Sermons Upon all the Sunday Gospels

THE EXPOSITION.

T His is a notable history, wherewith is joined also a notable Sermon, which Simeon preached openly in the Temple as concerning the child Jesus. And it pertaineth unto other revelations opening this child to the world, & especially to make him known among his own people. The first revelation was made to Mary by the Angel. The second to Joseph and that also by an Angel. The third by Elizabeth John's mother, whā she receued mary great with child, and when the child sprang in her womb. The fourth by Zechariah John's father. And although he named not the person, yet he declareth evidently, that Christ was come, & that it was the time of Messias to be borne in, whereas god being mīdful of his holy covenant, now performeth it. And after these revelations, which be fell before Christ's birth, other followed whē Christ was new borne. The first was of the Angel unto the shepherds watchinge their flock. And the shepherds also kept it not privy, but spread abroad the sermon of the angel everywhere. After y ^t was there made a revelation by the star unto the wise men. And last of all these two revelations by the testimony of Simon and Anna the prophetess: which both bare record in the temple of this child: That he is the comforth of Israel, which shall help the world against sin and death.

And first, let us according to the description of the Euangeliste consider the matter, as concerning Simeon: And he (saith the text) was a righteous man, godly, and such a one that feared God, looking for the consolation of Israel, that is, having a full hope, that God would shortly fulfill his promise, & send Christ. And it is a sure token that he had a pefect hope & faith in this, for that it was revealed unto him that he should not see death, before he had seen Christ the anointed of the Lord. And this faith was not a vain opiniō nor rashlye conceived, as men do commonly imagine in matters that fall by chance and fortune: But the holy ghost had touched his heart, & that doubtless by gods word, after that he had considered the prophecy in Genesis.

That Christ should come at that time when the scepter was taken from Judah, and foreiners had it, likewise he had caste the count, and duly numbered the times as touching the weeks of Daniel. These prophecies compared with the times, seemed plainlye to him, that the time was come wherein Christ should be revealed. But this motiō in his mind was wrought by y ^e holy ghost and by his peculiar operation, that he should live unto that time, and see Christ the Lord's anointed with his eyes.

Wherefore by the singular procurement of the holy ghost, when Mary and Joseph came into the temple to present the child before the Lord and to redeem him by an offering: Simeon also cometh into the temple, not by chance, or of custom, but by the motion of the holy ghost, which put in his mind, that it was the very hour, wherein he might behold y ^e borne Messias in the temple, whom he had hitherto looked for. Wherefore he toke no doubtful deliberation about the matter, when he saw the child: but went forthwith and toke him in his arms, showing therewith all manner of joy & mirth, that is accustomed to be shown in such great and comfortable matter. And there he pronounceth before them all such an hearty thanks giving unto God, that teacheth that he truly estemeth this gift, and certified other also of this great matter.

And he appeared to other and especially to the priests not to do this of any custom, Simeon seemed to them not to have his right wits. For all that was done, was little esteemed, the child being young, the parents poor, and nothing had in estimation. But Simeon is nothing moved with this poor show, neither regardeth he the judgment of other in this behalf, but boldly and freely affirmeth, that this is the very child, in whom God hath ordained succor and salvation not only for the Jews, but for the Gentiles also, and for all men. If a man should demand of Simeō, howe he knew this, where as there appeared at this time in him no notable thing more than in other, & where as there had ben many before this time more likelye persons, which for their magnificence might seme more apt for this purpose: he might have had a just cause so to have done. Wherefore, this is a marvelous case, that causeth the parents Joseph and Mary to wonder, when they see this man Simeon, without external signs to perceive such an inward light in this child, as whereby he acknowledgeth Christ, notwithstanding that he was hid by that poor show. The parents were certifyed of this child what he was, by the Angels, neither could these things appear to be opened and revealed to Simeon by flesh & blood. And this was a certain token of the church and congregation of GOD at that time, when certain were confirmed by revelations from GOD. They that were chief at Ierusalē, as the high priests Herod, the Scribes, the Levites, and Pharisees, did not much regard the scriptures and the promises as touching Messias. All their minds were bent, to increase their power, their dignity, their authority and riches. And among them was there a little number despised and unknown, of the faithful. Of the which was Mary, Joseph, Zechariah, Elizabeth, the sheppeherds, Simeon, Anne the prophetess. These had all their hope fired, not in worldly things, but in the promises as touching Christ. They looked for them to be fulfilled, and with them they comforted themselves, and obtained them as they trusted, whereas the hye Priests and such like were sent away empty. And after like manner is y ^e state of the church at this time. There is always a people that is poor & hungrye, which hath God and his word for their falsegarde: That doth it only regard, without any further care. Whereas the Pope and his adherents in the mean time, which are named the holy church, knoweth nothing of God nor of Christ nor of his word. For they regard and esteem only things of this world, & boast themselves for Christian men, because that they can do more with their riches and power, than the other common sort in the congregation.

Wherefore you must beware in both parts, y ^t ye be not seduced. The hie priest execute y ^e administration, & yet they are not in y ^e true church. And so y ^• pope & y ^e bishops take vpō thē the governance of y ^e church, & yet are they not y ^e church. For if they were, they would not persecute y ^• word, but rather reverently extol it. In the contrary part, Mary, Joseph & Simeō are without all nobilite, & of y ^e common sort, & therefore are vnknowē with such like. But these are they that know Christ, in whom dwelleth y ^e holy ghost, & governeth thē, y ^t they may increase in y ^e knowledge of Christ & be saved. In both parts (as I said) ye must beware ye stūble not. This is no tokē of y ^e true church, for y ^t the pope & his usurpeth their administration in such pōpe, neither may we gather hereof, y ^t they cannot err & be deceived, or y ^t they must needs be gods people. This appeareth to be false ī this first history of Christ. & on y ^e contrary part, y ^e little flock is not therefore to be despised. Neither is y ^e fellowship of gods light to be taken away, for because that they that bear it, are in the world abject persons. For this is the manner of gods kingdom in earth, evē to be neglected and abhorred of the wise, and to be advanced and set forth of the poor, to whom it is truly revealed. For they can put their trust in no worldly aid, as they do, which lean all to power, riches, councils, decrees, &c.

And let this be sufficient as touching, the first part of this history, wherein Simeon by the holy Ghost acknowledgeth the child Jesus to be the anointed of the Lord. After this I will take upon me to entreat of his sermon. Whereby he signifieth to other, what great help and what things he surely knoweth to be to come of this child.

And furthermore, what is his office, & the greatest thing that he worketh in all the world: that we herby by this example may knowledge Christ, and be saved. The euāgelist before described that Simeon received an answer of the holy Gost: that he should not die before he had seen the anointed of the Lord. And when that promise now was fulfilled in the temple, he beheld with his eyes, the child Jesus, and toke him into his arms, and pronounced these words with a joyful spirit: saying.

That is: Now will I gladly without any refusing yield myself to nature. Flesh and blood hath no such kind of speech. For we know all very well, howe it goeth at that time, when we must depart out of this world. Then is there sorrow without hope, thē is there conturbation, trouble, and anguish of mind, death, desperation, and lamentable cries, &c. Neither can the natural man otherwise do, as it is to see, by the example of brute beasts, whereas is only a natural death. But in men it is called the death of syn. For death is enjoined to us for syn. And what fear and despair cometh by sin, we fele by experience. Wherefore man's death is much more greu • ous to them, then it is to all other things, that by the law of destiny are appointed to die. For they must abide the wrath and judgment of God, which are joined with death, and never hath ende. If these things accompanied not death, it would not be so terrible a thing for mē to die. It is no little grefe that cometh by departing from things most delectable and dere unto us, whereas we must therewith leave wife, children, friends and such like: But yet it passeth all grief, to fele sins, to dread gods judgment, to be oppressed with death without any ways to escape. Wherefore the world cannot singe this song with Simeon, when death cometh. But it beginneth rather to sing this morneful verse, O Lord, I am guilty & condemned for my sins, Wherefore I cannot be suffered to depart from them in peace. My mind trembleth and shaketh, I see no help offered to me. I know from what things I must depart, but I cannot tell what things I shall have hereafter, except this that I am sure of God's wrath and damnation, such is man's mind towards death. Neither can it find in nature or reason any help or remedy against such fear. And therefore it must needs at the cōsideratiō of death fall in despeire.

Wherefore this lesson and doctrine, that is put forth here to us in the example of Simeon, is not of man's wit. He drew to his death without tremblynge: he despeired not to be saved after the manner of other. He knew that he was old, and that old men have no longe continuance in this life, he feleth his strength more and more to decay. He perceived not only by the necessary course of nature, but also by his own peril, that the time was nigh, wherein his frame should be disolued. But yet he is not dismayed thereby, but even now desireth and wisheth for the resolution thereof, the which all other, and especially old men would wish never to come. It appeareth that he had marvelous help, sith that he went to death, with such strength of mind, and joyful courage. For if it had not ben for that, he could never have ben so glad at the beholdynge of death. But what thing shall we say that it was, wherewith he was armed against it shall we say he was no man, or that he was without sin, and therefore feared not gods wrath. But the manner of obtaining salvation through this light, uttereth plainlye, that he felt himself to be a sinner and a man in danger to gods ire and wrath. And sith it goeth so with men & sinners, what peace is it, that this old man boasteth of? His words show evidently, that he had such sense & felyng of peace, as cold be hindered neither by man's frail estate, neither by contagion of syn. And this is the thing that ought well to be marked in this man, that we sinners also may surely trust to the same. And herby it may comme to pass, that sinners may obtain peaceable and quiet minds against death, as we see Simeon to be endued with so great and incredible confidence and trust. He had hard before that he should not see death. Now he perceaueth what was unperformed of the covenant. Yet he thought it not good to use any unlucky words and to say, that he must die, seeing he hath obtained and gotten him, that is the Lord of life and peace. Wherefore he expoundeth death, to be but a license of departing in peace, as soldiers after battaill are licensed to return home unto their friends and acquaintance.

But now let us learn of him this kind of wonderful exposition. For he is a gentle and free instructer. He showeth very lovingly the full reason & meaning of his opinion and judgment without asking, whereas he saith.

Here he speaketh of the child Jesus, namynge him salvation, saving health or savior. Therefore whether he alludeth to the name of the child, which he knew and learned of his mother or whether he knew it not, yet properly he toucheth the thing that was meant by the name, so that he consenteth in all points with the Angel, which brought this divine name from heaven, causynge him to be named Jesus, because he should save his people from their sins. Simeon calleth him the saluatiō of the Lord, that is, whom the Lord himself ordained to be a savior. And as touching this name, I have spoken before of the child Jesus: that whereas God hath ordained the magistrate, the parents, and such other necessary offices to be our saviors in corporal and temporal affairs as the physicians in sycknes, lawyers in expoundynge what is every man's right: So if this child had not come with another kind of salvation, Simeon could never have had such great confidence in his matters as to expound that his death was but a license to depart, or a salfe conducte to go in peace, he could never have regarded sin and death so lyghtlye.

Wherefore since Simeon confesseth, that he shall depart in peace out of this life, because he hath seen the salvation of God, he defineth plainly that he is a savior against sin and death. For how cold he else have such sure confidence of peace in a savior that was a man? This description is not lightlye to be regarded. For it comprehendeth a great wayghtie matter in few words. It is but one child, whom Simeon so nameth. Wherefore it is herby evidently proved, that whatsoever is beside this child, seme it never so commendable through the name or outward show thereof, yet can it have no power to bring to salvation, or to put away death and sin. But whosoever suffereth it to be applied unto him for salvation, worketh his own damnation.

Wher Simeon by this word, mindeth to abolish and derogat all rites, and ceremonies and all the observations of the law, that no man should put any hope of salvation in them, and that whosoever trusteth in the law & in his works, shall never obtain to be saved. For whereas he by a notable praise calleth this child the salvation of God, it is easy to gather thereby, that all aid and remedy against death remaineth only in him. Wherof then cometh this hope in the Jews, that put such trust in the law and his works? What meaneth the Pope and his adherents, so highly to extol Masses, Pilgrimages, pardons, as though salvation came by them? sith this is the name of this child only, neither may it be given and communicate to any thing or creature besides.

The only words of Simeon may be taken for an argument, against these wicked persuasions and opinions. For mine eyes, saith he, hath seen thy salvation, I say, even that thou almighty father hast ordained him to be a salvation to sinners. For the world must needs find out salvations against sin. The Jew thinketh it salvation, if he observe the law. The monk and religious man thinketh it salvation if he bind himself to a certain kind of life by a vow, and some chose certain of the saints to be their patrons and defenders against sin and hell. All think that purchasyng of salvation consisteth in their manner of living. But who can number the works that proceed of mens traditions, and Idolatrous service in the popedom, wherein consisted their chief hope of salvation? If they had well considered this verse of Simeon, they should have perceived that this ought to have ben avoided as a most heinous sacrilege and robbing God of his dew honor, and they would not have ordained any other saviors, thā was determined by the saying of Simeon. They would have suffered him only to have this glory, whom God had appointed so to be, in whom no man that trusteth can be disappointed. For to this ende came this child, and for this purpose was he sent of God, even to bring salvation unto us.

Wherefore in this salvation which God hath prepared, there is such store of saving health, that the conscience may thereby have perfect quiet, and never more dread the cruelty of death or violence of sin, or the raging tyranny of the devil, for as much as he hath the saving health of God prepared ready, that is, the almighty and everlasting salvation, which lacketh no kind of succoure and help to save us against sin and death, and give us abondance of life and righteousness. Let us only with this Simeō embrace this child, that is stycke unto him with a true faith, that we may conceive a sure comfort by him. For when this is surely printed in our heart, that this child is that prepared salvation ordained to help us against sin and death, then doth ensue thereof such peace of conscience, that syn and death skeareth us but in vain. For our savior is redye to help us against it.

And to entreat more at large of the salvation, that cometh by this child, let us take the record of John the Baptist discribynge him thus: Behold the lamb of god that taketh away the sins of the world. In these words is described the sacrifice upon the cross for syn, and the conqueringe of death by his resurrection to justify us and to make us righteous. Wherefore to the obtainment of this salvation, he by his death and resurrection giveth us help against sin and death. And albeit that a Christian man must not omit to do good works, yet is not salvation obtained thereby, neither remission of syn, but this is only obedience due unto god, which god requireth. And he that will not perform it, is not delivered from his sins, for his disobedience. For this is the only true way to obtain that, even that he that seeketh howe to be delivered from syn and death, should wholly flee to this salvation, that is prepared for us of god, that it might take our sins upon him, and make satisfaction for them, & so deliver us. He that doth this, may say with Simeon. Whatsoever fear or dread by death and other perils is set before us: this is my sure comfort against them all, that thou Lord lettest thy servant depart in peace. He that trusteth to any other thing, shall in stead of peace find anguish and extreme misery in such a time. For he shall not have this saving health, but in death and damnation shall he perish. Neither must we make any such difference between us and Simeon, as though he might more boldlye trust in this salvation, because he had power to take the child in his arms and to behold him: and we not so, because we have no such power. For as touching the effect of the matter, the bodily presence is not auaylable, or hath no great importance. Many other Jews doubtless did at that very time behold CHRIST, and yet obtained no salvation therbie. Only this was effectuouse in Simeon and furthered him to salvation, for that he thorough the inspiration of the holy Ghoste embraced this child, which nothing differed from other children, by reason and sense, as that only savior, which was promised to the fathers, Abraham and David. And in this are all Christian men equal to Simeon. For the very same Christ is offered to them by the word of the Gospel for their salvation, whom Simeon could no other ways know to be the salvation, then by the word. And whereas he beheld him with his eyes it was the gift of GOD proper to him and not to us, and yet he obtained not salvation thereby, but that was given unto him to be saved for that he believed the word as touching this child. Which is as able to save thee, as Simeon.

And for this cause Simeon rehearseth in the verse following all them to whom this salvation belongeth, least it should seme to pertain unto few, saying.

This child is a saluatiō against death & syn, & this maketh Simeō to depart in peace. But he is moved by the consideration of this saving health, to open unto all other, by giving so evident commendation of it, for what purpose God hath prepared this saluatiō. This salvation (saith he) is not only ordained for my sake. But many belong unto the felowshipe and fruition of this saving health. For God hath prepared this salvation before the face of all people, so that this child is not my savior only, neither his mothers, but the savior and salvation of all men. Simeon saying is large and great. He pronounceth him to be the savior of all nations, as well as of the Jews, notwithstanding that there was a great difference between them, by reason of Moses law and the divine ceremonies. But when he cōsidereth this child, he can make no difference. For both have like need of salvation to be delivered thereby from death & sin. For the obseruynge of all the law nothing prevaileth in deliueringe from sin and death. By this savior only is all salvation prepared. This savior is not such a one, that came for some, & for some not. God hath prepared (saith he) this salvation not before the face of certain, but before the face of all people. The which sentence is all one with the promise made unto Abraham, where as he promiseth blessing to all kyndredes in his seed. Neither can the Jews be excluded frō all tribes neither from all people: But they that are blessed, were not blessed before, but lived in gods curse. Wherefore the meaning of this is no otherwise to be taken, but that if this be the salvation of all people, than is there none at all that can be saved, which lacketh this salvation. And this is one thing, that Simeon maketh all men equal, pronouncyng that as well the Jews as the Gentiles are such as should be damned for their sins: except they obtained salvation by this saving health.

The second thing is, well to consider the pythe of these words: and to conceive a delectation and comfort by them. The cause and spring of all our misery is this: our conscience cannot deny hyde and cloke sin. And sin must needs abide God's wrothe, which is the most peinfullest styng of death to fear the judgment of God. For we cannot deny but that sinners must abide punyshment. Now through this perceuerance and felyng of this dread, there is no hope of pardon and grace. If these thoughts be well considered, they be so heinous, that they count God to be a cruel and an vnmercyfull judge, that will remyt no part of the rigor of the law, but execute it with extremity. Thus can we conceive no other opinion of God, and thus are we overladen with the heuynes of the burden, and oppressed with the rod of the taskemaister, and beaten with the shoulder wande, according to the saying of the Prophet.

But Simeon doubtless having respect to the saying and description of this Prophet, as touching this child, describeth God after another manner, than any man's conscience is wont to conceive or think of him. For if it were the will of GOD to punysh sinners with extremity, without grace and favor, then were it a vain thing to trust in mercy shown in this Savior. Now are the words of Simeon plain, that God hath prepared salvation before the face of all people, Wherein all men may be saved. Wherefore hereby may it be evidently perceived, what is the will of God, according to Paul. 1. Tim. 2. even that God would have all men to be saved, not only with bodily salvation, but with everlasting salvation prepared against sin and death. For to this ende is that salvation ordained, which God hath prepared for all people. Who therefore would dread this God? Who would tremble at his judgment, seeing that he declareth so openly, that it is his will we should be saved, and seeing that he hath provided all things necessary for our salvation? And where as many perish, and be damned, not obteynynge this salvation, God is not the fault thereof, but the stubbornness of man, which despiseth God's will, and careth not for this salvation of God, which is ordained of God to save all men. If there were a remedy provided for the succoure and relief of all beggars and nedye folk, and yet some would not use that benefyte and remedy provided for them, the fault were not in them that provided for the sustētation, but in thē that should have received it.

In like manner goeth it with men in the world: The saying of Simeon is true. God hath prepared this salvation before the face of all people. if the Jews judge them selves unworthy to receive it, if the Pope and the Turk despise it, and thou canst not find in thy heart to accept it, if now it cometh to pass, that thou and all these be damned, ye can blame none but youre selves, which refused the salvation and grace of God. If this salvation seemeth not agreeable to thy reason, thou mayst search with thyself where it may then be had. But thou shalt not find in all the salvations in the world succor against sin and death, if thou let pass this salvation. Wherefore if thou carest earnestly for thy salvation, embrace this child. Know for a surety that God is merciful unto thee, and pardoneth thine offenses for this chyldes sake, and so shalt thou well perceive, that thou art saved. For he is the only salvation against sin and death. But if this way of salvation pleaseth thee not, accuse thine own stubborness, which causeth thee, that thou canst not escape God's wrath and damnation.

