christ referreth all to this ende, that the goodness and bounteousnes of the Lord may be glorified, and the miserable rid of their miseries. This is true charity, which hath respect to nothing saving to the word of God and commandemente.

The example of faith is marvelous, where as this miserable person, that was by the law forbydden the company and felowshippe of mē, cometh to Christ without doubting, and falleth flat before him, and prayeth: Lord if thou wilt, thou mayst cleanse me. And here are two things to be noted. Fyrst, he believeth steadfastly and without waueringe, that Christ hath both will and power, and that he can help in this disease, where as if all men would do their best, they can help nothing, where as Christ nevertheless differed nothing in shape and behavior from other private persons. Secondly, although he doubted nothing of this, yet he yield all to Christ's will. If he will not deliver him from the disease of the body, that is, if this be contrary to the will of God, and against his own salvation, y ^t he is ready to abide this evil patiently more lenger.

And this is not only the property of true belief, but also of true prayer, as these two are always joined to gether by nature. He that believeth truly, prayeth truly, he that believeth not truly, prayeth not truly. For this is wholye requisite to true prayer, that the heart doubteth not, but that God is good and merciful, and that his whole will is to rid us of our myseries.

Yea and especially this faith ought to be moste strong, in those things that belōge unto the glory of God and our salvation, as are y ^e remiss • on of sins, the restitution from the devil and from death, and in that that God will give us the holy Ghoste, and preserve us in his word, help us in temptation, minister unto us, the increase of faith and charity &c. And these be the things, that chiefly pertain to the glory of God, and to our salvation.

Wherefore here have we nothing to do with any condition, when we pray unto God for these things, as though that God could herein be otherwise minded. And he that in these things would use the leapers form in praying: Lord if thou wilt pardon my sins, If thou wilt, save me. &c. should not pray aright. For in these things we may not doubt of the will of God, whether he will do it. For he hath put forth his express and absolute word, that this is his ratified and unchangeable will, that all men should be saved. And for that cause he procured his son to be a sacrifice on the cross for the sins of all the world, & put forth a commandment, that all should hear him, receive and believe in him.

But where as y ^e leaper doth use a cōditional prayer: If thou wilt, thou mayest cleanse me. The thing is to be considered, for y ^e which he entreateth. We said before, that whatsoever belongeth, to y ^e glory of God & our salvation, must be surely looked for without any condition. For the willl of God is certain, & he hath declared it with absolute & perfect promises, y ^t as touching these things, there is no mystery more to be required in God. But in bodily promises, it goeth not so. For there may be misery & wordlie calamities, & yet y ^e true salvation nothing diminished thereby, as all Christians are an example.

Wherefore since y ^t true salvation consisteth not in such bodily things, yea & oftentimes, the damage of the body & goods, helpeth much to true salvation, he that prayeth to be rid of them, as we are to this enticed by the leapers example, ought to think surely with him self, that God can help, & that he will help, yet ought he to join his will, with the will of God: that if this be against gods glory, and our principal salvation, then that God will not gratify and fulfill our will. And in such things this is the true prayer, to believe surely, and yet to point God neither time, neither way how to do it, and how he shall deliver us from this evil. For we have all this fault for the moste part, that we know not what & how we should ask. As Paul saith: GOD doth best know what is for his glory and our salvation. Wherefore our will ought to be made conformable unto his, and we ought not to doubt but that he will surely hear us, if such a petition belongeth to his glory and our salvation.

Wherefore this ought to be a very notable example for the congregatiō, that first of all it doubt not of the good will of God toward itself, but that he knoweth our evils and calamities, & that he hath respect unto us. This ought we to stick unto, & yet not to prescribe anything as touching the manner, devise, time, or success thereof. For y ^e congregation remembereth this, that this sentence is joined with y ^e promises of such things that it be obedient in bearinge the cross. As the leapre doth here. He doubteth not, but that Christ cā help, & y ^t he hath a ready will to help, he nothing mistrusteth. For what other cause else had he to pray so earnestly? But he understandeth, that the salvation and health which he now asketh, to be such, as touching y ^t which, he cā not allege the absolute will of God, as it goeth with the things above rehearsed. Suche faith and obedience is marvelously allowed of Christ. Wherefore he suffereth not the desyer of this miser (no not in this petition, wherein if he had not obtained, yet he might have retained the hope of true salvation:) to be void and frustrate. This may be set forth as an evident example in the Church, how greatly God is delighted with the prayer of a godly and obedient mind.

And hereunto belong the most notable sentences of the Prophets. David saith: O tarie thou the leisure of the Lord, be strong, and he shall confort thee, and put thou thy trust in the Lord. Again: My soul doth weight for him: in his word is my trust from the morning watch until night. Abacuk saith also: If the vision maketh tariance, look for it, for it will come spedelye, without prolongynge. For this is known in all histories, that although help hath ben delayde, yet that it hath appeared at the last. Yea and in this is the proper trade of God, where as he heareth not forthwith, he doth it to declare his liberality more abundantly toward us, then we desyer or understand, as Paul saith.

And it is not a thing superfluouse to make inquisition as touching this. Why Christ after he had cleansed the leaper, sent him to the Priests, to offer his gift there as Moses commanded: A man may answer hereto very well, if he say: that Christ set forth unto us an example of charity, concord, and sobriety, where as he would nothing diminish the right of the Priests, in y ^t that was granted unto thē by God, which thing yet he might have done, that we should learn hereby to defraud no mā of his right. But the chief cause of this commandment, tendeth to this ende, that there might be common testimonials yea by the very adversaries as concerning this miracle. For when the pryest receiveth his gift of him, and he confesseth that he is cleansed, he testifieth against himself, and against all rebels, that this Christ, that wrought this sign ought to be received, and that we ought to believe in him, as in the true Messias. For the Prophesies agree hereunto, that Christ shall come with such signs into the world. And that Christ had respect unto this, he testifieth by his own words, saying: Offer thy gift, as Moses commanded, for a testimonial unto them. As though he should say: They must needs confess, y ^t thou art clean, & that thou art truly cleansed of y ^e leaprosy. But in that that they will not know me for their Messias, they bewray their incurable stubbornness, which shall be duly punished at their time. Yet in the mean season this testimony against them shall profit other, y ^t they may receive me, and believe in me.

The Pope of Rome would stablyshe confession by this commandment, because sin may be compared with leprosy, therefore that the Judgment of the priest, and purifyinge from sin is requisite. But there is no sure establishement for this sentence. For what have we to do, with that that God commanded the Jews, as touching the business of leprosy? We have no such Priests at this time. And if we had, yet this is evident, that the Priests cleansed not the leapers: but that they bare record of their clensinge when they were clean. But I pray you, what maketh this for confession, which was referred to the remission of sins? For the leapers should not offer their leprosy but a clean body, when they offer their gift to the Priest. But these things are not worthy to be answered to at all of a wyseman. He that will needs confess, let him fulfill his fantasy. But we knowledge only that confession to be necessary, when man's mind confesseth freely his sins before God. This is the confession of the heart, which deceaueth not, as doth the confession of the ears & of y ^e mouth. And yet such confessiō before God cleanseth us not frō sin, nor justifieth, much less the confession of the ears can do it. But this doth only cleanse and justify, even the faith in CHRIST Jesus. The word is apprehended by faith, and in his name is remission of sins received, as the promise offereth it unto us. And let this be sufficient as touching the first example.

The second miracle as concerning the sick child, is also a testimonial of the doctrine of CHRIST. That these things may be known to be undeniable: If God with signs and miracles be redye to help this man so gloriously, then that this doctrine is sincere, true, and fautlesse, and that this is very Messias or Christ. And beside all this, it is an example of a singular and true faith in the Centurion. As Christ him self testifieth as touching his faith, that he found not the like in Israel. This faith is hereby tried, that where as this Centurion was no Jew, but a gentile, yet it sendeth him to CHRIST, and believeth steadfastly, that Christ's will is not contrary to his, and that as he is able, so he will help him. For if he had not thought this with him self, he would never according to the wrytinge of Luke, had help of the elders of the Jews, to entreat Jesus for him. But in that they send unto him, it is a sure token, that he hoped to obtain his matter. And with this faith he joined great and incredible modesty and humility, in that that he counteth himself unworthy to come unto Christ, and to ask anything of him. But first he sendeth the elders of the Synagog, and afterward, when he heard the Lord to be coming, he sendeth his friends to mete him, that he should not take the pains to come any further, and that he is unworthy, to have such a great man to come unto him. And that he needeth not so much to weary him self, sith the Lord cā bring to effect with a word that that he desireth, although he be not present thereat. And he thinketh with him self that this is so sure, that he taketh his own example for a confirmation thereof, and saith: I verily am a man subject to power, having under me soldiers, and I say unto one, go, and he goeth, and to another, come, and he cometh, and to my servant, do this, and he doth it. Wherefore if my word that am but a man, can do so much, how much more shall it be done if thou do but speak the word? And in so doing, he doth not only believe, but therewith also put forth a true doctrine of faith and of her nature.

Wherefore this also were to be wyshede, that our faith of CHRIST might be of like sort, which might help us with so great virtue of his word, although we see not his person. It is an example of exceeding faith, that this man can be so diligently attente unto the word of Christ. Fyrst he doubteth nothing of the favor of Christ toward him. Then he desireth no more, but that Christ should speak the word. This doth he look for with as sure trust and persuasion, as though he had obtained all ready the perfect recoueringe of his child. Wherefore thou that now hast the word, study to follow him in this point. For there are now extant very large promises, that God will be merciful for Christ's sake. And that we for the faithes sake in Christ, have remission of our sins and life everlasting. But we for the moste part lack this faith, where with this Centurion was endued as we see, which thinketh that if he obtain a word of him, he need not care for the rest. It will forthwith ensue, y ^t the word doth promise. We cannot obtain so much of our selves. And hereof it cometh, that we regard not the word, but in the mean season have our recourse to carnal succor, where as the word is almighty, and, as the Centurion doth testify here, it cannot deceive. That that he promise is sure to have good success. But this faith is so much the more worthy to be meruayled at, because the Centurion is an Heathen, to whom the promise was not likewise made, as it was to the Jews. Wherefore he cannot challenge that right, which was only belonging to the Jews, as to the people of God. For this is the nature of faith, that it maketh humble minds, that think not prowdly of them selves, nor are high minded, and therefore they stick only to the mercy and grace of God.

