Sermons Upon all the Sunday Gospels

THE EXPOSITION.

I N as much as this day according to the ancient and commendable custom of Christ's church we celebrate the laudable feast and worthy memory of the moste noble and victorious resurrection of our Sauioure Jesus Christ: it is mete and convenient, that we speak and entreat of the same at this present. For the true sanctifying and halowing of feastfull days consisteth in the true worshiping of God, which is none other thing, (prayers & thanks giving ones done) then to exercise the word both in preaching and reading. We therefore at this time will make our conference according to the time, of the glorious resurrection of our moste loving Lord and sweet Savior Christ Jesus. And in this our conference we will first of all consider, what manner of Resurrection, the risyng again of Christ from death unto life was. After that, we will declare, what utility and profit, what fruit and goodness, the moste victorious and triumphant Resurrection of Christ hath brought unto us, as we have to fore shown of his Passion and death.

As touching the first, let us not think that the resurrection of Christ was a common resurrection from death, as was the Resurrection of Lazarus, but besides this, that Christ rose again in the flesh, and corporallye: he also spiritually became the Lord of death, and overcame it, and brought with him everlasting life, so that all that believe, are risen again with him, and have overcome death. And by this his resurrection he hath not only obtained a temporal life, but also a spiritual life. For as he before by the temporal death of the Cross, did slay and utterly abolyshe the spiritual death of sin and hell: So he likewise by his resurrection hath not only recovered and brought again the temporal life and quietness, but also everlasting life and perpetual joy. Wherof we may learn, that Christ is risen again two manner of ways. Fyrste, after the flesh, by the which Resurrection he made his dead body, quick: his despised body, glorious: His weak and feeble body, mighty and strong: his natural body, supernatural, and spiritual. Of this resurrection we read in many places of the scripture. Among all Paul hath these words in the chronicle of the Apostles Acts, where he speaketh on this manner: And we show unto you, that y ^e promise, which was made unto y ^e fathers, God hath fulfilled to their children, even unto us, in that he raised up Jesus, as it is written in the first Psalm: Thou art my son, this day have I begotten the. And in his first epistle to the Corinthians, he saith, that Christ after his resurrection was seen of more then of five hundred brethren. And moreover that he shown himself before to the .xii. and to many other brethren, as we may see plainly written in the Evangelists.

Secondly, there was in Christ also an inward & spiritual resurrection, in that he escaped from the horror of death, hell, syn, and the wrath of God, and came unto everlasting joy, life, health, peace, & gladness. Of this he glorieth and speaketh by y ^e mouth of that prince like Prophet, saying: Thou haste made the ways of life known to me. Thou shalt fill me full of gladness with thy countenance. Again: Thou hast turned my heuines into joy: thou hast put of my sackclothe, and girded me with gladness. All these ar gratulations, reioycinges and thanks geuynges, that God the heavenly Father hath delivered his son Christ from y ^e horror of hell and death, and not him only, but also with him and through him all faithful Christians. Whereof we shall speak more largely hereafter.

How the resurrection of Christ was don according to the history: how he rose again on Easter day betymes in the morning, before the son was up: & howe the women found the sepulcher empty: Again, howe they were conforted of the Angel, and admonished of his resurrection. This with diverse other things appertaining unto the resurrection of Christ, ar diligently written of the four Evangelists: and ye yourselves have heretofore both heard & red them. Therefore at this time we will speak nothing of that matter: but we will rather declare & set forth unto you the profits and fruits, which Christ hath gotten for us by his glorious and royal resurrection: and opē unto you, how we ought to enter into a new life with Christ.

But before we come unto this matter, let us speak somewhat of the innocence and Godhead of Christ by the which he myghtily brake the chawes of hell, & braste on pieces the paunche of death, and so valiantly, victoriously and triumphantly rose again from death. Now for as much as CHRIST was in all points pure and innocente, and utterly without all sin: Deathe, and hell could by no means overcome him: For seeing that death is the reward of sin, as the Apostle saith: and Christ had no sin at all: so doth it right well follow, that death had no power over Christ, and that it assaulted him without cause, and therefore death lost his right, because without cause he abused Christ being innocente and free from all sin. The Innocencye therefore of Christ was the cause, that death and hell (they only have power over sinners. For, for sin entered death into the world) could not retain, hold, and devour him, but that he must needs return unto life, and rise again from death.

Besides this innocence, Christ also had this, that he was the true and natural son of God: and therefore could not he be retained and holden of death, nor yet of hell, or of any other kind of myserie, as he him self glorieth and rejoiceth of this power, saying, That he hath power to give over his life, and also to take it again. And that no man takethe his life from him, but he giveth it over of him self Which is none other thing then if he should say: I am GOD, and the Lord both of death and of life, & I handle them, as I myself lyste. Therefore Saint Paul in his Epistle to the Romaines writeth, that by this he was declared to be the Son of GOD, when he rose again from death. For no man can escape death, as David saith: What man is he that shall live, and not see death? And Saint Paul to the Hebrews saith: That all men must needs ones die, and after that cometh the Judgment: Seyng then that Christ was not only man, but also very GOD, the Creator and life giver of all creatures, yea, the life it self, as he him self testifieth in the Gospel of Saint John: It was not possible for death and hell to retain and overcome him, as S. Peter recordeth in the Chronicle of the Apostles Acts, saying: Whome (he meaneth Christ) God hath raised up, and loosed the sorrows of death, because it was impossible, that he should be holden of it. For seeing he was the holy one of God, he could not abide in hell, neither could his flesh see corruption: As S. Peter strongly proveth out of David. By this it is an easy thing to answer that question, howe this may be, that the passion and death of Christ, and the sight of the infernal damnation, wherein Christ was but a short time, could be a sufficient satisfaction for the sins of the whole world which notwithstanding after the severe judgment of God ought to have ben punished with everlasting pain and endless damnation. I answer: This satisfaction is of an incomparable force, might, strength and power, and hath a marvelous energy and perfection because of the person of Christ. For seeing Christ was true God and true man (the God head & the manhood joined in one person) and yet toke upon him this work of our redemption, the peyn, which Christ God and man suffered, ought worthily to be judged and taken to be of such excellency and dignity: again, of so great and such inestimable price (that it ought to be esteemed (as it is in deed) sufficiently great and large enough to the uttermost for the sins of the whole world. For as the sin of man, wherewith the noble majesty of God is contemned and dishonored ought to be punished with perpetual & everlasting pain: so in like manner y ^e punishment which y ^e son of God toke upon him, ought to be (as it is undoubtedly) sufficient, full, and perfect, for all y ^t believe on him, & seek their salvation in his most blessed and glorious name. For the divine majesty is of so great glory, y ^t worthily all that offend it, suffer everlasting pain: & again, all, for whom it cam into so great ignominy & torment, and supplied their duties should have everlasting joy and gladness, & enjoy the same worlds without end. Seeing then that Christ Jesus y ^e true son of God, of one substance & glory with y ^e father, hath offered himself an oblation & sweet smelling sacrifice to god, & by his death & passion hath satisfied for our sins. It is reason y ^t for the worthiness of his person, which was both god & man, it should be also everlasting and sufficient for evermore. For consider how great, worthy, high, infinite, and everlasting the person was, that sustained this pain: so great worthy, high, infinite, and everlasting is this work of our redemption & satisfaction wrought by Christ, & must endure and remain forever and ever in full force and strength for so many as repent & believe in his name. Now forasmuch as we know that Christ for his innocence and Godheade rose again from Deathe unto life: we will briefly rehearse the fruicts, profytes, and benefits, which he hath purchased, gotten & deserved for us by his victorious, triumphaunt and glorious resurrection. What soever Christ by his death and passion hath gotten and deserved for us, that did he afterward receive by his Resurrection, and brought with him, so that the fruits of Christ's resurrection, do not much differ from the fruits of his Passion. We will therefore speak and entreat of them brefely at this present, for as much as we have somewhat largely spoken of them, when we handled the Passyon of CHRIST our Sauioure.

The first fruit and profit of Christ's resurrection is, that by it we have remyssion of sins, although we feel them in us, and are not utterly free from them. For when Christ died for us, and yet remained not in death, which must needs have comme to pass, if he could not have satisfied for sins.) It followethe, that he by his Resurrection brought with him Remyssion of sins, and gave the same unto us, as blessed Paul proveth in his Epistle to the Corinthians, saying: If Christ be not risen again from the dead, thenne is your faith vain, and you are stylle in youre sins. And again: But now is Christ risen again from the dead, being the first fruits of them that wer fallen a sleape. For by man came death, and by man cometh the Resurrection of the dead. As by Adam all die: so likewise by Christ, all shall receive life. Afterwarde, the Apostle mocketh death & saith: O death where is thy sting? The sting of death is sin, and the power of sin is the law. But thanks be to GOD, which hath given us the victory thorough our Lord Jesus Christ. Herof it is evident, that Christ by his death hath slain sin, as we heard in the Sermon of the Passion) and by his Resurrection he hath brought with him remission of sins, because all the faithful are with him risen again from sin, so that from hensefoorth sin cannot hurt them, although while they are in this wicked mortal body, they cannot be free from it. For Christ brought with him out of his grave, remission of sins.

The seconde fruit followeth of the first, and it is this, That Christ by his Resurrection hath abrogated the Law, that is to say, hath delivered and set at liberty our conscience from it, and hath given our hearts peace, tranquility, and quietness. For seeing that Christ by his Resurrection hath slain death, which is the stypende of sin, and hath brought with him unto us, remission of sins: it necessarily followeth, y ^t he hath also abolished the strength of sin, which is the law, that it can no more accuse us. Therefore saith Paul, The law of the spirit, that is to say, the Gospelle, which quickeneth, hath delivered me from the power of sin and of death. The quickenyng of the Gospel, or in that the Gospelle quickeneth and maketh alive, it hath his strength, power, and efficacy of the Resurrection of Christ. For if Christ had not risen again, then all our preaching, and all our Faith had ben vain.

The third fruit of Christ's resurrection is, that we by his Resurrection are delivered from death. In consideration whereof, Paul glorieth with the Prophet Osee, saying: Deathe is swallowed up into victory. As though he should say: The glorious and victorious resurrection of Christ hath swallowed up, devoured and abolyshed death, so that death from hensforth can do nothing at all against us. And his cruel and terrible sight is none other thing then an hornet without a sting, which looketh terribly, and with her wings maketh a great and dreadful noise, but yet hath she lost her styng and prick, so that she can hurt or wound no man. Our Savior Christ saith: I am the resurrection and the life: He that believeth in me, although he were dead, yet shall he live. And all that liveth & believeth in me, shall never die. By the which words, Christ signifieth, that death to the Faithful is nothing ells then a sleape. For as he that sleapeth, liveth, and may rise again: so likewise he that believeth, although he die corporally, yet abideth he not in death, but returneth unto life. yea death is unto him a very gate, whereby he passeth out of this miserable and sorrowful life, unto a true and an everlasting life, and is raised up from this sleape, so that forever after he waketh, and abideth alive worlds without ende. Therefore the holy Scripture callethe the corporal death of the Faithful, a sleape, as we rede in many places of the old and New Testament of David, Hezekiah, Stephen, and other holy Saints.

The fourth fruit of Christ's Resurrection is the devastation or destruction of hell, so that now we are free and safe from everlasting pestilence and curse. For if CHRIST (saith Saint Paul) be not risen again, then they, which are fallen a sleep in Christ, are utterly lost. Of the which words it followeth, that all they are blessed, which sleape in Christ, for as much as he is risen again from death. And therefore doth both the Prophet Osee, and the blessed Apostle saint Paul mock hell, and say: O hell, where is thy victory? And the Apostle streyghte way addeth: Thanks be unto GOD, which hath given us the victory thorough Jesus Christ. If Christ had remained in death, then had all we perished, as the Apostle saith. But for as much as he remained not in death, therefore are we not lost, but with him we are escaped out of hell, and made joyful and blessed.

The fyfth fruit and profit of Christ's Resurrection is, that CHRIST risynge again from the dead, hath gotten for us the victory over Satan, and all his kingdom with all his members also, as it is written: Christ by his death hath expelled him which had lordshyppe over death, that is to say, the devil, that he might deliver them, which through fear of death were all their life time subdued unto bondage. Christ by his Resurrection hath taken away all power from Satan: so that now he can no more exercise his tyranny against the elect and chosen people of GOD. For Christ hath taken him prysoner, and taken his weapons away from him, bound him, and so utterly weakened him that he hath no power at all. And this his victory did he in his Resurrection myghtylye declare, when he led away captive all the rulers of hell, as Saynct Paul saith: He hath spoiled rule and power, and hath made a show of them openly, & hath triumphed over them in his own person. And of this victory against Satā, it is recorded in a certain psalm of David, where it is cōmanded, y ^t y ^e gates & doors should be set open, that the Kynge of glory may come in. And the rulers and Princes of hell demand and say: Who is this king of Glorye? The Prophet answereth them, saying: It is the Lord of Hosts. He is the king of glory. And of this victory Christ also speakethe in a certain Parable, saying: When a strong man armed watcheth his house, the things that he possesseth are in peace. But when a stronger then he cometh upon him, and overcometh him: He taketh from him all his harneys, wherein he trusted, and deuydeth his goods. So likewise the devil possessed the world, and shown his power, in mainteynynge false worshipping of GOD, and divers kinds of Idolatry, and by this he stablyshed his kingdom, and greatly increased the swarm of wicked and damned persons, until CHRIST, which was stronger thenne he, invaded his kingdom, and took from him his harneisse, armor, and weapon, that is to say, sin and death, wherewith he ouercamme the whole world, and made spoil of them, and by this means delivered all the faithful and elect people of GOD out of his kingdom and set them free from his tyranny and power.

The sixth fruit of Christ's resurrection is, the preaching of the Gospel. For although he did preach the Gospel to his Disciples, and to his countreymenne the Jews before his death: yet gave he out noo Commyssion, that it should be generally and vniuersallye preached to all Nations, till after his Resurrection. Therefore (saith he in the Gospel of Matthew: All power is given unto me, both in Heaven and in Earthe: Go ye therefore throughout the whole world, and teache all nations, baptising them in the name of the Father, and of the Son, and of the Holy ghost. He that shall believe, and be baptized, shall be saved, But he that shall not believe, shall be damned. This is a moste noble gift, which no man is able sufficiently to express or to esteem. For all hadd ben frustrate and void, if it had not ben published and set forth abroad. For howe could we believe on Christ, of whom we had not heard? as it is written: But howe shall they hear without a preacher? Faith cometh by hearing, hearing cometh by the word of God. Therefore Christ suffered that victory over death and hell, and also that his glorious Gospel to be published to the whole world, and all nations thorough the preaching of the holy apostles and other godly doctors and teachers to be invited bydden, and called unto it.

The seventh fruit of Christ's Resurrection, is that Christ with his rysynge again from death, hath justified us thorough Faithe. For as he by his death hath abolyshed and put away sin: even so by his Resurrection hath he brought unto us ryghtousnes, as Paul saith: Christ was betrayde for our sins, and rose again for our justification. And blessed Peter saith: Blessed be God and the Father of our Lord Jesus Christ, which according to his abundant mercy begat us again unto a lively hope, by that that Jesus Christ rose again from death to an inheritance immortal, and undefiled, and that perysheth not, reserved in heaven for you, which ar kept by the power of God thorough Faythe unto salvation. Thus hath Christ by his resurrection made us godly and righteous thorough Faith, that we should not only by him be made free from sin, but also become holy and righteous in him, if, as Peter saith, we believe in God thorough him which raised him up from the dead, and gave the glory unto him, that we might have faith and hope toward God.

The eyght fruit of Christ's Resurrection is, the glorious blessedness and eternal life of the souls, which followeth of Justification and Faythe, whereof the holy Apostle S. Paul speaketh in his Epistle to the Ephesians, saying: GOD which is rich in mercy, for his great love, wherewith he loved us, even when we were dead in sins, quyckned us together in CHRIST (by grace are ye saved) and raised us up together with him, and made us sytte together with him among them that are in heaven. The Prophet Osee also saith: He shall make us alive after two days, and on the third day he shall raise us up, that we may live in his sight. Hereof cometh it, that S. Peter calleth Christ, the Lord of life. For he that confesseth with his mouthe, and believeth with his heart, that GOD raised up Christ, he is saved. Thys life and everlasting salvation Christ by his Resurrection hath purchased and given unto us. Therefore Christ said to Mary Magdalene, that she should telle his disciples, y ^t he would go up unto his father, and their father. As though he should say: Now we have a common inheritance, one father, one kingdom, and an everlasting life common to us all. For he that sanctifyethe, and they that are sanctified, are all one.

The last fruit of Christ's resurrection, is the glorification and dignity of our mortal bodies. For as Christ in his Resurrection did caste away from him all weakness of man's body, because from hensefoorthe he should be no more mortal, weak, hungrye, thyrstie, nor have any other infirmities, but immortal, and without all infirmity and weakness: So shall our mortal bodies be like unto his glorious body at the Resurrection of the dead: and shall forever remain in that glory and honor worlds without ende. Of this speaketh Saint Paul saying: Our conversation is in heaven, from whens we look for a Sauioure, even the Lord Jesus Christ, which shall transfigure and change this our vile body, that he may make it like to his own glorious body, according to the power, wherewith he is able to make all things subject to himself. And in another place Paul rejoiceth with all the Christians, that we have an everlasting dwelling place in heaven, although this our corruptible body destroyed and put away. For if we believe that Jesus died, and rose again: then shall God bring them with him, that are fallen a sleape by Jesus. So shall we be glorified with Christ, as he before was glorified by his Resurrection, and made his mortal body immortal, and brought it unto glory. As he also before, gave a show of this matter to his Disciples in mount Thabor, where his face did shine as the Sun, and his garments were made whiter thenne snow. He that desireth to hear more of this matter, let him read the .xv. Chapter of saint Paul's first epist. to the Corinthians: There shall he abundātly find, how Christ rose again, & how manyfold and great fruit he hath purchased and gotten for us by that his glorious resurrection.

Now forasmuch as we have heard, and do perfectly know, what great and singular benefits we have received by the victorious and triumphant resurrection of our Lord and savior Jesus Christ: How he hath overcome sin, death, devil, and hell, and hath made us not only free and safe from them, but also holy, godly, and rightous thorough faith, so that we shall have with him everlasting life, and a glorified body: it becometh us as thankful children with Christ to take upon us a new, pure, sincere, uncorrupt and fautlesse life, as S. Paul exhorteth us in his Epistle to the Romans, saying: We are buried with Christ by baptism for to die, that likewise as Christ was raised up from death by the glory of the father, even so we also should walk in a new life. Now what other thing is a new life, then to eschew sin, and to do that, which is good and godly? As Paul saith in his foresaid Epistle: We ought no more from hensforth to serve sin. And in another Epistle he saith, that Christ died to this ende for all men, that they which live, should from hensefoorth live, not to them selves, but to him that died for thē, and rose again. So likewise doth Paul rejoice, that he liveth not, but Christ in him: And he exhorteth the Corinthians, that forasmuch as they through faith in Christ are holy and righteous, and yet for the remnantes of the unclean flesh are sinners and unrighteous, they would purge out that old leauyn. Know ye not (saith he) that a little leaven so wreth the whole lump of dough? Purge out therefore the old leaven, that ye may be new dough, as ye are sweet bread. For Christ our passover is offered up for us. Therefore let us keep a joyful feast, not with old leaven, neither with the leaven of malicioiusness & wickedness, but w ^t the sweet bread of pureness & truth. In the which words Paul doth evidently express & require, that we should leave the old impure life which we have of Adam, and in spirit begin & exercise a new spiritual life, unto the which Christ hath brought us, and that we should from time to time, if any old leaven of wickedness we find in our selves, purge it out and utterly cast it out away from us, so that forever after as in profession, so likewise in conversation we may be new doughe and sweet bread. Therefore seeing we by risen again with Christ, let us seek the things that are above, where Christ sytteth on the righte hand of God: that is to say, let us forsake earthye and transitorye things. And aspire and labor forewarde unto heavenly and everlasting things, that the resurrection of Christ and the benefits thereof, of the which ye have now heard, may be fruitful and full of efficacy and power in us, that by our new life and Christian conversation we may show our selves thankfeull unto GOD, and profitable to our neighbors: again, that they which are without & enemies to the Christian truth may thorough our Godly and honest behavior, be converted, and turn from their Idolatry unto the worshippynge of God, from their superstition unto God's pure religion, from, corrupt and wicked manners unto holiness and pureness of life, that by this means GOD our heavenly father may be glorified both by them and by us, which unto this ende hath given us his holy Spirit, that in all pointes both in body and soul we being holy and righteous, may serve him even the Lord our GOD in holiness and righteousness all the days of our life: to whom with Christ our Lord and the holy ghost be all praise, honor and glory worlds without end.

THE EXPOSITION.

A Lbeit in the gospel of this present Sondaye many things are contained concerning the glorious resurrection of our Savior Christ Jesus worthy to be treated of, and called unto remembrance: yet forasmuch as we on Sunday last spake abondātly of that matter, & sufficiently enough to confirm & stablishe our faith in this article of Christ's resurrectiō we have thougt it good at this present to speak of some other matter, & specially to handle those words, which Christ, after he had wished peace to his disciples, & shown thē his hands, & his side for the more confirmation of their faith in his resurrection, spake unto them, & said: As my Father sent me: so likewise do I send you, &c. These words of our Savior Christ are very notable & worthy to be remembered, wherewith he gave to his disciples, & committed unto them the office of teaching & preaching, that by this means the use & fruit of his death & resurrectiō with the cause thereof, might also be known of other, and so obtain everlasting salvation. For if this matter had only ben chronicled, and not published and set abroad by preaching, wherefor it was done, what commodity cometh thereof to the faithful believers: howe could it have ben greatly profitable, as we see in the kingdom of the Pope? In that as touching the history, nothing wanteth nothing can be desired. But when in the preaching of the papists these things are not handled, as Christ commandeth here: the matter is unprofitable, & is in a manner none other thing, then as a man should tell an history of king Alexander, of Julius Caesar, of the great Turk, & such like. Therefore y ^e whole matter consisteth in this, that y ^e history of y ^e death & resurrectiō of Christ be brought unto y ^e righte use. This cometh to pass on this manner, as Christ determineth, when he saith: I send you as my father sent me. But how the father sent Christ: Isaiah y ^e Prophet declared long before, saying: The spirit of y ^e lord is vpō me: for the lord hath anointed me, & sent me to preach glad and ioyefull tidings unto the pore, that I might bind up the wounded hearts, y ^t I might preach deliverance to the captive, and open the prison to thē that are bound: that I might declare the acceptable yere of the Lord. This is the commandment, wherewith Christ is sent. And he saith here, that after the same manner he sendeth his disciples, as he was sent, and giveth unto them that ministry and office, that he exercised before, that they should teache after the same sort, as he had taught: so that this commandment is only to be referred unto doctrine, that the disciples should declare the same of Christ, which he had before declared of himself.