For GOD is not in the faute. God hath prepared salvation. Which is a sure token, that he would have mercy on sinners, and deliver us from our destruction. And he hath not prepared it only, but also proffered it to all people, that all might remember, that all their salvation consysteth therein. Not only Marie, Paul, Simeon, Peter: but all people ought to trust in him. Who soever hath need of help against sin and death, herein may they have a sure hope thereof. For thus hath God, that most merciful father prepared and ordained it. Wherefore hynder not thyself by stubborn refusynge of him: For so shalt thou make thyself void of all comfort and help, the which GOD hath not only promised, but also performed it faithfully, as Simeon here testifieth. And least small credence should be given to those words for the shortenesse thereof, he addeth thereunto an evident exposition of the will of God as touching this salvation, saying:

Now he uttereth the matter playnelye, that it might be understand, which all those people are, that God will have to be received. Fyrst therefore (he saith) if thou knowest not which be all people, they be the Gentiles and the Jews. Let no man come and mystake my words. Then that thou mayest know whose salvation this is, and in what myseries and euyls we must use him, consider that the Gentiles are drowned in all ignorance and darkness. For sith they be without God's word, they can have no certain knowledge of God. They put no difference between GOD and the devil, they fear the devil as well as God, for their destruction. Yea, they have more hope in the devil then in God, as we are taught by examples. And out of this ignorance, there proceed other sins, idolatry, blasphemy, and many other vices. And such are the Gentiles.

But God prepareth salvation for the Gentiles. If they wer not delivered out of darkness, they should find no salvation for all that ever they can do. Wherefore this saving health helpeth them against this ignorance and darkness, giving the Gentiles light, that is, the knowledge of God by his word for their salvation. These things are given to the Gentiles which are idolaters and filthy sinners, through Christ, by the appointment and will of God. By this may the loving & liberal bounteousnes of God the father be esteemed, that we flee not from him for fear of his wrath, or cruelty, As Christ saith: So God loved the world, y ^t he gave his only begotten son, that as many as believe in him should not perish, but have life everlasting. Wherefore there can be done no greater dishonor to God, then to think that he hateth us for our sins, and that we shall perish in our sins, & yet this thought causeth gret trouble in our hearts, so that the light of God's mercy can scarcely be kindled therein. For if we were not combred with this evil, we would not be of such fearful and desperate hearts, which dare scarcely in adversity and trouble to look unto God, & to his word, or put any trust therein.

And hereby is it now evident again, that Simeon bestowed great study in reading the prophets. For he conceaueth not these things of himself, but as he had marked the time by the prophecy of Jacob and Daniel, and as he knew by the promise made to Abrahā, that this salvation was appointed to all people and kynredes of the earth, that hereby they should be saved from malediction and curse, and be defended against syn and death. So learned he also of the prophet Isaiah that this child should be the light of the Gentiles. For thus saith the Lord by his Prophet Isaiah. It is but a small matter (saith he unto Christ) that thou shouldest be my servant, to stir up the tribes of Jacob, and to turn the remnant of Israel. I have givē thee to be a light to the Gentiles, that thou myghtest be my salvation, to the uttermost partes of the earth. It is like that Simeon exercised himself well in the understanding of this sentence, forasmuch as he applieth it so fitly in this short sermon. Wherefore y ^e Gentiles have a great gift in this child to be their light, to open unto them the joyful tiding, and to set up for them a kingdom of salvation. And for this cause was he prepared and brought forth of God.

But the Jews in this behalf are preferred before the Gentiles, for that that God committed unto them the law & the Prophets, and named them his people. Wherefore in this the Jews have a great prerogative and preeminence before the Gentiles. But what then? Is Christ therefore not necessary for the Jews? have they therefore no need of his salvation? It is said before, that this salvation belongeth to all. Howbeit, all are not of like state and condition, that are healed by this salvation. For the Jews are not such sinners, as the Gentiles were, as Paul putteth a difference in his epistle to the Galatians: yet forasmuch as they are not justified by the works of their law, they have not to glory before God: Wherefore Christ is become their glory. For although that God hath greatly glorified this people in confirming their service with his word, and in giving them many other excellent things, as priesthood, and a kingdom. &c. yet could they never obtain pureness of heart thereby: whereby they might be delivered from sin, and death.

And this dyshonoure is such in the presence of Almyghty GOD, that they could never obtain the true and glorious herytage of God thereby. Wherefore Simeon saith furthermore: The Jews glory is, for that they are not so foolishly and unwise as the sinners of the Gentiles were. But yet it is a greatte dishonoure to them, that where as they have the law, yet they are not justified by the law. And now is this saluatiō prepared also for them, that they might be justified by Faythe in Jesus Christ, and so obtain glory, for that that they could not obtain it by the works of the law, and that so they might be heirs in God's kingdom, for this salvation Christ's sake.

And this is verily a plain and euidente Sermon of CHRISTE, shewynge after what sort Salvation shall be given: so that all should be saved by him, as by an only Savior, and that we should with a ioyefull heart, and a constaunte mind, ouercomme the assaulte of death, and such other myseryes belongynge thereunto thorough him. And after this meaning should the Hystorye of this feast be handled, and especially for that that Simeon as an exaumple laid before us, showeth the way to all teachers. But behold, the Pope in his stage with his hallowed candles: Is not this, I pray you, necessary gear to have, lease any Christian man should depart without blessing of an holy candell? And thus hath the devil by his Papists mocked God's Church and congregation: And where as they should have extolled this light and glory of the Gentiles, even this child JESUS, they have in stead thereof ordained this trifling custom of halowynge Candels, that the congregation being kept occupied thereby, might not regard this true and necessary light. Look what salvation was ordained in this child by GOD, that have they taught to be in an hallowed candell. Then have they ordained also a pomp, wherein every man must bear a burning candell. And so by this means y ^e Papists pass over the day with shows and trifling games, and yet they cloke all their doing with an holy pretence of God's service: Wyllynge that it should be taken for a memoryall of the coming of Joseph and Marie with the child into the Church: They make divers expositions also, what the candelles should sygnyfye. And if a man should demand of them, why they do all these things: Here they doubt not to answer, that it was a manner of the Gentiles, at the Calendes of February, to carry about fire brandes both in cities and towns: And that Pope Sergius ordained, that it should be turned out of a Gentile ceremony, into a Christian ceremony. And here ye may see how welle they do, that learn of the Gentiles howe to honor God, and so ordain their christianity thereby. For the most part of all their service is grounded on such a foundation, that either they follow like apes the law of Moses, or else while they go about to correct the abominations of the Gentiles, they ordain by law in the church more greater abominations. And they are even well rewarded for their foolyshnes. For why would they not hear Simeon preaching of this salvation, and light of sinners, and glory of the righteous? Now is it convenient for us to have respect to this light, and to give God thanks for it, and always to be myndfull of this doctrine of Simeon, as touching this child. God our heavenly father, bless the gift of this light, and grant us salvation thereby. Amen.

THE EXPOSITION.

T Here be two partes of this Gospel. The first is a prophecy, wherein Christ showeth his disciples of his passion to come. And these be the words which are repeated by the Angels to the women at Christ's sepulcher: whereas they said: Remēbre that he said unto you before, when he was in Galilee: The son of man must be delivered into the hands of sinners, and be crucified & rise again the third day. For this journey of Christ is now from Galilee to Jerusalem, where as he was crucified. The second part is a miracle of the restoring of sight to the blind.

Thyrdely, the Euangeliste saith, that the Disciples understood not the Prophecy of Christ. They suspected that it was an allegory, and that it ought to be taken otherwise thenne it was spoken. They could by no means believe the words to be true as he spake them: They gathered the miracles which Christ wrought when he raised up the dead, and gave sight to the blind, that god was surely with him And that the kingdom seemed hereby to become his, and that they should be lords, dukes, & Earls, in that kingdom under him. For what danger in y ^e world or what case would put down such a mighty man, that could with his word take away death and all evil: Neither could they think, but that there was fellowshyppe, unity, and conjunction between God and him: and therefore that he could not be so forsaken of God, that any evil should have the upper hand of him. And what man that is ignorant of the great secretes of God, could judge otherwise?

But in the mean time herby is it signified, that this is the nature of all good works, that when they be shown before they come to pass, they pass man's capacity. But when they ar fulfilled, they ar perceived and appear open to the senses. And thus doth John oftentimes rehearse, that the disciples of Christ, perceived afterward, that Christ had spoken unto them.

Wherefore Faythe is of necessity required to the word of God. For when God speaketh, he doth it after his manner, on such wise, that his words are of such things, as are far out of the capacity of natural reason. And so longe is faith requisite, vntylle the thing be fulfilled, which was spoken of before.

As for an example. The word of God teacheth us of the resurrection of the flesh. Reason understandeth it not: they that take reason for their guide, as the wise of the world do, they mock and scorn christen men, because they consent to this article so soon, that there should be another life after this. Likewise it can seme nothing agreeable to reason, that god should become man, and be borne of the virgins Mary. All these things are to be received only by faith, until that in the life to comme, they shall be felt and perceived in very deed.

It seemeth a great folly to reason, that by the water of baptism, God's grace and favor should be obtained without desert or merit, or that remission of sin should be given by absolution and preaching of the Gospel. It counteth christen men to be very foolish in this point. What thynkest thou (saith reason) shall be done by these small tris • es? Thou must rather do such things, as are comendable before God for their peyn and great travail that must be taken in doing them. We need not to go far to prove this. The Popes doctrine tendeth wholly to this ende, to make men obtain remission of sins by their works. For it seemeth but a fable to reason, that men should be made acceptable to God & meet for God's kingdom by Baptism. The word itself is but a despised thing. And the professoures thereof are but weak sinners. Why should not reason therefore think it a madness to commyt life, riches, and all things else to this word? We may thank reason only, for that notwithstanding so great knowledge and light of the word, yet so few believe. All the other multitude hateth this doctrine as a pernicious and erroneous thing, as though it set men at liberty to do all kind of mischief, and to live without regard of honesty and godliness: neither can reason judge otherwise. And therefore is the doctrine of faith set forth to Christians, for that the things set forth in the word, are not agreeable to natural capacity. But yet they count it worthy to be believed, because it is God's word: which will, when the time is come, bring it to pass. Then shall we have perfect understanding of that that now passeth our capacity.

But the Scripture is full of examples. David, before that he fought with Goliath, believed that he should overthrow and kill that huge and mighty gyaunt. And this he declared to Saul: The Lord (saith he) that delivered me out of the hand of the lyon, and out of the hand of the bear, shall deliver me out of y ^e hand of this Philistine. Lykewise he saith again: This uncircumcised Philistine shall be as one of them, that revile the host of the living GOD. And again he saith to the Philistine: The Lord shall give thee in to my hand, and I shall strike thee, and cut of thy head. These words be spoken of the mouth of David. but if they were David's words only, and not the words of God, they should never have taken effect. But they are God's, and David believed them, before they came to pass. Wherefore afterward they toke effect, and it maketh no matter, that some thought it a foolishly enterprise: and therefore could not believe, that it should come to pass as it did afterward. For it seemed impossible, that David, being but a young man should with such a little stone overthrow such a great Giant. But David believeth it, and doth it in deed. Then the matter appeared certain, and not feigned. When he came first and spake the word, reason judged it a vain and a foolishly enterprise. For after this manner did reason count: David is young, and a shepherd without knowledge of the feats of war, and now he gothe forth unarmed with a staff and a slyng, as though he would fight with a dog. But the giant is harneissed, and cometh with his shielde and spear. Wherefore he crieth out and saith: Thou foolishly boy, takest thou upon thee that, that none in the host durst take? And David him self saw no more then this by reason, but he believed more, even that God would revenge this blasphemy, and save him: and so it came to pass.

But to be short, this is the manner of all good words and works, that before they are done, they seme impossible, and yet they take effect. And when they ar come to pass, then they seme easy to reason. But before they are done, they belong not to reason, but to Faith. For where as we are washed from sin by baptism, and shall rise again from death in the last day reason shall never understand it. And especially since the saints and godly men have so diverse chances. Wherof some are cast as a pray unto wyld beasts and fowls of the air. Some are burnt, and their ashes cast into the flood. What cruelty used the Pope against that holy man John Hus at Constantia ? Here reason thinketh: Howe can God recover his body again? Nothynge worketh this but God's word. Wherefore no man ought to count it impossible, although it seme to sight so to be. But nothing is impossible to them that believe. For all the effect and ende of the matter lieth in God's power, which is almighty, and maketh all things of nothing.

What were we an hundred year agone? No more than a child that is borne thirty or forty years after us? Wherefore scythe this is God's manner to make all thing of nothing, then can he much more make again, somewhat of that, that was before. Wherefore the godly must not consider, whether a thing be possible, but whether GOD hath said, it shall be done be it never so impossible to sight. For although that cannot appere to me, yet God him self is he, that maketh things impossible to be possible, and of nothing, all things. Wherefore all, that call God's word to the trial of reason, are worthy to be abhorred. For is not God able to raise the dead, because it is not in my power? Wherefore let every man esteem it a great wickedness to try or ponder God's power and word by reason and carnal judgment. For if all things might be understand and comprehended by our reason, God needed not to show forth his word. But for as much as he giveth his word, it is a token, that there be things, which our reason cannot conceive and comprehend. And we learn by experience, that the word of God, is above and against all reason. I show thee the remission of sins, and absolve thee by the commandment of CHRIST. Thou hearest the word, and when thou hast heard it, and received absolution, yet thou doest not perceive howe great familiarity thou haste thereby with GOD and the Angels. Thou knowest nothing of that great joy, whereof Christ speaketh, howe greatly the Angels in heaven, reioycethe upon one sinner, that doth repent. So when thou art now baptized, there appeareth in thy flesh no other form, then was before. But I pray thee is absolution and Baptism therefore of no strength? Thynke not so, but highly esteem them, for that they are belonging to the administration of God's kingdom, and commanded by his word Wherefore we must by faith surely believe for the words sake that thing that thou should never perceive true by thy sense and reason. And this Faith as touching the great benevolence of God toward him self is surely persuaded, believing that the father taketh him for his son, and CHRIST for his brother, and that the angelles greatly rejoice of his prosperous estate. If it please not the Pope to believe this, what is that to us? God is shown to have respect unto them, that esteem his word, and think it worthy to be believed. And the Euangeliste poynteth an example of such a Faithe in the blind. He perceived by reason noo lykelynesse of the matter, but susteyneth an incurable evil. But as soon as the word of CHRIST soundeth in his ears, Looketh up, he believeth it, and the thing came to pass. This word was by it self pronounced, before the effect appeared.

For the eyes of the blind were as yet not open, but forthwith after the word, because it was believed, followed the effect, and then the understanding of the matter was easy to the blind. After like manner goeth it with the disciples in this place, Christ reherseth unto them the history of those things that should be done at Jerusalem, and they because they understood them not, toke it for no truth. Not because they suspected any vain talk in CHRISTE, but they thought that his word should have ben taken otherwise.

And this is the first part of this gospel, even that we should believe Christ's words boldly, and without wauerynge. The Pope is ignorant of this Faythe. But we must know, that this is the Christian faith, to hear the word of God, wherein is promised remission of sin, and by no means to doubt of it, but to believe constantly, and to assent to that promise, although neither reason nor sense understandeth or perceaueth any thing of this matter. And such a faith and heart is always requisite to gods word. This faith wheresoerver it be first, it is sure afterward to take effect: so that all that obey the word shall say, they were happy, that they went not from faith after the manner of other. But the Pope, the Turks, and the Jews shall then curse them selves, for that they were so stubborn against the word of God. And then they shall perceive the pride and folly of their own reason. But it shall be to late, when all hope of salvation is paste.

This is therefore the doctrine, y ^t we go not frō gods word, if reason be offended, no although it seme without reason, contrary to judgment, vain, & impossible. But let us stick sure to this invincible argument. If God have said it, it is a thing most certain: demand not whether it be possible, but whether God hath spoken it? For if God hath spoken, he is so mighty & true of promise, that it may be counted done as soon as it is spoken. Wherefore the word of God is forthwith to be believed. He that believeth not, is a blasphemer of God. The first commandment requireth such faith to God's word, that God by this means might be religiously and devoutly glorified of us. When we believe constantly that there is nothing that he speaketh, which cometh not to pass. This word doth God speak unto us everywhere, in the lord supper, in baptism, in absolution, in the gospel. He absolveth us. Of him we receive the body and blood of his son. This must we believe constantly, and think it to be true, w ^t out all doubtfulness. This is the first part of this gospel.

In the second part, the Euangeliste by the example of the blind teacheth us the craft to beg, even that we should lay a side all shame, which is unprofitable for beggars: and never cease from crauyng, but to be earnest. For he that is shamfast, cold and weak hearted is sone dashed out of countenance, and is vnapte to be an orator or spokes mā. He must not be ashamed. For god requireth them that make suit unto him, to be bold and importunat. For he taketh delight to have his glory known, that he may give bounteously, and that all may understand that it is moste acceptable unto him, when men loke for most at his hand. For he y ^t looketh for a time, wherein he may be worthy to receive gods gifts, shall never be mete to pray. Wherefore there is no better way, then to lay a side all shame, and boldly with confidence to open our griefs and troubles to GOD. Beggers in this behalf have no need of this precept. For they are of their own accord very troublesome unto men. But God counteth it no trouble or pain, as men do, but taketh it rather for his renoum, to be stirred of vnshamfast beggars to exercise his great liberality. We have an example of importunity & vnshamfastnes in this blind man. All his suit is to obtain sight Wherefore whē he seeth y ^e multitude pass by, first he asketh what this meant: Assone as he heard of Jesus, he never spareth criyng: Jesus sō of David, have mercy upon me. They y ^t went before, rebuked him, to put him to silence. But he crieth the more, & at their rebuke wareth more earnest in prayīg.

This blind mā is set forth here for an importunat & vnshamfast suitor, wherewith god is greatly delighted. Wherefore we ought to take it for an example to bolden us, & to come unto Christ to pray before hī: Lord I am a sinner, grant y ^t thy kingdom may come unto me, & forgive me my dettes. Help me in all places. He that prayeth earnestly after this sort, doth well, & god accepteth it thankefully. For it is not tedious to god as it is unto men. It is troublesome to us to be called much vpō. But god counteth it a glorious thing to him, whē we trust most to his liberality and goodness. Suche prayers are of great force to impel God to hear us. When we after this manner of necessity entreat him: lord this is thy glory, & this belongeth to y ^e honor of thy name, for me to ask of thee. Wherefore consider not how unworthy I am: But how much need I have of thy help. For my prayer unto thee is to thy glory, & also for my necessity. And after this manner craving and almost impudent prayers are acceptable to GOD, as it appeareth in this blind man. Assone as he beginneth his prayer, Christ commandeth him to be brought unto him, all are commanded to make rome for him. Nether is the blind mā afraid, he goeth boldly unto him. Christ asketh? What wilt thou, that I do unto thee? herby is declared his great redines. For y ^e blind is put in choice, what benefit he would ask of Christ. Nether doth y ^e blind take long deliberatiō. Master (saith he) that I may see y ^e light, Christ answereth: look up therefore. christ hath a greater will to hear, thē y ^e blīd to ask.

And this boldness is to be used of all men in prayer. when the Pope reigned, there was no such teaching in magnifying of prayers. We ever did put more trust in other men's prayers. But this rusticall shamfastnes ought to be far from a Christian. Whensoever peril or danger riseth, we must not prolonge and doubt, we must go to some solitary place, and show forth our destresse & necessity, & ask help of god with the forsaid cōditiō, y ^t although we be unworthy, yet y ^t we have need of gods succoure, & y ^t it behooveth god to see to his own glory. And we must judge this to be agreeable to the office of Christians, when they regard no law or ceremony of shāfastnes in their prayers. And god cannot but see to our saluatiō & profit: for his promise, is evident: Whatsoever ye ask in y ^e name of Jesus, it shall be done unto you. Only stick cōstātly to it. For he is not offended w ^t the importune begging & craving. And it is possible y ^t a fervent & earnest prayer shall out of hand obtain, where as contrary wise a cold and weak prayer is longe before it prevail. For fervent prayers impelle & enforce god to give spedie help. And for this cause I trust that the coming of Christ is not far hence, but y ^t it will speedily approach, as he putteth forth an example of y ^e wydow y ^t called often on y ^t Judge: And at last y ^e judge, which feared neither god nor mā, was so overcome, that he said: least this wydow should always be troublesome unto me, I will revenge her quarrel, so that she will not trouble me hereafter. And should not god (saith Christ) revenge his elect, that cry unto him day & night, yea though he differ them? I say unto you, he will soon take vengeance. As though he should say, prayer & crying maketh god not to prolōg or to differce y ^e matter, which else he would paduēture do.