And this ought to be considered of us in this example, and that for a special cause, that when any thought of our own sins and unworthiness shall vex our minds, yet that we caste not of all hope, but constantly embrace the word of God, and believe in hope contrary to hope. This is acceptable to God, and this he requireth of us. For without this, there could be no grace, if that we would not apply our selves to the promise, without merit or any worthiness at all. As this Centurion cannot allege, as the Jews, that God oweth anything to him. And this maketh him so humble, that he dareth not come in CHRISTES sight. He humbleth him self with the loweste, as the woman of Canaan did, so that he sendeth other to entreat Christ for him, and yet he hath so certainly persuaded himself as touching the goodness and humanity of Christ, that he thinketh with all his heart, that he shall have help of Christ. And this is verily a true faith, and true humbleness, that our unworthiness cause us somewhat to doubt, but yet without desperation, so that the bounty and mercy of God maketh us chereful again.

For God requireth both. Fyrst, that we appear not before him, with confidence in our selves, after the manner of hypocrites. Secondarily, that after the manner of hypocrites, we despair not utterly in things impossible to reason. But that according to the Psalm, we may fele that GOD is delighted with them that fear him, and that trust upon his mercy. But the Jews did not this. For they persuaded them selves, that God favored and did them good, because he was bound so to do. For they thought proudly and insolently with them selves, that they executed the will of God, and deserved the benefits of God, and understood nothing of his mercy. Wherefore Christ pronounceth so grievous a sentence against them, saying: Many shall come from the east & west, which shall sytte down with Abraham, Isaac, and Jacob in the kingdom of heaven. But the children of the kingdom shall be caste out into utter darkness, where as wailyng and gnashyng of teeth shall be. The cause of all this is unbelief, that they trust so much in them selves, and in the mean season they set nothing by mercy. Wherefore as it profiteth them nothing, in that they are the seed of Abraham, so shall it nothing hynder the Gentiles, because they are not the children of Abraham, if they do but embrace Christ with a sure trust, and aspire to the grace and mercy of God. For this is God's trade, to fill the hungry with good things, and to send the riche empty away. For before him neither the Gentile, neither the Jew, neither circumcision, neither uncircumcision any thing prevaileth, but only the faith in CHRIST, that men being destitute of their own help, may flee unto y ^e mercy of god.

And so this Gospel teacheth very exactely both of Charity and Faith, what is the property and nature of Faith, how it embraceth the word, and looketh after the mercy of god with great humility. Whosoever shall order his faith on this wise, he shall obtain his petition as the leapour & Centurion did, & it shall be done unto him as he believed, that is, as he hath the bounteousnes and mercy of God only in his heart, and coveteth it, and putteth his trust therein, so will God declare his mercy to him, & receive him into his favor, and deliver him out of all his troubles. Now I pray God to instruct us with the holy ghost, and to stir up in our minds such trust in his mercy, and by this means to bring us to everlasting life. Amen.

THE EXPOSITION.

T HE history, that is set forth unto us in this Gospelle, is not such as teacheth us, what is our duty in doing good works. For it toucheth nothing the ten commandments, it teacheth us not what we ought to do, but that we ought to have the aid of Faith in all peryls, and in the most desperate temptations. Wherefore the doctrine of it, is of the highest sort, and belongeth to Faith, as touching the which all men think this, that they have it, and it hath place moste especially in adversity.

Wherefore, that it may be the better perceived, what the matter is, we will devide it after this sort: Fyrste, we will entreat as touching the cross and affliction. And then as concerning Christ, and the faith in Christ for because that only he being our sure aid, delyuereth from evil. And last of all we will entreat of the fruit and profit, which ensueth after deliverance out of temptation through faith. And all these partes shall show how weighty an history the Evangelist setteth forth in so few words, which ought greatly to be esteemed of us.

The first is, for that that Jesus with his disciples taketh shyp, & then there is no tempest, but all thing calm & quiet, yea & the sea also is pacified, & without all tossing. For y ^e disciples could not be persuaded to take ship shyppe, and especially to their peril. But as soon as Christ taketh shyp with his Disciples, and loose their cable ropes and tacklings, they sail with all hast into the main sea, there ariseth sodeinly such a tempeste, that the floods cover the shyppe, and put them in jeopardy of drownynge. This history ought to be used so commonly of us, that it might be used for a proverb: that when we will signify the troubles of the Church, we might speak it in a proverb after this sort: When Christ doth into the shyppe enter, Peace will not longe continue there: But forthwith followeth storm and tempest, thou must not loke for bodily rest.

And this order of things is very necessary. As Christ saith: A strong armed man obteyneth his palaice in peace, until a stronger cometh on him. For then all things are filled with enmity and trouble, there is nowhere peace, nowhere quiet. All things by malicious envying and horrible spoylyng, fall into a flame. To the which thing, the whole history of the Gospel beareth record. Whereas before, all things were without trouble: as soon as Christ entereth into his shyp either by preaching, or by doing miracles, thou mayst see that all things ar turmoiled with fiery minds and seditious. There flocketh and routeth together the Pharisees, the Scribes, the high Priests, and as the Poete saith, they set on all upon one man: with spite, with darts, with foot and hand: Neither can their woodnes be satisfied without the death of Christ: But that tempest is much more grievous, that is stirred up by the devil. Thereof doth Christ prophecy long before in the tenth of Matthew: Thynke not that I came to send peace into the earth, I came not to send peace, but the sword, for I came to sunder the son against his father, and the daughter against the Mother, and the daughter in law against her mother in law, and that a man should have to his enemies them of his own household.

All these things tend to this end, that thou sholdest well consider, whether it be expedient for thee to be a Christian. For if thou purpose verily to become a Christian, loke more certainly for nothing, than for this tempest and battle. Wherefore Sirach in the second chapter admonisheth and saith: Son, when thou comest to serve the Lord, be upright in Justice and fear, and prepare thy mind to temptation, subdue thy heart, and be patient. As though he should say: if thou cōmest not to the service of GOD, thou shalt have no need to be supported, y ^• devil will not trouble thee. But cōtrarily, if thou regardest God's service, & lovest christianity, thou must not refuse to bide tempest & great trouble. Wherefore make thyself bold and strong, and tremble not at the tempest, but fear GOD rather, y ^t thou mayst not therefore fall from his word. Thys thing must thou purpose with a strong and vnabashed heart, that nothing here is taken in hand to wynne the favor of the world, neither ought to be let pass for fear of the worlds displeasure. And this is the very thing, that the Euangeliste intendeth to teache us, in that that he saith: That the tempest then first began, when Christ entered into the shyppe, and was carried from the earth into the main sea.

But in the mean season it may profit in this point, even that we may have whereby to give a checkemate to the railers, to the lewd which can do nothing but blaspheme the Gospel, which speak on this wise, Before that this doctrine came forth, all things were at quiet, and we had great plenty: but now there is so great misery and combrance, that no man can number the sects, battles, seditions, ommotions, famine, Turks, and encreasement of myschiefe. These may be put to silence very well by this example, even that at Christ's entering into the shyppe the tempest rose. But this befell not through the fault of Christ, but of the devil, which hateth Christ, and cannot suffer him. So doth he hate the Gospel also, and endevoreth to make it so odious, by many tragedies and commotions, that it may at length be forsaken of all men. But a man cannot prevail so much with these blind persons, as to make them consider the thing as it is in deed, they have respect only to the troubles, and impute them to the Gospel. But they have no regard to those things which proceed out of the Gospel, as is the knowledge of god, remission of sins, Justification, and sanctification. Even as the overthwart, unkind, and styffenecked people of the Jews did in the wyldernesse, when they were in Egypt, and their tasks doubled, they prayed to GOD very fervently for help: they had a great devotion and godliness: And it was not long after their departure and deliverance, but they forgot all that was done for them in the wyldernesse. They had no remembrance of their misery and anguish in Egypt. They called to mind in the mean time their pots of flesh and their bread, that they had so plentuously in Egypt. Neither were they unlike our Papists in this point. They heaped together very counnyngly the commodities of their old state, and keep close the heinous discommodities, of the which they were delivered. After that, when God gave them Manna plentuously, forthwith they were weary of it, they set much more by the delicates of Egypt. So froward is our nature through original sin. God's great benefit can be nothing esteemed amongst them. All things are unacceptable, and not worthy thanks, which God giveth of his great good will. And hereby is the long suffrance of God marvelously espied that he can suffer the moste unkind world so long. If any man twenty years past had put us in choice, whether we would abide the hardness of one years dearthe, that we might be delivered from the wrongs and pillages of monks and priests: either suffer these common injuries, and to have therewith plenty of victual? Who would not than rather have had and wished for that dearth, then the daily spoilynges of those devourers and cormorants. Thys might than comfort us, that other years should make that good, which was by one years derth consumed: but y ^t wicked never leave spoilyng, but ware daily more and more grievous. But where as this choice is proffred to us so promptly, that we may be delivered from these cormorauntes by the light of the Gospel, yet we do forgette all this to soon. And in this case do we highly commend that quiet state, neither do we consider the end thereof, how that in y ^t ydlenesse we could not repelle and put from us, that crafty conueyinge away not only of our goods, but also of body and soul, where as all things were made noisome with false doctrine and idolatries.

And yet nevertheless in the myddest of these pestiferous euyls, we could not be free from other discommodities: Scarsitie, pestilence, battle, troubled the commonality nevertheless. Which things where as they chance at our time, are thought to have the Gospel as cause thereof. As though that if the Gospel were rydde out of the way, all men should live a golden life, and should not be oppressed with such great calamities as be now. But the long sufferance of God appeareth in the suffering of these unkind and froward persons. But loke howe much the longer God doth suffer, the more grievous shall the punishment be, that at length shall fall. God loveth and estemeth nothing more then his word, and we have no safeguard against sin and death, anywhere else but in the Gospel, and yet through great unkindness and wickedness do we still invent how to defame it.