Now what manner of doctrine this is. Isaiah describeth and setteth forth with most goodly and evident words, that is to say, that Christ was anointed and sent unto this end, that he should comfort the fearful the contrite and broken in heart, the poor in spirit, &c. The doctrine, that is not agreeable to this, is not the doctrine of Christ, neither hath Christ commanded it, but it is the doctrine of the law & of Moses for the doctrine of Moses is, y ^t such as be troubled & fearful, should be driven unto more trouble and unto more fear. But the doctrine of Christ is to comfort the weak hearted, and to preach glad and joyful tidings to them that be sorrowful, and brought unto the bryncke of desperation. For it behooved Christ to comme with a new commandment and doctrine, as his works, which he did, were also new, as the like were never before seen in the world, I mean, that the son of God suffered, and rose again from death.

And as Isaiah prophesied of the doctrine of Christ, even so doth Christ set forth here also. For these are the words of Christ, as they are rehearsed of the Evangelist. And he breathed upon them, saying: Take the holy ghost: whose sins ye shall forgive, are forgiven them. But whose sins ye shall retain, are retained. Here have ye the right spiritual regiment which doth no less differ from the Ciuile and worldly regiment, then the heaven is distāt from the earth. They that are in this spiritual regiment, are righte kings, right princes, right lords, & have also their regiment. But here consider, mark, and learn, how far this regiment goeth, and howe wyde it stretcheth forth it self. Verily, as the words sound evē so wyde and broad as the world is. And yet hath it nothing to do, but with sin, as touching gold, silver, richesse, worldly substance, temporal possessions, Lordship’s, farms, parkes, dominions, and such like: it hath nothing to do with them. For all these things pertain unto the worldly and civil regiment, and they are to be handled of temporal rulers, as Emperors, Kynges. Princes, Lord's, &c. So to appoint them, as shall be thought moste convenient and mete for the maintenance and conservation of the public weal. But this spiritual regiment and Ecclesiastical power is apppointed only for sin where the matter of sin is, there hath this regiment and power place: otherwise it hath nothing to do.

For of this must we greatly take head, that we make not a confusion in these ii. regimentes, as the Pope and his bishops have done, which have so abused the spiritual regiment, y ^t they have also gotten unto them the temporal regiment and civil power, and are now become temporal lords, yea and of such power, that they make Emperors, Kynges: Princes, Lord's, &c. To be their subjects, yea their slaves, but Christ gave this never in commandment to his disciples, neither sent he them forth to medle with temporal matters and with the Kyngdomes of this world: But he only appointed unto them the ministry of the word, and with it the regiment of sin: so that their offices is nothing else, then to preach the Gospel of Christ, and to declare remission of sins to all such as are penitent, broken in heart, troubled in mind, disquieted in conscience, &c. Again, to retain hold, and bind their sins, that are impenitent, and stubborn, and go forth to sin without repentance or conuertion unto a better life.

This retaining of binding of sin hath the Pope also miserably abused & perverted, yea far otherwise, then is meant & appointed to y ^e ministry. For he hath so interpreted & handled the matter, as though he had power by virtue thereof, to make laws, not only in y ^e church, but also in the civil regiment, as it pleaseth him. But that is not the meaning of Christ. For I as a minister & sent of Christ to preach ought not to prescribe unto the household precepts of ploughinge and Carting, of maryeng, of ordring thy famely and household, &c. For god hath given the reason to know how thou shouldest behave thyself in all these things. If thou doubt in any worldly matters, there are Iuristes, men of law, worldly councellers, civil wise men, & such like, which can right well supply thy lack and give the good and profitable council in this behalf. The commission that is committed unto me, my regiment, mine authority and power is only concerning sin, to teache thee, that thou shalt forever perish in thy sins, & be damned, except thou believe in Christ, embrace him with strong faith as thine alone Savior & redeemer, which only and alone hath purged thy conscience from dead works, and cleansed thee from all thy sins by his precious blood.

Therefore the whole some of this doctrine is, that we perfectly know, what sin is. Synne signifieth not Lordship’s, riches, Kyngdomes, household matters, and such like, but sin is called a burden, which so greueth and troubleth the heart and conscience of man before God, that he looketh for nothing in the world else, then the fearful anger of GOD and everlasting damnation. For we speak here of the true and earnest sins, which GOD counteth sins, and before his judgment seat deserve everlasting damnation: not of feigned and forged sins brought in of the Pope & of the Bishops, as when a man keep not the fast, that they in their law have commanded, or when a man eat flesh on such days, as they have forbidden, or when a moncke weareth not his monastical cowle, but rather a lay man's garment: or when a Prist marrieth a wife contrary to his popish and foolish book, and such like. These are sins before the pope, but not before God, neither cā they condemn any man, forasmuch as God in his law did never forbid them. They are sins devised by Antichrist the Pope and by his Antichristian members, the transgression and breaking whereof ought to trouble no Christian man's conscience.

But we speak hear of sins, which are sins in deed & not feigned, which no man hath invented, but wherein we wear borne and live: even those sins, which are directly against the cōmandemēt of God, & against the which gods precept beareth witness, and not only the traditions of men with such sins: saith the lord, shall y ^e Apostles & ministers of y ^e word medle, either to remit or to retain them. As for y ^e gouermēt of worldly, corporal & temporal things, it pertaineth nothing unto them: neither ought they to usurp any iurisdictiō in this behalf, but to leave all these things holy and fully to the temporal rulers. In the Apostles or preachers mouth lie the sins of all the world, the power of the devil, and the very torments of hell, that when thou art impenitent, and wilt not repent thee of thy sins but rather delight in them, and go forth to provoke the majesty of God unto anger thorough thy wickedness, they should retain thy sins, and give thee over to the devil and to everlasting damnation. Again on the other parte, there are set also in every Apostles or preachers mouth, the passion, death and resurrection of Christ with their fruits: Again, salvation, heaven, and everlasting life, not in respect of their own person, but of the sentence and judgment, that they pronounce upon thee, which the devil himself cannot abide, at the commandment of Christ, that is, that thy sins are remitted and forgiven thee, if thou repent and believe in Christ.

And this is such a power, such a dignity and authority, that in comparison of it, all the power of the world is nothing: that every Apostle and true disciple of Christ hath authority and power to give judgment of the whole world concerning the either remitting or retaynyng of sin: and that sentence or judgment is of as great force & strength, as though Christ himself had pronounced it, as these his words in this place do testify, As my father sent me: so send I you.

This then is one thing, that the Ecclesiastical power and regiment is only over sin, and that sin cannot be called a corporal or worldly thing, but the grief and disquieting of the conscience, which accuseth and condemned us before God: which thing serveth to this ende, that we should not be deceived with foolish & counterfeit sins, whereof I spake before, but discern, that which is sin in deed, frō that which is no syn before God. For if thou sholdest desire to be released from the foolish & doltishe sins or transgressions of men's traditions, as though thou haddest offended in not observing them: so should it also follow, that in obeying and keeping the same, thou wouldest seek to be justified, which is high abomination before God: as the transgression of men's traditions and precepts condemneth not: so likewise the observation of them saveth not. They worship me in vain, saith Christ, with the traditions and commandments of men. Therefore must we mark well this diffinition, that that is sin, which the law of God reueleth, and therefore accuseth and condemneth. If it be no sin in the law of God, then is it a popish sin, unknown to God, and therefore not to be regarded. For that is only sin, that the law of God forbiddeth.

And thus may we see, that very many lie weltering in great & notorious sins, as covetousness, whoredom, adultery, theafte, usury, anger, envy, glotony, drunckenes, bannynge, cursyng, blasphemy, and such like, and still remain frowardly in the same without repentance, without any conscience of their wicked, and ungodly behavior: as for their sins they care not: only this is their desire, that they may so sin, that it be not perceived nor known of other. Suche sins cannot be forgiven, and unto these belong byndinge or retayninge, and the second power, whereof Christ speaketh here, that such sins are to be retained.

Therefore here is a difference to be made, and the true sins are so to be divided, that some are sins both before us and God: some only before God, and not before us. For we will not knowledge them, nor be sorry for them, and desire of god remission and forgiveness of them. As David saith: against thee alone have I sinned, and before thee have I done evil. Here both be joined together, forasmuch as David knowledgeth and confesseth that he hath done evil, and knoweth that it doth displease God. As though he should say: verily I know and fele the sin, not only because I remember it, but also because I fele what sin is able to do, yea I feale the power and strength of sin, that it is a cruel torment and an intolerable burden, and that it accuseth me before god, and goeth about to pluck me unto death and unto the devil, as Paul saith to the Romans: without the law sin was dead. I lived sometime without law. As though he should say: Synne is always in us. But before the law cometh, it is as though it were buried or a sleape. For it disquieteth us not, it vexeth us not, it tormenteth us not. And hereof it cometh, that we heap daily more and more sin upon sin, and make no conscience thereof: otherwise would we repent, and cease to sin. But when that thonderbolte, I mean, the law of God stryketh the conscience, & pierceth it thorough then beginneth sin, as a man would say, to wax alive again, so that now we begin to know, how mighty a thing sin is, which taketh god away from us, and casteth us down hedlong unto the devil and hell fire. Therefore saith Paul: when the law came, sin waxed alive again. But I was dead, & the commandment, which was unto life, was found unto me to be unto death. And this is the very sin, which is sin before God & me, as we may see in David, when he committed adultery with Bethseba: the sin grieved him nothing at all: for sin was dead. But when Nathā the prophet ones came, and did cast this thonderbolt at him: Thou art this man: then began syn to wax alive in David's heart, and threatened him death. But Nathan conforteth him, & saith. Thou shalt not die.

Thus sewe that the Apostlike regiment is an authority and power, not over politique, civil and temporal matters, or over such sins alone, as y ^t world accuseth, condemneth, judgeth, and punisheth but over all those sins, which thou in thy conscience, and god in his righteousness count to be sins, so that by this means the sins of the whole world are subject to y ^e Apostles & to all the ministers of the church: yea, when time requireth, to all Christians, so that thou mayest certainly persuade thyself, when thou hearest of thy pastour, or in his absence of any other Christian, that thy sins are forgivē thee in the name of Christ, that that is so true, just, and certain, and is also of no less power, as though Christ himself had spoken it, or an Angel from heaven had declared it unto thee at the commandment of Christ. But this commission and power is not given to the Apostles & ministers of the church, that they should thereby auaunce themselves setforth their own honor, wax proud, and exercise tyranny over the congregation of God. For it is only given them to this ende, that thereby they should serve thee, and that thou mayest be defended against thine enemy, which is to strong for thee. Therefore this is a wonderful and incredible power, that wretched man which is a sinner also, should drive the devil out with his power, whom otherwise the hole world could not expel and drive out. For so saith Christ: whatsoever ye losen in earth, shall be losened in heaven Again, whose sins ye shall forgive, shall be forgiven them. And as it is rehearsed in this our gospel: as my father sent me: so likewise do I send you. These words are so plain and evident, that no man ought to doubt of them, but as he heareth the words of remission of sins pronounced unto him, so likewise shall he receive and enjoy it. And this is the cause that we admonish you so often, seeing Christ hath given such and so great power to his church, that ye should use the same, and by no means despise it. For unto this ende hath Christ ordained this ministry, that on this wise the sins of the world should be forgiven and taken away, so that they be sins in deed, and with a repentant faith, and faithful repentance knowledged and confessed. For as for counterfeit and forged sins, they pertain nothing unto this matter. They must be sins in deed, which trouble, vex and disquiet the heart, as Adam in the first book of Moses preached and said to his son Cain: If, saith he, thou haddest done well, and haddest ben good, thine oblation should have been accepted. But for as much as thou art evil, thy sin lieth in the doors. As though he should say: Thou standest now there, and art a sinner, but thou dost not yet fele it. Thy sin lieth, but in a very troublesome and vnrestfull place. Therefore se unto it: for it will one day awake and comme to light, and then shall it otherwise go with thee. For thy sin lieth & lurketh not unto this ende, that it should forever rest and be kept secrete, but that it should comme to light, that it may torment, trouble vex, and byte thee so that thou shalt not know what to do, nor whether to turn thee.

They therefore that are not moved with their sins, have notwithstanding sins in deed, but yet such as are not venial, remissible or able to be forgiven, and therefore are their sins retained, holden, and bound. For they have no lust nor desire to be forgiven, for if they had, they would repent and leave to sin.

This was the doctrine of the Papists, that whosoever would have remissiō of their sins they should first of all confess all their sins to the priest, be contrite and sorry for them, and receive penance at the priests hand, and so afterward followed the absolution & remission of sins, and by this means was the forgiveness of sins afterward grounded in that contrition. And it is possible, that in this behalf they followed the example of the Elders, which pronounced absolution to no man, except he first of all confessed his sins, and shown outwardly manifest signs and tokens that he was sorry for his sins. This is right, and ought so to be. But notwithstanding to gather hereof, that such sorrow & contrition deserveth remission of sins, that is false and erroneous. For cōtritiō is no merit, but it is the self sin truly fealte in the heart, and the power and kingdom of sin: neither is remission of sins and grace grounded in this. For before there be such contrition, the sin is not cured. For although sin be there present, yet is it only a lurckyng and dead sin, as Adam said of Cain. But when it waxeth alive again, and sleapeth no more, but is truly fealte and perceived, that it tormenteth & fraieth the heart, this can no man justly & truly call a meritorious work, but as S. Paul calleth it, the right living sin: Now who will say, that sin deserveth grace? Therefore men in y ^e papacy were most miserably deceived and seduced, for as much as they put all their hope of remission of sins in their cōtrition, as though it were such a good & meritorious work, as of it self deserved their sins to be forgiven. therefore the Pope in all his bulls, indulgences, & pardons put in these words: Contritis & confessis : that is to say, to them that are contrite and confessed. All such for their contrition and confession sake shall have absolution & pardon of their sins. For where true contrition is, there is none other thing, then the kingdom, power, and regiment of sin. Now what can this deserve? There is remission of sins where faith is given to the commandment of Christ, & the word, which is pronounced at his commandment & in his name, is laid hand on with a sure and constant faith: of this faith and not of contrition cometh the forgiveness of sins. Cōtrition is of itself none other thing then the very living and fearful making sin. vpō that is not grounded remission of sins, but upon the word of Christ. For such contrition and felynge of sin doth none other thing, but that it should pluck us frō faith, make us flee from Christ, and be a fearde of him. This is to stir up sins, and to make them greater and more horrible, and in deed to do none other thing, then sin is wont to do, that the outragiousnes of the evils may be increased, and that syn may be heaped upon sin: none otherwise then when a thief is convict of theafte and condemned unto the punishment of theafte, hath not only done the theafte, but he now addeth mo sins unto his theafte: he hateth judgment, law and magistrate, yea and God also, which is the author both of judgment, law, and magistrate, and wisheth that there were neither judgment, nor law, nor magistrate no nor yet God, that he might go forth to sin freely and without punishment. This thing doth saint Paul lively express, when he saith: That sin thorough the law and commandment is out of measure sinful: that is to say, when the law ones cometh and worketh her force, then is sin beyond all measure known to be sin in deed. Now wheare sin doth so work, and of one sin infinity sins are made, so that the sinner can find no rest by the reason of his sins: That have the papists called contrition. But where such contrition and sorrow is and remaineth alone, that is to say, without faith or hope of gods mercy (as the like also was in Judas the traitor) there followeth and floweth nothing out of that, but plain desperation. Christ must also comme with his comfortable word and commandment concerning remission of sins, and as it were preach in the heart of the sinner, saying: Thou art full of sins, and goest about the longer the more to fall away from me, shall I therefore forgive thee thy sins? Oh nay. Thou must in deed have contrition and sorrow for thy sins. For without this thou canst never hate sin from thy heart, nor never heartelye desire remission of sins. But now this way shalt thou walk unto salvation, that thou make haste unto my word, hear it, and believe it, so shalt thou have remission and forgiveness of sins. So taught, not the papists, but they enjoined their penitētes and ghostly children, as they call them, to go this and that pylgrimage, to say so many orysons and prayers, &c. and so to make satisfaction for their sins. But as concerning the word and commandment of Christ, they make no mention of it at all. The word & commandment of Christ is this? whose sins ye forgive, shall be forgiven them: But whose sins ye do retain, shall be retained. Her hearest thou, that no man ought to seek forgiveness of sins, but in the words of the lord Christ. Whosoever seeketh it any other where: he shall never find it. What hath this then profited or holpen, y ^t we have tormented our selves so greatly w ^t fasting, singing, praying, watching, massinge, &c. That we might obtain remissiō of sins? was not this great wickedness, & a lamentable thing to hear, that they have taught us to loke for remissiō of our sins thorough contrition? Which notwithstanding when it is most earnest and strong, is nothing else then plain sin? If the virtue of my work, of my contrition, and of my confession be such and so great, what need we then the word of Christ? And to what end serveth his commandment in this place. We in this behalf differ nothing from the Turks and Jews, which also believe that they shall be saved, although they have not CHRIST, but the Pope is worser thē any Turk or Jew, for to maintain his wickedness and abomination, his false and corrupt doctrine, he without all shame abuseth the name of Christ. Therefore let us diligently mark, that Christ includeth forgiveness of sins in his word, & not in pilgrimages, in masses, in almose deeds, or in any other works, by whatsoever name they be called. He therefore that desireth forgiveness of his sins, let him go unto his Pastor, that is learned in the word of God, and hear of him the glad and joyful tydyngs of the Gospel, and faithfully believe the same and he may be sure to have his sins remytted and forgiven him. For this is certain and sure, that we cannot overcome sin with any work. But whatsoever we be able to do, though we should torment our selves never so much, is altogether vain, and nothing to the purpose, as they had experience in the Popes kingdom, that had an evil conscience, and therefore gote them selves into Monasteries, and became cloysterers, or took upon them other works, that they might be delivered from their sins, and have quiet consciences. But at the last, they were compelled to grant, that neither garment, nor monastical order, nor prayers, nor fastynges, nor Masses, nor Pylgrimages, nor any other kind of painful deeds, could appease and quyete the griefs and tourmentes of their conscience. Why so? Because that sins can neither be retained nor remytted by any other way then by the word, as we have tofore heard. Therefore who soever embraceth not this word, wherein alone is Remission of sins: he must needs be under that word, wherein sins are retained. For there is none other way or mean to forgive sin, but the word. Therefore whatsoever a man doth, yet shall his sins be retained, except he cometh to the word. For the Lord our GOD hath set the forgiveness of sins in no work that we do, but in this one only work, that Christ hath suffered and risen again from death. And this work by the word hath he put in the mouthe of his Apostles and preachers, yea in the mouthe of all christen men, if need require, that by it they may distribute and declare remission of sins to so many as desire it. If thou wilt fetch forgiveness of thy sins from thens, thou shalt not be deceived of thy purpose. For the commandment of Christ is at hand, that sins should be forgiven. If thou wilt not fetch forgiveness of thy sins from thens, I mean from the word of God, thy sins shall still be retained and holden, do what thou wilt. For as it hath been many times said: Wythout the word there is no Remission of sins. CHRIST hath put this word in the mouthe of his Apostles and ministers, yea in time of need, in the mouth also of all the Christians, to declare the same unto the comfort of all troubled consciences. He that will not fetch it there, and believe the word, he shall die in his sins, do what he will. For this commandment is strong and sure, that the Lord taketh away from the whole world, and from all works, the forgiveness of sins, and repose it only in his word: there hangeth all the matter.

But this is not only to be understanded of absolution, or of the preaching of the word, but as it was said in the beginning, Christ comprehendeth the whole ministry in this commandment, that remission of sins should be declared and distributed to the faithful, both in the word and in the sacraments. For to this ende is the Gospel preached, that men may know their sins, & afterward thorough faith be justified, and so forever after lead a godly and virtuous life. We also to this ende are baptized, that our sins should be forgiven us thorough the death of Christ. Agayne, the said Christ hath ordained his holy Supper unto this ende, that we should believe, that his body was betrayde for us, and that his blood was shed for us, and that we should not doubt of the remyssion of our sins. And that faith might be constant, sure, and throughely persuaded, that our sins are forgiven us, thee and me, and the whole world, if the whole world would repent believe and amend, Christ hath ordained, not that one for another should be baptized, and receive the Lord's supper, but that everyone should be baptized & receive the lords Supper for himself, and require private absolution, if he cannot be sufficientely confirmed and comforted by the public preaching, so that no man ought any thing at all to doubt, but that as he heareth Remission of his sins in the name of Jesus, so likewise he doth receive it, and is utterly made free from his sins before GOD in heaven. Therefore the word and the Sacraments are not to be separated: for Christ hath joined the word and the Sacraments together, so that without the word the Sacraments can bring no consolation or confort at all: yea without the word we could not know what the Sacraments were, nor unto what ende they serve. Therefore it is not only a great blindness and error, but also a moste grievous myserie, that the Papists prate much of the forgyuenes of sins, and yet utterly forgette the word, wherein all the whole matter consysteth, and telle the people a tale of a tub, that they must get them Remssions of their sins by their own works, & by their own inventions. But seeing that our Lord & and Savior Christ Jesus hath placed forgiveness of sins in the word: And, as it hath often ben said, hath committed the same to his Apostles, and to the Ministers of the word, yea and to all Christians in time of necessity, to be pronounced and declared: so followeth it, that we must believe the forgiveness of sins: & that this forgiveness of sins cometh unto us only by Faith given to the word and promise of Christ, as this is the foundation of our doctrine, that we are freely justified and saved by faith alone in Christ. For this can no man deny, that the word of Christ, which he put in the mouthe of his Disciples, cannot be comprehended nor gryped with hands, nor yet with the works of fastynges, prayers, almosse deeds, pylgrimages, or whatsoever kind of work it be besides. It is Faith alone, that layeth hand on this word, and receiveth it, and the heart only, is the very true cheast, wherein the word can be included or shut in, so that by this, it is most plain and evident, that we are justified by Faith alone, seeing that Remyssion of sins is only comprehended in the word, and the word cannot otherwise be apprehended and laid hand on, than by Faithe alone. But this knoweth not the Pope, with all his sectaries, neither do they understand this doctrine of Christ. yea they are so blockyshe and doltyshe, so mad and so far estranged from the knowledge of Christian doctrine, that they neither can nor will understand it, and so blind, that they will by no means se it, yea so stubborn and so styffe necked, that in no wise they will receive and believe it. Therefore both Faithe and the word were neglected, and nothing regarded in the Popes church. The people were taught & commanded to trust in the merits of their own righteousness, and works. But GOD confound Satan, Antichrist, Pope, and all Sectaries, which with their wicked doctrine of works, labor to obscure, yea and utterly to extinguyshe the glory of GOD the merits of Christ's death and Resurrection, the Justification of faith. &c.