This is then the fruit of prayer, even to obtain quickly that, that should otherwise comme slowlye, yea rather there to obtain, where without prayer nothing should have ben gotten. Wherefore this example is not lightly to be regardede, because it admonisheth us of a great matter, that when we pray before God, we be not ashamed: but put forth our request boldly after this sort: I am a sinner, I grant, yet therefore I count not myself in a desperate case. Certain things move and prike my conscience. But what than? I count not what I am, but how nedie I am. And I think also that thou art ready to give, whatsoever shall be necessary either for body or soul: therefore whē thou hast prayed and ben instant, then will God answer thee, as he did this blind man: what wilt thou, that I do for thee? loke up, thy faith hath saved thee. For to pray an not to believe, is to mock God. Faith stayeth only on this point, that god is merciful to us for Christ his son sake, and that therefore he heareth and defendeth us, revengeth, and delivereth us. The which thing Jesus Christ our savior grant us.

THE EXPOSITION.

I N this Gospel ye hear of the three temptations of Christ: which chanced unto him forthwith after baptism after that he had fasted fortye days and nights in the desert, or as the description of Luke showeth, these temptations continued day by day for the space of fortye days and fortye nights, so that with eche of them he wrasteled certain days, not peradventure after that order as Matthew describeth. This Gospel is very large of matter, if it be applied to the body of the whole church, which is always tempted with hunger, persecution, heresies, and at last also with the kingdom of the world, as Christ was. But this meaning is more meette to be entreated of in schools then in congregations of the common people.

Wherefore it is convenient for you, here first to learn, that every Christian, assone as he is baptized, ought to knowledge that he is ordained to fight continually against the devil, and not to look for any other state as longe as he liveth. And this enemy is so eger and so fierce, that when he cannot come to his purpose by temptations, which is to pluck frō the Christians the kingdom of God, then he endeuoreth by all means possible, to consume & wast thē away by persecuciō, & so to dispatche thē wholly out of the world, as his purpose was to do with Christ. And this peril belongeth to all the Christians. The deadly hatred of y ^e enemy can by no means be pacified. But he laboreth both with hand & foot, to make men to fall from Christ & his baptism unto desperation, or presumptiō through famine, & persecution, through heresies & false interpretation of scripture. And when he prevaileth nothing by this, he falleth upon us w ^t death, & sleeth us.

Wherefore the example of Christ is to be known and learned, y ^t we may be armed against our enemy, & that he may not prevail against us by tēptatiō. And this shall we obtain by faith, & trust in god & in his word. He y ^t hath these two weapons, & useth thē well: is salfe frō the devil. And this ought to cause all Christians, gladly to hear the word of God, & diligently to learn it, to put it in practice, & in the mean time to slack nothing in prayer, but to desire for the spedie cōminge of his kingdom, that we may not be lead into temptation, but be delivered from all evil through his fatherlye goodness.

The euangelist beginneth the history, how y ^t Christ was led into the desert of y ^e spirit, that is, of the holy ghost. For since he had no other superior lord to command him, he was obedient to the commandment of the holy ghost, whereby he was called into the desert. And the euangelist speaketh this not without a singular meaning, even willing thereby, that all men should beware of their own inventions and imaginations. For Christ came not into desert by his own council & will, to wrestle with the devil, as many doth, which institute diverse things without the spirit and word. Whereas it is forbid̄ so to do. For no mā must take any thing upon him, or go forth as a pilgrim to any place to serve god: except he know for a surety, that god hath commanded it, either by his word, or by men, which hath the power from god to show us what God byddeth us to do. For they that take any thing upon them without this vocation, as the monks and nonnes went to their cloisters, they not only do no service to God, but offend also greuouslye, contrary to the obedience that they owe to God.

Wherefore this example of Christ is very worthy to be had in remembrance, whereas he came not into the desert of his own mot • on. But was commanded so to do by the holy Ghoste: That we following Christ should institute nothing of our own wit, so that in all our doings we may boast, that we take nothing in hand but to the intent to obey God's commandment. This is now a doctrine much used of us, that first in all things that we take in hand, we have respect to gods commandment, and do nothing contrary thereto. And as touching the common works of charity & love, there is no need of a new commandment. For they are commanded in the ten commandments. Ther doth God command to hear his word, to love god and to call upon him, to obey the parents, not to kill, to abstain from fornication. All these are the ordinances of God, and gods commandments. Wherefore we ought here to inquire for no other commandments of the holy ghost, that he should put us forth any other special commandments of marriage and such like. The commandment is given already. But whereas the monks follow their traditions, keep their cloisters, fast .xl. days, and abstain from certain of godly hymns, as Gloria in excelsis, & Alleluya, in lēt: here have they no commandment of god, nor word, to maintain their doing or to ground their faith on, without the which all is but sin. Wherefore all their doings are abomination before God, and no gods service. Now let us consider these temptations in order.

The first is, when the devil saith to Christ, perceiving him to be hungrye: if thou be the son of God, speak that these stones may be comme bread. This temptation to sight seemeth not to be so sore. For this do we think: how should it have ben prejudicial to Christ, if he had turned stones into bread, since that afterward he wrought greater miracles? But yet for the temptations sake, he withstandeth the devil. For he perceaueth to what ende the devil tended. For the devils will was not so much to provoke Christ to work a miracle: But his purpose was only, (as it appeareth by the words of Christ) to take from Christ all trust that he had to the goodness and mercy of God, and to make him believe that God had forgotten him and cared not for him, but set so little by him, that he would not as much as provide a little bread for him. Wherefore Christ answereth to this saying of the devil: The matter is not so, as thou wouldest make me believe to be. For man liveth not only by bread, but by every word that proceedeth out of the mouth of God. So that a man may gather this as touching the purpose of the devil, that he would that Christ should think of nothing but of bread, and that he should believe that nothing cam from God but bread. This temptation endureth yet to this time, where as the devil byddeth us to reason on this wise: If thou be the son of God, god cannot be angry with thee. Therefore seek thyn advantage, apply thyself wholly to thy gains, exercise all craft to get substance, there is no peril in so doing. Thou canst not sin, thou art the son of God. If he would deny the food or clothing, howe should he do the duty of god or of a father, which would have his mercy and goodness known? By this reason men are enticed to wickedness, as well in the country as in Cities and towns, so that they give them selves over to covetousness, and think this: that God is not despleased therewith. For it is expedient (think they) to get their living. Our house and children must be provided for. And so the devil, by this saying (thou art the son of God) daseleth their eyes, that they see not their sin. As though he should say, thou canst not offend, or syn. And there be many examples hereof in the world. For no man thinketh it to be an offense to regard lightly the word of God, and to set all their care to get bread and other lyuelode. Wherefore this temptation is always in the world, wherein the devil defaceth the word, and driveth men with all his power to set more by their substance and worldly wealth, thē by the word. But now must we consider how this temptation may be ouercomme. We must after the example of Christ diligently mark that craft of the devil which goeth about to make the to be despised. But contrary wise, that mind is so to be stablished, that it may not for fear of hunger & lack of living, come in danger of losyng gods word. For one of thē both must needs be put in danger, yet it is better that the body perish, then to be preserved with this meat, and the soul to perish and to be cast into hell.

Herby is our salvation confirmed, but yet not without great conflict and peril. For the devil withstandeth it with all his force and power, employing all his diligence to make us only to have regard of this corporal life, and not to esteem the word of God to be necessary or profitable. He hideth also and cloketh this ungodliness with guile, that we are the sons of god, and he our father, that would not have us unprovided of bread and liuelood. But Christ admonisheth us by his example to beware of the serpent that lieth hyd in the grass. For it is the temptation of the devil.

And this temptation is so to be taken and judged as Christ here appointeth: man's health and salvation, is preserved by two sortes of bread. The first is the word of God, sent down from heaven. The second is this corporal bread, which cometh of the earth whereby we maintain this present life. When the first which is the better, is not lacking unto us, and whē we suffer it not to be taken frō us: the second, which is corporal cannot be witholden from us. But stones should be turned into bread before, that they that trust in gods word should be destitute of bread. And they that regard not the heavenly bread, having only respect to the corporal bread, after that they have their desire, and now must die, they are clean destitute of all other treasure and goods. And yet they cannot spend all their selves, but according to the psalm, they shall leave unto other their riches, and in another life they cannot live. But we must be ware of this preposterous manner, wherefor we must take diligent hede unto this temptation of the devil, when he casteth among us persecution, penury, famine, and such other miseries. Play the man, and suffer boldly hunger with Christ when thou perceauest that thou artmoued by the spirit thereto: even to apply thy vocation. For at the last thou shalt fele the Angels come to serve thee, and to fulfill thy desire, as the Evangelist maketh mention that they did by Christ. And this belongeth to the first temptation, to esteem the word highlye. For it is such bread and meat that he that eateth of it, that is, he that believeth y ^e word, hath everlasting life. And these things must be prīted depely in y ^e heart, for they are pithy matters. For this present bread, for the which men so diligently & busely travail, endureth but to y ^e ende of this life, after y ^t shall follow everlasting famine w ^t eternal distructiō.

The second tēptatiō is, when y ^e devil taketh Jesus into the holy City and putteth him vpō a pinnacle of the temple, and commandeth him to cast himself down, & that it should be without his peril or hurt, if he be y ^e sonne of god, promisyng y ^t all his Angels should come to serve him, rather then he should, but stūble w ^t his foot at a stone. This is a hard gostly & a spiritual temptation, wherein he endureth to bring him frō grace, faith, and from the favor of God, even as before he studied through syn, desperation, and wrath of God to trouble him. For when the devil is not able to make us to despair and to fall from hope of salvation, he goeth another way to work, he proveth the right hand, when he prevaileth not by the left, if he can make thē full of false trust, and to presume to much on gods favor. This temptation is to bring him from the fear of God. The first was to bring from trust in gods help to despair and flee from god, and that by gods word. In the second he worketh by craft and gile, to bring that faith, wherewith Christ was surely stablished against temptation to presumption and so to put frō him the fear and dread of God. He useth that way to tempt Christ again, as Christ used to overcome his first assaut: Thou requirest the word of God to be thy guide in thy doings. And this is gods word: God shall give his Angels charge over thee, they shall hold the up in their hands, that thou dashe not thy foot at a stone. Wherefore caste thyself down, prove whether thou trustest in God in very deed, for this promise sake.

In this place ought the infirmity of Christ to be considered, wherein his godhead lieth all hid by the humbleness of his manhod: even as it did also on the cross when he desired help, and cried for succor as though he had ben forsaken. So here also he will be nothing but a very man. And by this infirmity the devil conceaueth a good hope, that it should be easy for him, to tourne his faith into presumption, and to make him to tempt God by a miracle not necessary. He allegeth a text out of the psalm: nevertheless for fear of bewraying his purpose, he rehearseth not all, but part▪ lettyng pass: In thy ways. By this authority the devil goeth about to blear Christ's eyes, and to cause him to forget his vocation and charge and to follow that, whereof he hath no charge or commandment. For Christ is now a man, and in that taking & case not to do miracles by his godly power, but to sustain and overcome those things, which sinners should have sustained and ben overcome without Christ. For as (the Prophet saith) he ought to be a man that knoweth infirmity. This ways doth Christ walk in. But the devil appointeth him other glorious ways by miracles not necessary, which were not belonging to Christ's office. But Christ repelleth him by this saying: It is written. Thou shalt not tempt the Lord thy God. For there be steppes and stayers to comme down by, and therefore is there no need to attempt this unused and unwonted way. This were against God, if I should cast myself in peril without gods commandment, and without an urgent cause, whereas there is a common way to go down by.

This doctrine is not lightly to be regarded, being so necessary. For herby we may learn, that they tēpte God, which regard not his commandment and appointed ways, but seek out some strange device w ^t out his word and commandment. As the religious of both kinds choseth thē ways of living of their own voluntary motions, and then maintain their doings by Christ saying: Go and sell all that thou hast and follow me. Here not only bare reason, but also scripture is alleged for the confirmation thereof. And so the devil useth scriptures, to allure men thereby to be deceived. But mark wherein his deceit consisteth. He alledgeth not the hole and perfect sentence, he reciteth no more then maketh for his purpose. He letteth that pass, that is not for his profit.

Suche is the craft also of the Anabaptists, they allege many scriptures that men must not put their trust in creatures: then they join thereunto, that baptism is but a creature, that is to say, water: & therefore that we must not trust in baptism. They will not believe the grace of god that is in baptism, but feel it with their hands. They allege scriptures: But yet not truly. For if it were not the word of God y ^t saith: Except a man be borne of water & of the holy ghost, he cannot see the kingdom of God: it were a wicked thing to think that y ^e grace of god were in baptism or water. But here is the word of god sure & evident: he that believeth & is baptized shall be saved. For faith & baptism, the word & water must be joined to gether, But these mad brains cannot be persuaded so to do.

And thus doth Christ also withstand the devil, & answereth: if I walk after gods commandment, then I know well that I am defended by the angels to keep me. So when a child doth his duty obediētly to his parents, & the servants apply their vocation, know for a surety, y ^t when they are compassed about w ^t peril & danger, then god by his angels defendeth thē & maintaineth thē. But whē they walk not in this ways, they have no promise, to be holpen by angels. But they are in the devils power, which may vex them at his pleasure, and that not w ^t out their own desert. For it was not meet for them to follow any new or strange ways. For that is nothing but a tempting of God.

And this is such a temptation, that no mā perceaueth it, except he feel it. For as the first stirreth to desperation, so the second, to presumption & to such ways, that are beside gods word & commandment. Here must the Christian man keep the middle way, so that he neither despair through adversity and trouble, neither wax proud by gods gifts & prosperity, presumīg to tēpte god in things unlawful, but simplye to cleave to the word with a true faith and fear, then shall we never be destitute of the angels help and succoure.

The third temptation is most full of impudency of all y ^e other, whereas the devil taketh vpō him to change kingdoms, as though Christ should receive the kingdom of the world by the devil, and give unto y ^e devil the kingdom of god. All this temptation is set forth not by art of logic as the other were, but by rethorical amplifications and externuations. He showeth him the kingdom of all the world with glory and power, and beautifieth this his great gift, with magnificent words, and so he assayeth to overcome him with gross matters when he could not by fine and subtle means. But as for worshippynge him self, and Idolatry, he maketh a light matter of it. And that that he could not work by guyle, he assayeth to bring it to pass by power & might. For there is no redier way to destroy and peruerte the truth, then to give the setters forth thereof rule and worldly dominion. The example of the Pope showeth, what great strength & force this temptation hath, whereas he esteemed so greatly the occasion to take the kingdom upon him, y ^t he hath ever sythens behaved himself as an obedient servant in all points to the devil for that. For it must needs be, y ^t as they which are appointed to bear any office in y ^e kingdom of god cannot come unto dignity and power except they have a certain kind of life appointed to them: so the devil maketh room for them in his kingdom, that they may like wise make room for the devil in the kingdom of God. They must crepe up to this kingdom by the pretence of religion. And this is the very worshipping of the devil, when religion is pretended, and yet all is done and applied to outward holiness and hypocrisy, & well allowed by reason. And in so doing they perform two things. First they pay, the devil his reward for his kingdom, and then obtaineth great authority with reason for the beawtiful show of coūterfet religion. And this is the subtlety of the devil in this temptation. He setteth forth the kingdom of the world to be a wayghtie thing, profferyng it apon a cōditiō that he may be worshipped, how be it there is no great peril in this temptation. But when he goeth so to work, that religion hereby may seme beautiful to reason, and worthy of kingdoms, and all high renoums and promotions: either that through religion thus transformed, great patrimonies of kingdoms and other things may be retained and kept: now is this a deuyllishe condition of worshipping.

Wherefore it is necessary to have ready before our eyes a description of godly worshipping and holiness: That as often as we be moved by the stirringe of the devil, to think that the true religion should be so fashioned that it might please reason, or have the profittes & commodities of worldly things joined therewith, and not be vexed and troubled with the kingdom of the devil: that then we may have recours to the true manner of worshiping. For who do not perceive, that there appeareth to sight greater praise and commendation in men's traditions, then in all the obedience that is given to God's word? For where is it counted so holy a thing to be a married person, to find & maintain his children, to do household business, to show obedience & fidelity therein. As it is to wear this wede or that, not to dwell or live as other do, not to eat flesh on friday, to keep vigils and prescripte fasts, to visit saints relics. &c. This observation of traditions is so beautiful and glistering to sight, that the heads of the world, as emperors and kings are in love with them, & highly reverence them. The Pope by such service invented by man's traditions, rose to such renome with all his sect, so y ^t it might better be called a trym then a true religion. For he should never have risen to such power by y ^e true service of God & pure doctrine of sincere godliness. But this made mē loke up upon thē when they went aside into an abbey, & forsook all the world as they say, & applied them selves to God's service, laying a side all worldly cares. For these were y ^e cōmandatiōs of y ^e monastical lives, although we know y ^t it was nothing so. But to be brief, this was a diuellyshe temptation. For this religion came not of God's commandment, neither is this y ^e true service & worship of god, which yet nevertheless is only to be worshipped, & to be served (as Christ saith here.) And whē y ^e worship is not givē to God only, forthwith it falleth & turneth to the worship of the devil, which rewardeth his worshyppers as he promised here to Christ. He giveth thē the commodities of this life, as fat prebends, lordships, and such like. But he that will worship God, let him follow the commandment of his word. If they be children, let them honor their father and mother: if they be servants, let them do their duty and service in the family with diligence & fidelity: If they be masters of households, let thē beware of all kind of offenses, let thē do their duty, & cause their servants & all persons in their family diligently to apply their mind to godliness. And this is the service that is due to God, and to his word, not to diverse persons. For his word is plain. wherein he commandeth such things to be done. Therefore, whatsoever name before y ^e world such offices and duties have, y ^t are done to fathers & mothers, to masters of households, to neighbors, to children, and to citezēs they are all counted God's service, because they are commanded by God's word, which saith: Thou shalt love thy neighbor, and shalt in thy outward works declare the office & duty of love unto him. In that the Pope regardeth not this commandment, and appointeth certain peculiar worshippings of god devised of his own brayn, as the wearyng of cowls, the necessary use of certain meats, oil and fyshe to be eaten in stead of flesh and butter, and such other trifling traditions: it is altogether diuelyshe. For they agree not with the commandment of God. Yea they make as much unto the true justice before God, as it doth unto the building of a substancial house, when children make them houses of papers. And this is the reason. There can no worship be given unto God, but that only, which is agreeable to his word. Therefore, where the commandment of God is not: we worship not God, but frewyl and only alone foolishly fancye. And unto such worshippers God saith: Ask thy reward of him, whō thou seruest. For I commanded thee to obey thy parents, and the higher powers, and to love thy neighboure. But this thou regardest not, but doest that which I never commanded: and yet wilt thou that & should be taken as a true worshipping of me. But it cannot so be. Of these things it is evident, that the Pope, and all his, are plain Idolaters and worshyppers of the devil. For he doth not only despise the word, but he also persecuteth it: and yet will he be counted a good religious man, for these outward worshippings that he hath devised in shaven crowns, in cowls, in vows, in fastynges, in meats, in massyngs, and such like. And yet from this wickedness he can by no means be brought. The cause is. The devil hath shown and promised him the kingdoms of this world. And this is the cause, why he mocketh us with our doctrine and woorshyppinges of God. For we mainteynynge the true religion, live in poverty, in hunger, in thyrste, and daily suffer persecution. But the Pope extollethe his woorshyppynges even unto the very heavens. For he sucketh out of them no small profit, lucre, and advantage. For by this means he hath gotten such and so great richesse, estimation, authority, rule, and power that he hath brought kings and Emperors under his subjection. And hereof doth it appere how greatly the devil hath over come the Pope with this temptation. But it is our duty that fear GOD, stoutely and manfully to resyst the devil when he tempteth us, and to answer him, as Christ did: Satan, it is written: Thou shalt worship the Lord thy God, and him alone shalt thou serve. That is, have a special regard to the word of God, and obey that alone, and without that, admit no worshipping of God. So long as we live, we shall never be free from these three temptations. Christ our Lord, which hath overcome them, make us strong that we also thorough him, may overcome them, and obtain everlasting salvation. Amen.

THE EXPOSITION.