Wherefore these sclaunderers at the last when the time sha come, shall be punished, they shall be stryken of God with madness and blindness, that they may live void of the great light of God, and then may be hardened and cast away with the Jews, so that they can speak nothing but blasphemously against God, until at last they yealde them self wholly into the kingdom of the devil. And so shall they have at y ^e last a worthy reward of their folly and madness, neither is there any other ways for them. Withoute these troubles and miseries, there can be no man living, although the Gospel be away. There are always mutual wrongs, hatreds, battles. &c. The imperie of Rome, which nevertheless was most mightiest in power could not be without calamities & diverse cōmotions, yea before they had the Gospel. Wherefore it ought not to be imputed to the Gospel, in y ^t they wer plagued after the receiving of the Gospel. All the faut thereof lieth in the devil, and in our unkindness. The devil cannot abide the Gospelle, he would have it wholly destroyed, and for that cause he stirreth up so great tempests at the coming thereof: and by howe much the clerer the light of the Gospel goeth abroad so much the more cruel and grievous is the devil against it. But God is moste offended with our unkindness, for that that we regard not such a great treasure, and will not suffer our selves to be helped in a matter that bringeth death. He punisheth the unkind as it is mete with all calamities and plagues, that men may perceive, that there is no help in idols against these euyls.

And this is the first part of the three matters, whereof we purposed to entreat: If thou lykest the state of Christianity, refuse not to abide tempests. But if thou do not, thou shalt not be violently handled therefore: but thou shalt perceive what thou haste done, when thou must suffer the agony of death.

The seconde part is as concerning Faith, which in temptations & agonies fleeth to Christ, and awaketh him. This also is worthy to be printed in mind. For our adversaries the Papists do all that they can to deface faith. But they greatly extol free will. But they should wish for this, that they might be received into this shyppe, that they might at the lest prove what power and strength free will hath in temptation and danger. The apostles fele how the matter goeth. For although their faith was very smalle, yet if this smalle faith had not ben, they would have despaired through their free will, and sunk down with desperation, but when there is but a lyttell faith, as Christ witnesseth, saying: O you of little faith, they are helped so that they do not utterly perish. They flee to Christ, they wake him, they call to him for help. If a small and little faith can do so much, what can a great and strong faith do? As of late the examples of the leapre and Centurion declared. Wherefore freewylle, when his virtue and strength was moste requisite, was nothing at all. It vanysheth away, and cannot stand styffe. Then man feleth no other ways to escape peril but by weeping and cryinge, and wisheth himself afar of, That is to say, freewyll can give no comfort in peril, but casteth us into desperation, by a little more and more, so that at the last they tremble at the sound of a leaf blown by the wind. But Faith, although it be little and weak, yet standeth and striveth against desperation. As it is perceived in this place by the Disciples. For the waves fell so vehemently: that they covered the shyppe, who would not be afraid in such a doubtful danger and peril?

But Faithe, although it be but little, yet it standeth sure as a rock of the sea, and as little David holdeth up him self against great Goliad coming toward him, that is, against death, sin, and all danger, It despaireth not, but seeketh help there as it should. that is of CHRIST. It styrreth him out of sleep, it crieth: Lord save us, we perish. So is Faithe wont to do. Althoughe destruction and myschiefe hangeth over us, yet it looketh and prayeth for help. As saith the Psalm: I believed, and therefore I have spoken and prayde. For no man can pray, except he believe. And free will cannot do it. For it only beholdeth the peril and danger: but it consyderethe not the person, of whom he must ask help in such a time. Neither can a man be defended against sin and death by any thing that belongeth to free will. But faith be it never so little, yet doth it apprehend Christ and obteyneth health. And if this faith were strong and sure, as was the faith of Jonah the Prophet, which endured in the whales bealy three days, they might have said to the sea and whaues: We no thing fear you, neither all your raging and vnrulynesse, we shall have a quiet haven against youre wrongs, in the myddest of youre surges, for to escape all perylle.

This is therefore true Faith, which hath not respect only to things present, as hath freewyll, and therefore it feareth and dispaireth, but it considereth the promise, which is not yet presently performed, and in the myddest of mischief hopeth for salvation. Wherefore although he be in the midst of the wide chaws of death, yet he casteth not of hope of salvation, but trusteth constantely that he shall come to lande. As it appeareth in this place in the small faith of the disciples. Wherefore faith is a thing of no common & small efficacitie, neither is it without strength, but it is the power of God, which cometh not by free will, but by y ^e word, through working of the holy ghost. Our adversaries y ^e papists know not this: for if they knew it, they would not set thenselves so stoutly against this sentence: wherein we say, that only faith justifieth & saveth: that is, only faith bringeth comfort, when sin, death, hell and damnation falleth on us, & showeth all their poison against us. wherefor they ar only fierce and stout, when the sea is calm & the wether fair. But when a dark cloud standeth over y ^e hed, that maketh it to seme night and winter, & when the water waxeth dark: There doth their hearts fall into their heles, and desperation ensueth forthwith. For they have no faith, but freewyll, which is void and without help, because it forgetteth the word of God, and fyndeth nowhere any place of refuge.

And this a very dangerous thing, that Christ sleapeth when they are in peril of death and life. Which thing perchance came hereby, for that he was wearye of teaching in the day, and praying, and fightynge against temptations in the night. For this do I surely think, that he was much vexed in the night season of the devil, which tempted him. As he complaineth in the .88. Psalm. I am poor and in great travail from my youth. I have dronk of thy wrath, and was troubled. And this was the cause, that he was counted of the people a melancholic person, which shown merry countenance but seldom, but went musyng and hanging down his head, showing outwardlye no pride, or stout stomach. And although this sleep had a true cause, yet it behooved that it should serve for the encreasyng of the Apostles faith, as all his works hath chief regard thereunto.

And this is it, that Christ even this time also, showeth such a countenance of himself unto his church, as though he nothing regarded it, and as though he had forgotten us, as he doth here in the shyppe. He sleapeth, and regardeth not the tempest, the disciples, the shyppe. But yet he is in the shyppe, be he never so much a sleep. And these be the temptaions that vex the Church, where as CHRIST sufferethe the fluddes to rise against the shyppe, that is, he suffereth the devil and the world, to be so troublesome unto his Christians, so that hereof riseth fear, that all things shall come to naught. And we also at this time see the very same things come to pass. The Pope with his rabble hateth the word, he stirreth the high powers continually against us. The Turks ar set forward by the devil. We are in the shyppe. There be tempests and the winds, among the which, we cannot look for safeguard. And it is possible, that the Lord may wynke at these things, and show no token of help for us., And yet this sleape of his is in the shyppe.

But here we must take a good heart, and think that we must not utterly dispair, because the Lord is with us in the shyppe. And although he feigneth, that he regardeth us not, yet this ought we to declare, y ^t we do not let him go out of our sight, but that we think constantly of him, y ^t he may make the sea calm, although it be now never so much oppressed with waves & tempests. So must we do also in our private temptations: when the devil layeth thy sins to thy charge and feareth thee with the wrath of God, yea, & threateneth everlasting damnation also. And herein must thou not think, but that Christ is at hand, and yet a sleep, and that thou must not set it light, and be negligent to go unto him, and wake him by prayer when he is found, as the Disciples do in this place. They think it better to save them selves, then to suffer Christ to sleep. They think this▪ Now have we need to have Christ waked, or else we are undone. Wherefore they cease not from calling, until they had him wakynge.

Folowe thou this example also. For both must needs be done. If thou enter with Christ into the shyp, the tempest will not be lackynge. Christ layeth him down to sleep, that we might fele temptation in deed For if he should not sleep, and afterward repress the tempest, we should never well perceive what is true christianity: yea and we might soon be brought in belief, that we were saved by our own power. But here is faith strengthened through temptatiō, that this confession might be made a thing necessary. No power of man could here have prevailed, this deliverance came only by GOD, and his word.

Besyde this doctrine, Christ is described and set forth unto us as a very man, and according to man's nature, which consisteth of body and soul, and therefore had need of the natural actions, of eating, drinking, sleapyng, and such other things, that are without sin, even as we have. That we might be defensed against the dotage of the Manichees, which judged Christ to have but a counterfeit body, and not a very body. And as he declareth him self to be very man by this, that he sleepeth as another natural man doth: so doth he declare his godhead and almyghtinesse in this that he maketh the sea calm again by the word. For this is no work or deed belongynge to man's power. Herein is gods power requisite, that the violence of such a great creature of God may be restrained by his word: That for that cause we might the more esteem this miracle, forasmuch as here it is open, howe God and man is one person in Christ. For the which cause he both can and will help in all combrance and affliction all such as call upon him. And if this cannot be done without the felynge of fear and peril, as well he declared before, we must be content therewith. For not so much as the wicked can be without affliction. And therefore they are never free from an evil conscience, and finally they go to damnation with all that they have.

The third part is as touching the fruit, which riseth of such a Faythe, that is, that other considering this miracle, fall to repentance, and say with great admiration? What man is this, that the winds and the seas are obediente unto him? It is like, that these hitherto took him but for a carpenter, neither thought they, that aid against the perylle of death ought to be asked and desired of him. Now they attain to so far knowledge of him, that he hath great and sure might to help, where as in man there is no help. And this is the continual nature of these things: by howe much the temptation is the more grievous, so much the fruit is greater in the ende. Now is the rage of the world very great against us, so that almost we can hope for none other thing then very destruction, and that the tempest and the sea shall have the victory to our destruction. But so that we have this grace to stick sure to the word and Faith, we shall see a more joyful end, then we could think in heart. The hate of the Pope & Turk is greater then a man would believe, wherewith they persecute the congregation: for the which cause we groan & mourn as a woman in her travail, which hate nevertheless shall bring with it some comfortable thing that we never hoped for. So ought every man to think surely in his own behalf also, that when he is enuironned and belayd round about with temptations, that in the ende the fruit shall be moste certain, sweet, and pleasant.

Wherefore. howe great the doctrine of this Gospel is, and howe much necessary aid it hath, for to further true godliness, that may be know̄ by these things, which are setforth and entreated of, as touching the whole course of virtue and godliness. And if we be sure to be in the congregation among the godly: let us take shyppe with Christ, and there let us not refuse to abide the tempeste, and this moste grievous and troublous estate in the sea of this world. And when this grievous trouble cometh forth, let us keep our selves diligently within our hold and defense of faith, and of the word of God, and let us think truly, that the tempest and temptation shall not only have an ende, but that the conclusion shall follow with such a prosperous success of all things, and with such abundance of joy, that it shall soon recompense all myserie, which we felt in suffering, with the joy of the victory, and with the approved power of faith & of the word: so that we cannot be sory for the labors and afflictions that we have bestowed and suffered, but rather we would condemn our own niceness, except we had suffered it. Who then will tutne from the cross, where as deliverance and great glory are set forth to all them that are in peryl for the gospels sake But great grefe springeth hereof to the flesh, and to the old man. It will not be gladly combred with this cross. Wherefore we must never let this example go out of our eyes. We must diligently consider the word that we may be defensed in temptation. Let us have recourse unto Christ, which sleapeth among us, & showeth as though he had no regard of us. But let us with ardent and earnest prayer ask help of him, & we shall surely find it most present. The which thing as it is setforth unto us, w ^t sure knowledge as touching gods will, so god grant it now come to pass in deed prosperously, unto y ^e glory of god, & y ^e saluaciō of our souls. Amen.