It shall therefore at all times be most necessary and conueniente, that we confer the Popes doctrine with ours, which is the true and sound doctrine, and that we never forgette the abhomynations, which he hath brought into the Church of Christ, and with fire, faggotte, sword, halter, drownynge, and all other kind of force and tyranny, goeth forth to defend the same, that we be not led again out of the true way, nor seek remyssion of our sins in our own works, contrary to the word of GOD. For the Lord Christ doth not instruct us here of our works, but of the word, which he putteth in the mouth of his Disciples, and sendeth them, even as he was sent of his father. Now where forgiveness of sin is, and the hearts, as Saint Peter saith, are purified by Faythe: There out of that good and purified heart shall undoubtedly issue, and flowe forth abundance and plenty of all good and christen works. For Faythe is not idle, and the holy Ghoste, according to his nature and propretie, alway mouethe and prycketh forward the faithful unto the obedience of God's holy will, and unto the mortification of the flesh and sin. God through CHRIST give us his grace, that we may believe this, and truly fele it in our hearts. Amen.

THE EXPOSITION.

T His Gospel, as likewise the other works of Christ, may be handled two manner of ways. First, concerning faith: Secondly, touching charity. It is the doctrine of Faith, because it teacheth, that Christ is the alone shepherd, & none other that dieth for his sheep. For unto this work, y ^t Christ dieth for us, no mā, no saint, no, nor yet ang • ll was mete, that he might restore man, which was slain of y ^t devil in Paradise thorough sin: so that it should be y ^e very proper work of this shepherd Christ, with whom none is able to compare, as none of all his other works, which he did in this behalf, I mean, in making satisfaction for our sins, can be of any creature imitated, followed, and expressed. Therefore no mā can speak these words of himself, which Christ pronounceth in this place: I am the good Shepherd: A good shepherd giveth his life for his sheep: so that by these his words he allureth us unto him, and teacheth us, that we should believe, that none can be like unto him in accomplishyng the work of our redemption, which he brought to pass by his Passion and death. Moses and the Prophets were men of great authority and of singular excellency, which taught truly, what we ought to believe and to do, yea & they suffered many things for this their doctrine: yet as concerning this work, whereof Christ speaketh here, I mean, to die for the sheep, they are only mercenaries and hirelynges, neither can they defend the sheep against the wolf. For this is without all doubt, that Moses and the Prophets, when they had taught a longe time, and done all things as well as they 〈◊〉 were not yet able to recover them selves out of death: What then could they be able to do for y ^e sheep against the wolf, which is the devil & death: And verily it is even as Christ saith: The hireling, which is not y ^e shepherd, & to whom the sheep do not belong, seeth y ^e wolf coming, & forsaketh the sheep, & fleeth, and y ^e wolf catcheth & scattereth y ^e sheep. But y ^e hireling fleeth, because he is an hireling, & the sheep do not pertain unto him. Therefore he y ^t in this peril desireth to be without ieoperdy, & not to be rent & torn of y ^e wolf, must diligently take hede, y ^t he put not his cōfidēce in y ^e law, or in good works. For there is no help in the law, yea y ^• law is rather against us, accuseth & condemneth us, neither can good works help any thing in this behalf. Therefore all our trust concerning our own righteousness and good works must we utterly caste away, and learn with true faith to resort unto him alone, which saith: I am the good shepehearde. I give my life for my sheep. For he fleeth not the wolf, neither is he afraid of him, yea he rather offereth himself o the wolf, for to be rent and torn on pieces, then that one of his sheep should perish and decay. Therefore when we are in danger we must resort and flee unto him alone. And this is one thing that we must steadfastly believe. We our selves can do nothing in this behalf, but Christ that good shepherd, he alone doth it, and worketh all good things for us, and commandeth us, to embrace it with a sure faith, and steadfastly to believe it.

The second doctrine is, that this act of our shepherd is set forth unto us for an example, as Peter witnesseth, saying: Christ hath borne our sins in his body upon the tree, that we being dead to sin, might live unto righteousness, by whose stripes ye were healed. For ye were sometime as sheep that run astray, but ye are turned unto the shepherd and curate of your souls. This is the doctrine of faith which he afterward applieth unto Charity, saying: Christ hath suffered for us, leaving unto us an example, that ye should follow his steppes. As Christ died for us, that by his work he might redeem us without our work from sin and everlasting death: so are we bound one to help and confort another, whensoever any man being in danger hath need of our help and confort. This is to follow the example of Christ, that every christen man also should be a good shepherd. For although I with my death cannot redeem other from death and sin (for that is the only work of thee alone and true shepherd Christ Jesus, as ye have tofore heard) yet may I give my life, that other by this example may be allured unto the word, and brought unto the knowledge of Christ, as S. John saith: By this have we know̄ the love of God, because he gave his life for us: and we are bound also to give our life for the brethren. For this we right well know, howe great the hatred of the world and the devil is against the word of God. And specially y ^e Pope laboreth with all main to oppress the word, yea and so many as be the true pastors & preachers thereof. Therefore we have need of faithful and good teachers, which, seeing they be redeemed by the death of Christ, ought also they them selves to imitate and follow the example of Christ, and also to die for the sheep, and to give their life for the word. This death redemeth not other (for salvation cometh only by the death of Christ: Notwithstādyng this confirmeth other, and so is God glorified by my blood and death, and my neighbor by this means is confirmed in the faith, although by it he be not delivered from death. For that is done only by the death of the true shepherd, as it hath ben oftentimes said.

And here also come in the mercenaries or hirelynges and the wolves. In the former doctrine of faith are y ^t mercenaries, Moses, the law, the prophets, and all men be they counted never so rightous. For no man is able to defend him self (as I may let other things pass) against the wolf, that is to say, the devil and sin. But in this doctrine of charity, the wolves are false teachers and tyrants, which persecute and condemn the doctrine of the Gospel. But the true godly man is not afraid, when he seeth the wolf, yea rather then he would be the cause, that any man should be offended, and fall away from the word & the true knowledge of Christ, he will ieopard his hed, life, and all that ever he hath, as the exaumples of the Apostles, and of the holy martyrs do abundantly declare. These were not afraid at the cruelnes of the wolf, that they should ones flee. So ought it to be now. He that professeth himself a teacher of God's word, and a shepherd of the Lord's flock, there is so great sincerity required of him, that he should only seek the glory of God, and the salvation of his neighbor. If he be not only careful for these things, but hunteth after his own commodity and profit: then will not he abide the coming of the wolf. For he will either cowardly flee, and forsake the sheep, or ells he will hold his peace, and suffer the sheep to run astray without food, that is to say, without the word of God. They are the very hyrelynges, which teache for their own private lucre and advantage, and are not content with this, that God giveth them sufficient for their daily food. For we that ar in the ministry, ought to require no more then meat, drink, and cloth, as the Apostle saith: having food and raiment, let us be content. For we brought not hynge into the world, neither shall we carry any thing out of it. They that require more, are hyrelynges, and care not for the sheep. But on the contrary parte, a true teacher for the safeguard of the sheep, putteth his head, life, goods, and all that ever he hath in jeopardy. And this is the seconde doctrine concerning the example of the good and true shepherd CHRIST : which pertaineth not only unto them that are in the ministry, but also unto all Christians. For all men ought to confess the truth, and rather to lose their lives, then to forsake the word, and to embrace idolatry. For this they know, that they have a shephearde, which to this ende gave his life, that although they also be enforced to give their life, yet shall they receive it again, and never lose it after.

Now Christ goeth forth, and maketh mention of his sheep, and putteth a difference between them and other sheep. And this he doth for this purpose, to make a diversity between his doctrine and heresy, or any other doctrine, saying: I am the good shepherd and I know my sheep, and my sheep know me. As the Father hath known me, and I know the father, and I give my life for my sheep. As though he should say: Thus goeth the matter: If ye will be my sheep, and knowledge that I in deed am youre shephearde: so shall ye be without peril and danger. Therefore a true teacher ought to set forth none other thing unto men, but Christ alone, that he may be truly known, what he is, and what he giveth that no man turn aside from his word, but that he alone be taken for the true and good shepherd, which giveth his life for his sheep. This ought to be set forth unto men, that they may know their shephearde.

Therefore this doctrine is to be received as an ensample, that as Christ did and suffered all things for us: so likewise we should gladly do & suffer all things for the words sake. Whyche two things are to be taught in the Church. He that heareth and understandeth these things, is Christ's sheep, as he him self saith: My sheep hear my voice. He that teacheth trewely, is a good shepehearde, this one thing excepted, that he can not give his life for the sheep on such sort as our Savior Christ did. But they that hear not this doctrine, or will not set it forth to the sheep, are not the sheep of CHRISTE, neither are they the true shepherds, but they are in deed hyrelynges, yea and ravening wolves. Suche are not to be herd but to be eschued as the devil. After this sort goeth it with the doctrine of the pope, which is full both of errors and heresies. He setteth not forth the words of Christ sincerely and purely, when he saith: I am the good shepherd, and I give my life for my sheep. But the Pope teacheth thus: He that will be safe against the wolf, that is to say, against the devil, and death, he must be his own shepherd, and loke for help in his own works. As ye know, what things they taught in the Popedom of the sacrifice of the Mass, of purgatory, of pilgrimages, of vows, of the monastical life, of the works of supererogation. &c. If therefore we will be true Christians, we must follow the sheep which know the voice of their shephearde, and take hede unto that: As for a strangers voice they know not, neither will they hear it. Therefore we ought to send them away from us with these words: I know not thy voice. I hear a wolf, which goeth about to pluck me away from the flock of Christ. Away, hence with this woluysh houling: I will follow my shepherd and hear his voice. For so saith Christ here: They shall hear my voice. And a little before he said: They follow no stranger, but flee from him, because they know not the voice of strangers. For it is not possible, y ^t a sheep which hath begun to believe, and hath herd y ^t voice of his shepherd, & received it, should here & allow that doctrine, which is contrary to the voice of Christ. The sheep heareth the commandments of Emperors, Kynges, Princes, Maiestrates. &c. but it knoweth, that these things pertain not unto salvation. For this worketh not salvation, because this politic and civil obedience is declared and shown. But whē a teacher commethe forth with this doctrine, and saith: If thou wilt be saved, thou thyself must satisfy for thy sins. Thou must cause Masses to be said for thee. Thou must give alms, that thy sins may be forgiven thee. Thou must put on S. Francis cowl, that thou dying and being buried in the same, mayst be saved. &c. In this case the sheep heareth not, but saith: I know not this voice. It is the voice not of a shepherd, but of a wolf. For thus is the report of this beast, that is to say, of a sheep. It hath this nature and propretie, that among all beasts, there is none that hath so quick an ear, and so sharp and ready sense of hearing, as the sheep hath, as experience declareth. For if never so many cry and call, it regardeth them not. It refuseth all, except her own shephearde. Hys voice she knoweth and heareth: Unto that she goeth and maketh haste. In like manner young lambes even in the greatest flocks: everyone knoweth the bleatyng of his own damme, and followeth that so long, till at the last he hath found her. Christ hath respect to this nature of the sheep, and compareth his Christians with them, that they also after the same manner should moste diligently hearken to the voice of the shephearde, that they be not deceived. And this is his meaning, that where the voice of Christ is not, his sheep cannot be allured nor moved there to give any ear. And herein he giveth us a plain commandment, that if we will be his sheep, we must have fine and picked ears, which may discern the voice of CHRIST from all other, although those voices seme to be never so clear, pleasant and sweet.

Therefore in this place it is to be learned, that we give diligent attendance to hear the word of GOD yea, and that alone, and none other, that thorough it we may be able to set our selves against all the subtleties, of the enemy, which he craftily gothe about to conueye into our hearts, and also beware of false and corrupt doctrine. For a wolf is ever a wolf, neither can he give over his nature. If he hath not his purpose by false doctrine, then doth he inwardly imagine disceit thorough pestilent and poisonful thoughts. Here must thou follow the sheep, and say: I care not for this voice. It is the voice of a wolf, and not of a shepherd. The voice of my shephearde is: I am the good shepherd, and I gave my life for my sheep. But thou wouldest bring me to that point, that I should despair, have no hope of salvation in my shepherd, and flee from him. Thus mayest thou have help and comfort against that temptation, wherewith the devil goeth about to dismaye thee, to take away thy courage, to drive thee into error, to make thee sorrowful, and to bring thee unto desperation. We must therefore above all things diligently hear, and certainly know the voice of our shephearde: by this means shall there be between us mutual knowledge and love. For howe can he hate us, when he bestoweth his life for us, taketh away from us death, sin, and all euyls, and freely giveth us everlasting life. These things can come to us by none other voice. Lette us therefore so much the more diligently embrace it, and make much of it.

Moreover, this is greatly to our comfort, that Christ in this Sermon calleth him self a shepherd and termeth us, which have and hear his voice, sheep. For by this means a Christian hath no cause to complain, that he is destitute, and wantethe a shepherd. He may want money, substance, health. &c that it may appere, that we be left confortlesse & without a shepherd among wolves, as Christ also said to his disciples: Behold, I send you as sheep in the mids of wolves. And we daily se none other thing then this miserable face, that the church is ready to be devoured of Antichrist, even as a sheep of the wolf. It seemeth as though we had no shepherd, that careth for us: and yet he neither sleapeth nor slombreth, that keepeth Israel. But thus must it needs be, that we should loke for none other comfort but only at the voice of this our shepherd, whereof Christ himself saith: My sheep hear my voice. He that heareth the voice of Christ, and followeth it: He may in this behalf glory, that he truly knoweth his shepherd, and that his shepherd also knoweth him. For he that regardeth the word, & followeth that, the devil cannot hurt him. For whatsoever chanceth concerning his life, goods, wife childrē. &c. He keepeth always fresh in memory this voice of his shepherd: Thou art my sheep: for thou hearest my voice, and knowest me, and I know thee: so that all his cogitation, meditation, study, and exercise is altogether in the word and faith, and in nothing else at all, as Christ him self saith: I know my sheep, even as my father knoweth me, and I know my Father.

For when Christ the son of God was in the earth he shown none other power y ^t he had, but as though it had ben in the free choice of the devil and of wicked men, to deal with him, even as they them selves lusted. GOD seemed utterly to forgette him, even as though he neither cared for him, nor knew him. But when Christ hanging on y ^e cross complained & said My God, my God, why haste thou forsaken me? when he died on the Cross, when he was buried, and the devil in a manner persuaded, that CHRIST had no GOD, : thenne was it euidentely declared, that the Father knew him. For he did deliver him from hell and death. So (saith Christ) shall the matter go with you. But let not this trouble you, when all things shall so comme to pass, as though I did not know you. For a Christian man in this world, must be assaulted and combred with calamities, crosses, myseryes, afflictions, troubles, and with all kind of adversities, so that there shall appear no difference at all between him and the ungodly. For outwardly the life and death of both are in a manner all one: yea, that more intolerable and harder is: It seemeth outwardly, that the condition and state of a Christian man before GOD is worse, thenne the state of any Ethnic and infydelle. For he is more troubled, and oppreste with many mo temptations and afflictions. But let not this move thee, but hold fast with toothe and nail that he saith: I know my sheep.

But here thou hearest the devil and reason making this objection: howe can God have any care of thee, seeing thou art so myserably afflicted and troubled? Answer thou thus: I know, that he knoweth me: Neither doth this make my faith to faint, that I die and suffer all this trouble. For I know his voice, and I trust unto that, that as a shepherd unto his sheep, he putteth forth his voice unto me, which I right well know, and saith: I am thy shepherd: I died for thee: I gave my life for thee. This word I hear and believe. This is the only and sure token unto me, that he knoweth me, and I know him again. And although I now feel and perceive otherwise, then Christ here speaketh: yet shall not all this make me to faint, nor to pluck my faith from his word. All things are full of the cross in this world for a Christian man. But those troubles are short, transitory, and of no continuance: Againste all these things the word teacheth me, that here after I shall have everlasting life. And although I feel death, & must needs die, as other do, that believe not in Christ: what then? the voice of my shepehearde, which maketh for me, doth most highly comfort me. He that believeth in me, saith he, shall never die everlastingly. Again: I give my life for my sheep. Therefore I doubt not, but that my moste faithful shepehearde Christ Jesus knoweth me. But this knowledge is therefore thus hid and kept secret, that it may be an exercise and trial of my faith. Otherwise if straightways after baptism we should be comme clean, righteous, and immortal, we should need neither the word nor faith. But for as much as the word remaineth, it necessarilye requireth faith: neither shall our matters have altogether good success, before that great day of Judgment. For then shall we se our shepehearde face to face, even as he is: and behold all this matter without faith.

Therefore it is not to be doubted, but that so sone as a man is baptized, there chanceth unto him high • glory, so that he is utterly without sin, and endued with perfect and everlasting righteousness. For so saith Christ: He that believeth and is baptized, shall be saved. But this is not perceived with our senses, neither can reason attain there unto, & yet is it true,, if we judge after the word, and determine according to the voice of our shephearde. Wherefore this only remaineth, that we hold fast the word, and by no means cast it away, til all these things be revealed & brought to light in that everlasting life that is to come, which we now hear in the word, and believe. For as this life, & the life to come do differ: so is it impossible, that the true feling and experience of those things should chance in this life, which are to be felt and perceived in the life to comme. Therefore it is a matter of great weight to know a Christian man, yea he cannot be perfectly known in this life. For what man can say this, that he is in everlasting life? And notwithstanding we must confess, that this child, which is vexed with death, sin, and all kind of miseries, where no point of everlasting life appeareth, immediately after his baptism biginneth in this world everlasting life. But howe cometh this thing to pass? There is nothing seen, neither doth anything appear besides the old and accustomed life. But yet for all that above that accustomed and defiled life, God hath ordained everlasting life. wherein we also live according to the word and faith, although we do not yet se and feel it. And this it is to know a true Christian, not to judge him after the judgment of reason and man's understanding, but by the voice and word. As a shepes life is in the voice. For when she is destitute of her shepeheardes voice, she cannot escape the danger of wolves. For without the shepeheardes voice, she cannot be kept in order and safety. when she heareth that, she is safe and without all peril. But when that is ones lost, she is in danger on every side. After the same manner goeth it with the Christians: if the word be lost, there remaineth no comfort: But the word being safe, they behold Christ their shepherd, and what so ever maketh for their salvation thorough Christ, that is to say, forgiveness of sins and everlasting life. Therefore having this assured hope, a true Christian serveth his vocation, doth his work, eateth, dryncketh, yea and in the midst of his cross and trouble he is ioyefull and merye. For he is altogether given to hear the voice of his shepherd, and accustometh him self to judge not after the sense and course of reason, but according to the voice and word. And this it is that Christ saith here: I know my sheep, and my sheep know me: as the father knoweth me, and I know the father, & I give my life for my sheep.

This thing must we learn, and diligently consider in our hearts, that we be not offended, nor forsake the voice of our shephearde, though the Christians be afflicted and troubled, yea and die, as other do. For this is the alone knowledge of the Christians, that they cā say: As concerning the outward life I do no see any difference between the godly & the ungodly. Yea many times the state of the Christians is harder and more intolerable, & they are incombred with mo miseries, then other are. But in the word there is great difference, namely that the Christians & the ungodly have much diversity between them, not as concerning outward things, but that the Christians hear the voice of their shepherd, which the Ethnics and Infidelles hear not: nor yet the Turks, Jews, and Papists, but only the sheep of Christ. As touching all other external things, there is no difference.

Whereas Christ speaketh of other sheep, which must also be brought, that there may be one shepehearde and one flock: that began immediately to be brought to pass after the sending of the holy Ghoste, when the Gospel was preached thorough out the world: and by the Ministers of the word it is yet practiced, & shall be unto the ende of the world: not that by this means all men without exception shall be converted unto the Gospel. For that will the devil never suffer: and the world also moste extremely hateth the word, and will not abide to be reproved. Therefore there is no hope, that the variety of religions should be taken away. But this is to be one shepehearde & one flock, that god doth accept so many as ever receue the Gospel, as his sons, for Christ's sake, whither they be Jews or Gentiles. For this is the alone true religiō, to follow this shepehearde Christ, and to hear his voice, and to be obedient to the same, which thing grant us that true and only shepherd and Bishop of our souls, Jesus Christ, with the father & the holy ghost: to whom be glory honor, and praise forever and ever. Amen.

THE EXPOSITION.