N Otable and of great dignity is the Gospel of this present Sondaye. For it treateth not of chyldysh and trifling matters, • ut of moste grave and weighty things, as of the battle or conflict of Faith, and of the agony of death before God: wherein we learn, that nothing ought to fray us, and to pluck us away from calling and crauyng of God, although God him self seme utterly to contemn and despise both us and our prayers, as they that lie at the point of death have experience of this matter. For at that time the devil laboreth to the uttermost of his power, to persuade us, & to bring us into this opinion, y ^t God neither beholdeth us, regardeth us, or heareth us. And this is such a misery, as excedeth all man's capacity, namely when the most horrible and dreadful clouds of God's anger do shadow the son of God's grace and favor, and utterly remove it out of sight. Suche conflict or batail is described and set forth unto us in this our Gospel, concerning this woman, which cometh unto Christ to entreat for her daughter. For not only the reason, but also all other circumstances are so evil, that none can be worse. For first of all, the woman is a Canaanite, and an hethen creature, which thing doth greatly hinder her cause, forasmuch as she is not of the kynrede and stock of Abraham, and so hath she no right to ask any thing of Christ, because she is a stranger. This one thing is of such force, that it might easily take away from her all hope to obtain any thing at the hand of Christ. What should an heathenyshe woman obtain of a Jew, yea and of such one, as is sent unto the Jews? If such a block were laid in our way, it would surely take away from us all hope to pray. Neither may we think it to be a matter of lyttell purpose, when our conscience answereth us: Thou art nor of that number that ought to pray. Thou belongest not unto Christ. Let Peter, Paul. &c. pray, which may laufully do it. Thou haste naught to do with this matter. GOD will never hear thee: thou art a sinner, thou hast no faith, and peradventure thou art not of the number of God's elect and chosen people. Thou art no mete man to take so great a matter in hand, nor to stand before God, and to ask any thing of God. If such things ones enter into a man's hert, it is an easy thing for the devil to cast him into desperation. For this is a torment passyng all torments. But what is to be done in so great danger, we must learn by the example of this woman, and see how she behaved herself in this so great and mighty conflict. Headlong and without any consideration, that she was a Gentile, and Christ a Jew, (so blind was she in her mind) she cometh boldly unto CHRISTE, fearing nothing that might be a let or hindrance unto her. Only her faith that she had in Christ, was so great, that she doubted nothing at all, but that he would help her. And with this Faythe she overcame not only her Gentilitie, but also whatsoever otherwise might be a let or hyndraunce unto her. Any other not having this Faith could never have done this, but would have thought on this manner: Thou haste none access unto this holy man. Thou shalt pray in vain, for as much as thou art a sinner. Hys people may pray unto him, as for strangers they have no right so to do. For he that believeth not, cannot pray. But all these things can move this woman nothing at all. She reasoneth not on this manner with her self. Thou belongest not unto this famylye and common wealth. Thou art an Heathen, utterly banished out of the felowshyp and company of the Jews, yea and such one as is not worthy to tread upon God's ground. This is an hard and perilous temptation, whē the devil putteth us in mind, and saith on this wise unto us: What meanest thou thus to pray? Pray never so much, yet art thou mine. Leave therefore to pray, & curse God. For do what thou wilt, thou shalt never be saved. All hope of salvation is utterly barred from thee: Such thoughts and imaginations would easily take away from them that are but yonglynges and vnexercised soldiers in Christ's campe, all hope & confidence of praying, yea and throw them into desperation, and finally into damnation. Therefore for our sake, for our consolation and comfort is this story set forth, that it may be a bulwark unto us against these fyry darts of Satan: Thou art no Christian. Thy prayers are to no purpose. Leave of, and give over. Take heed thou be not persuaded by these subtle suggestions of most subtle Satan: but rather answer on this manner: What soever I am, I care not. For although I be never so evil, yet is Christ good and righteous, neither ceaseth he thorough my wickedness to be righteous and merciful. I will therefore cal upon him with a strong and stout faith, and not admytte any thing that should be a le • te unto me. There is now no time to dispute of Predestination This woman prayed, and regarded not her gentilitie: What should hynder me, but that I may also pray for such things as I have need of? And of whom should I ask these things but of God alone in heaven for Christ's sake his son, and my Savior? This is an hard & grievous conflict, & marvelous to be found in a Canaanite, which was an heathen woman. Now saith the story, that she cried: Oh Lord, thou son of David have mercy on me. This is an humble and right worthy manner of praying, precedyng from an earnest and fervent faith. For in this her prayer she maketh a noble confession of her faith concerning Christ, y ^t he is the promised Messias and savior of the world, which should come, being born of y ^e seed of David. Of this his office she putteth him in remembrance, & openeth her need unto him, saying my daughter is miserably vexed of a devil This her cry Christ well heareth, and yet he answereth not a word. Thys is another grievous temptation. For she feleth God to be such one toward her, even as she her self is, that is to say, a stranger. For she was an Ethnic, and utterly estranged from the common weal of Israel, and therefore pertained there unto her none inheritance, neither could she claim any fruit of God's gift and liberality. For this cause whē she followeth Christ, and maketh intercession unto him he speaketh nothing at all, as though she pertained no thing unto him. The strongest that are, might have ben dismayd by these two blocks that were cast in her way. For howe could she otherwise then think with herself, that whatsoever she had heard of Christ, and of his gentleness toward all people, y ^t came unto him, was nothing else then mere vanity and utterly false. As though she should say: Is this the man, that hath ben so commended unto me, that he is merciful, and at all times ready both to hear and to help so many as come unto him? But as far as I see and prove, he heareth whom he will hear, and when he will, and not when we have need of his help. Yet for all this, the poor woman suffereth not her self to fall from all hope, but remaineth still constant and steadfast in calling on Christ, in so much that the disciples of Christ were even weary of her continual crying, in so much that for the dispatche of her, they spake unto Christ, so that there appeared in them a greater clemency and a more mercy toward the woman, then in Christ. Neither seemed they to commend in him this hardness, inhumanity, and vngentlenes, and therefore thei make intercession unto Christ for her. Oh Lord, (say they) Grant this woman her request, and send her away. For otherwise she will never make an end of crying.

This is a notable example to declare, that we ought not to cease from prayer, but diligently continue in the same, till we have obtained our desire. Taulerus writeth in a certain place, that we must sometime give over prayer. But men ought not so to teache. For the giving over of prayer cometh soon enough, yea and to soon, even of it own accord. We ought rather to styre up our affections unto prayer. And this example testifieth sufficiently, that we ought by no means to give over prayer, but to go forth and continue in the same, and to say with the woman: It is no time now to dispute whether I be good or bad, worthy or vnwoorthye. I have no leisure to consider these things: I have a greater and more necessary matter in hand. My daughter is greuousely vexed of a devil: Here have I need of counsel and of help. Where such a feruente desire of the mind is, there are all stops and hynderaunces soon dispatched and put out of the way.

But now cometh the third stomblynge block, torment or grief, when Christ saith unto her: I am not sent but unto the lost sheep of the house of Israel. And thus he rejecteth and casteth away the intercession of the disciples: neither the woman, nor other that labor for her. will he ones hear. Thys might have ben unto her a sure token, that Christ was of an hard mind, and would by no means be entreated, seeing he would not hear other, which being not desired on her behalf: made notwithstanding intercession for her. And truth it is, Christ in all the Evangelical story, is not set forth to be so hard and vngentyl to any person, as unto this poor woman. Notwithstandynge the woman giveth not over her suite, neither is she dismayde, but still stoutly goth she forward with her purpose. Being now thrice most grievously strikē, yet as a noble warrior, that hath so many times ben assaulted, she cometh more stoutely unto the battle. And now when her alone crying, and the intercessions of other profited nothing (she as Mark saith) entered into the house, whether Christ repaired. With her importunity she may seme to bewray her impudencye & vnshamfastnes. In the strete she crieth out upon Christ: now that Christ hath gotten him into an house for to avoid her importune suite, she entereth into the house with him, and continueth her suit, falling down before him. And this is writ̄ y ^t we may know, how greatly this pleaseth Christ, whē a prayer so oftentimes denied is notwithstanding still continued, & will by no means receive any repulse, or be said nay. And yet cannot y ^t thing be obtained of him, that is requested. For hear what he answereth the woman: It is not good, to take the bread of children, and to give it unto dogs. I at such an answer would have ben so dismayd, that I would have thought verily, there had been no more hope of help to be looked for at his hand. For this is a wonderful hard answer, whē she is so cast away, that not only she hath no place among the children, and is counted an Ethnike, but also moste spitefully is called a dog. That is much harder, then if so be she had ben called an heathen or Pagan. And this is as much as though he should have said: Thou art utterly estranged from the kingdom of God, neither hast thou any portion therein. Therefore get thee hense. The matters y ^t are here in hand, belong nothing unto thee. This is a temptation passynge all temptations. If Peter or Paul had spoken such a word unto me, they should utterly have dashed me out of countenance. What shall we then think of these words, that Christ himself spake to this simple poor woman? Therefore is this a notable example to consider, wherein we may evidently see, what a great thing Faith is. For Faith (even when CHRIST is moste angry) taketh Christ's words unto the best, and turneth them unto her own commodity, making them of angry words, moste comfortable words. She denieth not the words of Christ, but granteth them to be true. Thou (saith she) callest me dog. I grant I am a dog: neither do I desire to be in better case then dogs are. Let the children have those things that are most fine, pleasant and dainty: Only let me have the crumbs that fall from the table, and are not regarded of the children. This shall right well suffice me. Here snareth she Christ in his own words. And by this means cometh it so to pass, that she which did humble her self to be compared unto dogs, is now received of Christ among the children.

This is a most singular and notable example, set forth unto us, to declare, that we ought to be, not waueryng, but constant in Faythe, and continually to call upon, yea, as I may so speak, even make wearye Christ with our prayers, and not to leave of, till we have obtained our desire. Lette us be moved nothing at all with the contumelious and reprochefull words of Dogs, Ethnyckes, Paynymes. &c. For dogs are not without masters, neither are they without their meat. And the Heathen also have a GOD. With this hard hold and strong faith of the woman, is the Lord Christ taken, and overcome, so that he answereth and saith: O woman, haste thou so much strength in thee to resyste such, so many, and so great temptations? Verily, great is thy faith. Be it unto thee, according to thy desire and faith. For it seemed unto him a rare thing, and seldom found in any other. As touching the Jews, he knew right welle, that they were offended straight ways, even with one word, when he said that they must eat his flesh, or else they could not be saved. But this woman, not withstandyng all these vnkynd words and overthwart answers of Christ, continued still in her promise, nothing doubting, but surely believing, that at the last she should obtain her desire. But one thing is not here to be passed over, I mean, the cause, why Christ shown him self so hard to this woman. Ueryly not to the end that he would not help her, nor grant her her request, but that by this means, the woman's faith might be proved, and set forth unto other for an example: and that the Jews, which were chyldern and heirs, might learn of this Canaanite, which was no heir, howe they should believe in CHRISTE, and repose all their affiaunce, confydence, and trust in him. For this is the thing that Christ requyrethe, wherein also he chiefly delyghteth. Therefore having trial of this woman's faith, he could no longer hyde and keep secrete his mercy and loving kindness from her, but said: Go thy way. Be it unto thee according to thy desire. And by this means he maketh not only her daughter whole, but he also of his own free will promiseth moreover, to give unto her, what so ever she wille or desire, yea and geuethe unto her also the dignity and right of the seed of Abraham. And all these things are brought to pass thorough faith, so y ^t now she is become the daughter of Abrahā, & an holy womā. And hereof may we lern, that though God sometime when we pray unto him, do make delay in grauntyng us our desires, yet we should not be weary, but continue still in prayer, faithfully believing that he will at the last grant us our requests, and abundantlye satisfy our desires. For although he seemeth sometime by outward apparance, to neglect, not to respect nor regard our prayers, yet in his heart he beareth always an hearty good will toward us, which in his time he will openly declare, and bring all things unto good effect, so that we cease not to pray unto him, nor give over our suite: as we may se not only by the example of this woman, but also of many other. Joseph being in prison .xiii. years, cried unto God for help. But the more he cried, the worse went it with him. And so goeth it now adays with the Christians. When they have long cried and called upon God, they feel no relief or ease of their pains at all, but the longer the worse, even as it came to pass with Joseph. If God had sooner delivered Joseph, it had ben to the great joy and comfort of Jacob his father, but then should the dignity of Joseph never have ben so greatly beautified and auanced. His abode was longe in prison: but it was abundantly recōpenced. For after this his so long emprisonmēt, he was made the myghtiest lord & greatest governor in all the lande of Egypt, next unto the king: Neither do we rede in the holy scriptures, that any of a subject & captive, came unto higher dignity, under his prince, then Joseph. Even so • ouyngly and favorably will God deal with us, although he heareth not straight ways our prayers, nor granteth us our requests. Let us hold fast his promise with a constant faith. Lette us not wax weary of praying but stylle continue in supplication and prayer, until he have mercy on us. For he will at the last undoubtedly come, and perform his promise. For this his word must always abide true: Whatsoever ye shall ask the Father in my name, he will give it you. Our nature can abide no delays, but would have our prayers heard and granted out of hand. We must therefore enarme our selves with strong Faith against such temptations. Let it so be, that God a long time seemeth to deny our requests, and maketh delays a great number of years: yet must we diligently take heed, that we by no means suffer our faith and hope to be taken away from his promise. For the end will be, he will give us more then we have asked, as we may see in the story of this woman. If she had asked mo things, without doubt CHRIST would never have denied them unto her.

By this example therefore we are taught, that it is not always for our profit, when we pray straight ways to be heard. When we be in greatest danger and almost paste all hope, then God heareth us out of hand: As when we be in peril of drownyng, or in danger of enemies. There is no taryance to be made, where peril with destruction is at hand. But where the matter may be deferred, there let us know, that GOD doth it to exercise and to try our Faythe: yet so, that he will in his time come and help, (as the Prophet Abacucke saith: If the Lord make any tariance, see that thou patiently abide his coming. For he will surely come, and not tarry. In these our days also he seemeth to make delays. He suffereth the Pope and the Turk to do what they will against us. We cry and lament. He heareth not, and maketh as though he knew us not. In the mean season we are myserably handled, as though we had no God at all. But the matter will one day otherwise fall out. Therefore let us moste certainly persuade our selves, that our cause is moste true, and moste undoubted before Christ our Lord, and before GOD his father, although it appeareth not now, that God careth for us any thing at all, but that the devil and all his have the upper hand over us, treadeth us under foot, and triumpheth against us. Rather assure thou thyself, and say: I know for a certainty, that God will not forsake his church, and that he will ever be at hand to help and defend it, if she be diligent with fervent prayer to call upon him for aid and succor. Our state and condition is certain and good, because of this his promise. Whatsoever ye shall ask the father in my name he will surely give it you. Wherefore I will not dispute whether I am elect, and worthy to pray, but I will moste certainly persuade myself, that his promise is certain, sure, and most undoubted, whensoever that I do pray, and be constant in the same, And that he will deal with me, and with his whole Church, according to his word and promise. Which doctrine is both nobly and notably set forth in this our gospel, worthy at all times diligently to be considered. For it describeth and lively setteth forth Faythe with her exercise, which at the last obteyneth all things at the hand of God, if we faint not, after the example of this woman. For she although diversely proved and tried, fainted not in her faith, neither ceased she by fervent and continual prayer to call upon Christ, ever persuading her self even in the midst of those storms, that Christ was gentill, loving, and merciful, & at the last would undoubtedly help her, & give her her desire which thing, as ye have herd she obtained. The Lord our God be merciful unto us, and give us grace to follow the faith of this woman, and to hold fast his word and promise without wavering or doubting, & to continue in the same unto the ende. Amen.

THE EXPOSITION.

T He Gospel of this present Sunday setteth forth unto us y ^e story of a certain man possessed with a dumb devil, which Christ did cast out, and healed the man, so that the dumb mā spake unto the great admiration and meruellynge of all the people that were present. In this our gospel many things are contained unto our great consolation & comfort. But our cheiffe & principal consolation is this, that Christ casteth out the devil, that by this means we may certainlye know, that Christ hath greater power then the devil, & all his kingdom: And that this work, which was thē corporally done, doth not yet cease, but is & shall be continually exercised, while the church endure. For all things, y ^t are given to the curch of Christ, as baptism, the Lord's Supper, the word & absolution or declaration of the merciful promises of God unto penitent sinners, and all other things that pertain unto the ministry of the word, as instruments, are provided unto this ende, that by them the kingdom of the devil may be destroyed again, that men may be received out of Satan's kingdom into the kingdom of god: and in fine, that by them the devil may be put out of men. For as it is written in the Prophet: my word shall not return void or without fruit. As the rain that falleth vpō the ground that is dry, is not without fruit, for grass or blades come forth, and all things ware grene: so is the word of god always fruitful with some, for the holy ghost is with the word, and by the same word lighteneth, kyndleth, & purifieth the hearts, and by this means delivereth them from the tyranny of the devil. And although man's reason cannot comprehend it, howe the devil is thē cast out it maketh no matter. For y ^e world is not worthy to see so much as a sparcke of gods power, but remaining in darkness to curse & to blaspheme all things that belong unto God, as they do here unto Christ. But we that receive & embrace y ^e word, ought to know, & to comfort our selves herewith, that god hath givē us power here vpō earth, whereby we may continually cast out y ^e devil. Let us take an example of y ^e child that is new borne. Every child y ^t cometh into y ^e world, is borne in the devils kingdom, where he thorough sin as a Lord ruleth, & exerciseth, all kind of tyranny. But whē this child according to y ^e cōmandemēt of Christ is brought unto baptism, whereby sinners are borne again into y ^e kīgdom of god, as Christ saith. Except a mā be borne a new, he cannot see y ^e kingdom of god. For y ^t is borne of flesh, is flesh, & that is borne of y ^e spirit, is spirit. Then must the devil needs give place, & the child be delivered out of his kingdom. For in baptism y ^e grace of god is promised & given to the child, because he is baptized into y ^e death of Christ: In like manner may it be said of thē, y ^t have troubled consciences, whō y ^e devil have snarled, & made unquiet thorough some sin or offense. These men thus troubled & tormented in their consciences & minds come unto me or unto some other Chistiā, they lament their most miserable state they declare their grief & pain, & desire instructiō & comfort. In this behalf may I because of y ^e cōmandement of Christ, yea I am bound so to do, comfort & strengthen my brother, & declare unto him the grace, favor, & mercy of god thorough y ^e merits of Christ to all thē y ^t be grieved & heavy loden with the burden of sin. And by this means is y ^e devil cast out of him, not by me, which also am a sinner, but by y ^e word, which is lease unto us of Christ here in earth. Likewise when thou art troubled in thy mind & disquieted in thy conscience, so y ^t thou canst not sufficiently receive cōsolatiō, nor steadfastly believe, y ^t god is merciful unto thee & will forgive thee thy sin: resort thou unto y ^e lords Supper. For Jesus Christ our Lord hath instituted y ^e sacrament of his body & blod unto this ende, y ^t whē thou in those holy mysteries receauest his body & blod, y ^u sholdest not dout, but certainly be {per}suaded, y ^t his body was betrayed & his blod shed for thy sins. where this faith is, there is y ^e devil drivē out, & compelled to seek other restīg places, thus is this work of castīg out devils continually ī y ^e church of Christ thorough the word & the ministration of the Sacraments▪ which church thorough Christ her head evermore fighteth & striveth against this serpent, and with all main impugneth his force & violence, no less then Christ himself did, if not more, as the Lord him self saith: verily verily I say unto you: he that believeth in me, shall do the works that I do, yea greater then these shall he do, because I go unto y ^e father. The reason is this. The church hath a larger office then Christ. For he taught only among the Jews in a straight place or small circuit, and converted few. He taught also not fully four whole years. But the church thorough the help of her head, which is on the right hand of god, is continually in this office, when it, preacheth the gospel, distributeth the Sacraments, & evermore reproveth the wickedness of the devil, and now driveth him out of this place, now out of y ^t place, so that it suffereth him to have no reaste, doing this thorough out the world, wheresoever y ^e word is preached, & y ^e sacraments truly ministered. And yet have we not so driven him out, neither are we in all pointes so free and set at liberty from him, but that we must daily fight against him, for as much as saint Peter saith he goeth about like a rorynge Lyon seeking whom he may devour, and continually beware of him. Resiste the devil (saith saint James) and he shall flee from you. This greatly greueth the devil, therefore as we cast him out thorough y ^e doctrine of the word & Sacraments: so likewise leaveth he nothing unattempted, if he cannot utterly subdue us, yet at the lease to take our lives from us thorough persecution. Thus hath it been, and shall be unto the very ende of the world. It chanced so unto Christ: he drove the devil out of thē, that desired him. The devil sought to be revenged on him therefore moved he the Jews to crucify him, and at the last by death to dispatche him out of the way. Yet had neither the devil nor the Jews the ouerhand. For Christ overcame them both. As concerning the Jews they were so cast out of their country, that there is no hope at all of their return. The devil, which is the prince of the world is judged and condemned, and shall at the last day by the Christians accompanied with Christ their head, be so caste out of both heaven & earth, that he shall never trouble them more. For Christ hath not only driven the devil out of this man (of whom the gospel of this present sondaye maketh mention) but he hath appeared (as S. John saith) that he should destroy the works of the devil: so that the devil hath no power over them that believe. But they that believe not on Christ, they remain under the power of the devil, and must at the last come unto destruction with the Jews.