THE EXPOSITION.

I T appeareth that this Gospel in times paste was very easy to understand, & specially because Christ himself setteth forth the meaning of y ^t parable, as concerning the field, the sower, the corrupter, y ^e good seed & the tares. &c. But this difficulty & hardness afterward sprange in this Gospel y ^t was so plain, by the doctors not agreing together herein, so that we must take y ^e more diligent hede, lease y ^e true sentence should be takē from us. Some say, that tares signify heresies, & thereby gather that it belongeth not to y ^e civil powers to punish heretics. Of the which opinion Augustine granteth him self to have ben. But he saith that he was constrained by sure reasons and by experience it self, to yield up this opinion. Some make no difference between a civil officer, and servants of this householder, and expound tares to signify common offenses, and so conclude that a Christian officer ought not to be judge in matters of life and death. Ther be some (of the which sort is the Pope and his adherents,) that while they regard not that Christ forbiddeth to pluck up the tares, by their own Judgment pronounceth the doctrine, of the gospel to be tares, and therefore they never cease to move persecution against the gospel & the professors thereof by murderinge and kylling them. Wherefore seeing the meaning is so diverse, first must we inquire and entreat of the true meaning, and than of the common question, what ought to be done with heretics.

And as touching the true meaning, this it is. Christ putteth forth generally the parable of the kingdom of heaven, & in a manner declareth the fashion of y ^e church, showing and giving an example, on the which all godly men, and especially the rulers of the congregation, ought to have their eyes attent, lest they should by their own imaginations swarne and turn to a contrary kingdom, and dream of undefiled felowshippes of saints in earth. For this word, Kyngdome of Heauē, seemeth to receive no kind of man's filthiness. For it maketh with reason, that nothing ought to be received into an holy place but holy things. As God suffered not man defiled with syn, to be in an holy place, yea for this cause he forthwith repelled Lucifer with all his, from him. Wherefore this is the nature of the kingdom of heaven: As the sea can suffer no dead carcase in it: so no unclean thing, that is defiled with syn, can be abidyng in the kingdom of God. This is one consideration of the kingdom of God. But this gospel entreateth not especially hereof. For the condition of this kingdom is impossible for sinners.

An other kingdom of GOD, or of heaven in earth is revealed by the son of God, That, GOD would have to be such, that in it might be set up the horn of salvation and righteousness for sinners. In this hath sinners an interest and right, and are received into it for their sins. There riseth in this kingdom holiness and justice, which is remission of sins, through Christ, which is the wisdom, righteousness and satisfyinge. And these things are not belonging to determinat times or prescriptions, concerning this or that person. For God will have at no time that the way to repent should be taken & stopped from sinners, & there are no other things which are more necessary for the executynge of this matter: than the sinner coming to the remission of sins. It is not demanded when and of what kind his sins were done or be: If he can but provide for one thing, even y ^t he surely believe y ^t his sins are forgiven for Christ's sake, & that he never counted gods mercy to be less then that it can be sufficient to pardon his sins. This strange kingdom doth God set up in the gospel of his son, and appointeth a certain time to the administration thereof, which is from the first uttering and reuelie of him, until Christ come to judge both the quick and the dead, and now Christ whereas he compareth the kingdom of gods saluatiō & mercy which is only necessary for sinners, with the capacity of the world, in the which the dyuel that cā never be favorable to y ^e kingdō of God, seeketh diverse occasions to fulfill his will. He forseeth in his mind great offenses to come, which by wickedness shall rise in this kingdō of God's mercy. For the word of God taketh root in very few, and this few esteminge the grace of God truly, embrace it with a true faith, & are renewed with y ^e holy ghost, which always moveth thē to have faith thorough Christ in God's mercy, and to perform such obedience as is mete for them y ^t are new borne, & to pray & weight always for certain aid for Christ's sake, Al y ^e other multitude, although they will be loath to be named forsakers of their Christian professiō, & to be counted out of God's kingdom, goeth to y ^t professiō in word: but for as much as they be void of righteousness, & w ^t out y ^e holy Ghoste: therefore they are subject to the devils power to work with them as he shall see occasiō. For y ^t dyuel settethe forth his hypocrisy marvelously by thē, whereas part beareth the name of the Church, but yet is it void of God's grace & without the holy Ghost, and therefore it showeth forth no work of godliness by any upright holy and sober life. An other part there is which is cōtente to have certain enormities & errors corrected, which seem contrary to reason and unprofitable for the common wealth. But yet they so order the matter, that they wreste God's laws to the maintenance of man's inventions, where as they should rather examine all men's laws by the rule of God's word. And hereof sprang diverse heresies of the Arians, Macedonians, Donatists, Novatians, Nestorians, and such other. For all these endeavored to make the heavenly doctrine to seme agreeable to man's reason and judgment. And all this they did because they knew not God and his kingdom: until at the last the great adversary of his heavenly kingdom by the Byshoppe of Rome corrupted the pure sown word of God by all kind of tares, which fell to so great wickedness, that he usurped his false power over this kingdom, laboring to have it in his danger by his wicked Canons, Decrees and Decretalles.

And who can now express with any words the great corruption and hurt that it hath wrought in the Lord's field? But we go not about now to show the great hurt and damage that is done by him? But this is my study to make the true face & form of the Church to be known, among so many seducinge sects, that the true Church may perceive that (as long as it is in this feld, that is, in the world) it must of necessity live among so many deadly sects and heresies. For there be very many that will by no means suffer them selves to be counted out of this kingdom, and yet there be very few that are true hearted subjects of this kingdom. And all the rest profess them selves so to be in words only. But they declare partly by their deeds and kind of living, and partly by their doctrine and opinions, that they know not what belongeth to this kingdom, neither what are the true virtues and works thereof. But the saints and godly cannot abide and suffer this so great goodness of GOD to be abused. But they ought here not so much to care for the satisfyinge of there own will & mind in seeing to the glory of God after this manner, but to mark rather to what ende this their ways shall come at the last. For assone as the church beginneth to seclude from God's kingdom all abusers of gods grace as unworthy sinners, and receiveth them for righteous, in whom is no such kind of vice espied, it abolished the kingdom of gods grace and mercy. And by this means the Nouatiās and the Anabaptists at our time also fell into this error, that whilst they, before time go about to pluke up the tares from the corn: of Christianity they make a monkrie, and so take away the kingdom of gods grace. Neither were y ^e first monks y ^t were most uncorrupt, circumspecte and wary enough in this behalf. For when they went into solitary places and into wilderness, for the auoidyng of many offenses and evils that chance amongst the ecclesiastical ministers in the congregations of the city, they began by a little and a little to be the maintainers of this lewed opiniō: as though that they were the true children of God, that all other that in civil corporations did govern either families, or ruled the cities & towns lived in a profane, unholy and ley kind of living, whereas never the less true godliness requireth no such thing.

But the truth is this. First it behooveth all men to know the kingdom of the grace of God, that he may know that he obtayneth mercy and remission of his sins for Christ's sake. And so after this let every man live in y ^e evil felowshippes of men, let thē govern households, or communalties or let them be servants and laborers in families, or subjects and citisens in cities, & let every man for his own part do his own duty. The psalm admonisheth us of this superstitiō biddynge us to beware of it. Trust in the Lord & do good, dwell in the lande, and he shall feed thee in the riches thereof. Here he forbiddeth us to be careful for pluckyng up the tares, whereas he commaūdeath to inhabit the earth, either as rulers of families or governors of cities. For true godliness can be had by no other means than by this, least out of the kingdom of God's mercy there should spring monkry and other new invented service. And yet the church of God cannot be, but it must needs know the difference of the corn and tares. It knoweth for a surety, that he cannot live in the kingdom of God, but through faith in Christ & in the holy ghost, where by man is new borne and regenerate, man is sanctified and renewed to be made obedient to God. And yet least it should overthrow this kingdom of grace, it suffereth long after the example of God, stablishinge his own mind and conscience in the middle of so great temptations, that it be not seduced. Neither doth it loke for any help or succoure by flitting and by avoiding of men's company by going a side into wilderness. and into a cloister of a monkrie or nonrie, but it useth circumspection and iugement, that it fall not into like evils.

In this parable therefore are both these lessons set forth to be learned of the church. First it must think itself to be in the kingdom of God, the laws & condition whereof very few do know and follow at all times. For albeit it be the kingdom of grace, whereunto all sinners ought most desirously to flee, yet the devil by y ^e help of our flesh, which is always favorable to his part: can do so much, that he even in the midst of God's holy people & congregations, thrusteth in a great heap of hypocrites. Now whē the church perceaueth that within it self in all her matters there is such great offenses, it must not violentlie resist it, but defend and save itself warelie against these offenses. For For although these offenses be evident, yet the state of this kingdom is such that it cannot by force and violence remedy these offenses, after a civil & worldly manner. The state and manner of this kingdom must be kept. Which is this, even that the doctrine of the Gospel be purelie set forth as touching remission of sin, and that men be well instructed as concerning how they must be renewed by the holy Ghost. And that mercy and forgiveness be pronounced to such as diligently in their vocation do the works of Godly love. This doctrine ought at no time to be omitted, be the carnal and worldly men never so much offended thereby. Yet the fear of offending them must not be an occasion to us to overthrow this kingdom.