T His Gospel is parte of that longe sermon, which Christ made unto his disciples, for to comfort and confirm them in the way of truth, after his last supper, before he suffered. This comfort tendeth specially to this ende, that for the shortness of the temptation, which should chance very vehement to the Disciples by the reason of Christ's passion and death, they should not despair, but be on a good comfort and courage: forasmuch as he would absent him self from them but a little while & that he would comme again unto them after his resurrection, and make them ioyeful and merry forever after, so that of this their joy there should be no ende.

The Euangeliste S. John maketh many words in this behalf, and oftentimes repeateth the same, that the Disciples did not understand, what Christ meant by this his saying. A little while. And although christ declared his mind ī this behalf, yet did not they understand it. But this is not written for the disciples only. For S. John by this would signify, whereof all we have daily experience, that we are not able well and truly to consider this saying, and that we are not free frō that thing, which did so greatly hinder the understanding of the disciples. For when temptation was at hand, and the most ignominious and spiteful death of Christ troubled all their wits, they could not then consider, what this little while meant, but their hearts were so astonished, that they thought Christ to be utterly undone, & that they shortly after should also comme to that point, and for Christ's sake be in like manner moste miserably handled. But that this their sorrow and temptation should not continue past two or three days, when the Lord Christ should rise again from death unto an everlasting life, and help them here in this world against the world, devil, sin, and death: and at the last give them a moste ioyefull and everlasting life in the world to comme: y ^t understood they not: neither though they it possible.

Therefore S. John afterward in his Gospel declareth, how the disciples hyd them selves, and kept thē secret for fear of the Jews, neither would they believe, that Christ was risen again, although the women. Peter, and other two disciples declared it unto them. To be short they could not believe that, which Christ spake unto them of A little while. For they thought, that Christ should have remained in death still, as other men do: otherwise they would never have been so weak and faint hearted, but with a lustye courage and strong hope they would have looked for his resurrection.

We marvel at the infirmity and weakness of the disciples, and yet for all that when we be assailed with the like temptation, and in danger to be overwhelmed with the waves of the like adversity: we forget also that A little while, and caste away all hope of confort and think that this our vexation and trouble will continue so long as we live. We cannot be persuaded by any means, that this trouble will continue but a little while, and that God in his time will give a fortunate and ioyefull ende to these our evils and miseries. And by this means are we in temptation clean out of courage, and utterly dismayde, falling to lamentynge and wepinge, as though there were no GOD that would help us, or had any regard unto us: When not withstandinge the blessed Apostle S. Paul commandeth us to joy and rejoice in trouble, not only for the assured deliverance, which must needs chance to the faithful, but also because that by the cross and trouble a moste certain and sure trial is made, whereby we know, that we are the sons of GOD, and heirs of everlasting life, as we shall more at large declare hereafter.

This Gospel therefore containeth a moste noble and notable doctrine of comfort, not only for the Disciples of Christ, but also for all Christians, that in temptations and afflictions they should ever have before their eyes and remember this. A little while: and diligently consider, that although reason and man's wytt cannot see howe deliverance may come, yet that we shall not be left succourles in those our evils, not without help and confort: but that they shall shortly have an ende, & again, that in stead of them, joy and gladness shall comme, and continually abide with us. And that this confort, joy & gladness may the better be perceived of us: we will at this present speak altogether of the cross and afflictions.

Mannes wit and reason thinketh and Iudgeth on this wise: If God had any regard unto us: the godly should never be in so great miseries and troubles, as they are. And therefore when there arise diverse troubles, which diversely vex us: our mind thinketh straight ways, that god hath either utterly forgotten us, or that he hateth us, and regard us not: otherwise, that we could never lack his defense and help. Against these thoughts and imaginations of reason, we must get us aid and help out of the word of God, lest we suffer this matter to be disputed after: the judgment of reason, where as we ought to refer the whole judgment in this behalf unto the word of god. For if we judge these things without the word: our judgment shall be false and nothing to the purpose.

But what saith the word? Fyrste of all it saith, that not so much as an hear of our head shall fall to the ground without the will of God. Of this word then this followeth, that although the kingdom of the devil and the world be a mighty and strong kingdom, yet that it can do nothing at all against a Christian man, but so far as God doth permit and suffer it. As Christ showeth also by this his saying: One of these little sparowes shall not fall unto the ground without the will of the father: The price of a sparowe is but little. It is sold for half a farthing, & yet Christ saith, that God hath care of it. How much more shall he care for the godly, which are better then many sparowes? He will not therefore suffer the devil and the world to do with them that their pleasure is, but what his good will is, so that whatsoever hindraunce shall chance to the godly thorough the devil and the world, it cannot be without the providence of god, neither can they rage further, then God appointeth. The surges of the Sea are marvelous saith David, but the Lord on hye is more marvelous. The Lord hath appointed and set the devil and the world their limites, beyond the which they cannot go. And this is worthy to be noted and forever to be remembered, that thou in thine affliction persuade thyself, y ^t whatsoever adversity chanceth unto thee, it cometh not by fortune or by chance, but by the singular providence, council, and determinatiō of god, yea and that unto thy great commodity, although it seemeth otherwise to thy blind and carnal reason.

And here now riseth also a greater difficulty: for if I must thus persuade myself, that all the adversities and troubles, which I suffer, come by the providence of God, then by the Judgment of reason it may be gathered, that the council and determination of god concerning mine affliction, is unto my destruction and damnation. For what health or salvation may be looked for of pains, plagues, and punishments? in our great and grievous afflictions we cannot otherwise be persuaded, but that God even of displeasure and hatred against us doth plague and punish us. And this greatly increaseth our sorrow, and in a manner bringeth us to desperation, because God doth so punish us, If any other thing were the cause of our plagues and troubles, it would not so greatly grieve us: for then we would think, that there were some help and comfort remayninge in God towards us. In this case therefore must we have recourse unto the word of God, and not hear nor obey the judgment & sentence of reason. For if we hear and believe that, we shall surely fall into desperation, yea and utterly detest and abhor God.

The word, which in this behalf conforteth and openeth unto us the will of God, is this. S. Paul saith: If we would judge our selves, we should not have been judged. But when we are judged of the Lord, we are chastened, that we should not be damned with the world. By this sentence of the Apostle it is evident, that whom God will not have condemned with the world, but preserved and kept unto everlasting life, he correcteth and punisheth them: neither ought this to be counted a token of hatred, but rather a sign of favor, love & good will, although they be afflicted and troubled. This sentence in affliction is diligently to be considered and remembered. One hath this cross, another hath that, whereof they would gladly be eased. But if every mā would think on this manner, & say to him self: If thou were not restrained with this byt of adversity, if thou were not thus correct thou wouldest surely do that, which should work thee greater displeasure, and be y ^e cause of a more evil: but God doth send thee this adversity, y ^t thou sholdest not be damned with this world, but hereof take an occasion to amend thy life, to call thyself unto repentance, to fear GOD, to call on his blessed name, to thank him for his benefits &c. If every man in his trouble would thus think with himself, then would they not be angry with god for laying that cross vpō them, nor think that he doth it of hatred & displeasure against thē, but rather of favor & good will toward them: yea then would they love and praise god, that he in that affliction showeth tokens of his favor and good will toward them, by this means preseruinge them from eternal damnation unto everlasting salvation. Unto this ende also doth S. Paul in his Epistle to the Hebrews allege this saying of Solomon out of his proverbs: My son, despise not thou the chasteninge of the Lord: neither faint when thou art rebuked of him. For whom the lord loveth him he chasteneth: yea he scourgeth every son that he receiveth. If ye endure chastening, god offereth himself unto you, as unto sons, For what son is he, whō y ^e father chasteneth not? If ye be not under correction (whereof all are partakers) then are ye bastards, and not sons. Therefore seeing we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subiectiō unto the father of spirits and life? And they verily for a few days nurtered us after their own pleasure: but he nurtereth us for our profit, to the intent that he may minister of his holiness unto us. No manner chastising for the present time seemeth to be joyous but grievous: nevertheless afterward it bringeth y ^e quiet fruit of righteousness unto thē which are exercised thereby. This sentence of the holy Apostle doth testify, not only that the discipline & correction, which god layeth upon us, is no token of his anger, & displeasure against us but also that it is a most manifest sign & evident argument of his fatherly and friendly good will toward us. Let us not therefore think, whē we are corrected & punished, that GOD is angry with us, or that he set naught by us. For the cause, why he corrected us, is, because we are his sons, and should not loose our enheritaunce, nor at any time be put from it.

And as the word doth preach and declare unto us of the cross and of afflictions: so likewise is it set forth by examples. who can or dare say, that god the father hated his only begotten son Christ Jesus? And yet for all that if thou considerest his life and death, and weighest the matter after the judgment of reason, there shall appear no great signs of gods love toward him, yea rather signs of hatred then of love: and that the ungodly and wicked Jews were more regarded with god, then Christ, whom they handled at their pleasure, and entreated as they would, according to the saying of the Prophet: He hath nether beauty nor favor when we looked upon him, there was no fayrenes, we had no lust to him. He was despised & abhorred of men. We reckoned him so vile, that we hyd our faces from him: yea he was despised, and therefore we regarded him not. We did judge him, as though he were plagued & cast down of god. And Christ himself saith by y ^e psalmographe: As for me, I am a worm and no man: a very scorn of men, and the outcaste of the people: All they that see me, laughe me to scorn: they shote out their lips, & shake the head &c. They gape upon me with their mouths as it were a ramping and roaring Lyon, &c. Yea the very Jews, when he hanged on the cross, mocked him, saying. If he be the son of God, let him comme down from the cross, &c.

Now as god did handle his own dearly beloved & only begotten son Christ Jesus here on earth: even so will he handle all Christians in this world, as Christ hath to fore said: The servant is not greater then his master. If they have persecuted me: they will persecute you likewise. And it is said both moste trimly and truly in the Epistle to the Hebreues, as we heard afore: If ye be not under correction, (whereof all are partakers) then are ye bastards and not sons.

Thus see we by the wonderful and certain consent both of sentences and examples, and by them are we taught, that god not of evil but of good will, not of displeasure but of favor, correcteth us: and that in the midst of our trouble we should know the good will of god, and certainly be persuaded, that God, although our affliction be never so great, doth not hate us, nor set naught by us, but rather that this correctiō is a most assured sign, that he loveth us, and taketh us for his children, seeing he doth so lovingly correct and chasten us.

Now must we also learn to know the cause why God doth so correct & punish his children. S. Paul setteth it forth in these his words: we are corrected of the Lord, saith he that we should not be damned with the world. And David saith: It is highly for my profit y ^t thou hast corrected me, that I might learn thy righteous ordinances. Isaiah the Prophet also saith: vexation giveth understanding. For this is certain, if god would serve our fancies, accomplish our desires, and never send us adversity and trouble, we should become altogether secure and careless, neither should we at any time call our sin unto remembrance, nor care for the word, nor give our selves unto prayer. But when now and then we and such things as appertain unto us are assailed with aduersitis & misfortunes: thē have we a just & nedeful cause, not only to fall unto prayer, but also to remember our sins & our former wicked life, & to consider, y ^t such plagues & punishments chance unto us for our sins. And that therefore we ought frō hensforth to live more warely, to lay aside our sins, to fear god, to fram our life according to his blessed will &c. that by this means god seeing our conversion may either take away those pains frō us, or else mitigate & ease them, as it seemeth best to his godly wisedō, as s. Paul saith in his epistle to y ^e Hebrews: the heavenly father nurtereth us for our profit to the intent, the he may minister of his holiness unto us. We therefore may not despair because of y ^e cross. We should rather think on this manner w ^t our selves: By this sign & token I perceive right well y ^t God is merciful unto me, fauoreth & loveth me, for he nurtereth me as his son, & by these adversities and afflictions his pleasure is to put me in remembrance of my sins, & to cal me unto repentance, that by this means I may amend that is a miss, & fromhensforth avoid sin, & no more offend my heavenly father. He y ^t doth this, useth the cross a right, neither doth he murmur against God in his adversity, nor yet thorough impaciencie is brought unto that point that he fleeth unto superstitious, idolatrous & wicked arts to be released of his trouble, but patiently & quietly he abideth the help of god, & fervently by prayer desireth the same. Now ensueth the fourth parte of this matter. After y ^t we be thoroughly persuaded, that nothing can chance unto us without the will of god, and that it is God's pleasure, when adversity & trouble chance unto us, & that it is for our salvation, that we are thus afflicted & troubled: we must also assuredly assure our selves of this thing, that god will give a fortunate ende to these our troubles, and most prosperously deliver us from them, as S. Paul saith: god is faithful, which shall not suffer you to be tempted above your strength, but shall in the middes of the temptation make a way, that ye may be able to bear it. And unto this confort do those things chiefly pertain, that Christ speaketh here of that A little while. Against this doctrine of A little while are two things.

First, whē we are oppressed with the greatness & vehemēcie of afflictiō or trouble, so that there appeareth none other thing, but y ^t the very cross will have y ^e uppermost hand, & that nothing (so far as reasō judgeth) can prevail against it: as we have in the example of king Hezekiah. Whē Rabsakes y ^e captain of y ^e hoost of y ^e king of y ^e Assyriās required y ^t the City of Jerusalem should be yielded and given over unto him, Hezekiah sent unto Isaiah the Prophet with this embassage: This is the day of trouble, of plague, & of blasphemy: for the children are comme to the place of birth: but there is no power to bring them forth. And Christ here also useth the same similitude of a woman that goeth on her travail. There appeareth to be very great peril both of the mother & of the child. For y ^e afflictions are not small, as it is set forth in a certain psalm, where Christ himself crieth out on this manner: Save me O God, for the waters are come in, even unto my soul, I stick fast in the depe mire, where no ground is: I am comme into depe waters, so that the fluddes run over me.

Secondly, whē we se no way howe to escape that great danger: Thē we straightways fall to desperatiō nether cā we believe, y ^t this matter is but of a little while.

And unto this ende specially belonged the similitude of the woman that travaileth of child, which CHRSIT useth here. For here the peril seemeth to be infinity, immeasurable, and endless, and yet sodeinly cometh there great joy, as life springinge out of death, when a man is borne into the world, the mother also being safe and without danger. In consideration whereof all the sadness is turned into gladness. These things chance daily. And where as some time the ende of such travail is not gladness, that chanceth but seldom. The common trade is, as Christ saith, that suddenly and unlooked for, sound, full, true, and perfect joy followeth sorrow and sadness, as the Psalmograph saith: Heuines may endure for a night, but joy cometh in the morning. This would Christ have his Disciples to learn, when they are tossed and troubled with the waves of cruel adversity, that they may think and remember this his saying. A little while, as S. Paul saith to the Hebrews. No manner chastisynge for the present time seemeth to be joyous but grievous; nevertheless afterward it bringeth the quiet fruit of righteousness unto them, which are exercised thereby. So that it is first called. A little while, for y ^e sudden & vnloked for mutation or change, which chanceth sooner then we looked for. Secondly affliction is called A little while, because this short trouble shall be turned into everlasting joy, and this sorrowful transitory life into a ioyefull perpetual life, as Christ said to his Disciples: ye shall sorrow, but your sorrow shall be turned into joy. For what is to be thought of all that time, wherein Lazarus peradventure ten or twenty years was in misery and affliction in respect of that time, which is afterward in the everlasting life? So (saith Paul: ) I suppose that the afflictions of this life are not worthy of the glory, which shall be shown upon us. Agayne: Our tribulation which is short and light, prepareth an exceeding and an eternal weight of glory unto us, while we look not on the things that are seen, but on the things which are not seen. For the things which are seen, are temporal, but things which are not seen, ar eterna • l. Blessed Peter saith also: In the which ye rejoice, though now for a season ye are in heuines, thorough many fold temptations, that the trial of your faith, being much more precious then gold that perisheth, might be found unto praise, glory, & honor at the appearing of Jesus Christ, whom ye have not seen, & yet love him, in whō even now, though ye see him not, yet do you believe, and rejoice with joy unspeakable and glorious, receiving the ende of your faith, even the salvation of your souls: Again: The God of all grace, which hath called us unto his eternal glory by Christ Jesus, shall his own self (after that ye have suffered a lyttell affliction) make you perfect, settle, strength, and stablish you.

He that could thus believe, and be thus certainly persuaded of this saying: A lyttell while: should find great consolation in his affliction, wherewith he should be able to stay him self. Therefore all the matter standeth in this one point, that we surely trust the Lord CHRIST, and count his word to be moste certain and true: and that although we be troubled and afflicted, yet it shall continue but a little while, so that we may comfort our selves in the cross, as they comfort a woman that trauayleth of child, namely, that she shall have good luck, be delivered of her pain, and have a fair child, to her great joy and comfort. For it is not possible, that there should be any great gladness, where no sorrow and sadness hath ben before. But thorough the importunity of reason, we are kept in miserable bondage, which always putteth us in mind, that our affliction cometh not from the favor, but the anger of God, and that we shall perish in the same, and never be delivered. But the matter is far otherwise. For as sorrows and pains do therefore chance to women trauailyng of child, that an infant may be borne: so likewise our afflictions are therefore sent to us from God that by this means we may obtain our true glory, and so forever be saved.

This also is not to be passed over with silence, that Christ interpreteth and maketh plain to his disciples what joy shall chance unto them. I (saith he) will see you again. This came to pass in the day of his resurrection, when they saw him in a new and everlasting life. Christ therefore seeth us also, and our hert rejoiceth, when we meditate and consider his resurrection, that for our sake, he hath overcome sin, death, and devil, that we thorough him might live euerlastyngly.

And this is a true, sound, perfect, and everlasting joy, which changeth all sadness, neither shall it at any time be taken away from us. Lette us therefore beware and take hede of impaciencie and desperation, when we are in trouble. And this comfort is diligently to be retained and kept fast, that although we suffer and bear the Cross, yet it shall be but A little while. For Christ is risen from the dead, and sytteth on the right hand of GOD the Father, that he may repress and keep under the devil and all euyls, and give us everlasting salvation. Which thing our faithful GOD mought vouchsafe to bestow upon us for his son Christ Jesus sake our Lord and alone Savior: To whom with the Father and the holy Ghoste be all honor, glory, and praise, worlds without ende. Amen.

THE EXPOSITION.

T His is a most noble and excellent Gospel. For it entreateth specially of that high & necessary article, for the which we are and are called Christians. Therefore although it be red, every year among us, yet can we not think and speak it sufficiently. If we intend truly to have the profit and fruit that cometh by it: so must we diligently exercise our selves in the meditation thereof. It is also part of that sermon, which Christ made after his last Supper. And this parte, even as all the rest, tendeth also to this end, that the Disciples may be enarmed against the slander, offendicle, or stomblyng block of Christ's Passion and death, that they should not only not be heavy, but also judge so of the matter, that (as the truth is) they should right well perceive, that the salvation both of them and of all sinners, doth only consyste in the death of the Lord Christ. Wherefore even as of late he set forth unto us a consolation and comfort, concerning the shortness and small continuance of affliction and trouble, and the perpetuity of our joy and gladness: so likewise doth he declare the matter here, and setteth forth the cause of his passion. I go (saith he) unto him, that sent me: that is to say: To morrow I shall be crucified and slain, and yet there is none of you that asketh me, whither I go, nor what I intend by this my departure. But because I have spokē this unto you, your hearts are full of sorrow, But I tell you truth: it is expedient for you y ^t I go away. For if I shall not go away, y ^e comforter shall not come unto you, and the prince of this world shall not be Iudged. But when I shall go away, I will send the comforter unto you. Christ would have it well beaten in to all men's heads, that they should not be offended with his Passion and death, nor be taken as a matter of sadness, but that we should rather use it unto the confirmatiō of our faith, and unto the consolation & comfort of our conscience, for as much as by this means the tyranny of the devil is destroyed, and the holy ghost is gotten and given unto us.

What the holy Ghost shall do, what he shall bring what he shall declare & teche, that doth Christ express in these words. When the holy Ghost (saith he) shall come, he will rebuke the world of sin, of righteousness, and of judgment. Christ in these his words comprehendeth many great things, and saith, that the holy Ghost shall not only rebuke small companies certain kinds of men, certain nations or people, but the whole world. He had need be well fenced and armed, that will take upon him to have too do with the whole world. For the world is, whatsoever hath grown up from Adam hitherto, Monarchs, Emperors, Kynges, Princes, no man utterly, no not of the highest degree, excepted. All these must be rebuked of sin by the Apostles, and by the ministers of the word, at the motion of the holy Ghoste. The holy Ghoste by the preachers shall rebuke them all of sin, of righteousness, and of Judgment, none neither high nor low excepted, not Jerusalem for her holiness, not Rome for her wisdom. &c. All must receive this correction and rebuke of the holy ghost, that they may be saved. For all men, with all that ever they have are under the kingdom of the devil. Neither their righteousness, nor their holiness, nor yet their good works can be of such force and virtue, that they can help any thing at all against damnation. And this is the office, that the holy Ghost will do in the world by the Apostles, men beggarly and of no reputation, even to rebuke the world of sin. It is no small thing, but a matter of weighty and great importance, to rebuke the world of high and great matters. For he hath an office to rebuke the world of sin, of righteousness, and of judgment. Seynge that all things are full of sin, and no righteousness and judgment is in the world, what shall then remain? The whole world therefore together is condemned in this sermon with all her righteousness, and it is openly said, that it cannot ones aspire and come unto the kingdom of God, except it be delivered from sin by the holy Ghoste, and justified, and by this means escape everlasting damnation. Suche like sentences also are there many in the holy scriptures, as when Paul saith: God hath comprehended all things under sin. Again: We are by nature the children of wrath. And Christ him self saith: Except a man be borne again, he cannot see the kingdom of God. This is truly the sermon of the holy Ghost thus to rebuke the world for sin.