In the Papecie the devil thoroughly stablished (as ye know) his kingdom, and set it meruelouslye with great wealth, riches, and dignity, in so much that although thorough the singular mercy and grace of god there remained in it the holy Sacraments and the word, yet was there not at all any true knowledge either of the Sacraments or of the word, as all men hereof can bear witness. And yet in the very Papecie the devil found not all things mete for his kingdom. For even in the ministration of baptism was he cast out, when the Infantes were baptized in the name of the blessed Trinity, and so brought unto God. For nothing can make void the promise of God. Neither is the holy Ghoste therefore of the less power in the word and in the Sacraments, although the person be wicked and without the holy ghost, which ministereth the word and the Sacraments, we therefore are most indebtedly bound to render unto god most hearty thanckes for this his singular goodness towards us, which hath given us such power and strength against our moste cruel enemy and extreme foe, the devil, though he buffeteth us again, it is no merueill. For how can he abide this, that we miserable sinners should so disquiet him being a proud and myghtie spirit, only with the word, that he can have no place to rest in? Therefore he maketh against us all that ever he can, by raysinge up in every place persecutions and other temptations against us. But that thing ought not to seme grievous unto us for the hope that we know, that we shall not only drive him out here, but we shall also at the last day (as we toforesayde) judge and condemn him unto hell fire for evermore. These things well & diligently considered, we ought to have in great estimation and honor the word of GOD and the Sacraments, and not so vilelye to think or speak of them, as many do commonly now a days, and specially the wise and prudent of this world. The Sacraments (I grant) are outward ceremonies, as the eyes see. The very word also is an external thing, which is received by the ear, and red with the eye: As the Christians also are bodily men. But these things are not therefore to be despised. The reason is this. When a Christian man handleth the word of GOD according to the commandment of Christ, then is that power present which the devil cannot abide. In that therefore the word and the Sacrament do outwardlye appear so homely and base, we ought not to despise them, but rather give thanks unto GOD, that he hath given so great virtue, power and strength to so weak instruments. For what are we poor men in respect of the devil? Therefore if his power were not repressed by God's power, by his word, &c. We were not able so much as one moment of an hour to stand against him. But what doth God? he kyndleth that poor little straw thorough his word that heavenly fire, that it maketh such a light and brightness in the world, that the devil knoweth not wheare to abide, so that he must this day flee from this place, tomorrow from another place, and so utterly at the last be driven out. In consideration whereof saint Paul calleth the Gospel, the power of God, whereby men obtain everlasting salvation, that is to say, such a might and strength, as is named the power of God, and restoreth man from sin unto righteousness, from death unto life, from hell unto heaven, from the devils regiment unto the kingdom of God. These things must we Christians learn, and thank god for them, & highly esteem his holy word & blessed Sacraments, as our moste precious relics & jewels. As for the unfaithful they are not worthy to behold the great power and majesty of gods word, according to this saying: Tollatur impius, ne videat gloriam dei. Let the ungodly be taken away, y ^t he see not the glory of god. And as Isaiah said of the Jews: ye shall hear, and not understand: ye shall see, and not perceive. We therefore are much bound unto God, that we have both known and felt the great majesty and power of his word. And in this behalf we ought greatly to rejoice, that although we be poor and beggarly sinners yet we be endowed with such power, as the devil is not able to abide. Thus see we, that this work among the Christians is perpetual, I mean to caste out devils, to make the dumb to speak, and the deaf to hear, although it be not done corporally. For this is a matter of greater wayghte and of more excellency, to caste the devil out of men's hearts, and to drive him out of their bodies. For he sytteth faster in the heart, thē in the body. But Christ driveth him out corporally also, that we with our eyes may behold his power, and the sooner believe, that he will drive him also out of that place, where he must steadfastly sit, I mean the heart, yea and that by plain and homely things, as by the word, by baptism, by the Sacrament of his body and blood &c.

These singular gifts and noble graces hath God given unto us, and therefore ought we continually to thank him, and to use the same unto our comfort against the devil, that we by that means may drive him out of our hearts, and not be dismayde, though he suffer us to have no rest in this world, but continually heap upon us afflictions, troubles, persecutions, hatredes of men, torments of tyraunts, and at the last death. For these things shall he be paid home at the last day, when without any return he shall forever be caste out into hell fire, there worlds without ende to remain. This is the first part of our gospel, for the which we are moste endebtedly bound to give unto GOD moste hearty thanks, and to rejoice in the same.

Now followeth it in the gospel, what the world judgeth of so great and weighty matters. And here are set forth unto us in this Gospel three kinds and sortes of men, which diversely take this miracle of Christ. The first is the best sort, I mean them, which marvel at this work of Christ, and without doubt give thanks unto God for it. These be but few in number, and such as be of no reputacion, whose eyes are opened to see the glory and power of God's word, & to know the same. And this thing seemeth unto them such and so great, that they cannot merueill enough, that the word so quicklye and easily can turn so many men, and by the power there of caste out the devil. For this cause cannot they hear of this matter enough. But besides these, there are two other sortes. Their hearts are so hardened, that they seeing, see nothing at all, neither perceive they, that thorough the mighty power of God, the dumb and deaf do as well now speak & hear, as any other man, & that he, which before was wont to be mad and out of his wits, is now in his hole mind, and doth all things soberly, quietly, and in good order. But let us now consider these ii. sortes of people severally, or everyone by them selves. The first of these ii sortes behold this noble work and marvelous miracle of Christ, but they are so blind, mad and doltyshe, that after the manner of spyders they gather poison of this flower, whereof the other, of whom we spake afore, gathered good & sweet honey: for these men do not only not interpret this casting out of devils, a certain art, or singular gift of God, but they also boldly pronounce, that this work, is not of God, but of the devil, and done by art magike. Shoulde this be a miracle, say they? yea it is the work of the devil, and done by Nicromancie: so stockblinde are they, and so hard hearted, that they cannot see the wonderful work of GOD, but ascribe altogether to the devil. And this setteth forth their insolent arrogancy and exceeding great pride, in that they call the prince of the devils Beelzebub, which soundeth in our English tōge, an humble be, or a great fly. Howe can y ^e devil be more despised? They have so good an opinion of their own holiness and spirit, that they compare the devil & flies together. Verily I cannot esteem the devil so lyghtly, neither could Paul, which calleth him the prince and God of this world. But these good holy folk think the more they can despise the devil, the more shall they make the art of Christ in casting out the devils to be despised. What great matter is this, say they, y ^t the greater fly casteth out the lesser? Thus they blaspheme the work of Christ, although they have nothing to say against the truth. But this they consider not that they them selves have a legion of devils in them. For they are full of blasphemies, of murders, of lies, of deceauinges &c. They fulfill the devils will unto the uttermost, in that they think that the devil hath nothing to do with them, and that they are in no danger of him. Even thus goeth it now a days also, the gospel, God be thancked, in this our time is taught purely & sincerely with all quietness & modesty. And this is our comfort, that some good men do truly receive this doctrine, are glad of it, wonder at the great mercy and goodness of god, and most heartily thancke him for it. Contrariwise, some there are, that fele no swetnes at all in the preaching of the Gospel, and therefore they blaspheme it, and persecute it even unto the uttermost. Our adversaries thē selves grant this to be the word of god, that y ^e Sacrament of the body & blood of Christ should be ministered in both kinds. Again, y ^t Christ did forbid neither marriage, nor meats. Yet they condemn these things as heresy. It is wonder, that the Son wax not dark, & that the earth doth not open & swallow up the teachers of such blasphemies. Yet they go stoutly on, & are w ^t out all fear, so y ^t where the true Christians fear y ^e devil, they fear him nothing at all. For the Christians have learned by experience, y ^t the devil is able to corrupt evē y ^e righteous, and to destroy the work of God, if he be permitted. Therefore they call him not Beelzebub, but w ^t Paul they cal him the prince & God of this world. For we have experience of his power in this wise: When he hath made any man his captive & bond slave, & hath caste him into error or heresy, he holdeth him so fast in his claws, that he very hardly can with infinite sermons be called frō his errors unto the true persuasiō of Christian religiō. Again, those whom he hold captive, & hath them linked with the bōdes of fornicatiō, or adultrye of wrath, of covetousness, of envy, of hatred, & of such like vices, he holdeth thē so fast, y ^t there is almost no hope at any time to escape. And if he perceive y ^t few bonds suffice not, he putteth moe unto thē. Therefore y ^e Christians do not set y ^e devil at naught, nether do they make light of hī, nether cal they hī a fly, but a mighty lord, a prīce & god of this world, which filleth y ^e whole world w ^t murders, wars, errors, heresies, schisms, dissēciōs, desperatiō, troubles, miseries &c. But y ^e pope & his sect believe not this, although they both see it & have daily experience of y ^e same. Wherefore this is meruelous, & a thing not to be forgotten, y ^t the Phariseyes blaspheme Christ and his work. For hereof doth it appere, that although their bodies were not possessed with the devil, as this poor man's was, yet in their spirit the devil had much more power over them, seeing, after the manner of our papists, they do not only not understand the word, but they also moste slanderously blaspheme it, and most cruelly persecute it. And notwithstanding it troubleth them nothing at all, but they persuade thē selves, that they have done well, as Christ saith: the time shall come, that whosoever kylleth you, shall think that he doth noble service unto God. And this thing is seth forth unto us to teache us, that if we do determine to caste out devils, and to teache the word of God we should loke for no better things, then chanced unto Christ in this place. Some shall marvel: some shall judge our doctrine as ungodly & deceauing the people, by leadinge them into diverse errors: some again shall condemn it as heresy, and doctrine of devils. Now ought we to be well fortressed and fenced against these sclaunders, offendicles, or stomblyng blocks. It is a great greiffe unto our hearts, that the Papists do so blaspheme our doctrine, and yet they are so careless, that they care no more for the devil then they do for a fly. For such was the fortune of Christ also in the highest miracle that he did, when thorough the fynger & power of God he did caste out devils. Then fell they unto such blasphemies, that they said, it was the battle of flies, and that the devil wrought it for Christ.

After these come the third sort, not moche better then the last, but that their wickedness is not so opē, feigning that they would believe, if Christ would work such a miracle as pleased them, but they lack no miracle to behold (for they see one plainly before their eyes) but they judge that an earthly, or base, & no true sign. They would (if he looked to have any authority with them) that he should show some heavenly sign, that is, that he should make a new Moon, new stars, or such like these are meruelous wise, that will take upon them to prescribe & appointe god, what signs, wonders and miracles he ought to do. They would have him like a Iuglar to satisfy their fansye, and to do such miracles as please them. As though God had nothing to do, but to serve their lusts & foolish desires. Such shall a mā find also ī these our days, specially among the kings, princes, and other rulers of this world. For what other talk have the wise of this world among them then this? what shall I receive this doctrine, which a sort of poor & beggarly fellows profess? They that first taught the Gospel were in deed unlearned fyshers: but now what are they, but a sort of fugitive and runagate monckes, and a swarm of perjured priests? I could right well allow this doctrine, if the Pope, the Emperor, the kings, the princes, and other noble men did teache it and embrace it. These men also appointe God, howe he should behave himself, & set forth such doctrine as may please them, yea & that both by such and after such sort, as they think good: So that God must do, what it pleaseth them to appoint, yea & such are to be found even among them that profess the Gospel. For in these our days many which will seme to be Gospellers, may be found both in the courts of Princes, and also in Cities, which shame not to appoint the preachers, what they must preach and teache, yea and that to this ende, that (as the Prophet saith they may speak pleasant things, & such as may delight, and not offend. For when the preacher according to his office reproveth sins and vices, whereof certain persons are gyltie: then they straight ways cry out: These things as matters tending unto sedition, are by no means to be suffered of the maiestrat. The Gospel may be preached without such spitfull raylinges upon men: so that when a preacher speaketh the truth, and rebuketh sin, he must be counted straightways to rail upon the maiestrat, & to move sedition. These men are puffed up with as much pride, as they were, which saw this miracle, and yet regarded it nothing at all except Christ would work such miracle as they them selves appointe. They are grown up unto such madness, and so swell with pride, that they think it not sufficient to have their Realms in subjection, except they also have jurisdiction, rule and power over the word of God & other his holy mysteries. But this is not y ^e meaning, whē the scripture saith, y ^e the higher powers ought to be had in honor: not to be spoken evil of, nor railed vpō. As though because of that, the temporal magistrate were above god & his word. But the rulers are no less bound to be obedient to God & to his word, thā their subjects are. If they do it not, they are not to be obeyed, but to be freely spokē against, although loss of life should follow thereof. For the gospel spareth no mā, but reproveth the sins of all men generally & without exceptiō. Therefore let the pastors & preachers diligently consider the greatness & wayght of their office, remembering y ^t they must give an accoūte thereof at y ^e great day of judgment, if they freely speak not to all men, & without fear rebuke those things, y ^t are worthy to be reproved, be y ^e persons of hye or low degree. Why then should we preachers for thy cause (O thou magistrate) cast our selves into danger, & serve thy lusts contrary to our office? It is not our word. Neither are we in this office to serve thy tourne, as men hired of thee to teach such things, as may please thy fansye, y ^e preachers may not do so, neither will they do so, nor yet ought they so to do. He y ^t is not willing to hear these things, let him seek other y ^t may serve his lusts, so that this ministry be free, whereunto God hath given authority & power to rebuke sins, yea y ^e sins of all men. And these are y ^e three kinds of men, whom Christ in this his most noble miracle hath censoures & Judges. The first praise it, allow it, & meruel at it, the second hate it & blaspheme it. The third would have such miracles wrought, as they appoint neither are they any other at all times, before whom y ^e gospel is preached in y ^e world. Therefore the preachers in this behalf must, as Christ did dispute, reason, cōtēd with the adversaries, & by no means suffer them, or wink at them, but stoutly and valeauntly defend the Lord Christ, his cause & word, whatsoever adversity followeth, and not to regard though they seme to labor in vain and to profit few. We have done our duty, if we have disclosed their blasphemies. If they hear not, farewell they, so that they understand what they have done, and whom they have contemned, despised, set at naught, blasphemed and railed upon. Christ first of all, answereth thē, that said, he cast out devils by the help of Beelzebub prince of the devils. These he cōfuteth w ^t such a reasō, as no reasonable mā can deny it. That kingdom, saith he which is divided in it self, must needs come to desolation. If therefore one devil cast out another, this then followeth, that y ^• devils are together by the ears among them selves, & so must their kingdom come to naughte. And this is so true, y ^t even in families or households discord maketh havoc of all things. For if the man & the wife be at variance among them selves, strive one to hurt another, one to speak evil of another: then must the family and household needs perish & come to naught. Examples do teache, that discord weakeneth, maketh feeble, and utterly destroyeth whole Empires, Kyngdomes, Cittes, common wealths, houses & families. Therefore the Phariseyes and Scribes are here utterly beside them selves and clean out of their wyttes, wantyng not only the Iudgemēt of the spirit, but also of reason, as our adversaries also the papists are mad, & utterly estraūged from all reason, while they contemn and condemn so manifest truth. For although we had no scriptures, yet were we able to defend our matters, and confound theirs even with very reason. But this helpeth nothing: all our labor is but lost, so styffnecked and vncircuncised both in hearts and ears are our adversaries the papists.

And this here is worthy to be noted, that Christ saith: the devil hath a kingdom, and such a kingdom as greatly agreeth in it self, and defendeth their matters with high concord and perfect agrement, so that whosoever provoketh one devil, provoketh and stirreth up all. He that hurteth one, maketh all the residue his enemies, otherwise if they lived not in such a concord, we should pluck away many mo from the papists unto our side. That all do not believe & receive the word, the cause is, that the kingdom of the devil is so mighty, and defendeth all their things by diligent conjunction and coupling together of consentes & minds. This kingdom dost thou disturb and grieve, when thou receauest baptism, hearest the word of God, receauest the Sacrament of the body and blood of Christ. That the devil doth not overcome thee, it is because that as in the devils kingdom there is high agreement: so likewise in the kingdom of Christ there is most true concord, and singular linkyng together of minds. Therefore when the devil assaulteth thee, and goeth about to vex and trouble thee, he hath also to his enemy him that sitteth on the right hand of God the father, even Christ thine head, as he said unto Paul: Saul, Saul, why persecutest thou me? This is to be taken for a mighty and strong defense, yea and an invincible fortress, I mean, to be a christen man, seeing we have so myghtie a kingdom against us: yea we should not be certain of our health and salvation one moment of an hour, if our help were not sure and certain in the grace of God: if God did not assist us, and be present with us thorough his holy spirit. But here may an objection be made against Christ's confutation, that the Exorcistes or cōiurers, although they be a wicked kind of people, cast out devils also. Verily all this cometh not of God, but of the devil. We read of a man that was possessed with many devils, yet a certain priest that was a conjurer, and used sorcery, was so bold, as to put his hand into y ^e man's mouth that was so possessed. And what other thing is this, then one devil to cast out another. I answer: Paul saith, that the devil in the latter days shall work wonders, and do miracles: yet shall they not be true miracles, but feigned, counterfeit, and false. For he worketh not those miracles to advance y ^e Gospel of Christ, and to set forth the glory of God, but to bring men from the true faith, and to caste them headlong into all kind of idolatry. There have been certain saints, as they were wont to call them, as our Lady of Ipswiche, our Lady of Walsingham, the Rood of rest, the rood of Grace, S. Peter, M. John Shorne. &c. to whom they were wont in time past to send such as were possessed with the devil, that they might there be made whole, and so many times it came to pass. But the devil was not therefore caste out, as though he could no longer have there remained, but he was content gladly to depart, to confirm them in their superstition and unbelief. As the devil also hath many times feigned, that he is afeard of an hallowed candell, salt, palms, holy water, holy bread, holy fire. &c. When notwithstanding he did it only to this ende, to increase superstition, to banishe all true faith and religion, to drive men from the living God, unto dumb and beggarly ceremonies, that they which are all ready snarled with the bonds of idolatry and superstition, might be hold̄ the more strongly with the same, and confirmed, lest at any time they should begin to lean and trust unto the word of God and his mercy, and so at the last be saved. All such miracles, signs, and wonders, are wrought by the devil, and ar lying, false, and untrue: as S. Paul termeth them, yea they are nothing else then plain sorcery and iuglynge, to deceive them that are unfaithful, because they would not embrace the truth, that they might be saved. Thynke thou those to be the true signs and miracles, wherewith Christ & the Apostles through the word did cast out the devil, so y ^t he against his will was compelled to depart. For there was no such daliance, neither declared he himself of his own frewil to go away. In those miracles y ^e devil was enforced against his will to give place to the word of God, & y ^t unto this end, y ^t the glory of God might be set forth, & the christen religion confirmed & stablished: this doth not the devil gladly. Therefore in such agony, conflict, & strife against the devil, crosses, hallowed candles, holy water, & such other trifles do no good at all. Where it is for the devils profit, and for the enlargement & confirmation of his kingdom in all superstition, idolatry false religion, wickedness. &c. that he should be put out, that by this means the wicked world may receive the punyshemente of their frowardness, because they will not call upon Christ, and so be the more depely drowned in superstition: there it is possible, that the devil will suffer himself to be expelled and caste out of such wicked persons, as Sorcerers, Necromancers, witches, and such like are. For this is not done to the ende, that the Gospel may be advanced, and the truth known, but that error may be confirmed that the more authority may be given to monkerye, to the invocation of Saints, to Pylgremages, to Uigiles, to Masses, and to such like trumpery. For, the maintenance of these things, wherewith the glory of God is obscured, and the truth of his holy word hindered: the devil is well content to give place, and to suffer himself to be caste out. But where the casting out of the devil is done to this end, that the fynger and power of GOD may be seen, and that the kingdom of God may be stablyshed: there the devil resysteth, wrestleth and showeth him self unwilling to depart, and maintaineth his abode there so long as he can, as Christ teacheth in the Parable of the strong armed man. Therefore let us never forget this great exceeding mercy & singular goodness of the Lord our God, but most humbly and hertily thank him, that he hath sent his son to be an helper unto us against the devil to cast him out, and hath given us his word, whereby even now also that work is done, I mean the kingdom of the devil is destroyed, and the kingdom of God is set up and encreaced. In this grace God for his mercy ever keep us for his dere sons sake Jesus Christ our Lord, and alone Savior: to whom with God the faand the holy ghost, be all glory for evermore. Amen.