Let us consider the example of the Mounkes and Bishop of Rome, which while they went about to avoid such offenses and seducinges as chance in this common life, brought in more grievous occasions to offend, where as they changed true religion into ceremonies, rites, and observations. They utterly abolished the kingdom of mercy and grace. And this is now also the very practice of y ^e devil, for that he slandereth the professers of the Gospel, because there be many offenses and evil examples amongst them. For we cannot deny, but such offensive examples be in many hypocrites, which boast of God's mercy and grace: and yet by their licentiouse living and manners, by their aduoutrie, extortiō, usury, sensual lusts and many other vices, declare that they regard not the grace of God truly. But what remedy? we are forth with tempted to pluck up the tares, and to seek such a separation of the evil from the good, that in the mean season, we corrupt the heavenly doctrine as touching the grace of God and remission of sins. But if we be wise, we will not suffer our selves to be withdrawn from doing our duty by their importunite, and outragiouse behauioure. For it is much better to resist and strive with the wicked examples of their life and manners by doing the contrary, and so to preserve this doctrine of mercy and grace, then to correct and pluck it up violently, and so by that and examples of the Mounkes and Novatians to flee from Scylla, and to fall into Charybdis, that is, for avoiding of the less danger to fall into the greater. And especially sith y ^e nature of this kingdom is such, that it cannot vterly avoid all offenses, because such must be for the maintenance of this necessary doctrine of grace. Wherefore where as the Papists now lay to our charge the fruits of our Gospel, what other thing mean they thereby, than that this kingdom should be without all offenses and evil examples? But we may justly lay this to their charge again that where as they go about by the Mounkerye and other traditions of theirs to make this kingdom without offenses, they are fallen into such error and blindness thereby, that they have clean lost all the doctrine of justification and godly righteousness and all the works of true godliness also.

If therefore it should be put to our choice, which of these discommodities we had rather have, whether of them both should we rather take? Verily all would grant this, that for as much as this kingdom cannot be without offenses, yet y ^t it were better to chose that offense, where with nevertheless the kingdom might be somewhat upholden, than that, whereby the kingdom should quite be destroyed without hope of recoueryng, & whereby the doctrine and true godliness should utterly decay & perish, as it chanced amongst the papists and monks. And the doctrine and meaning of this parable of Christ was put forth to the end that above all things we might have good respect to know the manner of gods kingdom, and not be offended with such inconveniences as chance always, in y ^e wordle unto it. For whereas it offereth free remission of sins to sinners, first it cometh herby to pass, that many hypocrites, come to the felowshippe of this kingdom. Then also some men laboringe to remedy this discōmoditie find out a means to make a civil separatiō, that they may falsely boast of the grace of God, and yet not be in the fellowship with thē that use it well. But Christ showeth what great damage ensueth thereby, even that by this separatiō they pluck up the good corn also. For the doctrine of grace is plucked up by men's traditions which were invented to make this separation. So that now the church is brought to such a miserable and vnscapable case, that where as before the members were in peril, now the hed is like to decay. Wherefore we must follow Christ's council which byddeth us to suffer the tares, and not to be so precise in pluckyng them up, least we by our indiscreet diligence overthrow the governance of this kingdom as touching remission of sins.

Now must we use this kingdom, that many by remission of sin may be forgiven: If there be any as there be many, that had rather be seen to be in this kingdom of grace then to be true members thereof in deed, what can we do therewith, if they will needs misuse the gift of God? But if we should be so extreme against them, that for their sake we would use violence and force in this kingdom, what shall we get thereby, than that (as we see in the examples before) while we go about to separate the wicked for their abusynge of God's grace, we utterly subuerte the kingdom of Grace?

Wherefore let us leave this to be done of the angels, that they may sunder the evil from the good. For after that shall the kingdom of grace be no lenger among sinners. Every man then shall receive according to his works. Ther shall be no such peril than, as is now, where as if the grace of the gospel and of the kingdom of heaven should be taken away by pluckynge up of the tares before the appearinge of the son of God: then the greatest yea and the only refuge for sinners might seme to be disturbed and taken away. And at this separation by the Angels, it shall not need to inquire whether there are anymore left to be called to salvation? But it shall be considered who hath used well this kingdom of comfort & hath ben true menbers thereof in deed, & who hath ben subjects there unto by name only, & yet in very deed had never any true fellowship therewith. And this have we spoken as touching the true meaning of this parable.

After this we will entreat not only what must be done with heretics, but universally, what they y ^t hath offices to correct offenses ought to do with all kind of offenders, & whether it is meant by this saying: Let thē grow: that no kind of offense either in life or in doctrine, should be punished & restrained? we have declared before what is Christ's especial intent by this parable. Even that by the indiscreet usage of men, the kingdom of heavē should not be hindered. Now such things as by God's commandment are ordained for the furtherance of this kingdom, ought not to be thought contrary to the same. And first to begin at the principal matter, the excommunication used in the Church is not against this parable. For it is so necessary for the preservation thereof that without it, mercy, remission of sin and the pure doctrine, thereof cannot be retained, for as by absolution God's grace must be applied to the penitent, so by byndinge must God's wrath & curse be applied to the vnpenitēt. Paul him self saith that power of binding was given to him not to destroy, but to edify. Wherefore they that are excommunicate, are not destroyed. Fyrst of all we ought to have singular respect to the maintenance of the ecclesiastical body or Church. For then is that most in hasard, if these things that are ordained of God, to bring men to repentance and salvation, be not openly suffered to be used against them that are unpenitent. Wherefore if the Church should either for superstitiō or for a vain ostentatiō of mercifulnes omit this authority of byndinge and excommunicatinge the unpenitent, and not punish very sharply such offenders, and so save itself holy and undefiled, and not suffer a little leaven to corrupt y ^e whole dowe, it were greatly to be blamed. Consider also that this is not donne to destroy them that are excommunicate and excluded from the communion and fellowship of saints. For herby are they put to shame to the intent they should amend and obtain salvation with y ^e Church in God's kingdō. Or if they would not amend at all, it may appear that y ^e Church is not in the fault, which did the same for fear lest it also should be defiled and destroyed, by sufferinge the wicked to intermedell with holy things.

Wherefore the Church doth as it is commanded for a good cause excommunicate the stubbourne sinners. Neither do they violat and break CHRISTES commandment, which forbad the tares to be plucked up. For Christ him self commanded, saying: Let him be as an Ethnic and Publican. And yet is he not against his own commandment, where as he forbad the tares to be plucked up: As it is evident by the former description. For excommunication hyndreth not the principal intent of Christ: it is not against the doctrine of his grace, but rather for y ^e maintenance thereof, where as it casteth out them that behave them selves disorderedly in the kingdom of heaven, to the intent they may the better come to them selves, and return again obediently, or if they will not, to be utterly caste out of this kingdom with the less danger: where as otherwise they should heap together more grievous offenses by defilinge and prophaninge the holy company of saints, and the Church also for her negligent regardīge her undefiled holiness should provoke God's high displeasure and wrath.

Now all other restrayninge of offenses is amongst the magistrates and officers, they are bound diligently to see thereunto, likewise fathers and mothers are governors of families, all informers of other in manners and learning. These are not forbydden by this commandment of CHRIST to execute their office, but they are rather strayghtly commanded and charged to do them. And as touching their jurisdiction power and governance: they exercise it not in the kingdom of heaven. They exacte not certain offices and rites to be donne, which thing belongeth to the kingdom of grace: But they have the regiment of that kingdom, that belongeth to the body and bodily things, to civil manners, office, order, humanity, honesty, they first procure that the body and bodelie things may be in safeguard, that thereby the souls and spiritual things may be the better governed. And the magistrate maintaineth not only the second table, as touching the duty towards men, but also the first, as concerning our duty towards God. He punisheth Idolatry, blasphemy, wytchcraftes, perjury. He punisheth & restraineth heretics, that are blasphemous against God, & such as teache false doctrine. He taketh to his correction them that are stiff in defendinge of heresy and errors, and punisheth them for malefactors, because they seduce many from the truth. And when he doth this, he is not thought to pluck up the tares, for because he and his office is not belongynge to that kingdom which is forbid to pluck up the tares. It were a superfluous thing to command or teach that lesson to governors of households or to civil officers or such other. For they have all their charges given unto them, which they must needs execute in their offices w ^t all diligence, and yet they pluck not up the tares, for that they hynder not the kingdom of grace: but cause rather by their order & discipline, the kingdom of grace to be in better case & to be troubled w ^t few offenses.

All officers should se diligently to quiet and tranquility to be had both in house and city, that the church & the kingdom of heaven, might live a quiet and a peaceable life, with all godliness and gravity, in prayers & supplications, with thanks giving and intercessions. For to the end that this kingdom of prayer & true invocation, which is called of Christ the kingdom of heaven, might be reserved among men, it is very necessary that parents & maiestrates see straightly to their offices. Wherefore magistrates and officers of this corporal life do not pluck up the tares against the commandment of Christ, when they by sharp & straight correction and execution do withstand these offenses that disordre the common wealth: But they do the best that they can to see and provide, that the good corn in the congregation be not overcome with tares, & so the kingdom of heavē should utterly be abolished in earth.

And this have I said as touching the true meaning of this parable, least it should by evil understanding thereof cause men through superstitiō to abstain from doing certain offices necessary in the common wealth. Now to declare at large what an haynouse thing it is that Christ here describeth, howe the enemy in the night sowed his most pestilent tares, and howe the bishops and superattendēts by their sleping & sluggyshnes gave him occasion and leave so to do, it were a long matter and not fit to be handled in so short a time: but at this time I think sufficient for me to have enstructed you as touching the true meaning of this parable. And to the end that ye may earnestly regard it, even as Christ would we should, when he put forth this parable of the tares, let us pray unto our heavenly father as for a thing most necessary, to whom be praise and glory forever. Amen.

THE EXPOSITION.