But what is sin? Is it to rob, to kill, to commytte adultery. &c. These are sins in deed, but not the chiefest, which the holy Ghoste rebukethe. For there are many, which are not gyltye of these outewarde sins. But of those sins, whereof the holy Ghost preacheth, all are gyltie: otherwise he could not rebuke the world of them. And this sin is, to be short, not to believe in CHRIST. Of this sin the world knoweth nothing. It is the whole and alone doctrine of the holy ghost. For the world counteth those sins only, which are forbydden in the seconde Table of Moses. Of Christ it knoweth nothing, much less knoweth it, that it is sin, not to believe in him. But what should we with many words rebuke the ignorancye of the world, seeing that even in the schools among the learned, incredulity, infidelity, or unbelief is taken for no sin, namely for no original sin. For it belongeth to no science to teach that incredulity is sin but to the holy Gost. And he by this doctrine maketh the whole world gyltie of sin, where as many times the world is able to prove her external justice and outward righteousness. Thys is therefore the Doctrine of the holy ghost, that it should reprove the whole world of sin, no man excepted. The world hath not been accustomed unto such an unwonted kind of doctrine, neither knoweth it any thing of that, that it is bound to believe in Christ. Thus it thinketh: If with the Phariseye it be noo murderer, no adulterer, noo vnryghteous person, it is enough, and the world requireth no more. But the holy ghost preacheth otherwise, and saith: I know well, that among men, as concerning outward and bodily righteousness, one is better then another. But this is the chief and principal sin, that all be subject unto, that is, That they do not believe in CHRIST Jesus. Thys syn no man, except he hath learned it of the holy Ghoste, seeth, knoweth, or perceaueth.

Therefore be thou bold thus to say. Whatsoever is not of Faith, is sin, be it monkery, prayer, fasting, almose deeds, or anything else. If there be no faith in Christ Jesus, then as thou hearest here, will the holy Ghost rebuke it. Neither is there any other way to be delivered from this sin, then to believe in Christ Jesus. Nothyng can be more plain, nor more euidente, then these words are, and yet the Pope and his complices, cannot away with them. Notwithstandynge, when they have nothing to say against Faithe, then they invent this comment and Glose. He speaketh De fide formata per charitatem, that is to say, of Faith formed, framed, and fashioned by charity. But confer thou this their interpretation with the text. No man can deny this, that Christ speaketh here of syn, and he expoundeth that it is syn, not to believe in him, whereof it must needs follow, that whatsoever they babble de forma & de bonis operibus, if there be no Faith in Christ, man with all his good works and virtue is a damnable sinner, and cannot escape the rebuke of the Holy Ghoste.

Therefore incredulity or unbelief is the principal & greatest sin, and the fountain out of the which all other sins and vices do issue and spring. For where incredulity is in the heart, and men believe not in Christ, this then immediately followeth, y ^t the word of God is not regarded, but either despised, or else utterly rejected and cast away for heresy and lies, as though the devil were the author of it. And after this follow other sins, as disobedience toward parents, maiestrates, rulers, ministers of God's word &c. neglectyng their vocation and calling, a wicked and sinful life, besides other moste grievous vices, which either for shame, or for fear of punishment they dare not do. And these are the leaves, yea and the hole tree of incredulity, which spring out of these roots, for the which the holy Ghost rebuketh the world, neither suffereth he any thing to resist and withstand his office. For he that believeth not in Christ, hath not the holy Ghost, neither can he think any godly thing aright. And although he doth that. which of the own nature is not vicious and wicked, but agreeable to the commandments of God, yet doth he the same as a servant, only for fear, & not freely to show his obedience to the will of God, so that the world is even such one, as like a most bondslave is led of the devil, which can neither speak, do, or think anything that good and godly is, as S. John saith: The world is altogether set on wickedness. The reason hereof is this: For incredulity is the fountain and wellspring of all evil. And he that exactly and thoroughly desireth to describe the world, may well say on this manner: The world is a multitude of men, which believe not in Christ, and therefore, hate, curse, and blaspheme his word: which inwardly in their hearts, & outwardly in their deeds and works steal, rob, kylle, commytte whoredom, and are bent to all kind of lewdness, and wickedly abuse all the good gifts of God. All such saith Christ in this place, shall you mine Apostles and ministers of y ^e word have evermore your adversaries: with such must you have to do.

This rebukyng of the world shall not be taken away before the last day, but it shall be continually taught, that whatsoever is the world, that believeth not on Christ, that pertaineth not unto the kingdom of Christ, but unto the devil, not only for the notorious and outward sins, but also for this principal and moste grievous sin, I mean incredulity or unbelief. Neither doth this profit any thing at all, that thou keepest this or that monastical rule, that thou doest this or that work. For so longe as incredulity is present, thou art a damned sinner, neither canst thou avoid damnation, so longe as thou remaynest in that state. The one and alone way to escape damnation is, to give over thine incredulity, and to believe in Christ, and to hold fast this confort against sin, devil, and death.

As concerning Faithe what it is, it is not unknown unto you, and ye have many times heard, that Faythe is not only to know and believe, that the history of Christ is true, but faithfully to be persuaded, that all that ever Christ did, was done for thy sake, for thy commodity and wealth, for thy health and everlasting salvation. For the devil also knoweth, that Christ died, and doth as certainly believe it, as all the Papists of the world: but he believeth not that Christ died for him, and for his salvation. Thys Faith, that we here speak of, that all, that Christ did, was done for our sake, and for our salvation, is only the gift of the holy Ghoste. He that hath not this Faythe, that he can say: Christ died for me, that I might be delivered from sin and everlasting death, is ungodly, and appertaineth not unto the kingdom of Christ: neither hath he removed sin from him, whatsoever good works he doth, and taketh never so much pain otherwise. And this is the first parte of the office of the holy Ghost, that all things are wrapped in sin, and that we with all our good works are not withstandyng judged of the holy Ghoste sinners, and so damned, forasmuch as we believe not in Christ Jesus.

Therefore let us refuse and utterly caste away cowls, monkyshe orders, foolishly vows, superstitious fastynges, unfaithful prayers, men's wicked traditions, unfruitful ceremonies, and idle observations of men's most idle inventions and carnal imaginations, and moreover whatsoever we have taken upon us, to this ende that we may obtain Remission of our sins: and let us lay on hand and hold fast true Faythe in Christ. For these things cannot agree together, that I should say: Christ died for me, and yet I do and observe certain works, that I may be justified and saved by them. He that cannot abide to be rebuked of the holy Ghoste for such things: It is a manyfeste sign that he doth not believe, and that he is a damned sinner, and of the number of them that do not believe in Christ Jesus.

The seconde parte is, that the Holye Ghoste will rebuke the world of righteousness. Thys alsoo is an hard saying. The world hath Synne, but it hath not Ryghteousnesse: neither doth it know howe it should be Iustifyed and made Ryghteous. But what is this Ryghteousnesse? Law and righteousness be the chief things of the world. And the Philosophers have prescribed Rules and Preceptes of the Offices and duties of Righteousness, and of other virtues, that men might live an honest and Ciuile life. Neither can this be counted unrighteous, to hange up thieves, to punish adulterers. &c. Yea, it is an act both right and good. But Christ speakethe not here of that Ryghteousnesse, which the world counteth righteousness: but of that righteousness, which is of valor, and will go for payment before God. He speaketh not here of politic and human justice or righteousness, but of that, which is comprehended in this word of Christ: I go unto the Father, and ye shall see me no more. This is more mystical and harder to be understanded, then the last where it is pronounced, that it is sin, not to believe in Christ. For thus men think, that they have natural strength enough to live godly, to prepare them selves unto grace, and to pray for it. And that is the cause now a days also, that the Papists cannot perceive nor understand this doctrine, so far out of frame seemeth here the description of righteousness, that thou art then righteous, when Christ goeth unto the Father. and thou seest him no more. This is a marvelous goodly text, and nothing can be more evident and plain, then this description. For what will man now glory and boast himself of his good works? Christ's word is manifest in this place, that righteousness is not gotten by works, but it is gotten by this means only, that Christ gothe to the Father. This his journey and going unto the Father, is the true and everlasting righteousness. This knowledge is utterly unknown unto the world. For in all his monuments and books, there is not one syllable of this righteousness. This is set forth in their books that he which keepeth the ten commandments doth nothing against honesty, public ordinances laws, custom. &c. is a good, honest, and righteous man. But Christ speaketh not one word here, what I ought to do, or to leave undone, but he speakethe simply and only of his own work, that is to say, that he goeth unto the Father, and that we shall see him no more: and that this is our righteousness, and none other thing.

Therefore when we do determine to get us true righteousness, we may not go about to obtain it with our own works, and with our own righteousness. It maketh nothing unto this matter, to become a Monk, to watch, to fast, to pray. &c. But the whole pythe and sum of the matter consisteth in this, and so is deliverance from sin obtained, that thou knowest, that Christ is gone unto the Father, although good works may not be left undone. For thou art commanded of God in the ten commandments to do them, and diligentely to exercise thyself in all good deeds commanded of God, and prescribed in his holy word. But thow mayste not add this unto them: That thou sekest to be justified and made righteous by them. For by this is righteousness only to be goten, that CHRIST is gone unto the Father. Thys is the alone way, and none other, whereby we are delivered from our sins, and justified. Christ's iourneye or going unto the Father, is none other thing, thenne that he hath suffered, died on the Cross, and by death is gone away out of the world unto the Father, that is, He is ascended into heaven, and there sytteth on the right hand of GOD the Father, and governeth his Kyngedome. We see not this, but we believe it.

Thys is the whole matter, whereby we are justified: so that righteousness is not to be imputed to my strength or power, but to Jesus Christ, because he goeth unto the Father. And if we will speak it with plain words, it is thus much to say: No man is justified or saved, or delivered from sin, but by this only, that Jesus Christ hath suffered, died, and risen again. This going of Christ justifieth thee, and none other thing.

But now mark howe that doth agree with this doctrine, that the Papists teache. He that will be saved (say they) must bring that to pass with his own works. In deed this is godly and truly said, that a Christian man must live in this world godly, justly, and holyly: but that he shall be made righteous by his holy and good works, that is most false. For it is here plain, that the going of Christ unto the Father, worketh that only. This is the assured, certain, true, and infallible righteousness, whereof the world knoweth nothing. The Holye Ghoste only reueleth and openeth that mystery. But the Papists object this saying of Christ against us: If thou wilt enter into life, keep the commandments. Thys hath another manner of meaning. And by this it appeareth euidentely, that the Papystes know not, what it is to keep the commandments. For if they did, they would otherwise expound that sentence of CHRIST. Therefore this saying abydethe sure and certain, that there is none other Ryghteousenesse and Euerlastynge life for us thenne this, that the Lord Christ Jesus is gone out of this world unto the Father. Hold fast this Doctrine, and let not the devil by any means pluck it away from thee. The devil may fear me, and trouble my conscience (for of our own strengths we are not able to prevail against him) but there is another way, which not I, but Christ goeth thorough high obedience toward his heavenly Father. Hym, that is to say, CHRIST shall the devil never be able to make vnryghteous, or a sinner, although thorough sin he hath the higher hand of me. Therefore let this be our assured trust and singular great comfort, and stedfastely believe, that by Christ's going unto the Father we have righteousness, even Remyssion of our sins, and Euerlastynge life. For Faythe is necessary to embrace this work of our Savior Christ. The going and work of Christ is certain. Christ hath fynyshed all the whole matter, so that now there remaynethe nothing elles, but that we embrace this work of Christ with a sure and undoubted Faythe, and comfort our selves therewyth. Doest thou believe it? So haste thou it. Doest thou not believe it? Then haste thou nothing. Thys is done, that we should utterly caste away our own righteousness, which is altogether spotted and impure, as the Prophet saith: All our ryghteousnesses are as a polluted and defiled clothe: and set all our Faythe, hope, trust, and confydence only upon CHRIST alone, and upon his work, or going unto his Father, that we may be at all times certain and sure, where to rest, and of whom to seek our salvation. For if our Righteousness did consyste in our own works and satisfactions, in our own confession and contrition (as they preached, and yet do, in the Popes church) so should our hearts never be quiet, neither should we at any time be certain and sure of our salvation. For when should we know and be sure, that we have been sorry enough, confessed, done penance enough, and made satisfaction enough? Therefore hath CHRIST taken all that matter from us, and laid it upon him self, that we should leave to him alone, moste stedfastely beleeuynge, that his going unto the Father, his death and satisfaction is our Ryghteousnesse. For in this behalf there can be no vncertayntie. For the person is such, even CHRISTE Jesus the son of GOD, as in whom no fault can be found. And he it is that doth this work, which was ordained of the Father, that by him we might have help against sin, devil, and death. In consideration whereof, John the Baptist calleth him the lamb of God, saying: Behold that lamb of God, that taketh away the sin of the world.

Thys therefore is a moste perfect determination in this our Gospelle, that righteousness consisteth not in that we either do, or leave undone, but in this that Christ goeth unto the Father. Whyche righteousness when that thou haste ones gotten through Faith: then do thou also good works, and apply thyself to the uttermost of thy power to show thy • e obedience which thou owest unto GOD. For before thou haste embraced Christ with a certain and sure Faythe, thou canst do noo good work. The Christian righteousness therefore is a most singular and excellent righteousness, which no heart can think, no reason or wisdom can conceive. All the matter is to be known and learned of the Holye Ghoste: Neither though we hear it can neither though we hear it, can it otherwise be perceived, then by faith alone, as Christ saith here: I go unto the father, & yea shall se me no more. That is to say, ye must believe: otherwise shall ye never cōprehēde this my work of your justification. This is the Christian righteousness, which the holy ghost alone teacheth. Of the righteousness of y ^e world. Philolosophers, Lawyers, and the expositors of the law do teache, & parents also in their family. But a Christian man's knowledge is another manner of science, whereof the world knoweth nothing, namely, that without faith all things are sin, & y ^t the true & everlasting righteousness consisteth in this only, that Christ goeth to the father, & we se him no more. The third part is, that the holy ghost also rebuketh the world of judgment. What manner of judgment this is, Christ showeth on this wise. The prince of the world, saith he, is judged. Therefore as the holy ghost doth rebuke the world, because it hath sin, for as much as it believeth not in Christ: & y ^t it hath no righteousness, because it knoweth not, neither hath any comfort therein, that Christ is gone to the father: so likewise doth he rebuke it of judgment, because it knoweth nothing hereof, and therefore feareth, where nothing is to be feared, if it would hear him, and receive his word. For this is an extreme misery and a lamentable plague to have syn & no righteousness, and besides that, not to know of any consolation and comfort against sin, death and all other evils.

In this also, saith Christ, is the office of the holy ghost, that he should preach of judgment, and procure to be pronounced and set forth by the gospel, that the prince of the world is judged, and that therefore he can not hurt them that believe in Christ, and put their confidence in his going unto the father. He may vex them with diverse temptations, but he can never prevail against them. For although he be the prince of the world, yet the prince is judged: he is spoiled of his palace & armor, and with the chains of darkness as Peter speaketh, is he bound of Christ. There is no cause, why Christian men should fear him, or all his kingdom. For if the prince be judged, the world also, which is his kingdom, must needs be judged and deprived of all his power.

This the ungodly know not. Therefore although sometime they hear the word, and begin to believe, yet so sone as the world rageth, and goeth about to persecute, they straightwaye are a frayde and fall away both from Christ and his word, as Christ saith in the parable of the sower, parte of whose seed fell upon the stones. But the Christians are constant, and stand stedfaste like a strong and an invincible bulwarcke. For this voice, which rebuketh the prince of the world, is alway in their hearts and ears: Why sholdest thou fear? why shouldest thou be faint hearted, & give over to these temptations? knowest thou not, that the Prince of the world is judged? He is no more a lord, or a prince. Thou hast a Lord, that is mightier then he, even Christ Jesus, which hath overcome and bound this prince. Therefore let him threaten, brag and boast, let him be as mad as he lust, yet fear thou not. For he shall hurt thee no more, then that cruel beast, whose violence and cruelty is repressed and restrained with strong and mighty chains. If thou wilt only beware; that thou comest not nigh unto him, and so willingly cast thyself into danger, thou nedest not fear. Thou art without peril. He shall do thee no harm. Wherefore this only is required, that the Christians do not make light of the enemy, keep them selves in the fear of God, diligently pray: and the enemy that is judged shall never hurt them. Contrariwyse he that will not take hede, but be secure and careless, he shall sone be caste hedlonge into diverse perilles of this prince although judged.

And of this confirmation & strenghtening they have moste need, which are the instruments of the holy ghost in the world and do rebuke it of sin and righteousness. For there is no accusation, that the world can les bear, then of sin, which is a thing most heinous, and of righteousness, that it hath none at all. Where this public accusation is (as it ought to be) y ^t world waxeth wode, maketh an hurly burly, and attempteth all kind of violence & tyranny against the ministers of the word. But the holy ghost by this judgment setteth forth cōsolatiō. For if this were not, y ^e preachers could never endure against y ^e violence of the world, but must needs fear & tremble. And for this cause specially is the holy ghost called Paracletus, y ^t is to say a comforter, or an Advocate, which in adversity & trouble standeth by the preachers, cōforteth thē, & encourageth thē boldly & stoutly to confess y ^e truth forasmuch as they hear, that the prince of the world is judged.

And this is the doctrine of the office of y ^e holy ghost, even what mysteries of most worthy matters he shall declare, and most specially set forth unto men in this world. He can be no Christian man, that not only not knoweth these moste excellent mysteries, but also that when he knoweth thē, doth not set more by thē, then by all the goods in the world. For as for all other things, they are transitory and pass away, but these things are everlasting, which shall never decay, as Paul saith: The gospel is the power of God unto salvation for so many as believe. This going away therefore, whereof Christ here speaketh, is greatly to be esteemed, and to be rejoiced in, as a moste singular benefit, for the which we are bound daily to give god our heavenly father most hearty thanks, and to desire him with fervent prayer, that we may daily more and more fele in our selves thorough faith the fruit of this his inestimable benefit, namely remission of sins and everlasting righteousness, again, the consolation and comfort of this judgment, that the prince of this world is judged.

Now goeth Christ forth in his sermon, and saith: I have yet many things to say unto you, which you cannot now bear. But when that spirit of truth shall come, he shall teache you all truth. How the Papists interpret this sentence of Christ, it is well known. All their traditions, innovations and alterations they defend by this saying of Christ and make the holy ghost author of them all, as though Christ had to fore spoken of them. But this is not true. For this is the righte understanding of Christ's words, that the holy ghost shall teache the Apostles and the church, and instruct them concerning such matters, as Christ himself had to fore taught them which by the reason of their carnal judgments they could not understand, nor attain unto the knowledge thereof. No new doctrine, but y ^e same doctrine, y ^t Christ tofore had taught, shall the holy ghost teache, as Christ declareth more plainly by these his words: He shall not speak of him self: but what so ever he shall hear, that shall he speak, and he will show you things to comme. He shall glorify me: for he shall receive of mine, and shall show unto you. Again: The conforter, which is the holy ghost whom my father will send in my name, he shall teache you all things, and bring all things to your remembrance, whatsoever I have said unto you. The holy ghost openeth and lighteneth the dark minds of the Apostles with the golden & glisteryng beams of his godly influence. He maketh plain unto them and unto the whole church the true doctrine of Christ, concerning sin, righteousness and Judgment: He maketh them to have a righte judgment of Christ's kingdom, which they looked for to be a carnal and glorious kingdom in this world. He instructeth them as touching the conversion of the Gentiles, and the receiving of them into the number of gods people, whom they judged to be dogs and caste awayes. He teacheth them, that the gospel belongeth no les to the Gentile then to the Jew: and that there is no respect of persons before God, but that who so ever believeth and worketh righteousness, is welcomme unto him. He enformeth them, that they in this world should not look for wealth, glory, riches, ease, favor of men &c. But for the cross, trouble, affliction, persecution, loss of goods, banishment, imprisonment, and at the last death, whereas the Apostles (so blinded were they with the vain opiniō of Christ's carnal and worldly kingdom, as we may se in many places of the Evangelical history) looked for the clean contrary. These and such like things, which Christ to fore had taught the Apostles, the holy ghost renewed and brought unto their remembrance, and all carnal fancies and worldly imaginations utterly secluded and set a parte, he inspired and breathed into them true judgments, and godly persuasions concerning the high mysteries of Christ's doctrine, by this means not only deliuerynge them from errors and false doctrine, but also making them able to do the same thorough the ministry of the word. For the holy ghost is a true interpretour of Christ's mind, and a faithful teacher of gods holy mysteries, Whosoever hath him for his guide, he may be sure to walk the way of truth, and to be led into the same. But whosoever hath not the holy ghost to be his teacher and guide, he falleth into errors and heresies, and wandereth from the way of truth, as many examples of all ages do prove. Arius that Arche heretic had, or rather seemed to have, one or two sentences of the holy scripture to defend his wicked and abhominable doctrine in denying the godhead of Christ, whereunto he did stick with toothe and nail, as they use to say. But in the mean season he did not mark and consider the great multitude of both sentences and examples of the holy scripture, moste plain and moste evident, which most plainly and most evidently do prove and declare, that Christ is true and natural God, begotten of God the father from everlasting. The Anabaptists also in these our days are the authors of a new doctrine and custom because CHRIST saith: Go and teache all nations, baptising them &c. Now forasmuch as doctrine is set forth before baptism, they gather that children ought not to be baptized, before they be taught: not cōsideringe that Christ had here special respect to them that were grown in age, & are endued with wit, reason, & understanding. These ought first to be taught, & afterward, if they receue and believe the doctrine, to be baptized, & so received into the number of God's children. In infantes baptism, which have not y ^e use of reason, doctrine presently is not required, no more then it was in the Circūcisiō of y ^e infants of y ^e Jews, which were the people of god. Lykewise errors have risen up about the lords supper, many & great, as trāssubstantiation, reservation, and circūgestation of the Sacramental bread, the adoration of the same, the private eating thereof likewise, the taking away of the Lord's cup frō the laytie in the administratiō of the Supper, the making of the Lord's supper of a sacrifice of thanks giving, a propiciatorie, satisfactory, and expietorie sacrifice for the quick and the dead &c. Menne easily fall into errors, when they have not the holy ghost to be their guide and leader. He saith Christ, which is the spirit of truth, even he shall lede you into all truth. He shall teache you all truth. He shall put you in remembrance of those things, that I to fore have taught you.