THE EXPOSITION.

I N this Gospel we learn, that our Savior CHRIST hath a singular and special care for them that follow him, that seek the kingdom of God, and the righteousness thereof, and set their chief delectation and pleasure in hearing the word of God, and in practisyng the same, so that all such shall want no good thing necessary for their living, but shall have abundantlye what so ever is needful, so far is it of, that they need to despair of God's providence in this behalf, as though he were led with no care at all toward them, and their necessities. Thys doctrine the wicked worldlyngs and covetous carles are not worthy to hear, much less to believe, seeing their minds are otherwise set. In deed they hear, that Christ bounteously wrought this great miracle, but they do not believe, that Christ will do the same for them. Therefore are they all together given to the world, scrape and rake together, what so ever they can get by hook or by crook, by right or by wrong, by lawful or vnlaufull means, declaring by all their doings, that they have no good and faithful persuasion of God's providence, and that Christ neither can nor will deal with them, as he did with this people, of whom our Gospel maketh mention. Yea some of them after the manner of Epicures, think God to be a careless God, and not to regard his people, but to sytte idle in heaven, gasing about I cannot tell upon what. And therefore they think it to be their charge and duty, to cark and care, to aforesee and provide all things necessary for them selves that they suffer not hunger and cold. &c. But such men, yea rather monsters of men, Christ regardeth not. They that embrace his word, Christ conforteth them in this place, that he will feed them, not with words, but with deeds, even with all things necessary. Let us not doubt, think, or compass in our mind, how we should be nouryshed, but let us put our whole confidence in Christ, which confydēce without all doubt shall not deceive us, but bring unto us no less bounteous blessing, then these men received. For Christ is always at hand to help, succor, and relieve them, that faithfully put their confidence and trust in him. Cast thy care upon the Lord saithe the Psalmograph, and he shall nouryshe thee. Yea CHRIST is of such power, that if there remain no more then five loaves, yet can he so bless them, that they shall suffice five thousand men besides women and children: And moreover of them also leave so much, that it shall far excelle in quantity the former stoare. For the first was scarcely half a baskette full, but that remained were .xii. baskets full: whereof we are taught: that if we believe the word of God, and doubt nothing thereof, framyng our lives according to the same, GOD will undoubtedly care and provide for us, and abundantlye send us what so ever is necessary for our living, as we may see in this history. Although all be not godly, that came here unto CHRIST, yet some of them were earnestly given to godliness, and sought more the word of God, than they were careful for their bealy. Therefore Christ careth for them, and bringeth it to pass, that they be fed, when they thought nothing of the matter. As though he should say: Fyrst of all, whatsoever thou be, seek the kingdom of God, believe in me, and live according to thy vocation: and as for all other things, leave the care unto me. Thoughe that thou have not excess, though thou haste not thousands: yet that thou shalt have sufficient, I will provide. For gold, silver, money. &c. are not meet to be eaten: thou haste need of bread, which commethe out of the ground. If thou haste not plenty hereof out of the earth: if thou hast not ground, lande, possessions &c. only believe, and follow thy calling: so shalt thou not want bread.

Dayely experience mynistrethe unto us exaumples of this thing. He that in the beginning is but a poor scholar, being dylygent in his office, thorough the blessing of GOD becometh a great doctor. A maid servant being diligent in her service, and studiosly looking unto things of the house, through the favor of God, cometh unto such marriage, that she is made maystresse of an household, having substance, goods, rychesse, and plenty of all things. There is great abundance of such exaumples in all ages. As on the contrary parte, they that fear not GOD, care not for his word, are negligente in their office, are idle, and give them selves to sluggyshenesse: They fall into myserie, poverty, and beggary, yea though they have much left unto them of their parents or friends, yet cometh it to naught, and wasteth away as snow against the son. Therefore many young men now a days, giving them selves rather to ydlenesse then to labor, to wickedness then to godliness, are forsaken of God, and by this means fall into all kinds of misery and lewdness, so that either they die in battaylle, or come to hanging, or ells have some other shameful ende. Whyche thing is to be understand also of so many as fear not GOD, nor faithfully walk in their vocation, be it never so base and homely. All such must needs be accursed of God, and be overwhelmed with myseries. And well worthy, for as much as they love not godliness, believe not in Christ, follow not his word, walk not in their vocation. &c. For if they did this, they should have God in all their affairs a moste sure defender, tutor, patron, prouider, encreaser. &c. so that they should lack no good thing.

Learn therefore of this Gospel to believe in Christ, and that he will conserve and keep us, and provide all things necessary for us, if we will apply our selves to godliness, and love Christ's word. As though he should say: If thou be godly, and fearest God, loke thou for thy meat at my hand, moste certainly: despair not, though thy living be smalle, I will bless thy stoare, and provide abundantly for thee. But if thou follow those ways, that ar wicked and ungodly, if then thou fall into misery, marvel not, neither blame thou God, but thyself: yea though thou have gotten the goods of the world, yet if thou be ungodly, they shall not surely prosper with thee, but they shall sodeynly consume and come to naughte, so that thou mayste be well assured, that he which despiseth the word of God, and. obeyeth not God's commandment, shall never be pleasured at the hand of God. Thys thing doth Christ teache us in this his miracle, in that with five loaves he fedeth five thousand men besides women and children, whose number peradventure was equal with the other. They all were filled, and yet there remained much. In thus doing Christ setteth not forth the bare word, as he doth in the syxt Chapter of S. Matthews Gospel, but he expresseth the same in very act, and giveth an example thereof. As though he should say: I am rich, and can easily feed thee. Only see, that thou behauest thyself godly. Folowe the word of God, and keep that. As touching thy food, lay the care thereof upon my back. This is the doctrine of Faith which Christ setteth forth in this miracle unto us. The faithful only understand it: the unfaithful regard it not, but rather laugh it to scorn, as they do all the other mysteries of God.

But besides this doctrine, there are remaining two things, which the Evangelist doth diligently set forth The first is, that Christ asketh a question of his disciples, and they answer what they think good. The second is, that he commandeth to gather up the fragments, that nothing perish. Now as concerning these .ii. disciples, Philip, and Andrew: it evidently appeareth, what is the cause, that although he provoketh us unto faith by this his vnloked for blessing, yet it cannot be found in us so true, right, and perfect as it ought to be. For that letteth us, that was also an impediment to the disciples: I mean, when we only consider, howe much we have need of, and have noo regard, howe much Christ is able to do, with his blessing. Philyppe leaveth to reason and saith, that two hundred penny worth of bread is not sufficient, that every man may have a little morsel. If a count be here taken of the people, and compared with that sum of money that Philip here nameth: it seemeth to be little in deed. For there were not only five thousand men, but there were also many women and children, as S. Matthew saith, which are not numbered. Philyp followeth the rule of reason, and according unto that maketh his accompt. Even so we go to work. Reason altogether ruleth in us, and we caste our accounts, how much we have need for our necessary daily and yearly expenses. But when we perceive that our goods fail us, then are we out of countenance: then fall we to desperation, and think verily, that we shall never be able to sustain our selves and our family.

And even thus goeth it with Andrew also. He perceauyng the good will of Christ toward the pore people, would gladly that they were relieved, & therefore telleth Christ what provision there is, & how that a boy had five barley loves and two fishes. But notwithstanding when he remembered what a great company there was of hungry folk, and considered how sclender the provision was, he counted it nothing at all. What are these (saith he) among so many? Streight ways considering the number, he casteth away faith, & thinketh it not possible y ^t such a multitude can be holpen and relieved with so little quantity of bread & fish. And this is a commune fault among us all, not only when we think of living, but also in all our other troubles and dangers. For we run straight ways for help unto reason. if reason se no help, then out of hand we fall unto mourning & lamenting, utterly despairing of confort. But it were much better, if we did cast all our care upon God & fall to no reasoning about necessary things. For by this means there should be but one incōmoditie when any misery should chance. where as now thorough our care it is doubled, and yet nothing amended. Care maketh no man riche: yea it rather bringeth disease of body & disquietness of mind, two great pestilences to man's life. Examples in this behalf want not. Therefore seeing that reason can no otherwise do, but be occupied about those things that we have need of, and show her self careful about necessaries, as though our whole wealth depended of her carefulness and devise, which is directly against faith: The Evangelist would not let pass this thing vnremembred, that by the example of the disciples we may learn, how lewd and wicked such toys of reason are, namely in Christians, which ought only to depend on Christ and his word. After the rule of reason Philippe and Andrew judged truly: neither is it possible, that a man only led with reason can otherwise think, or have any better Judgment. But we Christians may not look upon Reason, but upon the word of God. Therefore we ought not so subtly to reason, as constantly & steadfastly to believe: & where reason faileth, there to lean unto the word of god & faith, & diligently to consider, what a noble and faithful steward Christ is to the Christians. We can give no more then we have. But John saith here of Christ: He gave of the loaves and fishes, not so much as was at hand, but so much as he would. Neither is it to be thought, that he did this only but ones, and that he from hensforth will do no more so among his. For, as I said before, his examples and miracles are published and set abroad at all times, not only concerning food when GOD respecteth and healpeth them that are nedye and without comfort, but also in all other necessities and miseries. For he is almighty, and hath promised to us help and defense. Therefore all our power is only in this: Where reason sufficeth not, that we should make the matter up with faith and prayer, and undoubtedly believe, that he is also a God unto us, which is not only able with his blessing, to amplify and increase that little we have, as he did the honey and oil of the widow of Sarepta, but also that he is able of nothing to make all things.

This consolation and confort ought we diligently to consider, and only (as Christ saith) respect this, that first of all we seek the kingdom of God, and the righteousness thereof. As for all other things that we have need of, let us cast our care upon our heavenly Father, which will give unto his, even when they sleep, as the Psalmograph saith: that is to say, they shall be blessed and provided for, and yet shall they not understand, howe and whence it cometh, as as we may plainly see in this miracle. For so soon as CHRIST toke the bread into his hands, and added thereto his blessing, it was straight ways perceived, how it was multiplied and increased. The fishes also when Christ distributed them, and commanded them to be delivered to the people were increased marvelous greatly.

Thus would Christ have us both to perceive, and to believe, that we by this means might attribute more to the secrete and invisible richesse of God, then to our present reason and store.

Miserable is the face of this world. Ennemies are on every side of us. Discord, debate, and strife increaseth daily more and more. Our men and our money decay daily. The common wealth is come unto lamentable ruin. All things go to havoc generally, neither is there any hope of amendment. The pope also is not idle, neither sleapeth he, but seeketh all means possible to disturb realms, to set Princes together by the ears, to bring desolation to all those countries that resyst his tyranny, caste away his intolerable yoke, refuse his wicked doctrine, despise his diuelyshe decrees, idle inventions, crooked constitutions, unwritten verities. &c. and embrace, believe, and profess the true and lively Gospel of our Savior Jesus Christ. For the Turk hateth not more the name of Christ, than the Pope doth abhor the Gospelle that we profess. Therefore seeketh he all corners, and studyeth by all means that may be, to take away the Gospel from us, and to restore unto us the old abominations. Which things when a Christian man doth remember, it can no otherwise then grieve him. Now reason beginneth to compass with her self, what is best to be done, and what prouysion may be made to wythstande so great euyls. And when reason with all her deuyses and counsayles seeth no way howe to bring to pass that she hath imagined, or else can deuyse no apt counsels, howe either to prevent or dyspatche so great malice and displeasure, then falleth she to confusion, and at the last unto desperation. Neither can reason frustrate of her purpose be free frō sadness and desperation. For flesh and blood can no otherwise do, thenne her nature requireth. But the Christians are in a far better case. For when reason faileth, they lay hand on the word of God, and with steadfast faith believe to receive help and comfort at the hand of God, according to his promise. But what is the commandment of the word or what is to be believed in such an extremity and difficulty of things? Verily even this, that Christ hath overcome the world, and that the gates of hell shall not prevail against his church: The eyes of the Lord are upon the righteous, and his ears attent unto their prayers Who shall hurt you (saithe S. Peter) if ye follow that is good? Not withstandyng if ye suffer for righteousness sake, blessed are ye. The Lord knowethe howe to deliver the righteous out of temptation, and to reserve and keep in store the wicked and ungodly against the day of judgment unto their condemnation and everlasting pain, as S. Peter in that place bringeth in Loth and the Sodomites for an example.

He that on this sort setteth before him the word and promise of GOD, and holdeth them fast with a strong Faythe, him all the reasons of the world, though they should fail, cannot dismay, nor cause him to despair. For he doth know, that the Lord is above them, which ruleth in the mids of his ennemye, and therefore is he contented with all things, that he may gloryfye his name against them, that are adversaries to his word, vex the church of GOD, and make neither ende nor measure against God and his word, even as Pharaoh, and the Egyptians did: so that through the help of the word the Christians thorough Faythe have a most certain and sure hope, where reason seeth no hope at all. For reason, when it perceauethe no help to be at hand, despayreth streyghte ways. But the Lord showeth true help, if we hold it fast, and follow godliness. For he that geuethe his mind to wickedness and sin, and careth not for his conscience, though it be never so much defiled and spotted with all abomination, and yet thinketh to enjoy the promise and the comfort thereof, he is utterly deceived, and shall bring nothing unto good effect

And this fault was in the Disciples. Wyth reason they were well instructed, but they had no respect unto the help of Faith, neither did they consider, what a Lord they had of Christ. Or elles Phylippe would have told another tale after this sort. Two hundred penye worth of bread are not sufficient for so great a multitude, that everyone might have a lyttell morsel. But we are in case good enough, in as much as thou art with us, which art able to fulfill and to make good, what so ever we do lack, for as much as we are in such place, where no prouysyon can be made. For thou haste that power and knowledge, the which other have not. Andrew also would have spoken otherwise, as thus: There is a boy here, that hath five barley loaves, and two fishes. If I should have the distribution of them, they would scarcely suffice two persons. But forasmuch as thou art present, put thy helpynge hand unto it, and they shall suffice as many as are here, enough and enough again, with a great portion left. This would the word and faith have taught thē. But when by the reason of their carefulness, both the word and Faith was vanyshed away, it was no meruayl though they could remember no such thing. Therefore this rule is to be observed: If thou lovest y ^e name of Christ, and notwithstanding, thou leanest unto reason, and unto the devises thereof, being compelled, as it were of necessity, yet see that the word of GOD bear the chief rule, and have the vppermoste place always, so that thorough Faith, thou depend wholly upon God and his promise. Otherwise thy help will be uncertain, yea it will be nothing. For cursed is that man (saith the Prophet) that putteth his trust in mā, and maketh flesh his strength, and suffereth his heart to go from the Lord.

After that Christ hath moste noblye declared his blessing among us, we may not forget this commandment, that Christ gave his disciples, concerning the gatheryng up of such bread & fyshe as remained, that nothing might be lost. For as our reason in time of necessity can do nothing but reckon and acompt how to compass things to serve our ned • , and cannot away with Faithe, nor yet constantly cleave to the promise of God: so likewise, when the blessing of God is plentuous, the world neither can nor will rightly & thankfully use the same. For many do abuse the blessing of God unto excess, prodigally and wastefully they spend it about naughte, as experience teachethe us. If there be a good wyne year, so that there is plenty of wyne, then fall the people to drinking, gullyng, glosyng, quaffyng, and most unthankfully abuse that precious and good gift of God, as though god that yere had sent such abundance of wyne only to this ende, that the people should drink drunk. The blessing of God they ought to use, & not to abuse: & if we have more then present necessity requireth, it ought diligently to be gathered to gether, & laid up in store, that it may supply y ^e lack & necessity that is to come, as Joseph coūcelled Pharaoh king of Egypt, y ^t with y ^e great & plentiful increase of the seven former years, he should provide for the other seuē dere years y ^t should follow, that by this means there might be store of grayne for all his lande. In like manner when god sendeth to artificers & men of occupation a good year, so that their wares be well sold, & they have good utterance of such things as they occupy: they may not therefore abuse this blessing of God, & wastefully spēde away their gains, but they must keep them in store, & warely lay thē up, y ^t they in time to come may serve y ^e lack y ^t is like to follow. But forasmuch as many do not this, but spend as fast as they get, & spare nothing for the necessity y ^t is to come, therefore in time of need they lack, & God withdraweth from thē his blessing. It is mete, that they which abuse the gifts of God, & riotously & wastefully spend them away, should at another time lack, y ^t by this means they may learn, what it is to neglect & not to regard the blessing of god. And as some do, to much wastefully consume the good gifts of god, so on y ^e contrary part some do abuse thē by hourdyng them up & niggardly keeping them, yea & that unto this ende, y ^t when a dearth come, they may have y ^e more gain, though it be unto the utter vndoinge of their poor neighbors, as we may see in our covetous cormorantelyke cornemongers, which hourde up corn in the time of cheap, that in the time of dearth they may sel it the dearer unto the profit of thē selves, but unto the disprofit of other, so that they bring not forth the blessing of God to the comoditie of other, as & when they ought, but only at such time as may serve their covetous desires, & they reap the greater profit. Solomon saith: He that hourdeth up his corn, shall be cursed of the people: but the blessing of the Lord shall fall vpō the heads of them that bring it forth, & sel it for a reasonable price. These catarpillers of the common wealth which only seek their own private lucre, whether it be in Corn, cattle, or otherwise, are a spiteful kind of people, hated of God and of all godly men. For as touching that Christ commandeth y ^• fragments & such things as wear left, to be gathered up, it was not commanded to that end, y ^t it should serve the covetous lusts of the most covetous worldlings, but that we having them in store might be the more able to help the nedye & hungrye. But carnal reasō saith: hourde it up that thou maiste be the richer, although other by that means be beggared. As though God gave his blessing unto thee to serve thy covetous affections, & not rather y ^t by it thou sholdest serve at all times the common necessities of other. But by this means it cometh to pass, that these gredye gryffes looking continually for gain, do not only not work according to the blessing of God to the profit of other, but they them selves also thorough their covetousness take no pleasure nor use of the things, which they profess. For a covetous man lacketh as well that he hath, as that he hath not. Therefore as they y ^t believe the word of god, although they lack, yet shall so be increased with goods, that they shall have gods plenty & enough even unto the uttermost: so likewise they y ^t abuse the gifts of God unto their own covetousness, provoke against them selves his curse, that in their greatest abondance they are most nedie and miserable For this is the misery of the covetous worldlings: it is no less grief unto them to distribute and lay out their goods, then it is to get them, and to scratch thē together. And when any calamity or mischance happeneth, as it many times come to pass, so that their goods have some misfortune, as their corn to be eat̄ with vermin, their wyne to wax sower, &c. Then are they so vexed in their minds (a pain worthy such a sin, and a plague worthily cast upon them) that the loss of thē grieve them more, than if they had never had them. What man, if he be a man in deed, and not rather the monsture of a man, had not rather to have a little in the fear of god with a quiet & merry conscience, then to have great abondance with gods anger and disquietness of mind? namely, when this is most certain, that such unmerciful Mammonistes have not only God their enemy, their conscience a continual & vnrestfull accuser, all good men adversaries, all poor men out cryers, cursers, and desyerers of vengeance to fall upon them, but also they have the devil at hand with them, which so be wytcheth them, and maketh them such doltes, that they cannot see what good and right is, nor lift up their minds so much as ones to be thankful to God for his blessings, nor yet to consider for what purpose they were givē them of God, but remain in such blindness of mind, y ^t they know none other god, but Māmō, the riches & goods of this world, which so long as they abide safe, they are safe, but if they ones decay, then is all their hope gone, so that thorough the suggestion of Satā many of them fall unto desperation, hange up them selves, drown them selves, cut their own throat, or otherwise rid thē selves out of the way, & at the last for abusynge the blessings of God, & for their unmercifulness they have their portion with the devil, whom they have so long served, in that lake that burneth with fire and brimstone. And this is the pain of this sacrilege, when the blessing of God is turned unto a pray of man's covetousness. The blessing of God is not to be caste away by riot and prodigality, but to be kept and much made of, that it may help in the time of necessity, and that thorough it, the better provision may be made for the poor: Neither is it to be hourded up, but lyberally to be brought forth unto the sustentation of the nedye, that we may not seme to have received God's gifts in vain, but rather unto such an ende as he hath appointed, that is to say, unto our own necessary comfort, and unto the relief of the poor and nedye, as it is written: He hath dispersed abroad and given to the poor: Therefore his righteousness abideth forever and ever. Thus in this our gospel we have heard a comfortable doctrine, howe we in all our necessities must have an eye unto the Lord Christ, and unto his word, and altogether depend upon the same, and loke for blessing at his hand, nothing doubting, but that whatsoever he hath mercifully promised us, y ^• same will he most bounteously perform & give unto us. For he is a lord both of will and power, and abundantly riche for so many as call upon him: yea he will grant us more, then we dare be bold to ask, such and so great is his mercy unto them, that faithfully believe on him. God give us his grace, and bless us, that we may daily more and more increase in godliness, seek the kingdom of God and the righteousness thereof, believe his holy word, and live according to our vocation, and calling, & in all our necessities, miseries, afflictions and troubles, whether it be concerning food or otherwise cleave unto him and to his gracious promises, always looking for help at his most merciful hand, thorough our Lord Jesus Christ: to whom with the father and the holy ghost be all honor and glory worlds without ende. Amen.