T He meaning of this Gospel is very profound & high, whereby youth and the rude people cannot learn much. And yet because it is appointed to be learned at this time, we will speak somewhat thereof. We hear in this parable, how the householder went forth in the morning and hired workmen into his vineyard which wrought twelve hours. Afterward he hired some, that wrought nine hours, then also other that wrought six and three, and last one. Their works were far unlike, and yet their reward is equal, one having no more then the other. For the householder did according to his covenant only with the first, & as for y ^e other, he rewarded at his pleasure without covenant. And yet he gave as much to them y ^t were last, which wrought but one hour, as to the first y ^t agreed with him for a penny a day. This seemeth against reason to the world, which followeth this rule. He y ^t doth much work, must have much reward or wages: he that doth little, must have little. And yet can no man there complain of wrong, if that be paid to any that is due to one, and to another that is not due. Howbeit to give equal wages where as is not equal labor, is not according to the rule of justice y ^t biddeth to give to every mā his due. Christ reherseth this parable to show a difference between his kingdom & y ^e kingdom of y ^e world, to teach y ^t it is otherwise in his kingdō thā it is in the world, whereas cā not be had such equality, by reason y ^t y ^e degrees & states thereof be so contrary. For where as there is one degree of masters & other of servants, & the master hath more substance, & the servant more labor, it is nothing agreeable with this parable. wherein Christ taketh away all inequality, & rewardeth all states & degrees alike, so that y ^e one hath no more interest in this kingdom thā y ^e other. But in y ^e corporal & civil life it is otherwise. For there must needs be inequality, evē as there be differences in degrees. The husbands life is unlike to the life of y ^e citisen: likewise y ^e lords to y ^e knight Here can be no equality, neither must we go about to seek it. But in y ^e kingdom of Christ, whether he be king or prince, lord or servant, mastresse or handmaid, or any such like, they are all equal. For we all have one baptism, one faith one gospel, one sacrament, one Christ, one God. For all alike as well y ^e great as the small hear the Gospel: likewise is it as touching baptism. For our baptism, the baptism of children, and of all other, is all one. There is one faith of Peter, Paul, & Magdalene, of the these hanging on the cross, and of us all, if we be Christians. There is no other God of John the Baptist, then is of other sinners, when they repent. Neither doth this make any difference or matter before God, that for a civil respect there are superiors and inferiors according to men's offices and degrees. And this is y ^e chiefest part in this Gospel, to learn y ^t as touching our state & condition in gods kingdom we ar all equal. But before the world this difference must needs be had, that the father be better then the son, & the master better then y ^e servant, the king better then the subject. And it is God's will that it should so be, which did ordain & constitute diverse states and degrees. He that in the kingdom of the world would go about to make the lowest equal with y ^e highest, should bring y ^e cōminalty to confusion. And to this end tēded y ^e cōmotions of y ^e rude people & commons. wherefor how great soever y ^e diversity of offices is in y ^e world, yet let us think for a surety y ^t before God, we are all regarded alike, for as much as there is but one Christ, one baptism, one Gospel, one holy spirit of us all, neither hath one a better Gospel, baptism, or Christ then another. The lowest state of servants hath as good as y ^e highest. For although some hath more good things then thou hast, yet he passeth the not in y ^t he hath a better god thē thou hast. And this is diligently to be learned, specially for this cause, evē y ^t every mā in his vocation may from y ^e bottom of their heart willingly obey God, for as much as he may assuredly trust, y ^t although he be no emperor nor Pope, nor abundant in riches, neither is equal in power to y ^e higher states, yet y ^t he is equal with y ^e best, for y ^t he hath obtained baptism, & through the death of Christ hath as sure a confidence and trust y ^t death shall not hurt him, as hath the highest y ^t is. It is not mete now, y ^t we, that have obtained so great riches by Christ should be of an abject & fearful heart, but rather y ^t we should learn little to esteem things y ^t are glorious in the world, & have our only hope in this, y ^t we are baptized in the name of our Lord Jesus Christ, and that he died for us, & ascended into heaven, and sitteth on the right hand of God the father almighty, to aide & succor us against syn, death, and all evil. Wherefore he that knoweth this perfectly, y ^t we are all equal in Christ, doth his business & duty without weariness or grief, & is not grieved at all for that his state & condition of life is more base and low then another is.

For it cannot be otherwise in this kingdom, but there must needs be diversities of degrees, y ^e one les, y ^e other greater y ^e one rule, & the other serve. But let not this be any grefe to a christiā. He must take in good part this state of y ^e world, and not bewail his case, nor grudge for his servile and miserable life that he leadeth in so base and low degree. But he must faithfully maintain that state of life, that God hath appointed him, and take well a worth his present degree, until that God shall open him the way to a better. In the mean season let him comfort him self, for that he hath the same Christ, as the high emperors, prelates, and monks have, and that he is as much furdered by him to salvation and everlasting life. Or if they will not grant that the lowest should have equal felicity with them in this kingdom, then have they themselves no place in it. For it must needs be so in this kingdom. All are accepted into God's favor, for that that Christ Jesus suffered for them all, and washed us with his blood, and that not one more, and another less, but all alike. Every man hath like right to this treasure, neither will they after that be so greatly grieved with this inequality, that they will be sory for their state, and make any disturbāce of the public order thereby. But they are content with their present state how unequal so ever it be, so y ^t they may be fellow partners, & have like right with all saints in those things y ^t ar hoped for, & are ever lasting. If this were well beaten into men's minds, how y ^t all have like right in Christ's kingdō, they would with a certain godly & spiritual pride war joyful, hearty yea in doing the vilest service & drudgery y ^t is, & y ^t with godliness. For all things must be done there w ^t a joyful heart: whereas y ^t christē mā perceiveth & believeth firmly y ^t God is not displeased w ^t any mā for his low degree. ye & for y ^t gret renomes sake wherein all saints ar equal in Christ, he cannot but conceive incredible joy, in so much y ^t he would not refuse to scour sinks, so y ^t he may be as well accepted w ^t Christ, as ar they that are chiefest.

Our adversaries the monks & Nuns do not this They imagine that God hath writing tables or a coūting boke, to note every man's labors works and tasks, and to mark how much one doth labor more then another, that thereby he might have the higher room in heaven, and have a better Christ, than he is that is every man's Christ. For this have they taught, that when a priest masseth, he doth such a work, that profiteth as well the dead as the quick, and that for-because he is a more worthier person, and of an higher degree in the kingdom of Christ then the lay people are. These persons cannot abide this equality, which is in Christ's kingdom, but go about to make inequality after a worldly manner.

After like manner have they taught, that a Nun in her abbey is holier and better then a houswyfe in her house, and if a man teache the contrary, they condemn him as an heretic. And herein they are like unto them that murmured in this parable: for they require more then other, and show God a roll written of all the hours that they wrought in, and suffered the heat of the day. But mark what answer God giveth them: As for this inequality in a civil gouernāce he will not reason with them. For there, to the higher degree, the higher honor is due. But when ye come (saith he) to the kingdom of my son, all are equal, for that they have but one baptism, one Christ. Neither is a better Gospel taught to some, & to some a worse. For where as the Monks say, that the married men have but the worst gospel, and the worst commandments, and that they them selves have the best, because they are of a higher degree in God's kingdom, it is false and contrary to the Gospel. For thereby they go about to make inequality in the Gospel, where as nevertheless Christ made all things equal, and especially techeth this only thing in this parable, that in his kingdom one is no better than another. To live chaste if a man have the gift, is no evil thing, neither can it be forbidden by laws or statutes. But to affirm that a man or woman thereby is in a higher degree before god, and that he must have a greater reward therefore, is a falls doctrine and a great rock, whereat the Pope stumbleth, and therefore doth falsely accuse us, that forbid good works. We only affirm this, that there is equality in Christ's kingdom, forasmuch as God accepteth us not for our merit or deserving, but through his mercy and grace in Christ.

And thus proceeding in this matter, after that a man hath obtained this equality and felowshyp: Let every man in the common life apply his vocation, and see to his charge, either in gouernyng youth in the school, or teaching the people in the church, or gouernynge his family at home, or doing any other lower service. And here let every man do his duty diligently. Neither let him loke to be equal with other in a higher degree For in Christ no man's state is better than other, but all in him obtain the mercy of God.

And in this is the world and the Jews greatly offended, when they hear that we, that are Gentiles and uncircumcised, be received to salvation, which were never burdened with the Saboth, neither with other burdens of the law, where as they have carried & borne them with great peine and sweat, as Christ in this parable describeth it very proprely: The first had thought that they should had received more, and therefore they murmured whan every man had but his penye, even as they had also that were but an hour in the vineyard. But Christ suffereth not this inequality Frende (saith he) I do thee no wrong, take that is thine, and be gone. That is to say, you have now received your wages even the land of Canaan. But now I will ordain another new kingdom, wherein all things shall be equal. For all the riches therein are myn, and I may order them as I list. It doth not become you to teache me what wages I shall give to my laborers & workmen. Therefore the Jews by their indiscreet manner and envy do caste away the kingdom of GOD, and think it an unmeet thing, that we Gentiles should be made equal with them, and therefore they accuse God, as though he did them wrong, and dryueth him to his answer, so y ^t he is fain to chyde with them, and say: What aylest thou? are they not my goods that I give and not thine? Is it not lawful for me to do with mine own goods as me lusteth? A like importunity and indiscreet manner is there in the Pope also and all his. They abhor this kingdom, wherein all things are equal. They require the chiefest preeminence for them self as of duty, but for their pride they shall obtain no more thē y ^e Jews obtained.

Wherefore we must not lightly regard this difference between the corporal and spiritual life, or (if it must otherwise be named) between the kingdom of the world & Christ's kingdom. For in Christ's kingdom all things must be equal: for they are common goods as is God. Christ, the holy ghost, the gospel, baptism, the supper of the Lord, faith. And because of this equality, they are all like holy and righteous. &c. And sith we have obtained this, let us be thankful to God for so great treasure. Let us truly knowledge that, and not be ignorant of our excellency and renown. And let us not think that our state and condition as much as belongeth to gods kingdom, is anything inferior to the state of all the great and mighty holy angels. And how cometh this to pass? even by Christ. Then when we are this instructed and made joyful and hearty, let every man diligently and gladly apply their business, according to their calling and vocation. encoragyng them selves with the hope and full trust of that treasure which is in Christ. And this must we lern in this Gospel, that in worldly things there must needs be a difference and degree had as touching diverse persons and offices. For the state of this life can no otherwise be. But in the kingdom of Christ, this is a right law: I will give unto this last even as unto thee. And the right cometh of this. The kingdom of heaven being a deliverance from syn and from death is due to no man of merit, it is given only by grace. Wherefore we ought specially to beware, that we murmur not, but rather give thanks unto God, and take this for a comfort in all perils, labors, and miseries, that chance unto us in this corporal life. Then shall we perceive and fele great pleasure in all things.