Moreover Christ saith: The holy ghost shall show you things to come. For that also pertaineth unto his office, as there be examples in the Chronicle of the Apostles acts. Again he saith: He shall glorify me: that is to say, he shall replenishe you with the knowledge of God, that ye will not doubt to suffer all things for my names sake, & set more by me, thē by all other things in the world. These and such like shall be the offices & works of the holy ghost. These things can ye not now away with, neither do ye understand them. Ye must tarry til the holy ghost cometh, that by experience ye may know this doctrine. Therefore I will not speak much unto you of these things at this present. But of this one thing I will only admonish you, that ye be not dismayde nor discouraged by the reason of my departure. For this my departure shall be the cause, that the holy ghost shall be sent unto you which shall have in the world this office of rebukynge, whereby they that believe, shall be delivered from sin, endued with everlasting righteousness, and be thoroughly confirmed against all kind of adversity, trouble, persecution, &c.

And this is the doctrine of the Gospel red in the Church this present sondaye. God the father of our Lord Jesus Christ grant us his holy spirit, that by him we may be enstructed of all these things, and be confirmed in the same unto the ende. Amen.

THE EXPOSITION.

T He Gospel of this day (as ye have heard) is a singular and very notable exhortation unto prayer, for after the ministry of the word, this is the highest service that Christian men can do unto God, even to cal on his glorious name by fervent prayer.

This exhortation unto prayer Christ made after his last supper when he had uttered that parte of his sermon, which ye have to fore heard when he told them aforehand, that they should be sad for his departure, but notwithstanding that it should be but for a little while: for as much as he would shortly comme again and see them, and so turn their sadness into gladness. After this consolation followeth now this exhortation unto prayer, and it followeth very aptly & in convenient place. For Christian men in their afflictions, and troubles, in all perilles & dangers have none other help, then to stay them self with prayer, and to cry unto God for help. This doth Christ teache his Disciples in this place, that in the time of sadness, they should have their refuge unto prayer. And this he uttereth marvelous pithyly & with great vehemency of words that they should do this work with a stout courage, with a strong faith, and by no means be dysmayd. For saith he, I say not unto you, that I shall pray my father for you. For the father himself loveth you, because ye have loved me, and have believed, that I come out from God. This is true, that Christ sitteth on the right hand of the father, and maketh intercession for us, as Paul saith. And we know that his prayer, which he made after his last supper for his church and for poor sinners, and afterward on the cross, was heard, and yet is still of such efficacy, strength, might, and power, that it remaineth still of full force even unto the worldles ende. But saith Christ, ye have no need of such prayer, as I make for you, for ye are able to pray the father, neither doubt ye, but that your prayer is heard: for my father therefore loveth you, because ye have loved me. Which is not so to be understanded, as though the prayer of Christ should be unto us neither comfort nor help, but that we should not set our own prayer at naught, forasmuch as we love Christ. For this is most certain, and a thing earnestly to be believed, that all that favor and love Christ, them cannot the father hate, yea their prayer can he none otherwise then hear. Where are now the Papists, which have inculked and set forth unto us the invocation of Saints?

What can be of greater force for the auauncement and setting forth of our prayer, then that Christ by his death and departure out of the world unto his father, hath gotten unto us that entrance, that wheresoever we be, in temple, in house, in secret places, in the feilde, in the shoppe, so that we be Christians, & love Christ, we may be bold to come before God, to talk with him, to pray unto him, and to crave of him, whatsoever we have need of. For unto such prayer we need nothing but only such an heart, as can say: O our heavenly father I know that thou lovest me, because I love thy son and my redeemer Christ Jesus. With this boldness will I now pray unto thee, not that I am so holy and righteous, but because I know that thou gladly givest all things for thy sons sake Jesus Christ. In his name I now come unto thee, and pray: and I doubt not, but that thou wilt hear this my prayer whatsoever I be. For every man must diligently take hede of this, that he do not so long differ his prayer till he shall think him self pure and clean ynoug, and apt to pray, as the devil will sometime put in a man's mind, and say: Thou art not now apt and mete to pray. Thou art a sinner: and god heareth no sinners. Do this and that work first, and afterward when thou felest thyself pure and without sin, fall to prayer.

But he that giveth place to such suggestions of Satan, & suffereth, himself to be troubled with such idle imaginations, he shall find lets plenty to withdraw and pluck him away from prayer. The devil is sutle and crafty, and seeketh all means possible to let us from prayer. We must therefore get us certain and present helps, that we may remove his subtleties frō us. And whē soever thy necessity requireth prayer, think that to be the time, whē thou oughtest to pray, and differ the time no lenger, but fall straightwaies in hand with prayer. If thou of thyself be not apt or worthy to pray, God will make the apt and worthy. For think this verily with thyself, that God loveth thee for Christ's sake, and not because thou art righteous and holy: otherwise should he never love thee, nor hear thy prayer. For who can be found righteous and holy in his sight, before whom the child of one day old, yea the Angels in heaven be not pure? Enter not (O lord) into judgment with thy servant, saith David: for none y ^t liveth shall be found righteous before thee God hath wrapped all things under sin, that he might have mercy on all, saith S. Paul. This requireth Christ in this place, that we diligently pray, and by no means neglect prayer, as some wicked persons are wont scoffingly to say: I said not the lords prayer not a great while, and yet I have as good a stomach to my meat and drink, as ever I had in my life. If thou be a Christian man, and chalengest unto thee that name, let never such a word come out of thy mouth. If thou say the lords prayer no ofter, at the lest say it in the morning when thou riseth: again, both before and after meat, & also when thou goest to bed at night. For we that are Christians are bound to pray always, which with the mouth cannot at all times be done, but this is the prayer of the heart. For the hearts of y ^e faithful ought to wish this continually, that the name of God may be sanctified, that his kingdom may come, that he will give us peace, seasonable weather, a sound body, good health, &c. This doth every Christian man inwardly wish at all times, and although he doth not ever think in it, yet that is his continual desire. This is a spiritual prayer, and a prayer of the heart. And we have need of such prayer at all times, because a Christian man cannot so much as a moment of an hour be safe and without jeopardy for the devil and his own flesh, lest he should be cas • hedlong into diverse sins and vices: But as with the heart, so likewise with the mouth ought we to pray. Now what manner of prayer it ought to be, Christ teacheth here & saith: Ask in my name. Again, y ^e father loveth you-because ye have loved me, and have believed, y ^t I have come out frō God· And when a man is so instructed, that he believeth in Christ, he is the true priest with all his furniture, neither wanteth he any thing, but that he may boldly open his mouth and lips, and declare the matter both for himself and for other and say: Lord, this have I need of, that hath my neighbor need of. Geue us this for Christ's sake, &c.

Our times be such now, that we can never want necessary causes to pray, Calamities and public miseries are there plenty. Perils and dangers cōpass us round about. The cause of all these evils is the devil, which is a murderer and a liar. with lying he goeth about to oppress the word of God, and with commotions, insurrections, and murtheringe one of another, he troubleth the civil state, & public peace. The Pope, the Turk, and the other tyrants, which all are enemies to the word of god, help the devil also forward in all his matters: yea we also privately everyone of us have our private incommodities and afflictions: so that we have causes sufficient to move us unto prayer. They that cannot aptly express in prayer these most heinous and grievous euylles, let them take unto them the Lord's prayer, which containeth seven petitions, wherein are comprehended abundantly, all things that we have need to pray for. In the first petitiō, Hallowed be thy name, we pray for y ^e ministry & for all true ministers, against heretics & ungodly persons, against the Jews, Infidelles, & Turks, and against the Pope & all Papists, (for all these blaspheme the name of God, and dishonoure it) that god will repress & confound them, send, faithful workmen into his harvest, and conserve and keep his word sincere and pure against heresies.

In the second petition, Thy kingdom come, we desire, that the kingdom of the devil and death may decay and come to naught, which is a very ample and large petition. For it comprehendeth all the devils kingdom, that god may make an ende of it, and utterly destroy it, and set up his own kingdom in us and in all men, thorough his word and the holy ghost.

In the third petition, Thy will be done in earth as it is in heaven, we pray, that all other will, which is contrary to the merciful will of god, may be restrained & hindered, so that it may take no place. This prayer cannot the devil & his Impes abide, yea this prayer preserveth and keepeth us safe from many incommodities and combraunces, which the devil & the world would daily attempt and bring to pass against us-if they were not letted by this petition.

In the fourth petition, Geue us this day our daily bread, we pray for the maiestrates, for our parents, for our wife and children, for the fruits of the earth, for seasonable weather, for peace, and for all things necessary for this present life, every man according to his vocation and calling, that it will please god to prosper all these things, and to defend them against evil.

In the fyfte petition, And forgive us our trespasses, as we forgive them that trespass against us, we desire y ^t god will be merciful unto us turn away his wrath from us that we have justly deserved & not deal with us according to our sins, but that he will forgive us our trespasses, give us grace that we may wax daily better and better, show benevolence an good will one toward another, and one of us forgive another, how great soever the offenses be.

In the sixte petitiō, And lead us not into temptation, we ask y ^e god specially will help all afflicted consciences, that they perish not in temptation, but that they may be delivered from it by the word & by the holy ghost.

In the seventh petition. But deliver us from evil, we pray for a blessed & a prosperous end, that we may be delivered from all sins, & calamities of this life, & be brought unto a glorious & an everlasting life, there to remain with god in his kingdom for evermore. Thus see we, that in the Lord's prayer are contained abondātly all things necessary to be prayed for, whether we will be delivered from those things that are evil, or helped̄ with those things that are good. And all these things are necessary to be daily prayed for. For there is great plenty of necessities and perils, first publicly, and afterward privately in every man's own busynesses. Only this one thing is greatly to be lamented, that we are very cold and slothful unto the Godly exercise of prayer, neither do we resort unto it with such earnest desire and faith as we ought to do. There is a commandment set forth, that byddeth us to pray. There is also a promise, y ^t we shall undoubtedly be heard. And because we should lack 〈1 page duplicate〉 〈1 page duplicate〉 nothing that might further us in this behalf. Christ in the aforesaid prayer hath prescribed and appointed unto us a certain form or manner of praying.

But for as much as our indignity and unworthiness by the reason of our sins doth always trouble us, so that either we pray nothing at all, or else whē we pray, we doubt whether we shall be heard or not: we must encourage and confirm our hearts with this, that Christ commandeth us with express words, that we should ask and pray in his name. And he promiseth for a certainty, y ^t whatsoever we ask in his name, we shall surely receive and have it. And by these words he utterly removeth this worshipping of God by prayer from all creatures either in heaven or in earth, unto this only person Jesus Christ. Therefore all prayer, that is not made in the name of Christ is no prayer, nor worshiping of god. As when the monckes pray, that god will have mercy on them for Francis sake, for Dominickes sake, for Benet and Bernardes sake, and that he will grant their petitions for their own works sake, or for the fastings, almose deeds, and prayers of other, &c. This is no prayer. For it is not made in the name of Christ, but in the name of Francis, Dominic, Benet, &c. or in their own name such is the prayer of the Jews, of the Turks, of the Infidelles, yea and of the Papists. For they will not have the name of Christ only in their prayer, but they add unto it also the names of Mary, of the Apostles and of other Saints. But as concerning all such Idolatrous prayers, the end of them is this: God heareth them not, they please not, but rather displease god. They are no honoring, but rather a dishonoring of god. And although such hypocrites do many times obtain that which they ask, yet were it much better for them, never to obtain it then after this sort, whereby they be only confirmed and hardened in their impiety and ungodliness.

But the godly pray not so. They despair of their own name, neither will they at any time pray in that. But forasmuch as they know, that GOD is merciful for Christ's sake, and they have a commandment, that they should pray in the name of Christ: that encourageth them, that although they confess they are sinners, and so are in deed, yet they approach unto God, and boldly speak unto him on this manner: O Father, we are thy children, we lack and have need of divers things. Oh, be merciful unto us: Behold not our sins, but thy Son Christ Jesus. In his name we come unto thee: Oh, hear us. It is truly said of Saint Augustine: The prayer that is not made thorough Christ, that is to say, in the name of Christ, doth not only not put away sin, but the very prayer it self is made sin. Saint Ambrose also saith: Christ alone is our mouthe, whereby we speak to the Father: our eye whereby we see the Father: Our right hand, whereby we offer unto the Father: which Christ except he maketh intercession for us, neither we, nor all the saints have any thing to do with God. For that is to pray truly, when the prayer is made only in the name of Jesus Christ. And thereof doth it follow, that whatsoever we ask in his name faithfully and truly, that shall we surely obtain: which thing ought to move and provoke us gladly to pray. For we hear, that whatsoever we ask in the name of Christ, it shall never cease, till it come unto the throne of God, and obtain that is required. In consideration of such promise Christ saith unto his disciples: Hytherto ye have asked nothing in my name. For they trusted only in his help that he prayde for them, even as the men of the country think, that they need not to pray, because their parish priest doth it for them all. But Christ commandeth, that from hensefoorth they them selves should pray, that they may receive for themselves, and that their joy may be perfect. Suche commandment ought diligently to be considered, and according thereunto we ought earnestly to prepare our selves unto prayer. As for myseries, troubles, afflictions, crosses. &c. we shall never want in this world: for the redress whereof we ought continually to pray. He therefore that desireth full and perfect joy, and to be delivered from these perils and euyls, let him so embrace prayer, as Christ doth here commend it. Neither let him doubt, but that he shall obtain, whatsoever he asketh in the name of Christ, if it be unto the glory of God, & unto his own saluatiō.

For this is a great incommodity unto us, that we know not, as S. Paul saith, howe we ought to pray. Hereof it cometh, that many pray for deliverance from certain myseries, but they do not obtain. For God knoweth what is best, and most profitable for us. S. Paul himself also prayde, that God would deliver him out of temptation. But what said Christ? My grace (saith he) is sufficient for thee. For my strength is made perfect thorough weakness. So likewise may it come to pass now a days, that thou desirest deliverance from this trouble, & I from that. But God knoweth, that it is better for us to be still in that trouble: and therefore he taketh not away that affliction and misery from us. For if we were delivered from it, we should peradventure fall into some wicked vice, as insolency, pride, negligence, security, wantonness, gluttony, vnclennesse. &c. Therefore before the prayer concerning daily bread, there is a petition touching the will of God, wherein we pray, that not our will but God's will may be done. And Christ himself when he prayed in the garden, said: Not my will, but thy will be done. Our prayer ought so to be tempered, that we should set before us the will of God in all things, & prefer that before our own will, after the example of the leapour: and then lett us not doubt, but that God will give us all things, which are unto his glory, and unto our salvation.

But there is yet another incommodity. God will help and give, whatsoever we ask in the name of his son Christ Jesus. This is moste certain and true. Notwithstanding the manner and time we may not determine howe and when he must help and give us. Reason ceaseth not to make importune suite but if it have not good success out of hand, straight ways it despaireth of help. So likewise concerning the time, if help cometh not unto us within so many hours, days, or years. Then caste we away all hope of help. Neither are these small temptations, wherewith Faith is vehemently impugned and enfebled. Therefore it is necessary, that we with a sure faith apprehend and lay hand on the word of God, and with silence, hope, and patience loke for help of God, which is promised us in the name of Christ, whatsoever be done concerning the time, way, manner. &c. contrary to our expectatiō, according to y ^e will of god. For for this cause is he called an helper incōuenient time. Now for as much as we of our own nature are very impacient, we think always, that it is now high time to help, and that God deferreth the matter to longe: and thus we prescribe and appoint God how, when, and what he shall do. But we must avoid and eschew this arrogancye and pride, that our faith may be fyrmely and constantly fixed and set upon the promise, that God for Christ his sons sake will help us in convenient time, even when it shall make moste for his glory, and for our health and salvation.

And this is the doctrine concerning prayer, whereof we have great need in these our days: neither have we any other help in this world, as Christ declareth here, when he he saith: Ask, that your joy may be perfect. For where prayer is not, there can be no true, sound, perfect, and full joy, but in the place thereof cometh care, sorrow, trouble, disquietness &c. And this did we prove to be true not many years paste. For if we had given our minds earnestly to faithful prayer, the Pope with his tirannye had not so greatly prevailed in this realm. But when prayer is diligently exercised, the more that the Pope and the tyrants of this world rage and persecute, the worse it goeth with them, and with their wicked devises, as we have also learned by experience in this our time. Therefore let us loke well about us, and diligently do that, that is appointed us. First let the mini • ters of the word diligently teach the truth, & let the other fall to prayer: yea, let so many as love the glory of God, practice thē selves continually in this holy exercise of prayer. By this means shall the Church of Christ be safelye preserved from the devil and Antichrist, yea and from all the tyrants of this world. He therefore that loveth the church and faithful congregation of GOD, and is desirous to see it prosper: let him think, that he ought to labor unto the uttermost of his power, that it may be conserved and safely kept. This cometh to pass only by prayer, when thou prayest, that the name of the heavenly Father may be sanctified, that his kingdom may come, and that his will may be done. On the contrary part, that the devils name may be cursed and abhorred, that his kingdom may be destroyed, and that his will with all his counsayles and devises may come to naughte, and be made utterly frustrate and void. When thou doest this, then doest thou stand in thine armoure like a good and true soldier in the field, and valyantly defendeth the Church of Christ against the devil, the Pope, and the world. For every Christian man is a warrior, and myghtyly fighteth against the power of darkness for the defense of God's people, the preachers with doctrine, all other godly people with Prayer: yea the preachers and the people ought together to fight against Antichrist with Prayer. These are the two things, wherewith the devil, the Pope, the Turk, and the whole power of darkness, is overcome, I mean preaching and Prayer. And surely the devil and his kingdom cannot otherwise be overcome, then by preaching and Prayer. And our heavenly Fathers will is, that we should thus fight and strive against the enemies of his holy congregation.

And I nothing doubt, but that thorough our prayer, the counsayles and devices of our enemies those insatiable bloudsuppers and Neolike tyrants have been disappointed, so that they could have no success. If we will have the church of Christ to prosper and to flourishe, yea and to be free from the danger of the enemy, let us earnestly and heartily fall unto fervent prayer. Lette us not esteem prayer as a thing vile and of no reputation, but rather judge of it, as a thing of high price before the majesty of the lord our GOD. Therefore exercise prayer, and by no means neglect it, although ye think yourselves very unmeet and unworthy. For if we should respect our dignity and worthiness, so should we never pray. Let us not cast the burdeyn upon other men's backs to pray, but let every Christian man pray, and think thus with himself: Forasmuche as prayer is so acceptable unto God, and profitable to me, to the congregation, & to the common wealth, I will go unto the congregation, & pray with it unto the uttermost of my power. For I am sure that I shall not spend my time in vain, nor lose my labor. This is a marvelous dangerous imagination to think on this manner: Let other pray what shouldest thou profane person be occupied in so holy a thing? Yea rather think thou thus with thyself: I have Christ and his word, and I had rather loose all that ever I have in the world, thenne deny CHRIST. Thus then doth it follow, that the Father loveth me, and that he will hear my prayer, as Christ hath here promised. Therefore I will make no delaye, nor cease from prayenge, but leaving unto this promise of Christ: Verily, verily, I say unto you, what so ever ye shall ask the Father in my name, that will he give you. I will go unto my heavenly Father, and crave of him in the name of Christ, such things as I have need of, either for the conservation of my body, or for the salvation of my soul.

Now as touching this, that the Lord Christ saith afterward: These things that I have spoken unto you by Proverbs: it is not so to be understanded, as though he had spoken these obscurely and darkly, vtterynge one thing, and meaning another. For the words are very plain, euidente, and open. But for as much as the Disciples as yet had no experience of this matter, neither did they know, that Christ should have a Spiritual kingdom, that is to say, rule by his word and Spirit: (For they looked for a temporal and worldly kingdom, even as the Jews do at this day) and not by sword and pollaxe, it seemed to be unto them, whatsoever he spake, as an obscure and dark saying, and as a matter uttered in a strange tongue, which they understood not. But (saith he) the matter shall be otherwise. For the time shall comme, that I will speak no more with you by Proverbs: but I will openly and plainly show unto you of my Father. For when the Holye Ghoste cometh, and kyndleth our hearts with true Faith in the goodness and mercy of GOD thorough Christ: then followeth there an heartye good will and feruente desire to pray. For without the Holye ghost it is not possible, that any man can have a faithful and courageous mind for to pray. Therefore the holy Prophet Zacharye callethe the Holye Ghoste, the Spirit of grace, and of prayer. For both these must be ioygned together. For Faythe (which maketh us to know God, that he is our merciful Father, for as much as he hath given us his son) is the gift of God, which the Holye Ghost worketh in us by the Gospel. Where this spirit of grace is, there followeth the spirit of prayer also, so that we in all our necessities and troubles call upon God for help, with this certain persuasion and assured hope, that God will hear us, and give us health and Salvation for his son Christ's sake.

Therefore saithe Christ: In that day when I shall frankly and freely show you of the Father, and teach you by the holy Ghoste, that ye may know the Father truly, ye shall ask in my name, and your prayer shall not be frustrate nor vain. For howe can the father deny you any thing, seeing that he loveth you, because you have loved me, and believed, that I came out from GOD ? Oute of such a Faythe must true prayer needs come, otherwise it is no prayer, although it be made with never so fine and pyked words.

GOD our dear and loving Father, of his great mercy and singular goodness, moughte vouchsafe for his Son Christ's Jesus sake, to send his holy Spirit into our hearts, that we in all our troubles and adversities may so pray, and so perform this service to GOD, that we in this world may be delivered from all temporal myseries, and in the world to come enjoy those true pleasures, and those heavenly joys, which shall never have ende. Amen.

THE EXPOSITION.