THE EXPOSITION.

T He Gospel of this present Sunday is full of matter, and ministereth many things to be considered, which all to handle at this present, time will not suffer. Therefore will we chose out of it only this principal point, namely that Christ saith, we ought gladly to hear the word of God: and that he which heareth the word of God, is of God. Contrariwise, he that heareth not the word of god, is not of god. These words are so simply and plainly spoken of Christ, that no man will think, that they be of any great weight, or much to be esteemed. But he that knoweth these things truly, searcheth & pondereth earnestly, what this meaneth, to be of God, or not of God, he shall soon perceive, that the things whereof Christ here speaketh, are of great weight and singular importance. For this is certain, that mā can have no greater fault laid to his charge, neither can he suffer any greater infamy, then to be reported that he is not of God. All the displeasures that can chance to a man in this life, be they never so grievous and many, are not to be compared to this, that Christ in few words saith to y ^• Jews, ye are not of god, Therefore all the matter consisteth in this thing, that we hear the word of god, and keep it. For this is evident thorough the whole story of the gospel, that they which will not here the word of God, but speak evil of it, and blaspheme it, follow the devil, and, are obedient unto him, which carrieth them whither he will, and useth them to what purpose he lysteth, and the lenger the worse, as we may see in the Gospel of this present Sunday. Firste the Jews are angry, because Christ beginneth to preach. Afterwarde they begin to speak evil and spiteful words of him, calling him a Samaritan, and saying that he hath a devil. This might seme to be wicked enough. Not withstanding they proceed and go forward with their wickedness, and ware still madder and madder. What makest thou, say they, of thyself? to be short, they give over themselves so greatly to all ungodliness and mischife that at the last they bend them selves unto murder, and take up stones to kill Christ. Into this horrible wickedness are they fallen, because they despise the word of God, because they blaspheme god and his word, and speak evil of the lord Christ. And here ye see, what it is to be of the devil: verily, not to hear the word of god, to blaspheme the true god, to speak ill of him, and to go about to murder him: Of this sort in these our days are stubborn & disobedient children, which will not obeir their parētes, but despise both them & their commandments. Afterwarde they go forward in their wickedness: they curse their parents and rail on them. And although they do not execute the very act of murder upon them, yet wish they their parents dead, or else they them selves live so vngraciously, that their parents wish them selves rather dead then a live. And all this come to pass, because such wicked children will not hear the word of god, nor endeavor them selves to keep it. And thus goeth it thorough out the world where they will not hear the word of God, and frame them selves to live according thereunto, as we may see in evil speakers, liars, blasphemers, fighters, ruffins, and such other wicked persons, which go forward daily more and more in their wickedness, till at the last they come to a shameful ende. Of this matter have we also experience in the Papists, which the longer they continue, the worse and madder they are. They rail, they speak evil, they curse, they blaspheme both the word and the preachers thereof, and never cease frō their furious madness and mad fury, till they condemn the word for heresy, and the professors thereof for heretics & Scismatikes, aprehending, them, casting them in prison, and afterward moste cruelly murderyng them with fire, with sweorde, with halter, with water. Verily the contempt and despising of godes word is the greatest sin that may be. For in other sins when a man offendeth, he may be reproved & taught to do better, & the guilty will acknowledge and confess his fault, but in this sin, when the word of God is contemned and blasphemed: the professors thereof are most miserably entreated, & at the last most cruelly murdered: it is not possible, that the auctours of this most abhominable wickedness will suffer them selves ones to be admonished of their faults, or be persuaded that they do evil. Yea they think, they do well, and that in so doing they please god, and do god hye service. As for the doctrine that they condemn, it is, say they, plain heresy. And as touching the professors thereof, what other are they, then wicked heretics, so wers of new doctrine, deceauers of the poor, scismatykes, Apostatas, forsakers of the tētes of Israel, enemies of our mother holy church, troublers of the common weal, and at the last, what not? whom to destroy and utterly to take away from the face of the earth, who is so far estranged from the rule of reason, that will not judge it a moste reasonable and lawful act. Thus they please thē selves in their wickedness: They rejoice when they have done evil, and joy in their sins, so far is it of, that they are ashamed of their evil doing, where as in all other sins commonly the contrary is found. Therefore it cometh of the devil, not to hear the word of GOD, but to blaspheme it, and to persecute the preachers of it. This wickedness of the Papists above all things must be eschewed of them, that hope for any parte of gods kingdom, otherwise nothing is to be looked for at the hand of God, but anger, indignation, & at the last, death & damnation. For this is an hard and grievous word, that Christ speaketh here to the Jews: ye hear not the word of god, therefore are ye not of God. For he that is not of God, is of the devil, and is oppressed with the greatest plagues and pestilences, that can be devised. No man can wish unto him a greater evil, then he is all ready fall into. It is lamentable to consider, that this great and abhominable sin is now common almost among all states, I mean, the contempt of hearing gods word, and specially among them that be of great authority. If a man say unto them: thou doest not well, that thou cōmest no ofter to the sermons. What doest thou set them at naught? this thing showeth evidently that thou art not of god. The greatest part of thē will answer on this manner: what have I to do with sermons? I know myself, I trow, what is best to be done. If thou be importunat upon them, and tell them, they must take another way, or else they cannot be saved: thou shalt find them by little & little to be exasperate and moved, that they will rail upon thee, & threaten the a displeasure, if thou hold not thy peace. This is such an horrible wickedness and grievous sin, that it maketh any Christian heart to tremble and to shake for fear, seeing that dāmnation hangeth upon it, as Christ saith: he that heareth not the word of God, is not of god, but he is the son of the devil: namely when they are so froward and wicked, that they will not only not do well, but they will also defend their evil, as the Jews in this our Gospel do, and say: Saye we not well, that thou art a Samaritan, and hast a devil? This is y ^e very devil, that challengeth unto him the honor of God, desiereth to be counted holy, and by no means suffereth to be reproved. And this is one parte, that whosoever heareth not gods word, the same is not of God, but of the devil. But this is not so to be understand, as though the devil had made them, and given them their mouth, eyes, reason and so forth. Nay all such things are of God's creation and gift. Therefore must a man make a difference between the thing and the use thereof. That man which lieth and deceaueth, had a good tongue given him of God, but the abuse of the tongue is of the devil, because he giveth his tongue unto the devil to be abused, even to blaspheme God & his holy word. So likewise God giveth hole and good eyes: But he that abuseth them unto the contemplation and beholdynge of vain, filthy and vnhoneste things, that cometh of the devil. In like manner when the heart thinketh unclean and cruel things: the very heart it self of the own nature is not evil, and is of god, but the evil use thereof is of the devil. Cōtrariwise, that is understand to be of god, when the ears are put to this use, that they hear the word of God, & can be contented to be reproved, when they do amiss. Also when the tongue is occupied in prayer, in teaching, in edifyinge and confortynge other, such ears and tongue are of God, and without fault. For they are put unto that use, for the which god made them. So in like manner, whē the heart thinketh honest, pure, chaste, & godly things, as howe our neighbor may be edifyed, and not offended, howe God's glory may be set forth and not hyndred: such an heart is the creature of God, as the ears and the tongue likewise are, and doth right well please god▪ But they are therefore named to be of god, because they would not, that these their menbres should think, speak, and hear any thing, that should be against God. And if it chance at any time that we fall by speaking evil by being angry, &c. Yet we return again, we confess that we have done amiss, and ask forgiveness. This cometh sometime to pass thorough the evil behavior of other, or by chance, and sometime before we be aware of it. But we repent us hereof, and make haste to come again into the right way, with a full purpose never to fall into the like again. But they are the devils children, which stubbornly go forth still on in doing evil, and if they be reproved, they stoutlye and arrogantlye answer: what care I for it? as disobedient and styfnecked children do, when they are corrected of their parents. These are of the devil, and become daily worse and worse. For the devil, will not suffer them to rest, nor to be quiet. Fyrst they despise the word: afterward they blaspheme, curse, and speak evil: last of all after the manner of the Jews, they take up stones and go about murder. By these properties the devils whealpes be known. For he is a murderer, a calumniatour, an accuser, a pycker of quarelles, and a despiser of god and his word even from the beginning. Therefore let this doctrine be a defense unto you against this moste abhominable sin, that ye also do not despise the word of God, but gladly hear it, and diligently exercise youre self in the meditation and study thereof both night and day, and learn to frame your life according to the same. Then shall you be the sons of God: other are the children of the devil. For they have lost the word, life, righteousness, and are the very bond slaves of the devil. Neither can this anything at all help them, that they are of great power & riche. In this sin stycketh the Pope even up to the hard ears, with all his complices. For he is ever against the word of God, and for it persecuteth and formenteth the Christians, more cruelly then the Turk doth. And by this may ye know that the devil is in him, & that he belongeth unto the devil with all his. But they that gladly hear the word of God, are of god. Now what is god? he is no murderer but a creator and maker, frō whom all life cometh. But the devil never made man nor gave him life. Therefore as God is a living god, so likewise is he the very life of all them, that are of him, and hear his word. This doth Christ confirm here with this his notable saying, worthy forever to be remembered: berely verily, I say unto you, if any man will keep my word he shall never see death. But what other thing is it, to keep y ^e word of God, then never to depart frō it? and to believe, that whatsoever Christ hath promised us in the gospel concerning forgiveness of sins and everlasting life, is true, and to remain in the same faith and hope unto the ende, he that doth this, saith Christ, hath everlasting life, neither needeth he to fear sin, hell, nor the last judgment. For to such one, all is grace and mercy, death in deed shall assaulte the faithful, and flea the bodies of them, yet shall they not fele it, as they do, which are under the power of the devil, and die without the word of God. For they die unwillingly, spurn against death, take on as though they were mad, roar out like lions, refuse death, and would by no means die, and yet die must they. Yea if it were possible, they would leap thorough a thousand fyres to escape death. But so shall not they do, saith Christ, that be my disciples, that hear my word and keep it. For when they lie upon their bed and must die, they shall have no such trouble, turmoyle, and disquietness. They shall have joy and peace in their hearts toward God, confortyng them selves with the hope of a better life to come, & in that hope as persons fallen on sleape, swetely depart without fear or tremblinge. For although death shall corporally flea them, yet shall that death be so apalled and made of no force, that it shall not be felt at all, even as though a man should swetely fall a sleape vpō a soft pillow, as we many times see in such as for then offenses are condemned to die. when they go to suffer, being before well instructed in the word, and faithfully beleuinge the same, they offer them selves gladly, willingly & with a merry and cheerful heart to die. They fear not, neither tremble they, as these do 〈◊〉 fele no consolation nor comfort in y ^e word, for he that feleth death, and is not armed with the word of god against death & the terrors of the same: he is mad, wode, & frantic, & fareth as though he were in desperation, yea and possessed with the devil. Cōsider therefore, (O dearly beloved) what a great treasure & precious Jewel ye get, when ye diligently & gladly hear the word of God. The first is this, ye know y ^e ye are of god, & have overcome y ^e devil and all his infernal army, & y ^t neither sin nor damnation hath any power over you. Moreover whatsoever should be objected against you to the hyndraunce of your salvation, it cannot prevail against you, but ye shall easily overcome it. But contrariwise, the world with the lease trouble y ^t cometh, waxeth mad, is impaciēt & falleth unto utter desperation. The Christians undoubtedly in this world have many troubles. For y ^e world & the devil hate thē most extremely. Therefore are they at all times in danger of life, of goods, of fame, & of all y ^t ever they have. Now how shall they find means, to suffer these things patiently? verily by none otherwaye, then by holdinge fast the word, and cleauinge hard to the same, & saying: let it go, as it will go. I am not of the world, but of god: for if I were of y ^• world, y ^t world would deal otherwise with me. But I had rather a thousand times, y ^t world should hate & persecute me, then love me, & so fall out of the favor & good will of god. Where the mind is thus affected & settled, all the troubles & adversities of y ^t world pass away as a cloud, or as a byrde that is swyfte of wynge. They show them selves a little while unto us, but straight way they are gone. Let this be your great & singular consolation, that even in this life ye fele the power of y ^• word: but specially then whē death cometh, which now thorough y ^e faith that ye have in the word, is evē as a sweet & pleasant sleep. And as he y ^• walketh ī darkness, & perceaueth not y ^e theaues, is y ^• sooner oppressed & overthrown, yea & y ^t before he be ware, evē so goeth it w ^t the faithful: the devil is the thief & mur? therer, & hath sworn our bodily death, so y ^t we cā not escape it, notwithstanding when we are enarmed with the word, & hold fast y ^t , we shall scasely fele death, or any pain thereof. For the word setteth men in a ioyeful and quiet state, & maketh their consciences chereful, merry and glad, so that they despair not, when adversity come, neither make they any business, whē they loose their promotions & lyuinges, but keep patience in all kind of adversity: yea when death come, they embrace it, & ioyefully receive it without any fear at all, only this is their comfort, that for Christ's sake they have a merciful father in heaven. For this they learn in the word, without y ^e word they can learn nothing. If there were non other cause, that we should desire the knowledge of gods word, but only to learn how we ought to take these daily cōbrances & adversities that chance unto us, it might worthily seme a cause sufficient. But this is nothing in comparison of y ^e last misery, that cometh by death. For as concerning that, it is evident, that then there is no help in any physician or in any other thing. Christ alone our Lord is he, which helpeth us, which also ought to be more esteemed of us, then all the things in the world. But how goeth it with us? whē he offereth us this help & remedy, yea and bringeth it home to our own doors, we despise it, and set naught by it. This therefore chanceth unto us worthily afterward, that we be not of God, and so by little and little daily fall more and more into more grievous sins, and become worse & worse, as it is sufficiently before said. When such are at the point to die, they can find neither help nor council. And what remaineth there for all such, then lamentation, fear, trembling, horroure, yollyng out, roaring, yea desperation and damnation? Therefore this is the principal point of doctrine contained in the Gospel of this present Sunday, that we diligently embrace the word, gladly hear it, and faithfully believe it. If ye do this, then shall ye overcome sin, devil, death, hell, &c. And although death shall take you out of this life, yet shall ye fele no pain of him, but it shall be unto you as a moste sweet and pleasant sleep. For the word of God is such a comfort and present help, that it bringeth unto us a quiet life, a merry conscience, & everlasting salvation. As for the ungodly and such as despise the word of God, there can no more mischief be wished unto them, then they suffer all ready. For seeing they hear not the word of God, they are not of God. As an unruly child, which despyseth the commandment of God, careth not for his parents. What can be spoken more unto his reproach, then that he is the son of the devil, and not of God? This is not lightly to be regarded, or to be set naught by. For it were better to be the bond slave of the Turk, or of any other most barbarous and cruel tyrant, then to to be the captive and bondslave of the devil, which is an accuser, a calumniatour, a picker of quarrels, a murderer, and seeketh all means possible to cast us into utter destruction. Take hede of this mischief, and dilygently consider with your selfs, in what gret reverence, and estimation ye ought to have the word of God. For there is none other reskue, help, or remedy against everlasting death, devil, sin, hell. &c. then to hold fast the word of Christ, that is to say, to believe his promise and thorough faith in his word to have a sure hope of everlasting salvation. For when Christ saith: He that will keep my word, shall never see death. He meaneth not the law that God gave to the Jews by Moses. Which law although it be a true, holy, and profitable doctrine, yet seeing we because of our vicious and corrupt nature cannot obey that doctrine, it is become unto us the ministry of death, and always reproveth, accuseth, and condemneth our sin before God. Therefore have we need of another word that we may be delivered from sin, and be justified before God. And that now is the word of Christ where he saith: He that believeth in me, shall never se death. This word must be apprehended and laid hand on with a strong faith, so that we may by no means doubt, but that it is true, which Christ promyseth. For he that refuseth the word, and taketh counsel of his own devise, he shall find death and not life. Therefore in the agony of death, not according to y ^t we fancy, but according to y ^• which we hear in the word must we judge and say. I see that I must die, but I hear the promise and word of Christ my Lord, that thorough him I shall have life. For as touching sin, for the which I must needs suffer death, it is utterly taken away by him, so that God for his death and resurrection, will be merciful unto me, and give me everlasting life. This is truly to keep the word of Christ. But it is an hard thing to have this faith. For flesh and blood cannot otherwise be persuaded then as they fele and prove. Against this peruers and froward reason must we strive, and ask of God his holy spirit, that he may stablishe our hearts through the word, that they may retain and keep the true Faith. What the cause is, why the word of Christ is of so great efficacy, might, and power, Christ him self showeth in the ende of this Gospel: And in this point he so greatly moveth the Jews, and stirreth them unto anger, that they are ready to stone him unto death. For this troubled the Jews, that Christ said, his word preserveth and defendeth from everlasting death, forasmuch as they saw, that Abraham Moses, and other holy men, which be greatly commended in the holy scripture, wer dead. They thought that Christ was much inferior to them, and that it was a matter worthy to be laughed at, that he should so much brag, boast, and set out his word. But Christ answered: Abraham desired to see my day, he saw it and rejoiced, that is to say: If Abraham had not kept my word, he had died euerlastyngly, and ben damned forever. Before Abraham was, saith Christ, I am. And that is thus much to say: I am almighty and everlasting God. Now he that will be delivered from his sins, escape everlasting death, and come unto everlasting life, he must be helped̄ by me, and seek help at none others hand but at myn alone. This could neither Moses nor any of the Prophets speak truly of them selves. For they were all men. But Christ is god and man. Therefore is he able to give life & everlasting salvation, & none but he alone. This is a great consort and a most sure confirmation of our faith, where we confess y ^t Christ is true & everlasting God, as we have the like testimonies of this thing in many & diverse places of the Evangelical history, y ^t our whole trust should be in him, & in his word, & in none other. For this is y ^e word of god, & can by no means deceue us. What soever he speaketh is certain and sure, & is never void, but is as sure, as God by his word made heaven & earth of nothing. Lerne this diligently, and with thankful hearts knowledge this inestimable benefit and pray y ^t God by his holy spirit may keep you in y ^e truth of his word, & receive you into everlasting life through Christ his son, to whom with the father and the holy ghost be all honor and glory forever and ever. Amen.

THE EXPOSITION.

T HIS day is red in the Church, as ye have heard, the story of the painful Passyon and dreadefulle death of our most loving Lord and sweet Sauioure Jesus Christ. And although the passion of Christ ought at all times and every day, dylygentely to be remembered of us, and of every Christian, seeing it is that only and alone precious treasure, whereby we are delivered and set at lybertie from all the power of hell, from Satan, sin, death, damnation. &c. yet the ancient Fathers of Christ's church in times paste have well provided, that we should have every year a certain peculiar time appointed for this purpose, in the which we might do and exercise this either privately or publykely. For by this means shall the Passion of Christ be the more dilygently inculked and beaten into the youth, and also be the more surely engraffed in the memory of the Elder sort of people. Now, forasmuch as the Passion of Christ hath in times paste ben meruaylouslye abused by vain meditations and cogitations of superstitious and ignorant hypocrites, we will at this present leave all such vanity, and declare howe the passion and death of CHRIST ought trewely and profytablye to be considered, weighed, and pondered, unto our singular consolation and comfort, and also unto the amendment of our life and conversation. Thys shall be brought to pass, if we dilygentlye expende, weyghe, ponder, and consider these principal points following.

[ 1] Fyrst what the Passion of Christ is.

[ 2] Secondly, what provoked and moved him to suffer this Passion.

[ 3] Thirdly, how Christ both outwardly and inwardlye suffered.

[ 4] Fourthly, what fruit and profit he hath procured and gotten for us by his Passion.