In the last sentence of the gospel (Many be called, but few be chosen) the curious have takē great occasion to invent wicked & ungodly opinions, thoughts, and imaginations. For this they think. They must needs be saved, whom God hath chosen: Contrarywise, they that are not chosen, whatsoever they do, be it never so good a work, yet can they not escape damnation, nor come to salvation. Wherefore I will not strive against that must needs be done. If it be so determined, that I shall be saved, I shall be safe, if not, I will not leese my labor in vain. Every man may easily judge what frowardness and careless living springeth of these ungodly thoughts. But in the feast of the Epiphany, when I expounded the saying of Micah the prophet, we declared sufficiently, that such thoughts are to be avoided as the devil him self, and that we must go another way to work, if we will have the true knowledge of God's will, and not to medle with the priuities of God's majesty, neither with predestination & election. For these things pass man's capacity, which cannot as much as think thereof without great offense, that is to say, either must there needs ensu after such thoughts, desperation, or dissolute living, without all fear of God. But he that will come to the true way of knowing of God's will, he must so walk that he may beware at such occasion of fallynge, and seek how he may more and more increase in godliness. As Christ him self appointeth us, when he saith: No mā cometh to the father, but by me,

Wherefore he that will come unto the Father, and to the knowledge of him he must go first unto Christ, to know what he is, even that Christ is the son of god & God almighty. But what doth the son of God? He is made man for us to deliver us from the law, he is crucified & dead on the cross, to satisfy for our sins. He riseth from death, to opē us the way to everlasting life by his resurrection and aide us against everlasting death. He sitteth at the right hand of God to make intercession for us, to give us the holy ghost, & by him to sanctify govern, & lead us, to defend us against temptation, and all the darts of the devil. And this is the true knowledge of Christ. Now when thy mind is well confirmed and strengthened with this knowledge, now is the way to heaven without peril, and thou canst have no imagination of God that shall be evil and dangerous. For sith that the son of God hath done so much for man's salvation, we may be assured thereby, that God's will is not, but that we should be saved. Howe should he have any pleasure in our destruction, sith he let nothing pass, whereby he may bring man to life & salvation again? And this is the true way to God, as Christ preacheth in the third of John: So God loved the world that he gave his only begotten son, that everyone that believeth in him, should not perish, but have life everlasting. And now let these thoughts be compared with the former thoughts of predestination, and it shall evidently appere, that the former thoughts are of the devil, whereby men ar seduced to their destruction, so that either they now despair, or are made void of all godly motions. For they can have no trust of the good will of GOD towards them.

There be some that expound the words after this manner. Many are called, that is to say, God offereth his grace to many: but few are chosen, that is, he communicateth his grace to few, for few shall be saved. This is a very wicked meaning. For who will not hate God utterly, if he thought this of GOD, that it came by his will and fault, that we be not saved? Now let this sentence be compared with the sentence before, where as it was said, that the knowledge of Christ must be as the ground & foundation laid to build the knowledge of God's will thereon, and it shall be evident, that this last exposition is blasphemous against God. Wherefore this must we take to be the true meaning of this sentence. Many (saith he) are called. For the preaching of the Gospel is universal, and common, open to all that will receive it. And gods will is, that it should be so spread abroad, that all men should believe and be saved. But how doth it prevail? even as it shall follow in the next Gospel: Fewe are chosen, that is to say, few endeavor them selves thereby to do as God requireth, For some hear, and care not for it: some hear, and yet set so lyttell by it, that they will not put them selves in danger for it. Som hear it, but they regard riches and pleasure more then it. And this pleaseth not God, and as for such, he thinketh them not worthy of his kingdom. And this meaneth CHRIST, where as he saith, Fewe are chosen, few declare such godliness as God requireth. But they are chosen and acceptable to God, that diligently hear the Gospel, believe in Christ, and declare their faith in good works, and refuse not to suffer any kind of persecution for it.

This meaning is true, and seduceth no man to his destruction, but maketh them learn the way to salvation. For thus should they search out y ^e truth in their doings, if they would please God, & be chosen. They must beware of an evil conscience, & not syn against God's commandment, they must diligently resyst sin, & attentively here God's word, and studiously exercise thē selves therein: They must desire of God the holy ghost, and never cast away God's word, they must always be ready to fight against the devil and his subtleties, desiring God always to send them help, defense, and patience. And such men wax perfect Christians, where as contrariwise, they that think it God's will not to be, that all should be saved: either they fall into desperation, or else into a dissolute & careless living, which afterward nothing differ frō beasts in their cōuersatiō whilst that they think on this wise. Now it is decreed already, whether I shall be saved or damned, Why then should I bestow labor in vain. But thou sholdest not on this wise take thy beginning, where thou shouldest have ended. This commandment of God is put forth before thee, that thou shouldest believe in Christ, that he is thy savior, that hath satisfied for thy sins. This commandment must thou follow. And if thou felest that thou haste no faith or very little, pray to god for the holy ghost, and doubt not, Christ is thy savior, and thou art predestinate to be saved, if thou believest, that is, if thou with a sure faith trustest in him, and commyttest thyself unto him. The which GOD grant us all through the same our Lord Jesus Christ. Amen. Amen.

THE EXPOSITION.

I N this Gospel are put forth four kind of disciples, that hear the word of God, to the end that every man should consider with himself, of what sort he himself is of, and endeavor with all diligence to be made a part of that good ground and soil, that he may be fruictfull. The first (saith Christ) be as the seed cast by the hie way: and that can bring forth no fruit. For because it is either trode under foot, or devoured of birds. The second are they that hear and profess it not only in word, but believeth, & so groweth as though it would bring forth fruit, as that doth that is sowed amongst stones, but yet they cannot abide heat, for that they cannot deeply caste their roots, and so by juice and moisture save them selves against heat. Wherefore they, when there cometh any tempestuous persecution and temptation, wyther away before they yield fruit in patience, long suffering and hope. The third sort at most easiest to be known. They are Christians, and as a man would say, seed under thorns, which although it bringeth forth blade, yet before harvest, it is ouergrowen of thorns and choked up. But the fourth ar true disciples, whē a pure mind is joined with the word, & is not cast out thereof until it bring forth fruit in patience. For they suffer all things for the words sake, their study is wholly to love & obey God, & yieldeth fruit a thousand fold. And these ar the four sortes of mē y ^t hear the gospel. Now let every mā search himself, & consider of which sort he is of. For three of them be naught & vnfruictful. And specially the first are worst of all, which hear the word, & when it is herd (saith Christ) the devil cometh, & taketh y ^e word out of their hearts, y ^t they may not believe, & be saved. Mark this well. For by mine own judgment, I would never have thought y ^t the herts whilst thei hear the word of God, ar besieged & assaulted of the devil, & that though they here it, yet little regard it, never remember it, but utterly forget it. It seemeth to our resō, to be but a chance, y ^t these mē are so careless, light, & negligent enē as it is a natural vice of negligent & forgetful persons, to take little hede to things y ^t ar most profitable & necessary. And it seemeth also to be a like matter to our judgment, whē the word of God is heard & not regarded but forthwith forgottē. But Christ judgeth other wise, evē y ^t the devil stealeth the word out of the herts of mē. And here ye se, what ye ought to judge of those men, y ^t ar forgetful when they here the word. For thei behave themselves so afterward as though they had never heard it. They cannot trust y ^t they have the holy ghost, for the devil is so nigh thē, y ^t he putteth his hand into their heart, & stealeth out the word. Wherefore all kind of vice must needs ensue thereof, stubborness, disobedience, unfaithfulness, iniquity, filthiness, & devilish desire to revenge. For if the word remained still in the heart, & they had herd it attentively, it would have garnished their hearts with true obedience, faith, modesty, mercy, & such like virtues. And these are the first & worst of all. Christ is not a littell offended with these untoward persons, and therefore he rebuketh none so sharply as them. For this he openlie affirmeth, y ^t the dyuels flying in the air, steal the word out of their hearts, y ^t they may not regard it, nor set so much by it, nor think it to be so great a fault, if men lightly esteem the voice of God's word. But if thou wilt know, how this trespass is to be judged, hear the judgment of Christ, which without doubt understandeth better thā all the wisdom of the world can. And he saith precisely y ^t the devil doth it. wherefor, wheresoerver any such be, that here the word, & yet ar no more moved thereby then blocks, as we se the plain experience hereof by the examples of the covetous byers and sellers of husbandmen and towns men, and especially of our adversaries the Papists, which regard the doctrine of the gospel no more than the wolf doth the lamb: Think here verilye that the devil dwelleth in their hearts and swaloweth up all the word of God that cometh therein, y ^t they may not believe & be saved. For if the devil wer not present, or if this forgetfulness, came of nature (as we se y ^t one man hath a better remembrance & memory then another) yet the ferue • t desire & loss of it, would constrayn him to think this: How miesrable am I, that I cannot remember much? O Lord be mercyfulle to me, and fashion thou my mind, that I may regard and mark these things, which are set forth unto me in thy Gospel. With such as on this wise thirst after the word, and embrace it with their full will, the devil cannot prevail. For this hearty desire and the devil cannot abide together. But these forsayde persons, that are described of Christ, care not a jot when God's word is sent unto them. No they think it not so much worth as is a little gains or lucre. Lette no man think otherwise, but that these men are in the devils power. And verily the greatest part of men ar of this sort: they here the word and regard it not, because the devil plucketh it out of their hearts.

The other two sorts ar not so wicked, but ar weak they despise not to be instructed, they begin well, and are delighted therewith. Wherefore Christ doth not here say, that they are so far in the devils danger, as the first are, although nevertheless, there appeareth not in them the true fruits of godliness, that should thereof consequently succeed. And first ar they of both, that in time of persecution & temptation forsake y ^e word. Which after the manner of corrupt fruit, as long as they are not shaken with the wind, abide in their place with the other: but as soon as a tempest riseth & shaketh the tree, they fall of one after another: So they also according to Christ's words, for a time believe: but when they see the cross coming, they cannot abide that terror, and they seek how to be out of danger as the multitude doth. So that here cannot follow the fruit of everlasting life, nor any other good fruit that springeth of the word and faith.

The third be they, that for love of worldly riches & pleasures regard not the word. For he that is given to worldly cares, seeketh, sercheth, scrapeth together, & bestoweth all labor that he can, to get him store of riches. This man ouerladeth his heart, as Christ saith in Luke, and so it cometh to pass, that the fruit of godliness is choked up, even as the corn is with thorns. Substance must be gotten by labor, and every man according to his vocation, is bound therein to show industry and diligence as God hath commanded. But when all the mind & care is bent, & all thy heart wholly addict & givē to such kind of study & care, that almost thou studiest nothing else: this is that mischief of thorns y ^t presseth down God's word, that it cannot grow up to bring forth fruit. For it is not studied as it should be, but other things are always set more by then it.