T His day is celebrated and kept holy the feast of the Ascension of Christ, that we may the better be instructed concerning this Article of the Christian Faith: He ascended into heaven, and sytteth on the right hand of God the Father almyghty: from thense he shall come to judge the quycke and the dead. For the true understanding of this article two things are necessary to be known. One concerning the history of the Ascension of Christ. The other, as touching the mystery of Christ's Ascension, what he hath done, why he did ascend, and what profit he hath brought to his Church and faithefull congregation by that his marvelous and glorious Ascension. As concerning the history, blessed Luke in his Chronicle of the Apostles acts doth very diligently describe it and set it forth, when he maketh mention of the day, of the place, and of the persons that were present, after this manner: That the Lord, after that by the space of forty days he had shown himself alive to his Disciples after his resurrection, & spokē unto thē of y ^e kingdom of God, gathered them together, and brought them unto mount Oliuete, not far from Jerusalem, and gave them commandment, that they should not depart from Jerusalem, but to wait there for the promise of the Father, even the Holy Ghost, and that afterward they should publyshe the Gospelle, thorough out the world. And when he had spoken these things, while they beheld, he was taken up on hye, and a cloud received him up out of their sight. And while they looked steadfastly up toward heaven, as he went: Behold (saith Luke, two men stood by them in white apparel, which said unto them: Ye men of Galilee, why stand ye gasing up into heaven? Thys same JESUS, which is taken up from you into heaven, shall so come, even as ye have seen him go into heaven. This is the history of the Ascension of Christ, as it is described and set forth by blessed Luke.

In this history first of all, is this miracle worthy to be observed, that the Lord Christ before his Disciples, is carried up into Heaven, and by a cloud taken out of their sight: which is a manyfeste declaration unto us, what the state of glorified bodies after the general Resurrection shall be. For it is not the natural propretie of men's bodies to be carried up. Notwithstandyng that shall be the condition of glorified bodies, that in a moment they may go to all places, without impediment of any thing, as the example of Christ teacheth, whom, when he rose again from death unto life, the stone of the grave could not hynder him, nor afterward the doors shut could keep him out. He pierceth thorough all things. He maketh him self vysible when he will, & again invisible, when his pleasure is. That same felicity and blessed state shall our bodies also have after the resurrection, when the bodies shall be immortal, and no more subject to infirmities, as they are now in this life, wherein we are combred with many diseases and necessities. But of these things we shall speak more at another time, when we shall treat of the Article of the Resurrection of the dead. Lette us now come unto the principal point of the whole matter, whereunto also the Angels had special respect, when they called again into the way the Disciples, that gased here and there, that they should rather consider, why Christ is ascended into heaven, then how he being a littell afore seen, is now seen no more. The doctrine of the Apostles in all things moveth specially to this point, that we should consider unto what ende all the acts of Christ were done: as for an example. They refer Christ's death unto our sins, and his resurrection unto our Justification, and so likewise of the other. After this sort must we now also see, why Christ ascended into heaven, and what commodity and profit we have by that his ascension

And first of all let us behold the nature and state of his kingdom. For in that that he is gone up into heaven, he declareth, that his kingdom is not of this world, and that his administration shall not be after the manner of worldly kingdoms. When the Disciples demanded of Christ, at what time he would restore the kingdom to Israel, they were of this opinyon, that Christ's kingdom should be a corporal and worldly kingdom. But by his ascension, they are taught otherwise to think of his kingdom: that is to say, that it is no wordly kingdom, out of the which great richesse, dignities and promotions are to be looked for, but rather a spiritual and everlasting kingdom, in the which he should give Spiritual gifts unto men. Therefore let no man become one of Christ's flock to the ende that he will get temporal goods and wordly possessions, or to come unto great honor: for these things are not to be found in this kingdom. Baptism, the ministry of the word, and the Lord's supper were not instituted for temporal things, neither should Christ ever have ben revealed in the world, if it had not been for a more grave and weighty cause then this. For our everlasting salvation and righteousness came he down from heaven. There was therefore an higher & greater matter, why the son of God did either descend or ascend: verily that he might provide for us everlasting goods, as are the favor of God, remission of sins, the gift of the holy Ghost, righteousness, & everlasting life. Such gyfts must we loke for at Christ's hand, which continued not in this life, but went into an ever stinge life, even into heaven, and there hath begun a spiritual, invisible, and everlasting kingdom. Whych thing was longe before prophesied by David in a certain Psalm, which S. Paul reciteth in his Epistle to the Ephesians, and interpreteth it of the Ascension of Christ, and of his spiritual kingdom. The words are these. Thou art gone up on hie, thou hast led captivity captive, and received gifts for men, yea even for thyn enemies, that the Lord God might dwell among them. The sentence is short, but it comprehendeth many things, and everyone of them ought dilygently to be weighed, pondered, and considered. The first word Paul himself handleth like an Apostle, when he saith: That he ascended, what meaneth it, but that he also descended first into the lowest partes of the earth? He that descended, is even the same also, that ascended up above all heavens, to fulfill all things. S. Paul in these his words doth very exquisitely handle both the descension and ascension of Christ, that by this means we may know, from whense so many and so great gifts came, that we have received by the ascension of Christ. Let no man think that he with his own works, rightousnesse, holiness of life, or with any other thing hath deserved, that he should receive the noble gifts of Christ's ascension, but Christ himself hath deserved it, which giveth the gifts, in that he came down, and humbled himself, and for our sake became man, and for us died on the cross.

These gifts doth Paul signify by these his words, when he, as it were, interpreteth the mind of the Prophet, and putteth Christ's descension before his Ascension. For as much then as the Holy Ghoste by the Prophet speaketh thus of Christ: Thou wentest up on hye: It followeth hereof, that he came down before, and was made low. Whych altogether was done for our sake.

Therefore Paul's interpretation agreeth well with the words of Christ, which ye lately heard. It is expedient for you that I go. For except I go my way, the comfortour shall not come. But when I go my way, I will send him unto you. If I go my way, I will prepare you a place. This saying, Thou art gone up on hye, maketh a difference between Christ and them that ascended into heaven. Enoch was taken up unto GOD. Helias went up in a fyerye charette, but CHRIST went not so up into heaven, but he ascended by his own power, as he also by his own power, rose again from death unto life, without the help of any thing. This is a great diversity, for we shall not raise up our selves at the last day, but Christ shall raise us up. Christ himself rose from death unto life by his own power, as he saith in the Gospel of S. John: My Father loveth me, because I give over my life, that I may take it again. No man taketh it away from me, but I give it over of my own self. I have power to give it over, and I have power to take it again. And Peter in the Chronicle of the Apostles acts saith: It was impossible for him to be holden of death. So in like manner is there a difference between his Ascension and ours. We ascend up into heaven, because Christ draweth us unto him. But CHRIST him self went up into heaven by his own power, as he saith in the Gospel of John: No man goeth up into heaven, but he that came down from heaven: that is to say, by his own power. This diversity between Christ's Ascension and ours, did the Holy Ghost show long before, that by this he might teache us, that Christ is the almyghty and everlasting GOD, whom we ought (as they say) with embracynge arms to receive.

Whereas the Psalm saith moreover: Thou wentest up on hye: It is none other thing, then as we said before, & Christ pronounced before Pilate: My kingdom is not of this world. Therefore although we are in the world occupied about matters of household and Policy, yet seeing we are Christians, and the kingdom of CHRIST is not of this world, we ought to lift up our minds unto heaven, that we may above all things embrace this spiritual kingdom, and look unto that. But the most part of us doth the contrary. For a great number of us both in body and mind, and in all that we are able to do, ar altogether drowned and swallowed up with the present things of this world, and only seeketh for the goods & possessions thereof, as though we should live here forever, & never depart. We regard little or nothing, that Christ is gone up on hye. The Holy ghost would have this lewdness amended in us, and therefore he diligently putteth us in mind, that Christ is gone up on hye, and hath left and forsaken these earthy things so that although we be upon the earth with our body, yet with our heart and mind, we should always have a desire upward, and not trouble our herts with the cares of this world. For a christen man should on this wise behave himself. Let his body be occupied about necessary things for this present life: but let his mind have all her delight and pleasure, all her meditation and study, all her travail and exercise about heavenly, supernal, and everlasting things, as Paul saith: Seke after those things that are above, where Christ is sitting on the right hand of God, and not after those things that are on the earth.

But why did Christ go up into heaven, or what business hath he there? Of this matter doth the Psalm make mention, saying: Thou art gone up on hie: thou hast led captivity captive. This is a description of the great and glorious triumph of Christ, and in a manner it appeareth that Christ had respect to this psalm, when he put forth the Parable of the strong armed man, which kept his palaice, and had all things in quiet, till one that was stronger then he, came upon him, bound him, and toke away his weapon wherein he trusted, and made a spoil of it. For we wretched caytiues, because of sin, are under the tyranny of the devil and death, which doth hold us captive, and we cannot escape this tyranny: but the devil to the uttermost hath dominion over us, and death kylleth us at her pleasure. We of our selves are able to do nothing against them.

But Christ, which far excelleth them in strength, cometh, and first thorough his great humility is betrayde and crucified, and so by his death he satisfieth for the sins of the whole world, as an innocent lamb. And all these things are joined with great humility, and in them appeareth nothing but moste high infirmity and weakness. And therefore he is hanged on the cross that he may die. But after that sin was put away by his death, and weak Christ is buried in his grave, and there is now no more hop of him: he cometh forth again with meruelous great power and glory alive and quick, as we heard in the day of Christ's resurrection, and as the holy Ghoste saith here: He led captivity captive: that is to say, he hath destroyed the kingdom of the devil & of death. He hath spoiled them of all their power, so that the devil fromhensforth hath no more power over the Christians, death can no more kill them everlastingly, neither can sin condemn them.

Therefore all things are now turned clean contrary. Before we were holden, under the captivity of sin. Before we perceived that the devil by the reason of our sin was a cruel tyrant against us. Before we could by no means escape the moste bitter pain of death. Before we looked for, yea and that worthily, everlasting damnation, and the most cruel torments of hell fire. But fromhensforth it shall no more be so. For Christ unto this ende is ascended into heaven, that he should hold in bonds as slaves of no power, sin, death, and devil, that they fromhensforth should not exercise, their tyranny against us, as tofore they have done, or if they do attempt any violence against us, it should chance for the best on our behalf. Synne ceaseth not to provoke us, if by any means it may enforce us to do anything against the will of God, and so to make us to have gyltie, consciences. And our infirmity is great. We do not resist sin, as we ought to do. David was a great man & an holy, yet was he thrown into two most grievous & heinous sins. Now that he was delivered again frō those sins, & that they were forgiven him. The cause was that he believed on y ^t blessed seed that was promised to come, which should destroy the power of sin, and make it his bond prisoner. It therefore cannot only not oppress David, but it is the cause also, that he prayeth the more fervently, and is the more circumspecte in all his doings forever after. If he had not thus fallen, he had never made that moste godly and sweet psalm. Miserere.

And so likewise is the matter concerning death. It cannot refrain his violence from us: neither can we any otherwise then tremble for fear at the beholdinge thereof. But how cometh it to pass, that death can do none of all those things that it intendeth? Because death is taken prisoner & bound, so y ^t now it cannot hurt nor kyl everlastingly the faithful, the styng thereof being taken away by Christ, and it self being utterly subdued and overcome, as Christ him self saith by the Prophet: O death, I will be thy death. Therefore whē death showeth it self moste fierce, and uttereth the greatest violence that it can: yet it doth no more with the true Christians, then that it should be the cause for them to flee unto the word of God, that they may exercise them selves in it the more diligently, and confirm them selves with it, which otherwise they would not have done, if the terrors of death had not been.

Even the same may be spoken concerning the devil, which is a sutle, deceitful, crafty and cruel enemy. He at all times lieth in weight for the Christians, if by any means he may make their hope frustrate & vain. But Christ is Lord over him, so that he shall not only not do & bring to pass that he intendeth, but also the more that Christians are assalted of him, y ^e more ware & circumspecte doth he make them, and provoke them the more diligently to give their minds to prayer, & to the meditation & study of gods word, & to commit them self wholly to the tuition & defense of god, evermore calling on him for help and succor. And where as if they were without this sutle and crafty enemy, they would become careless and negligent, because they should stand in no fear of such an adversary, now they watch, now they are circumspecte and take hede that they fall not into his danger. Al these things therefore profit the Christians, which are to other, because of their corrupt & pernicious nature a very plague, pestilence, confusion and destruction. And this chanceth to the Christians, because Christ is ascended into heaven, and hath by that means made them his prisoners, so that now they cannot do against y ^e Christians what they would, but what it pleaseth Christ to suffer or appoint them. Synne would gladly condemn us: death would very fain kyl us: The devil is altogether desirous to cast us hedlōg into everlasting damnati, onbut they cannot do what they would, forasmuch as they are, although enemies, yet the captives & bond slaves of Christ, so that although they be cruel & fierce against us, yet can they not hurt against us. And this is the noble fruit & singular commodity of Christ's Ascentiō, that our great enemies, sin, death & devil, whose captives and bond slaves we were, are now imprisoned of Christ, and holden in bondage, so that by this means we are free from their tyranny. For, for this purpose did he go up into heaven, and sytteth on the right hand of God, that he might defend the church against them.

It followeth in the psalm: Thou hast received gyfts for men: that is to say, such gifts as thou wilt distribute unto men, and thorough those gifts help & comfort them. What manner of gifts these are. God by the Prophet Joel declareth, saying: After this will I pour out my spirit upon all flesh: and your sons & your daughters shall prophecy: your old men shall dream dreams, and your young men shall se visions: yea in those days I will pour out my spirit upon servants & maidens. I will show wonders in heaven above, & tokens in the earth beneth. And in y ^e gospel of John Christ saith thus: If I go away, I will send the confortour unto you. And when he shall come, he will rebuke y ^e world of sin, of righteousness, & of judgment. Peter also saith: Sence now that Christ by the right hand of god is exalted, and hath received now of the father the promise of the holy ghost: he hath shed forth this gift, which ye now see and hear.

Now there are two things principally, which the holy ghost worketh. Firste he leadeth us thorough the Gospel unto the true knowledge of CHRIST that we may believe to have remission of our sins in his name: Again, that we may bring forth the worthy fruits of repentance, resist sin, mortify it, & earnestly begin to obey god. And this newness of life afterward taketh place in our soul, body, heart, and in all the partes of us. For although because of our sinful body we can never be so free from sin, that we shall be utterly without sin, yet that sin that remaineth in us, is not imputed to us, nor laid to our charge for Christ's sake, neither doth it condemn us. And this is the first thing that the holy ghost worketh in us.

Secondly, the holy ghost also maketh his instruments that thorough the word and the preaching thereof other may be brought unto the knowledge of this grace. In consideration whereof Paul interpreteth this psalm to this ende, that thorough the Ascension of Christ these gifts chance unto us, that he hath made some, Apostles, some Prophets, some Evangelists, some Shepheardes and teachers, to the edifying of the saints, to the work and ministration, even to the edifying of the body of Christ, till we all come to the unity of faith, & knowledge of the son of god, unto a perfect man, unto the measure of the full perfect age of Christ. For we se by daily experience, howe cruel an enemy the devil is to the word, and specially in these our days, and how he calleth unto him for help the Turk, the Pope and all the tyrātes of the world, that they coming to gether hurly burly with spears and Iauelinges in their hands against the lord and his anointed, may put out of the way the word of God, and make havoc of the Church of Christ. But the more the Pope & the Turk show their fury and cruelty against the church of Christ and his holy word, the more doth it prosper and florishe, and daily more and more getteth the victory over the enemies, which without all doubt shall shortly come to confusion. The gates of hell▪ saith Christ, shall not prevail against my church or congregation. Again: whosoever falleth on this stone, shall be broken in pieces: but on whom soever it falleth, it shall all to grind him. Baptism, the Lord's supper, and the word, all the tyrants of the world cannot take away, no, nor yet destroy that congregation, which exerciseth them faithfully and truly. And this is no little fruit, nor small commodity of Christ's Ascension. For to this ende went he up into heaven, that he might send the holy ghost, and set forward the ministry of of the gospel here in the world.

Moreover these also are called gifts, that god governeth and defendeth his churce, conforteth it in adversity, preserveth it in persecution, keepeth it in the truth and defendeth it against errors, and moveth it unto prayer, and other godly exercises, as Christ faith in y ^e gospel. In that day ye shall ask in my name. For this can no man do without the help of the holy ghost. And to be short: whatsoever we have and receive, all are the gifts of Christ, and all are the fruits of his Ascension. For, for this purpose did Christ ascend into heaven, that he should stablishe such a kingdom, and make unto him self thorough the holy ghost a Church, even such a church, as the gates of hell shall never be able to prevail against it.

This doth Luke very aptly signify in his Evangelical history, when he recordeth, that Christ being ready to ascend into heaven, lifted up his hands, and blessed his disciples, not as the popish bishops are wont to do by wagginge their fingers over the people that kneleth down before them, but he prayed and wished well to their ministry, which he then enjoined them, that they should preach the gospel to every creature, that is to say, to all kind of men, to all nations, to all people. For the gospel is not commanded to be preached for plants, stones, birds, fishes &c. But for men, for reasonable creatures, as it is said: He that believeth and is baptized, shall be saved. But stones and trees cannot believe: Therefore pertaineth unto thē neither preaching nor baptism. But faith & baptism belong only unto men, therefore doth the preaching of the gospel pertain unto thē alone, but Christ useth that figure & manner of speech, saying: Preache the gospel to every creature: that by this he may comprehend all degrees & conditions of men, that no Emperor, no king, no prince, is so mighty, but he must hear, believe and receive the gospel, or else think himself, as he is in deed damned. To this commandment doth Christ lift up his hands, and blesseth them, that is to say, he doth not only wish that they may prosper & have good success in the execution of their office, but he signifieth also, y ^t he will help thē, defend them, be present at their ministry, & give good increase to y ^e same, as he saith by y ^e Prophet: The word y ^t cometh out of my mouth, shall not turn again void unto me, but shall accomplish my will, & prosper in the thing, whereto I sent it.

Therefore wheresoever the gospel is taught, Christ lyfteth up his hands, and bringeth forth his blessing, that it may bring forth fruit, and not return in vain. And this is without doubt a great comfort, that Christ at that very time, when he should ascend, lyfteth up his hands, & blesseth y ^e disciples. For by this he evidently declareth, that his Ascentiō bringeth unto us most sweet consolation & comfort, great help against syn, devil, death and hell, & diverse noble gifts unto the edifyinge of gods church, & finally his blessing, good will and favor, yea and also after this transitory life, everlasting life, with immortal glory & vnoutspeakable joy. For to what ende should Christ have given so loving and gentle a token of his loving and gentle good will toward us by lifting up his hands, and by blessing us if he had borne us no good will, nor would have suffered us to have place with him in his kingdō? Seeing then that he lifted up his hands, & wisheth well to them an to their new enjoined ministry, it is a moste evident argument, sure sign, and manifest token, that he beareth a singular good will toward us, and that his desire is, we should ever be partakers of this blessing, and receive thereof great consolation and comfort thorough the preaching of the Gospel, which is the power of god unto salvation for so many as believe it.

Thus have I set forth unto you this • rticle of Christ's Ascension, whereby ye understand, how full of swetnes and comfort it is, and what great and singular profit cometh to us by it, ye have heard, that forasmuch as our own flesh and blood, even the son of God, sytteth on the right hand of God, sin, death and devil are without power, & that they have not so great liberty & strength, y ^t they can hurt us. For although they be our capital & chief enemies, & seek all means possible to destroy us, yet are they such enemies, as are but prisoners & bound slaves. Ye have heard also, y ^t thorough the Ascension of Christ, the holy ghost is givenn unto us, that he may lede us into all truth, defend us against errors, comfort us in our afflictions, pray with us, move us to prayer, and finally, garnishe us with all manner of spiritual and heavenly gifts. For this cause is Christ ascended into heaven, and sitteth on the right hand of God, that, as Paul saith, he may fulfill all things, that is to say, give and grant us all things, whatsoever we have need of unto salvation and everlasting life.

Therefore let us follow the example of the Apostles, & as Luke saith, let us worship with them the Lord Christ Jesus yea and that with great joy, and give most humble, entier, & hearty thankes to our heavenly father, & desire him, y ^t he will conserve & keep us in this grace, & at y ^e last give us the ioyeful enheritaūce of his moste glorious kingdom for Jesus Christ his sons sake, our alone Savior and our alone redeemer, our alone aduocat and our alon mediator, our alon lawfulfiller and our alone peace maker: to whom with God the father and God the holy ghost be all honor, glory, and praise both now and worlds without ende. Amen.

THE EXPOSITION.

I N this gospel are specially to be considered two things. The first is concerning the holy ghost. The second is of the persecution, which shall come to the confessors and professors of the gospel before y ^e world. As touching the holy ghost, we confess that he is almighty & everlasting god. Christ calleth him by a special name, even the conforter. And by this he declareth, that true godliness cannot be without the cross and affliction. For what need should there be of a conforter, if there were no troubles, no persecutions? But Christ describeth & setteth forth y ^e persecutiō to be such, that, the godly shall not only be slain, which is a most heinous offense, but also they shall be counted such people, as are very adversaries & open enemies of all true religion & godliness, and therefore by no means to be suffered, but by the judgment of all men to be taken out of the earth by the most cruel death that can be devised, as pestiferous persons, and intolerable heretics, hated both of god & man, so y ^t the punishment of the Christians shall exceed all other. And they are sometime also troubled in their conscience, by thinking that they have ben to much vehement, and have gone to far, or that they might have done & spoken more circumspectly, & warely, and so should less danger have chanced, & they have lived longer & done more good. Thus are y ^e Christians troubled outwardlye of the tyrants of this world, & inwardly of the weakness of their conscience. In consideration hereof doth Christ call the holy ghost a conforter, as though he should say: I know into what great troubles, miserable afflictions, blouddy persecutions, & other vnrestful griffes ye shall fall, & howe the whole world and all that ever is in it shall be against you. But I will provide help for you, & se that ye shall not stick in the mire, nor be left confortles. Yea when there appeareth no confort at all, no help, no succor, & ye yourselves also thorough the weakness of your conscience shall be troubled inwardly: thē w • il I send unto you the holy ghost, which is the conforter, that he may cōfirm & make strong your minds y ^t ye despair not, & encourage you to abide by that, which he shall say unto you. Now are there two manner of cōsolatiōs or comforts. The one is a worldly comfort, which is but an vncertein & vain comfort. For it dependeth altogether on riches, power, glory, friendship, & good will of princes & great men. but saith Christ, none of all these shall you my disciples have, yea these things shall be against you & not w ^t you. Notwitstāding let it not dismay you, y ^t ye find no comfort at y ^e worlds hands. For y ^t comfort is of no great weight, neither is the cōtinuāce thereof long. Som sodē mischaūce, displeasure of great mē, sickness, agewe, plague, pestilence, misfortune, maketh sone an end of worldly comfort. But I, saith he, will provide for you another conforter, even the spirit of truth, which shall then comfort, confirm, and strengthen you when ye shall be combred and oppressed with terrors, fears, infirmities, miseries, calamities, outwardly before the world, & inwardly in your mind. For, for this cause hath the holy ghost this name, y ^t he is called a comforter, & not an accuser or troubler. For where sadness & perturbation is: it is a token that the holy ghost is not there. And this conforter is also called the spirit of truth. For he cōforteth not as y ^e world doth, where nothing is sure & constant, but his consolation or confort is perpetual & everlasting, which no mā is able to destroy.