Fyrst, the passion of Christ is none other thing, then an immeasurable dolour, sorrow, torment and pain, which he of a singular & vnoutspekable love toward us for our sins, that he might purge them, and utterly put them away thorough his satisfaction) outwardly in his body, and inwardly in his soul sustained and suffered, till at the last he died on the cross: which shall be opened & declared more plainly hereafter. Secondly, there are five causes, that moved Christ to suffer his most dolorous and peinful passion. The first is, our sin, which could none otherwise be cleansed purged, and put away but only by the passion & death of Christ. The second cause is, the great and vnoutspeakable charity, love, and favor, that Christ and his heavenly father bore toward us men, which charity could not abyd, that we should perish and be damned in our sins. The third cause is, the everlasting council and providence of God, wherewith he determined by this means to show his love, and to deliver mankind from sin. The fourth cause is the true and faithful promise which he made in times paste. Oute of the which afterward followeth the blindness and indignation of the Jews, which is the fyfte cause.

As touching the first cause, I mean our sin, the holy Prophet Isaiah speaketh on this manner: He was wounded even unto the death for our sins, and broken on pieces for our wickednesses. In these words the Prophet declarech, wherefor Christ was so evil handled, and so grievously punished, verily not for his own sin. For he is the only begotten and dearly beloved son of God, which never committed sin, neither was there ever found any guyle in his mouth. yea for our sin, for thyn and mine iniquity was he wounded and broken on pieces. Therefore saith the prophet: For our sin. Now that he saith (Our) that is, for the sin of all men did he suffer and die. For whē he had ones takē upon him our infirmities & diseases, then must he also die for our sins and wickednesses, as the prophet saith in the afore recited chapter, the Lord hath laid the iniquity of us all upon him. And a little after the prophet speaking in the person of God, saith: For the sin of my people have I stricken and smitten him. And in the ende of this chapter he saith: He bare the sins of many, and paid for transgressors. David in like manner complaineth in a certain Psalm, and speaking in the person of Christ saith: The rebukes of them which rebuked thee (he meaneth the heavenly father) fell on me. And a little afore: I paid the things that I never toke, We have grievously offended God, dishonored his holy name, and greatly obscured his glory. All this must Christ pay satisfy & make amends for it: Therefore saith Peter in his first Epistle: Christ suffered ones for our sins, the just for the unjust. Herof doth it follow, that not only the Jews which lived at that time, neither the soldiers, nor yet Pilate, Herod. &c. are gilty of the passion and death of Christ, but also all sort of us, which all without exception have sinned. For, for Oure sins was CHRIST slain and nailed on the Cross. Neither are we better thenne they that crucified him. Althoughe that the Jews did not know him as the son of GOD, otherwise they would not have crucified the Lord of glory: yet for all that, even of very malice and envy against him, they laid hand on him as a gyltlesse man, accused him, and flewe him. But he had never come to that point, if our sins had not ben: for the which he was stryken, wounded and slain. So likewise made we him to serve in our sins, and through him much sorrow with our iniquities. Therefore let us no more be angry with that miserable caytife Judas, Pylate, Herod, Caiaphas, Annas. &c. as the manner heretofore hath been: yea rather, let every man be angry with him self, accuse him self, and impute the fault to him self, as unto him, which for his sins did cast Christ that innocent lamb of God into this most horrible and intolerable pain.

Te seconde cause is, the exceeding great charity, love, and mercy of GOD, which he shown unto us miserable men & wicked sinners without any merit or desert on our behalf, wherewith the heavenly Father being provoked, spared not only his begoteen son, as Saint Paul saith, but for us delivered him up even unto death. This declareth Saint John in his Epistle, saying: In this thing hath the love of God appeared, that he sent his only begotten son into the world, that we might live thorough him In this is love, not that we loved God, but that he loved us, and sent his son to make satisfaction for our sins. And Christ him self saith: GOD hath so dearly loved the world, that he hath given his only begotten son, to the ende, that all that do believe in him, should not perish, but have life everlasting. Thys Charytie and Love moved CHRIST alsoo to obey his Father in this behalf, so that he came down into this world, and toke our sins upon him as the Prophet Isaiah saeith: In his love and in his favor hath he redeemed them. And S. Paul saith: God setteth forth his love marvelously toward us in this, that when we were yet sinners, Christ died for us. And Christ him self saith, No man hath a greater love then this, that a man should give his life for his friends. Of these places of the holy scripture tofore alleged, it appeareth evidently, that the seconde cause of the death of Christ is, the love of God toward all mankind, whom our miserable and wretched state, did so greatly move and strike with tender compassion, that he sent his only begotten Son (which also of very love toward man, obeyed his fathers will, even unto the death, the moste ignominious and spiteful death of y ^e cross) into this world, and gave him over into the hands of sinners, that he by his death and passion might deliver us from everlasting death & damnation. Wherof we may learn to love one another, and so to be minded one to another, as Christ was minded toward us. Of this thing doth S. John admonyshe and teache us in his Epistle, where he saith: In this have we known love, that he gave his life for us, & we ought to give our lives for our brethren. Paul also in his epistle to the Philippians, exhorteth us, that after the examples of Christ we should humble our selves, and serve one another, even as Christ served us.

The third cause is, the everlasting councelle and providence of God, which by his vnoutspeakable wisdom, determined from everlasting to deliver mankynd by the death of his son, before the world was made, as Peter in his sermon testifieth, where he after many words of the crucifying of Christ, saith thus: Hym (Christ) have ye taken by the hands of unrighteous persons, after he was delivered by y ^e determinate council, & foreknowledge of god, and have crucified & slain him. And Christ himself in the gospel telleth aforehande in many places, & giveth his disciples forewarning, how that this passion & death shall chance and comme unto him by the everlasting council and decree of his heavenly father, as he said also unto Pilate: Thou shouldest have no power at all over me, except it were given thee from above.

The fourth cause is the faith and truth of God. For when this council was determined from everlasting, then god would not have it kept in secret, but did make open the same before, many times: and promised that Savior in many places of scripture by his holy Prophets, as S. Paul testifieth in his epistles. This promise would god as y ^e everlasting truth perform, & according to his promise send the Savior, suffer him to be crucified and slain, as witnesseth. S. Peter in y ^e Chronicle of y ^e Apostles acts writ̄ by blessed. Luke God, saith he, hath performed those things, which he before declared by the mouth of all his Prophets. That Christ should suffer &c. Christ also speaketh thus after his resurrection with the two Disciples, that were journeying toward Emmaus: It was necessary, that all things should be fulfilled, that are written of me in the law of Moses, in the Prophets, & in the Psalms. What testimonies there are of the passion of Christ in the scriptures of the old Testament, ye may easily see in the Evēgelicall history of the passion & death of Christ, which I would wish you diligently to note for the confirmation of your faith in this behalf.

The last cause is the induration or excecation and blindness of y ^e Jews which thorough their great cōtumacie & stubbornness, & thorough their impenitēcie or vnrepētaūt heart, being forsaken of god, were punished, & blinded y ^t they should hear and not understand, that they should see with their eyes and discern nothing, as it is written in the scriptures. By this means they flewe the son of God, and so provoked the fyerce vengeance and hot wrath of God against them, as the Apostle saith: The wrath of God is comme on them, even to the uttermost.

For although God from everlasting had determined that his son Christ should suffer and die, and it could none otherwise be, but as God had before decreed, yet were not the Jews excused. For they found no cause of death in him. And although they did not know, that he was the son of God, yet they knew this for a certainty, that he was a godly and innocent man, whom they of mere envy and malice slew, as Pilate against him self testified this, saying: I find no cause of death in him. Therefore they sought another thing, then god did, which appointed his Son to suffer and to die, that he by his sufferance and death might deliver them that believe, from sin, death, devil and hell, and that he by his resurrection might be glorified, and become of moste worthy renown. But Satan with his menbers, the Scribes and Phariseyes sought another thing, even to slay Christ, to bring Christ to shame, and utterly to root him out of remembrance, both him and his doctrine, that there might be no more mention made of him. And so the wicked Jews thorough their envy, their blinded heart, and their ungracious council executed contrary to their will and device, the decree and determination of the heavenly father, whereby thorough the mercy of (Christ dying for them) health and salvation chanced to so many as believe. Yea the vugodlye Jews worthelye blinded, were deceived of their purpose, and advanced Christ (whom they determined utterly to destroy) unto glory, as it is written: The Lord bringeth the council of the heathen to naughte, and maketh the devices of the people to be of none effect. But the council of the Lord shall endure forever, and the thoughts of his heart from generation to generation.

When we earnestly consider these causes, then shall we see, how miserable and damnable sinners we are, verily even such, as could none otherwise be saved, but only by Christ, so that for us and for our salvation he must neees die, yea and that the most ignominious and spiteful death of the cross. Again, we shall see the moste brenninge heart and incomparable fire of the love of our heavenly father and of his son Christ, which having no regard to our sins, nor yet that we were his enemies, died for us, that we should not perish in our sins.

Moreover we see, how faithful and true god is, and that all his words and promises will take place and proceed against all the violence, force, power, strength, craft and suttiltie of the devil and the world, and that heaven and earth shall sonner fall, perish and come to naughte, then one jot or title of gods word shall be found untrue and false. By the first we learn of the law, howe great and horrible a thing sin is before the eyes of God's majesty, for the abolishing whereof, the only and innocent son of God must be scourged, and die so bitter, ignominious and spiteful death, yea and that only to take away other men's sins. By the second we learn the Gospel and the loving, gentle, and merciful heart of GOD toward us, which for us & for our salvation sent his only begotten son that incomparable treasure into this world, and suffered him to be nailed on the cross. By the third we learn assuredly to trust and believe the promise of God, and not to fear the ungodly and wicked persecutors, forasmuch as we see, that he hath so faithfully and so abundantly performed by his son all that ever he promised. Again, he hath confounded and brought to shame the devil and all his children of this world, and hath made frustrate and void all their devices, councils and imaginations, in so much that where as they thought with this their work utterly to kyl, confound and extinguish Christ, they have moste of all advanced Christ unto his great honor and glory, and by this means brought to pass, that all the faithful shall receive salvation by this crucified Christ. For howe could Satan and the stiffnecked Phariseyes think, that Christ by death unto life, by burial unto resurrection, by ignominy and contempt unto glory and honor, should be brought, and made king and ruler over all creatures both in heaven and in earth? But mighty is the lord our God to perform his promise, and to confound the world with his God the devil, as he both doth and shall do even unto the very ende of the world. But now followeth the third thing, which we ought to consider about the passion of Christ. This is howe great pain and affliction Christ suffered inwardly & outwardly. Of y ^e external passion & outward suffering we have abundantly in the Evēgelical history, where we rede, how he was taken, be spitted, whypped, beaten, crowned with thorns, and at the last crucified & put to death. Of the inward passion and suffrynge, that he had in his heart and conscience, when he must strive with death, which was before his eyes, hell and devil, Luke writeth in his gospel on this manner: he was in an agony, and prayed the longer, & his sweat was like drops of blood, tricklynge down to the ground. Of the which words the exceeding great horror and torment, which Christ suffered in his conscience, may be esteemed and judged, and how horrible the sight of death, of sin, which he toke on him, of hell and devil was before him, seeing that his sweat contrary to all reason of nature was bluddye, and so came from him: Again, in that the cōfortour & creator of all the world was cast into such necessity & fear, that his father sent an Angel unto him for to comfort him, as Luke in the aforesaid place doth also testify. That stryffe of death is fearful beyond all measure, and taketh away all strength of nature, as we see in condemned persons, which are suddenly taken to be put unto death. What a meruelous torment & anger appeareth there in them, til nature hath made her self captive to death, so that the pain and death it self may justly seme to be nothing in comparison of that great agony, trouble and fear? How exceeding great & immeasurable it was in Christ, his bloody sweat that came from him doth manifestly declare, which thing was never done nor heard of any other. This calamity and fearfulness was afterward wonderfully increased, when he hanging upon the cross was forsaken of all his disciples & friends: again, mocked, scorn and spitefully railed on of his enemies, in so much that he being in such an agony, cried out unto his heavenly father, saying: O my god, O my God, why hast thou forsakē me? whereof we may rede more at large in the xxij. Psalm of David. In the which psalm the Prophet hath exactly painted & set forth the bitter complaints and the afflicted conscience of Christ miserable and forsaken: where also thou shalt find in what angore and affliction he was for our sins. And here let us learn (as we said before) the high hatred, great displeasure, and extreme wrath, that God beareth against sin, in so much that because of that he would not spare his only begotten and dearly beloved son, nor yet forgive him, seeing he toke upon him the cause of other men's sins, as we may see in the Prophet Isaiah. And S. Paul saith: He spared not his only begotten son. This signified Christ also, when he spake to the women on this wise: If they do this in a moyste tree, what shall be done in a sear & dry tree? As though he should say: Learn of me, which bear other men's sins, and in myself am innocent, righteous and holy, what punishments ye have deserved, and what shall chance unto you, which by nature are sinners and wicked, & can do nothing that good is. Therefore Christ warneth the women to weep upon thē selves, which with their sins had deserved that pain and punishment, that he now must suffer. In consideration whereof s. Peter saith: If the righteous shall scaslye be saved, where shall the sinner & the ungodly appear? for God hath here plainly and evidently set forth before our eyes in Christ his anger, wrath & displeasure against sin, seeing that he suffered the high goodness, innocence, wisdom justice, even his only begotten son to to come because thereof into extreme poverty, pain, contempt, & ignominy, as though he were y ^e greatest enemy that god hath, & such one as is not worthy to live on the ground. yea god did so show himself toward him, as though he had given him over forever & ever & would never after be reconciled unto him, as Christ miserablye complaineth in the xxij. psalm. And all this came to pass for other men's sins, which Christ took upon him. O how horribly shall god avenge sins in them, that naturally are prone and bent unto sin, and cane none otherwise then sin and do wickedly seeing he declared this so severely in his son, in whō notwithstanding he had a singular delight and great pleasure? O howe grievously shall he punish them, which confess not their sins, yea which will be counted holy and righteous, and will by no means receive Christ to be their sufficient Savior and perfect redeemer to purge and put away their sins, but will rather cleave to their own righteousness, to their own works, and to the merits an intercessions of other? Therefore let all true and faithful Christians diligently consider this matter, and with all study and labor beware of sin and of the wrath of god, seeing it cost the son of God the price of his life, seeing also that for the aduoydinge of the same he was enforced to suffer most grievous pain, great & bitter sorrow, and at the last the moste ignominious and shameful death of the cross, that by this means he might apeace the wrath of GOD kyndled against man for sin, deliver man from sin, reconcile man to his heavenly father, and make him enheritour of everlasting glory.

Fourthly let us consider the fruits and profits of the passion and death of Christ. For this is our joy and comfort, verily as they be great, so are they infinite and innumerable, if they were diligently and at large wayghed, pondered, and considered, for Christ is that true wheat corn, whereof he himself speaketh in the Gospel of John, saying: verily verily I say unto you, except the wheat corn fall into the ground, & die, it abideth alone. But if it die, it bring forth much fruit. Of these many fruits we will declare some, yea and those the chief and principal. For those being known and perfectly believed, no man shall lyghtly waver in his conscience, nor yet despair thorough pusillanimitie and wekenes of mind, but he shall be conforted and lyfted up with a sure hope of the merits of Christ's passion, and always stand firm and constante in all assaults of the enemy.

The first fruit of Christ's passion, is that Christ God & man by his death hath redeemed and delivered us from the curse of the law. For seeing the heart of man by nature is evil, and there is no man that doth good, but all sort of us before the judgment of God are sinners and liars: the curse of the law by this means cometh upon us, and condempneth us as despisers and transgressors of the law, and saith: Cursed be everyone, that abideth not in all things, that are written in the boke of the law, that he may do them. From this curse and judgment of the law hath Christ delivered us, which hath taken upon him our cause and satiified the law, that so many as put their confidence, faith, and trust in him, he should make free from such curse, sentence and judgment of the law, and so by his death hath redeemed and delivered us from the law, so that it can no more condemn us, as saint Paul testifieth in his Epistle to the Galatians, saying: Christ hath delivered us from the curse of the law, while he became accursed for our sake. Now howe Christ became accursed. Paul declareth more at large and saith: It is written: Cursed is everyone, that hangeth on the tree. This sentence of the law was general over all, that were crucified and put to death on the cross. Among whom Christ also came, and outwardly suffered the ignominy and curse of the law, and was reputed, taken and judged as a malefactor and wicked person. But Christ by suffrynge unworthily the outward curse & condēnatiō of the law, overcame & did utterly put away y ^e inward curse & cōdemnatiō of the law: so y ^t forever after it cā no more bind us, nor hurt so many as believe in Christ. For although outwardly we are cursed, evil spoken of, despised and condemned, as it chanced unto Christ, and must needs so likewise come to pass with us (for we must be made conformable and like unto Christ in bearing the cross) yet inwardly we are free and blessed, and the curse of the law cannot prevail against us, neither can the law it self anymore accuse us and condemn us. For if God thorough Christ be with us, who can be against us? So likewise read we in saint Paul's epistle to the Galatians: when the fullness of time was comme, God sent his son, made of a woman, made subject to the law, that he might deliver them, that were bound to the law. Christ for our sake fell into the law, that is to say, into the pain of the law, that we might be delivered from the same, and obtain that portion of enheritaunce, which is due to the sons of God. Wherof the prophet Isaiah also saith: ye are freely bought, ye shall freely bedeliuered. S. Peter also saith: we are delivered by the precious blood of Christ that innocent lamb of God.

The second fruit & profit of the passion of Christ is, that by it we are made free from sin: and it is in a manner all one with the first. For when we be free frō the law, then are we also free from sin: not that we sin not, or cannot offend, but that sin is no more imputed unto us, nor brought in against us by the law. Therefore saith blessed. S John in his epistle. The blood of Christ maketh us clean from all sin. And Paul in his epistle to the Hebrews saith, that the blood of Christ purgeth our conscience from dead works to serve the living God. Again to the Corinthians he saith: God made him that knew no sin, sin for our sake, that in him we might be made that righteousness, which is allowed before God. Christ for our sake was made sin, that is to say, a sacrifice and oblation for sin, & by this means hath he reconciled us unto god, and made us before god, of unrighteous, righteous, of sinful & wicked perfect & good.

Now forasmuch as we be free from the curse of the law and from sin: it followeth, that we also are free and safe from death, devil, and hell: which is the third fruit and profit of Christ's passion. For seeing death is the stipend and reward of sin, as the Apostle saith: and sin is abrogated and taken away from us by the passion and death of Christ: it followeth that death is also taken away, so that it hath no power against us. Therefore doth Christ threaten death by the Prophet, and saith: O death, I will be thy death. For seeing that Christ was the true life, he could not be overcome of death, but he being y ^e noble cōquerour & valiant victoure of death, toke away the sting from death, and flewe hell, as Christ him self saith by the aforesaid Prophet: I will deliver them from hell, & from death will I make them safe, So was Satan also cast out, as Christ saith in the gospel of John, so that he cannot execute against us the pain of hell & death. And all this is comme to pass, because Christ hath fulfilled the law for us, and purged our sins by the sprinklyng of his blood.

The fourth fruit & profit of the passiō of Christ is, that we are not only delivered from the law, sin, death, hell & devil, but we are also thorough y ^e merits of christs passiō received into the grace and favor of god. For he hath satisfied the father for us, and hath reconciled us unto him, as Paul testifieth, saying: when we were yet enemies, we were reconciled unto God by the death of his son. Again: God hath reconciled us unto him by Jesus Christ. ones again: God the father hath delivered us from the power of darkness, and hath translated us into the kingdom of his well-beloved son. Yea we are not only by the death of Christ reconciled and set at one with God the Father, but also with all the Angels and heavenly spirits. For when the father thorough his son fauoreth us, and is merciful unto us, then do all creatures the same thorough him, and be at concord and perfect agrement with us, as S. Paul saith: It pleased the father that all fullness should dwell in him, and by him to reconcile all things unto himself, pacifying by the blood of his cross things both in heaven and in earth. And ye which some time were far of, and enemies in your mind thorough evil works, hath he now reconciled in the body of his flesh by death, that he should make you holy, blameless, and without fault in his sight. And in many other places it is declared, how we are reconciled & set at one with the father, and made heirs of the kingdom of heaven thorough Christ.

The fyfte fruit and profit of the passion of Christ is the new testament, which he promiseth unto us, and bequethe unto us remission of sins, sealed and confirmed with the death and blood of Christ, as it is written: He is the mediator of the New Testament, that thorough death which chanced for the redemption of those transgressions that were in the first Testament, they which were called, might receive the promise of eternal inheritance. For wheresoerver a testament is, there must also be the death of him that maketh the testament. For the testament taketh authority, when men are dead: for it is of no value, as long as he that made it, is a live. Of these words it evidently appeareth, that the new testament (wherein we have remission of sins) is sealed and ratified by the death of Christ.