And these are the three sortes, in whom God's word taketh no place, neither can it bring forth in them the fear of everlasting life: which thing is not to be counted any small loss. Wherefore Christ exhorteth all that hear, & saith: Se that ye give good ear. For to him that hath, shall be given, and to him that hath not, shall that also be taken from him, that he thinketh that he hath. By these words it appeareth, that he speaketh of no light matters. For it is no little danger thus to neglect and contemn y ^e word: As when a mā doth this devise with himself: I will without cessyng use my customable trade in bargainyng, in occupying, in gaynyng, in winnyng, in taking my pleasure, in following my hearts lust, and in dissembling what I think of gods truth and word: I shall have time sufficient to hear it, and to live accordingly thereunto hereafter when I shall have more leisure to take y ^e fruition of my goods. But take diligent hede, that thou be not prevented in making thine accompt. Thou knowest not how long thou hast to live, neither whether thou shalt ever again have such opportunity & occasiō to hear it, neither what chance god shall send the. And all this devise is to thine own peril & danger only. Al thy craft shall turn to no man's hurt but to thine own. Wherefore hear Christ when he warneth thee: He that hath ears to hear, let him hear. By the which saying he meaneth that we should not in this business prolong, lynger, and delaye the time, as it is the manner of us all. Begynne now (saith he) while thou hearest, to study for this, that death may not come out of season.

Wherefore let us so order our selves, that we may be in the fowerth sort, although it be small. Let us by prayer and diligence so provide, that our mind be not sinistrall and untoward. Let us regard the word of God, and keep it, and bring forth good fruicts. And of this sort is the company of saints, I mean not of the Pope holy saints, which are disguysed & shorn, which are Massmongers, and fryday fasters, whose holiness is in their wedes & strange vestures. &c. But they y ^t hear the word of God, where as contrary wise, the Pope & his holy ones (as it evidently appeareth) are very extreme persecutors of God's word. They that hear the word, bringeth forth fruit, yea a hundred fold, that is, much and plentifully: or as Matthew speaketh in parcels: some a hundred fold, some sixty fold, some thirty fold. For as y ^e ministrations & offices ar sundry so are the fruits unlike. The ministration of y ^e precher in the church, is better in the common congregation, thā is the craftesman in rulyng his own house. And yet both are Christians made free from sin and death and ordained heirs of everlasting life through Christ. Let us be of this number, which truly is small.

But we have need of a toward and pure heart (as Christ saith) that is, such a heart that is not negligent and forgetful, but careth earnestly for God's word. For that thing is first of all necessary, that the devil may have no way in, leste he come and steal away y ^e word. Secondarily, it is necessary to have a strong and a courageous heart, and not a fearful & dastardly, that will be moved with terror and dread, or care for men's hatred or favor. For except we love God above all things, and dread him, the word cannot longe endure with us. For it is never suffered in any place of the world long without persecution. For the devil cannot abide it. It is a very busy and styrryng kingdom of his. He suffereth not his servants to be idle, as we prove and feel by the Papists daily more and more. Thyrdely, he must take diligent hede in this point also, that the thorns trouble it not, that is, that he regard not his substance, rychesse, pleasures concupiscence of the flesh and eyes, and the pomp and pride of life, so much as he doth the word. And worldly travail is not more to be esteemed, then the word of God. But as CHRIST saith: Fyrste seek the kingdom of GOD, and the righteousness thereof.

When the heart is become studious, strong, & religious with the fear and love of God, then it is pure and apt to this purpose, to yield fruit in patience and long sufferance. For the cross, tribulation & affliction cannot be lacking at all. For (as Paul saith) all y ^t will live godly in Christ, shall suffer persecution. Wherefore patience is a necessary remedy in Christian men, and so is prayer. For first of all, our greatest incommodity is, that we are tangled and combered with such lets, we cannot by reason of our natural inclinatiō, neglect and despise worldly things. Besides all this, the devil letteth no occasion pass: but deviseth all means possible to take the word from us, and to put in the place thereof, covetousness, pride, wrath, and other things of like sort. As there be examples to show. For there should be many excellent persons in the congregation, if they wer not hyndred by avarice, ambition, lechery, so that they cannot regard God's word. Wherefore it is very expedient, diligently to mark our vicious nature, and not to live so carelessly, as the most part do, but to entreat God for the gift of the holy ghost (which he promised for a surety to give us. The father giveth y ^t holy ghost to all that ask it) that he may remove frō us all such stops and stays, and that he would cut a sunder these thorns and snares, that we may hear and keep the word of God, and bring forth true fruit of faith in Christ. By the which faith, we may show, not only obedience to God, but may become also his children and heirs. For this is the chiefest cause, why this seed is spread, and the Gospel preached throughoute all the world, even to yield such fruictes into everlasting life.

Now after this description of true godliness and hope of good encreace thereof, this doctrine is not to be let pass in this parable. Let it not seme any marvel unto us, that God's word should not everywhere yield fruit. For that we learn by the distinction that Christ maketh of four kynds of hearers, whereof one only is good, the other three ar fautie. Yet they ought not to hynder or let the fourth in doing their duty. For the manner of God's word is such: neither can it be otherwise. It is put forth to men for their saluatiō. But in the most part of men it nothing prevaileth, as this parable specifieth. Howebeit, the word and the precher is not in the fault, as the ragious and furious Papists think, they may boast against us in that behalf, for that there rose also many sects and offenses with the setting forth of our doctrine.

But if this made anything against us, what would they say to the example of Christ, John, and the apostles? Were not all things in their time also full of grievous offenses and trespasses? Do not histories record, that there were that heard John, and yet said, that he had a devil? Herod him self that so greatly esteemed him, and was delighted with his doctrine, as the Evangelists testify, at last caused him to be • mprisoned & beheaded. They heard Christ, the son of God, and yet crucified him. Why sayest thou not now, that John, Christ, and the Apostles were false teachers, for that there was such incredible stubbornness, and malice, that very few were converted by their word.

But here they dare not speak what they think, lest they should openly betray them selves to be Antichrists. They think that they have a lauful cause therefore to rail upon our doctrine. What is the cause of our doctrine, and by what right we may maintayn it, and set it forth: I will not show at this time, I have only respect that it is Christ's word. For thus he saith: The seed is the word. And verily it cannot fall into a wicked Papists heart to say, that this word, that Christ speaketh of here, is evil and corrupt.

But now what saith Christ, as touching the pure and good ground? what increase cometh thereof? The fourth part (saith he) cometh to good, and groweth to ripeness.

Who therefore can doubt, but that the world continueth in wickedness & without amendemēt, although the word and the doctrine be pure true and without fault? I plead not the cause (as I said before) for our doctrine. But we at the least prove this, that our adversaries the Papists cannot but confess whether they will or no, that the wickedness of the world cannot be amended thereby or taken away, although that both pure doctrine and preachers come unto it. The very example of Christ besides John and the Apostles showeth sufficiently, that the matter cannot be brought to such case, that all shall believe and embrace the word. It is the greater parte, and it will be always evil, lewd, and vnfruictfull, and very few be converted and brought to believe.

Now if it so chanced to the son of God, what marvel is it, if it chanced so to John, and to the Apostles, and now to us also at this time? Shall the fault therefore be laid to the doctrine? Why do they not as well blame and deny the good seed, that fell upon the way, the stones, and the thorns. But they should rather follow the truth, and refrayn from railing and backbityng. His word is the seed that is sown. And that is never evil, neither doth it of his own pure nature bring forth any other fruicts then good. And if fruicts follow not thereafter, beware thou blame not God and his word. The fault is in the ground, wherein the good seed is hurt, corrupt, and made vnfruictfull. Wherefore this is but a sclander of the Papists where as they mysreport our doctrine, for that it is assaulted with so many offenses and sects. Let them condemn them selves rather, and such other that will not receive the word with a true heart. For the fault is not in the word, but in the heart and mind. They are corrupt & also stirred by the devil to forsake God's word: As Christ showeth in another parable of a good ground, which is sowed with good seed, and yet it cannot be without tares. If ye demand how this cometh so to pass: the devil (saith Christ) soweth thē in the night: which cannot suffer, that all things should be clean & pure, and albeit, he cannot utterly root up altogether, yet he mingleth his tares with y ^e residue y ^t is pure. Now who can blame gods word, as though it wer y ^e cause of all sects? Wherefore let all mē take hede to thenselves by this doctrine. For this propretie of y ^e gospel will never be other. Som shall thereby be restored & brought to ripe corn. But cōtrarywyse, the greater part shall always remain unfruitful. Wherefore here it cometh to pass, y ^t Christ said in the last part of y ^e Gospel: Many are called, but few are chosen. For when they will not make their minds agreeable and conformable to the Gospel, but hearkeneth rather to the devil, & let pass the word, they cannot by such wickedness please God. Wherefore they fall not only into common & vulgar sins & offenses, but also (as Christ saith here) thei are strikē with madness & blindness, as with a plague for their vnclenlines, so y ^t in seeing they see not: & in hearing they understand not, nor know not, howe y ^t matter standeth. Wherefore let every mā here beware he fall not, neither let him blaspheme y ^e Gospel for it. For it never cometh forth without offenses & falling: which is not the fault of y ^e word, but of the malicious & devilish hert: As the fault is not in y ^e seed, y ^t in the way it bringeth forth no fruit, nor among stones & thorns. We must fight against this offense, & labor rather y ^t every mā may get this seed and pray God, that he will fascion form and frame our hearts through his holy spirit, and so prepare a way, that when we hear the word, it may perce into our hearts, and bring forth fruit in patience, and that we may obtain salvation by our faith in Christ, which the holy ghost by the word of God and the sacraments worketh in us. Which thing God grant luckily to come to pass. Amen.

THE EXPOSITION.

I N the history of this Gospel is set forth howe the child Jesus was presented in the Temple after the time of his mothers in lying. And the Evangelist after the manner of the law, calleth the whole time of her lying in, the days of Purification. For the same term is used of Moses. This was not the law of nature, wherefor the Gentiles used it not. But God did constitute this law among his people for a peculiar purpose, that the mother, if she brought forth a man child, should after .xxxiii. days come to the temple: but if it were a woman, after .lxvi The very same law hath the Pope made for churchyng (as it is named) of women that have layne in child bed: cōmandyng that after certain days they should return to the church to be purified and hallowed of their uncleanness. As though by a certain law, they were unclean, & therefore unmeet to be present at any holy ceremonies, or to have company with the congregation. But the Pope doth this without right. For ceremonial uncleanness was not natural, but a ceremony commanded by a certain law, whereunto none wer bound but y