But here again is a scrupule or doubt: for the conscience answereth. Thou speakest much of comfort, but I fele it not. I fele rather the contrary, that the world is merry and full of pleasure. But the Christians mourn, & are ever under the cross. John Baptist is beheaded. But Herod and his harlotte Herodias are frolike and merry. And even so goeth it with us. The world envieth us a bytte of bread, and every man thinketh, that whatsoever mischief he doth to a Christian, it is well done, when in the mean while y ^e pope, the Cardinals, the Bishops, and all that hate the gospel, live all in pleasure and iolytie, in reaste and peace, in idleness and hearts ease, and without all affliction & trouble. Is this therefore a comfort? Christ answereth, that it is a comfort, but we must make a distinction between confortes. The world also hath his comfort: for if it had not, it could never be so secure, careless, merry and without all care, but that is not the comfort, which cometh from the spirit of truth, but it is a deceitful confort. For it may suddenly come to pass, that in those things, wherein the world reposeth his comfort and stay, there may be found no comfort, nor help at all. But the holy ghost, which is the conforter of the Christians, is the spirit of truth, which inwardly conforteth us with most certain, sound, and sure consolation. Therefore although John have not that comfort, that Herod with his whore, hath, but is caste of them into prison, where he lieth most miserably afflicted and withoue all consolation, till at the last he looseth his head, yet the holy ghost conforteth & confirmeth him, & secretly in his heart speaketh unto him on this manner: Be of good courage, O John, and let no adversity dismaye thee, neither be thou disconforted, that y ^u art so miserably & unjustly caste into prison, and that the wicked world doth so hate thee and revile thee. Thou knowest this, that all worldly things cannot continue long, it now hath the ouerhand, but the tyranny thereof shall not longe endure: For the world with all his tyranny shall shortly vanishe away, and forever after be plagued in hell fire. But contrariwise thy affliction shall not endure long, but everlasting joy shall come in place thereof, where a moment of an hour is better, then a thousand years in this life, although the worldly joy were not entermedled with any grief or sorrow. This consolation & confirmation doth so replenish John's heart with joy, that he doth not only not fear death, but he also giveth God thanks, that by this means he is delivered from this body of sin, and translated and removed unto everlasting life.

But from whence hath the holy ghost this comfort? from the father, saith Christ here. For the holy Ghoste proceedeth from the father. And this is a noble and notable sentence to confirm our article of the Trinity. For if the holy ghost proceedeth from the father, then must it needs follow, that he is everlasting. For nothing can proceed from the father, but that is of his own nature, essence, and substance. Therefore as god the Son is everlasting, because he was begotten of the everlasting father: (for god can beget nothing, but that is like to himself) so is this also a necessary consequence, that the holy ghost which proceedeth frō god, is everlasting. But this article we will leave at this present, & whē time requireth, we will speak more largely of it. But where with doth the holy ghost comfort? Of me saith Christ, shall he bear witness. As though he should say: In this world loke for nothing else but for persecution, emprisonment, loss of goods, and at the last death. This is the reward of the true Christians in this life. But be not dismayde. The holy ghost shall come unto thee, & comfort thee. He shall testify of me. He shall put thee in remembrance of me. He shall so encourage thee, & enflame thee with the love of me, that thou shalt fear the tyranny of the world nothing at all. He shall not increase the with vain richesse, as the world doth, but he shall bear witness of me, so that although thou shouldest loose all that ever thou hast, thy wife, thy children, thy lande, thy possessions, thy household stuff &c. Yea thy head & life: This yet should be thy confort, y ^t Christ Jesus remaineth unto thee safe, sound & untouched, which for thy sake, for thy health & salvation, for thy commodity and profit, came down from heavē, was made man, died, rose again, ascended into heaven, according to the articles of y ^e Christian faith. If this be true, as nothing is more true, why thē sholdest thou fear? Thus speaketh the holy ghost daily in y ^e hearts of the afflicted Christians unto their great encouragemēt & comfort. And verily he y ^t died for our sake, cannot hate us, nor bear any evil will against us. If he then loveth us, what should we fear, as though he loved us not? Yea what should we not be content to suffer, & to lose, so y ^t we may obtain Christ & his richesse, as y ^e Apostle saith: I thīcke all things but loss for the excellency of the knowledge of Christ Jesus my Lord. For whom I have counted all thing loss, and do judge them but vile, that I may wynne Christ, and be foounde in him &c.

And this is y ^t , which Christ here saith: He shall bear witness of me, for in this testimony or witness consisteth y ^e whole confort. Therefore these words Of me, are worthy to be written in letters of gold, & diligently to be observed. For these words are able to assure us, that the holy ghost bringeth no new doctrine, neither setteth he forth unto us Moses, or any other thing to comfort the conscience, but Christ alone & his word. For nothing can comfort the conscience, but the testimony & witness bearing of Christ, of his death & resurrection. All other things trouble & fraye the conscience, by whatsoever name they be called, law good works, Pilgrimages, worshiping of saints &c. For god him self, when we deal with him without Christ, is terrible neither can we find any favor or comfort at his hand but anger, wrath, & displeasure, as Christ saith I am the way, the truth, and the life. No man cometh unto the father, but by me. Hereto agreeth the saying of S. Ambrose. Christ alone is our mouth, whereby we speak to the father: our eye, whereby we see the father: our right hand, whereby we offer to the father: which Christ except he make intercession for us, neither we, nor all the saints have anything to do with god. The doctrine that setteth forth. Christ, that bringeth true consolation, & maketh the hearts of men merry. All other bring to the afflicted conscience not comfort but disconforte, not life but death, not salvation but damnation.

Therefore all the matter consisteth in this one point, y ^t thou truly, rightly, and certainly know this consolatiō & confort: so mayste thou be bold to say: I believe in Jesus Christ, which died for me. And I know that the holy ghost which is and is called a conforter, will bring none other testimony & confort, then this alone that he shall testify and bear witness of Christ: which alone, and non other, will I admit and receive. For if there were any comfort better or surer then this, the holy ghost would also have brought it, but he doth nothing elles then testify of Christ.

But why doth Christ use the word of testifyinge or bearing of witness? This is don to this ende, that we should the more diligently attend and mark the word. For this is certain and true, that the work of the holy ghost is inwardly in the heart. But yet will not he administer this work otherwise, then by the outward word, as Paul also saith, that faith cometh by the hearing of the word. Therefore Christ calleth the holy ghost a witness, now doth he bear witness by the mouth and word of the Apostles and Preachers, which sincerelye and purely set forth the gospel of Christ. Therefore he that desireth comfort, may not tarry, till the holy ghost come personally and preach Christ unto him, or speak unto him frō heavē. He giveth forth his witness openly in the word: there is he to be sought and looked for, till by y ^e word, which thou outwardly hearest, he touche thy heart, & so inwardly thorough his working thou felest his testimony of Christ. But this inward witness cometh not, except the outward witness of the word goeth before, wherein it is declared, that Christ for our sake became man, was crucified, died, and rose again. So that the sum of this gospel is, that if we entende to be Christians, we may not in this life loke for richesse dignities, renown, glory &c. But rather think most certainly, that for this our profession we shall have the world an enemy to persecute us, besides the vexations of sin, devil and death. Therefore when these torments rise up in the breaste of a Christian, he is by and thynkethe on this manner with himself: Alas, what haste thou done? Thou myghtest welle have been a Christian, and yet never have comme to this myserie and danger. Thou art come to this point thorough thine own fault. &c. Now when such horrible examples come also to mind, as putteth us in remembrance, howe grievously great and virtuous men have in times paste fallen, and could not escape temptation: then (saith Christ) is it time for the comforter to come, which without doubt will not longe tarry away, but will spedylye come, and teache you, that such grievous and fearful imaginations and thoughts are not of him, but of the devil. The reason is. For such thoughts bring trouble and disquietenesse, yea and drive unto desperation. But the holy Ghost maketh not afraid, but comforteth, encourageth, and so handleth the matter, that he testifieth and beareth witness of me, that I have overcome the world with his prince and God, even the devil. Therefore all other thoughts, that bring with them heauynes, sorrow, and discomfort, are not of me, but of the devil. But the holy Ghost bringeth and giveth comfortable and ioyefull thoughts, for as much as he beareth witness of me, that I have bestowed my life for you, died for your sins, and rose again for your Justification. Of this testimony or witness ye may easyly gather, that I hate you not, and that I do not entende to condemn you, but to save you.

The whole substance of this matter therefore resteth in this point: He shall bear witness Of me. This is principally to be observed and diligently noted against the Sectaries and false teachers. For here it is surely determined, that when the holy ghost shall bring forth comfort, he shall do it by the testimony or witness of Christ, that he may stablish and print Christ in their hearts. Wher as contrariwise, the devil goeth about to plant in the hearts of men, fear the wrath of God, syn, death and damnation. This wicked spirit doth the holy Ghost by his testimony resist, & by the word speaketh in our hearts, and saith: Ah man, what dost thou? Canst thou do none otherwise, but always think on death, sin, and damnation? Turn thine eyes from these grievous and terrible sightes, and loke upon me. Doest thou not know that man, which is called Christ Jesus? Of him it is thus written: that he was conceived of the holy Ghoste, borne of Mary the virgin: that he suffered under Pontius Pilate, was crucified, died, was buried: that he descended unto hell, rose again from death the third day, ascended unto heaven. &c. Wherefore was all this done, thynkest thou? Was it not done for this purpose, that by this means thou shouldest comfort thyself against death and sin? Therefore leave of, and cease thus to fear & to trouble thyself: for thou haste no cause so to do. If Christ were not, and if Christ had not done these things for thee: so shouldest thou have had a just cause to fear and to be sad. But Christ is by thee, and round about thee, as he him self saith: I am with you forever even unto the ende of the world. Moreover, he hath suffered death for thee, and sytteth on the right hand of GOD his Father to comfort, and to defend thee against all thine enemies.

Where this doctrine soundeth, there is the voice, witness and word of the holy ghost. But what so ever soundeth not on this manner, be it never so fine and pleasant, it may be the witness of Moses, or rather of subtle Satan, of hypocrites and heretics, which seek salvation, peace, and rest of conscience by works, and so trouble che consciences of men, and drive them to desperation, but the witness of Christ it is not, nor yet the voice of the holy Ghoste. God for his mercies sake keep us, and defend us against all witnesses and voices of Satan, of the Pope, of y ^e Turk, of hypocrites, of sectaries, of heretics, of schismatics, and of all the wicked, and unto our last ende conserve us in this holy witness of the holy Ghoste. Amen.

This is the first part of this our gospel concerning that comforter the holy Ghoste, howe he comforteth the Christians. Now let us come unto the seconde part, as touching the Cross and affliction. And here must we note specially the saying of Christ to his Disciples: They shall excommunicate you out of their Synagoges. These words declare euidentely, that they which excommunicate the Christians, and drive them out of their synagoges, maintayn this title, and do greatly glory, that they are the Synagogue, or true church, yea and they will also be counted such, as are alone the true woorshyppers of God, and that in handling the Christians on this wise, they do God great, true, and faithful service. For ells what needed Christ to have spoken these words? The hour cometh, that who soever kylleth you, shall think, that he doth an acceptable sacrifice unto God, and an high great service.

It is therefore necessary at all times, that we make a difference between the true and false church. That is the false church, which challengeth this name, and is so called, and yet not withstanding is not the true church. The true church is that, which is not suffered to be called the church, and yet is the true Church in deed. But it is an hard thing to discern these two churches. For this hyndreth greatly, that the false Church also hath the office of ministry in it, as it is to be seen. We frankly and freely confess, that the Pope and his sect is not the true church, and therefore we condemn them as the Synagogue of Satan: Notwithstandynge when they baptize, ordain pastors, confirm maryages, we find no fault with these things for the ministry and words sake, but we confess their baptism to be true, and therefore do not we baptize the children again, which were baptized of them. Whyche thing notwithstanding Cyprian did not follow, who was of this mind, that he thought, that the baptism, which was ministered of heretics, was no right and true baptism, and therefore that the children which they had baptized, ought to be baptized again, as though they had never ben baptized. And this was his reason. Heretics (saith he) are not in the unity of the Christian church: Therefore can they have no Christian ministry. But this is not true. For the ministry and the person ar to be discerned, & a difference is to be put between them. A notorious sinner also is not of the unity of the Church, yet his ministry that he hath in the church, is not to be despised. The reason is this. For the ministry is not his, but Christ's. If he would go about to alter or break the commandment of Christ: if he would otherwise baptize preach, and minister the Lord's supper, then Christ himself hath appointed and commanded: then is there here a sufficient cause for men to depart from his baptism, preaching, ministration of the Lord's supper &c. But if he alter not, nor change the institution and commandment of Christ, whatsoever he be, although never so sinful and wicked person, yet hyndreth that nothing at all the ministry.

Therefore he that will ryghtly and truly discern these two churches, he may not only have an eye to the ministry. For the false church also may have the ministry, and yet is it not the true Church. As the false Church in like manner vsurpethe the name of GOD, and glorieth of it, but we may not therefore believe it. For the third commandment chargethe us, that we take not the name of GOD in vain. And where as we ask in the first petition of the Lord's Prayer, that the name of God may be sanctified: This doth also argue, that this name of God is prophanated and dishonored of many. Therefore when the false church under the name of God, and of the Church curseth and condemneth thee, it is nothing to the purpose: neither nedest thou fear any thing at all their curse and cōdamnation, but straight ways make thou a difference between the true and false church, and say: I hear well the name of god and of the Church, but the ungodly also can and do usurp that. For except it were so, we should have no need of this commandment, that we should not take the name of God in vain. Wherefore we must first of all consider this, whither they use the name of God, and of his Church aryght, or not.

And unto this matter doth the rule greatly help, which Christ prescribeth in this place, when he in the right colors poynteth and setteth forth the falls church. For the true church doth not usurp the power of the sword and of temporal punishment. But the false church challengeth this power, and moste cruelly persecuteth the true Church, as Christ prophesied before, that it should come to pass. By this mayst thou well know, which is the falls church. But yet this is a more certain argument, that Christ saith: These things shall they do to you, because they neither know me, nor my Father. Here is also the false church painted and set forth in her right colors, with her ordinary power. They may cloke their matters with the name of God, and of the church, and so blear the eyes of the unwise and simple, as their manner is to do, but yet for all their fair show and glorious pretence, Christ saith, that they neither know him, nor his Father.

But what is it to know Christ and his Father? It is not to say Mass, to be shavē in the crown, to wear a typpet & a long gown, to be clad with a monks cowl, to vow poverty, chastity, and obedience at the appoyntement of Antichrist, to abstain from flesh, and to enforce the bealy with all kind of dainty fyshe to live idelly in the cloister of other men's labors. &c. But to know Christ, is to believe, that Christ is the lamb of God that taketh away the sins of the world, which for our sake became man, died for us on the cross, rose again from the dead, ascended into heaven. &c. Wyth this full persuasion and assured hope, that God will be merciful unto us for his son Christ Jesus sake. And this is to know the Father, to be thoroughly persuaded, that he for his son Christ's sake will have mercy on us, and not impute our sins unto us, but frankly & freely forgive them for Christ's sake. Where this knowledge is, there is the true church. But where this knowledge is not, there is not the true church, although the ministry and the name of God be there.

Therefore we must have respect to this knowledge above all things, that the true church may certainly be known. The schism or dissention, that now a days is in the Church, offendeth many, that they cannot telle, to what parte they should join themselves. But in this they fail and do not their duty, in that they will not consider this rule. Thys is our doctrine, that before God nothing can prevail against sin and death, but the alone death and Resurrection of Christ: & that who soever doth truly believe this, is saved. But whosoever believeth not this, whatsoever works he doth besides, he cannot be saved. Now what foundation, confirmation, and probation we have for this our doctrine, the scriptures both of the old and new testament do abundantly declare and it hath ben set forth afore unto you many times. But what hath followed? For this doctrine the Pope and his church most cruelly persecute us, excommunicateth, pronounceth, and killeth us as heretics. For this is his doctrine: who soever looketh to be saved he himself must make satisfaction for his own sins. Christ (saith he) satisfied only for Original sin, whatsoever we offend after Baptism, that must every mā make amends for, and with his good works recompense the same, and so pacifye the wrath of GOD. But howe agreeth this doctrine with the knowledge of Christ? For this is a good consequence. If Christ hath satisfied for our sins: then are not we able to make satisfaction for them. Good works ar not to be left undone, but we must do them for another purpose, then to make satisfaction for our sins and to deserve everlasting life by them, even to show our obedience to God and to his holy comaundementes, to set forth the glory of our heavenly Father, to stop the mouths of the adversaries, to declare our Faithe in Christ, not to be vain, idle, or dead: to mortify old Adam, to profit our neighbor, to wyn other unto the truth of the Gospel. &c.

Thus see you by this rule of Christ, which is the right and true church. But notwithstanding we are caste out of the synagoges, and excommunicate of the Pope and his sect, because we repose and set our righteousness and acceptation before God in CHRIST in his death and Resurrection. Now where as the the Pope and his church challengeth unto them salvation by their own works, merits, and satisfactions: it is an euidente argument, that they neither know Christ, nor the Father. Forasmuche as we be well assured and certain, that we know Christ aright and the Papists know not Christ: it ought not to trouble or move us any thing at all, although such a church as neither knoweth Christ nor y ^e father, doth excommunicate us, and pronounce us Heretics, and the church of the devil. Let this rather confort us, that we know the son and the father, and nothing at all care, that the Pope doth so greatly auance & set forth himself against us with the name of the church, whē in deed his church is nothing else then the very synagoge of Satan. Let us in the mean season look for another judgment, where not men with their lewd judgment, but God him self shall truly judge, and make void and of no force the Popes excommunication, and shall at the last day before God and his angels declare us to be his true church. For it can none otherwise be in this life, then as Christ saith here: that there shall be two churches, and one shall excommunicate another, and by no means one abide another to dwell together. But excommunication is never publicly exercised of the true Church against the false church. For the false church hath evermore for the moste parte the sword in her hand, and is able to defend her self at all times against such as it favoreth not, as we may see by the Pope: which is a moste sure argument, that he and his cannot be the true church. For as concerning the true church, it is in this our Gospel plainly declared, that it shall be excommunicated, vngentilly entreated, and miserably handled. They shall (saith Christ) caste you out of the synagoges. Who are those Yow? Are they not the disciples and Apostles of Christ? They shall kill you, (saith he.) Who? Even they, that call them selves the Church.

And thus also goeth the matter even at this present day. Therefore this excommunicatyng and murderyng which the Pope and his church, useth against the saints of God, which are the true church, ought not to make us afraid, but rather to take it joyfully & patiently, & learn, that these things are the right tokens and manifest declarations of the true and christen church, yet so, that there be likewise above all things the true knowledge of Christ and of his Father. For the Anabaptists and other sects do suffer persecution also, but they have not the knowledge of Christ and of his father, but they bring in, and set up a new kind of monkery, and thorough this they look to be saved, and to have God merciful unto them. But contrary wise, the true Church knoweth Christ and his Father, that is to say, it believeth and trusteth only in the goodness and mercy of God for Christ's sake, and for that Faith, confidence and hope, it gladly suffereth persecution, so that whatsoever chanceth unto it, it grudgeth not, but paently take it, because it knoweth, that Christ prophesied and told afore hand, that these things should so come to pass. Therefore it is well content quietly to bear the tyranny of the Pope, being glad of this, that it knoweth Christ and his Father, where as the Pope and all his adherents, although they brag never so much of the Church, neither know Christ nor his Father, but rather persecute them, that have this knowledge. Wherefore with a glad heart and willing spirit it suffereth all kind of persecution, with a sure hope, that after this life it shall reign with Christ, and live with him euerlastyngly in the kingdom of his Father. To whom with the same Christ his son, and the holy Ghoste that moste sweet comforter, be all honor and glory forever and ever. Amen.

THE EXPOSITION.

V Uhitsonday, which of the Grecians is called Pentecoste, doth sygnifie fyftie days. For Whitsondaye is the fyftie day in number from that day that Christ rose again. In the which day was celebrate & kept holy amongst the Jews also an high feast, in remembrance that in the fiftieth day after that they had eaten the pascall lamb, and departed out of Egypt: they received y ^e law at mount Sinai. And for y ^e continuance of this benefit & of this setting forth of the law, and of making a covenant with the people, was this feast ordained of god, that they might never forget this holy obligation and bande, as the history in the seconde boke of Moses, and the .xx. chapter doth declare.

And truly it doth appere by the histories of the old testament, as witnesseth saint Paul also in his Epist. to the Corinthians, that whatsoever befell then amongst the people of the Jews, was but a figure of those things, that should be declared to us in the new testament. Wherefore even as in the new testament, we have another pascall lamb, and better then the old: