¶ A postil, or Exposition of the Gospels that are usually red in the churches of God, upon thee, Sundays and Feast days of saints. Written by Nicholas Heminge a Dane, a Preacher of the gospel, in the University of Hafnie. And translated into English by Arthur Golding.  
¶ Before which postil is set a warning of the same NICHOLAS HEMINGE too the Ministers of Gods word, agreement the continual agreement of Christ's church in the doctrine and true worshipping of God: least any being offended at the variety of opinions 〈…〉 of sects, might either forsake their profession, or do their duty more slothfully.  
¶ Imprinted at London by Henry Bynneman, for Lucas Harrison and George Bishop.   

TO THE RIGHT honourable Sr. Walter Myldmay Knight, chancellor of the Queen's majesties Court of Exchequer, & one of her highness most honourable privy Counsel, Arthur Golding wisheth health & prosperity, with full perfection of all Christian knowledge and Godliness.  
IT is, and always hath been the custom of godly and well disposed Writers, too employ their time and travail too the maintenance of virtue and Godliness, and too the furtherance of such as are willing for too learn. Which thing appeareth by the manifold works of such as in times passed, too their own great pains & our ease, have searched out, not only the grounds of those things that natural reason is able too reach unto, but also the mysteries of such matters as have need of the light and secret working of a higher and more divine power, than reason is. Whereby they have left unto us, a plain and pleasant pathway, unto all knowledge and understanding: and the nearer that every of them approacheth unto the truth, the greater commendation doth he deserve too have and the greater profit yieldeth he too his Reader. But neither is there any certainty in mortal men's works, so long as they speak but of their own. Neither is there any assured truth too be found, elsewhere than in the word of God. Wherefore like as God's word is the fountain of truth, the key of knowledge, and the lantern of light, or rather the very truth, knowledge, and light itself: So is chief (or rather only) account too be made of their authority and doctrine, which understanding the same aright, do set it forth purely and sincerely, either by preaching or writing, too the behoof and commodity of others, For the scripture accounted him a lewd servant, that hid his Talon in the ground, and occupied it not. And certain it is, that he hath the true understanding and sense of the Scripture, whose interpretation being always one without varyablenesse, agreeth with the grounds of our faith, with the meaning of the holy Ghost uttered in the whole body of the Bible, and with the uniform judgement and opinion of the primative Church. Of such teachers hath GOD at all times raised up some, and in these days hath given many too his Church: which labouring like good workmen in the lords vinyeard, endeavour for too cut up the Brambles and briars of Ignorance, Error, Hypocrisy, and Superstition, now long time rooted in the hearts of Christians, and in stead of them too plant again true knowledge, fear of GOD, holiness, and religion, unto the advancement of God's glory and enlarging of Christ's kingdom, and too the utter overthrow of antichrist, and Satan's tyranny. Such a one is the author of this present work, Nicholas Heminge a Minister of God's word in the University of Hafnia in Denmark, who wrote this postil in Latin, for the help and furtherance of his fellow ministers. Wherein he opening the Gospels after the manner of our prophesyings, setteth forth a Confirmation of the Articles of our belief: and confuteth the chief errors, heresies, and abuses wherewith the Church is troubled. again, he teacheth the right use of Christ's Gospel and Sacraments, and showeth the fruit of the miracles and examples of christ, and of all holy men.  
Moreover he toucheth the duties of all Estates, from the Magistrate, too the poor afflicted outcast among men, and declareth the right use of things indifferent. Finally he instructeth the minister, and comprehendeth the whole sum of Christian life and doctrine. And these things doth he, both briefly, plainly, distinctly and orderly, which are great helps of remembrance: And also aptly, fully, pithily and learnedly, which are great furtherances too instruction. As for the Doctrine that he teacheth, it is sound and wholesome: in which respect he deserveth credit and estimation. Besides this, he applieth himself too the capacity and edifying of the simple and weaker sort, whom he rather dieteth with sweet milk, than combereth with strong meats. And in this respect, he doth (as it were) glance over certain points of deep mystery, leaving them too the consideration of such as are more profound in knowledge and understanding, and grown too more perfection and ripeness in Christ. Yet wanteth he not whereby the wiser and stronger sort also may be furthered. For he hath divers words that carry the effect of whole sentences: and sentences that contain large matters. By both which, he oftentimes giveth inkling of more too be gathered, than is openly expressed: and so doth he both sharpen the wit, and open the understanding. Therefore at such time as Lucas Harison and George Bishop Stacioners, men well minded towards godliness and true Religion, taking upon them too Imprint this work at their proper charges, requested me too put the same into English, I willingly agreed too their godly desire: both for that I hoped it might be a furtherance and help too the simple and unlearned sort of our ministers in England, (of whom would God the knowledge were as great as is their number): And also for that I thought it a meet occasion whereby I might testify my dutiful good will towards your honour, for your great goodness extended unto me at the commendation of your dear friend and my special well willer Sir Thomas Smith. To whom I think my self in many respects greatly beholding: and yet in no one respect more, than for procuring me an entrance into your honourable favour. The continuance whereof (God willing) I shall not cease too seek by all ways and means of duty: of which I beseech you too accept this Book as a first handsel, and to suffer this my travel so necessary & behoveful, too pass forth under your favourable protection, to the profit of our common country, and the glory of God.  
Written at London, the twelve of October. ANNO. 1569.   

¶ Too all the servants of God, and Ministers of jesus christ, his dear beloved brethren in christ, within the famous Realms of Denmark and Norwey, Nicholas Heminge Minister of the Gospel in the university of Hafnie, wisheth grace, mercy and peace from God the Father, and from our Lord jesus christ.  
IT is very behooveful (right dear beloved brethren) too mark the continual consent of Christ's Catholic Church, in the doctrine and true service of God: specially in this most great variety of opinions, which maketh many, (and those not of the worst sort) too be troubled in their minds, doubting with what company they may join themselves in fellowship. For while some boast of one master and some of another, glorying of his wisdom and godliness, not without contempt of others, whom they outface with their lofty looks: it cometh to pass that according as they perceive any man affectioned towards them to hold with them or against them, so they with blind judgement commend or discommend his doctrine and Religion. hereupon grow hartburnings, froward suspicions, hatred, fallings out, and desire of revenge: wherethrough all things are turned upside-down. And from hence (to pass over other things with silence) springeth a double pleasure. For both the enemies of the Gospel are boldened in their stubborness and ungodliness: and also the weaker and unskilfuller sort, which erst were more forward in embracing of the truth, are not a little troubled, wavering and uncertain, too whether part they were best too join themselves▪ Among whom, not a few (as though nothing certain could be taught or determined of all the whole Religion) begin too doubt, not only of all the parts of it, but also of all manner of Religions. In this case it is our duty (my dear brethren) too succour the weak both with our Prayers and advertisements, that they stumble not at this huge heap and dunghill of opinions, and so fall headlong into certain destruction. The best remedy for this mischief, is to mark the continual consent of the Catholic church, in Doctrine and in the true service of God. For as there is but one God: so is there also but one everlasting, steadfast, and infallible truth of God, one true religion, one faith: one rule whereby to live well, and one Church of christ, which only knoweth the true manner how too serve God aright. He that is not a Citizen of this Church, is fallen from grace and salvation, though he boast himself too have never so great masters. Contrariwise he that in this Church worshippeth God in spirit and truth▪ is the heir of grace and salvation, though he had but a Cow-herd too his master or teacher. For this matter hangeth not upon the worthiness or unworthiness of man, but upon the mastership of Christ's spirit, whose will is, that his pure and uncorrupt word should be our rule of life & salvation. In the which word and worshipping taught in the word, there hath been a most sound and perfect consent of all the holy patriarchs before the flood and after the flood: of the Prophets and Apostles: yea and of all godly men. who doctrine and manner of worshipping if we hold aright, we may lawfully glory in christ, that we are Citizens of the Church of jesus christ, although the whole world hated us, and abhorred us as Heretics. I mean therefore (brethren) too say somewhat concerning this continual agreement, too the intent we may be assured in ourselves, whither we be in that consent of the Catholic Church, or not, or whither our adversaries be in it, who making great brags of their masters (whom they call fathers) endeavour with sword and fire too stop the course of the doctrine of the Prophets & Apostles. In the handling of this matter, many things surely do meet, which all aim as it were at this one mark. For of necessity it must come here in question, from whence true religion hath his beginning, and what assurance is thereof: how great hath been the consent of the church in the same doctrine through all ages: by what sleights Satan is wont too assault the true religion: and finally what advisedness the Godly aught too use against the treasons and crafts of Satan: lest (as our first parents did) we suffer ourselves too be led with fair words, from the fountains of salvation, too the devils puddles, that is, to men's traditions and wilworshipping.  
We should not need to show from whence true religion hath his beginning, but that the rage of men and fiends, both hath been in old time, and is at this day so great, that they durst set up new religions, after the blind imagination of their own brain, maintaining them with sword and fire, and persecuting that Religion, which is only of God: that they may fulfil the prophecy which was spoken of the serpent's seed that should bite the heel of the woman's seed. But much more rightly than these, judged that heathen man Socrates, who being demanded in Xenophon, which was the true religion: answered: It was that which God himself had appointed▪ For in as much as the Lord saith plainly by his Prophet, that he abhorreth the doctrines and worshippings of men: Let us be out of all doubt, that the true and continual abiding Religion, hath his beginning from the everlasting God himself. Apollo Pithius being asked of the athenians what religions they should chiefly follow, answered, those that their ancestors had used. When they objected again, that the custom of their ancestors had oftentimes been changed: he said that the best was too be followed. For (as Hesiodus sayeth) the ancient custom is ever best: After the same manner, our adversaries in these days boast of antiquity, utterly suppressing the name of the author of true Religion, where as they ought rather too answer as Socrates did, than as the wicked fiend did. For like as Satan abused the authority of antiquity, to establish errors, so do they. True it is in deed, that the ancientest religion is best: so as it have his beginning from God who is best, and not from the old serpent, who from the first beginning brought into the world his Religion, fight full but against the religion of God. Wherefore there is a distinction too be made between the two Antiquities. For the one antiquity is referred too God, and the other too Satan. The first of these antiquities is the ancientest of all antiquities, as which hath neither beginning, nor shall have ending. Out of this most ancient antiquity sprang the truth of God, whereby is taught which is the true Religion, for the confirmation whereof, God hath added wonderful records, which should be as it were certain everlasting and authorized seals of his heavenly truth. The later antiquity is such a one as both had beginning and shall have end, out of which issued all superstition, and ungodliness. Either of these religions hath his furtherers, and as it were certain patriarchs whom the men of late years have termed fathers, of whom they glory not a little. The Papists have always in their mouth, the Fathers, the Fathers: And in all controversies concerning the doctrine and service of GOD, they flee to them as too their last Anchor-holde. We also acknowledge the Fathers, howebéeit far after another manner than they do. For we admit those for Fathers, who having received their Religion at God's hand, have also delivered the same faithfully too posterity, as are the Patriaks, holy Kings, Prophets, christ himself, and the Apostles. These only do we reverence as fathers, and too vary from them in opinion we judge it a falling away from salvation. Of the fathers that followed the times of the apostles, we deem according too the rule of Ambrose. We justly condemn all new things which christ hath not taught, because christ is the way too the faithful. Therefore if we teach any other thing than christ hath taught, let us judge it detestable. And according too this rule of Paul's: If any man teach any other gospel, accursed be he. But the Papists to blear the eyes of the simpler sort, do tell them they must inquire of the ancient ways, and that they must not pass the old bounds which our fathers and anceters have established: which thing if it be scarce lawful too do in the bounds and buttels of fields; how much less shall it be deemed lawful to be done in the bounds of Religion? Surely we pass not the bounds which God the first founder of religion hath pitched: which the holy patriarchs and Apostles receiving by heavenly inspiration, maintained: from which the holy Martyrs (among whom holy Abel holdeth the first place) with invincible courage of mind drove back the Boars and Wolves: and finally which the son of God hath established with his own precious blood: but we abide within them constantly. As for the bounds which the old serpent with his brood hath pitched, within which is enclosed nothing but mere damnation, we make no conscience too pass them. Therefore we father the true religion upon God, who is called of Daniel, the ancient of days. Whereby it will appear, both that the same is the ancientest, and that it representeth the nature and disposition of the first founder of it. Wherefore as it is most steadfast evermore: so it always continueth like itself.  
But which is that Religion continually steadfast in itself? What is the effect of it? Which are the parts? God's word, and the sign added to the word appointeth the true rule of Religion and service of God, for God hath always been wont too utter his will too men by his word, and by some outward sign. For look what the word putteth into men's ears too be conveyed unto the mind, the same thing doth the sign set before the eyes too be seen, to the intent that by them as it were with windows, a certain light might be conveyed in unto the soul, so as the word and the sign might be a double warrant, audible and visible, the end and drift of which is all one: howbeit, so as the interpretation of the sign is to be fetched always out of the word alone. What manner of things these be, the five times in which GOD uttered his word, and gave signs, will show most openly: as are the state of man before his fall: the time wherein he was promised recovery: the time of renewing the promise: the time of Moses' public weal: and finally the time of the performance of the promise, by exhibiting jesus christ our Lord. It is too be showed by God's word and heavenly signs, that in these five times the religion was one self-same, and always agreeable with itself in all points.  
Before man's fall when Adam was garnished with God's image, God had delivered too man both the word and the sign. The word required the knowledge of God and obedience towards him: It forbade man too attempt any thing against God's prohibition, under a threat of punishment: and it had a promise of immortality, which promise Adam embraced by faith. And the tree of life as a visible warrant conveyed the same by the eyes into the mind. All which things tended too this end, that Adam representing God's Image as it were in a glass, should continually serve and praise God. Whereby it is manifest, that the true religion before man's fall, was the pure worshipping of God according too God's word, the rule whereof was the word and the sign. The parts thereof were the acknowledging of God, belief of the immortality that was promised, and obedience towards God both inward and outward. And the end thereof was to represent gods image, & too praise and magnify him. And in that estate was the service of God most perfect, such as it shall be after the resurrection, saving that as than it shall be much fuller, not in substance, but in degrees. This manner of serving God in such sort as was enjoined too the first man, is required of us also after his fall. Neither is there any alteration made in the manner of worshipping: but there followed an horrible maim in all mankind after the fall of our first Parents, insomuch as no man is able too perform this service too the full, no nor too begin it, unless he have access too the tree of life, which is jesus Chryst.  
again, after that mankind was fallen in our first Parents, God eftsoon uttered his will by word and sign: whereby is learned with what service God would be worshipped after the fall. By the word he rebuketh the transgression of his commandment: by the word he made promise of the Messiah, who becoming man, should pay the ransom for Adam's guiltiness, and restore too man the image of God, which he had lost by sinning. And he added a sign too the word which was as it were a certain visible sermon concerning the Messiah. The sign was the kill and offering up of beasts and fruits of the earth. Hereupon it followeth, that God requireth the self same manner of worshipping after the fall, which was before the fall, although it have not the same perfection, in his degrees, which it had before the fall. For God requireth here an acknowledging of him: he requireth an acknowledging of our own sin: he requireth an acknowledging of christ, who is in stead of the tree of life that was in Paradise: he requireth faith in the Messiah: he requireth obedience through Faith, too the intent that by little and little God's Image may be more and more repaired in man by christ, that is too say, that in the mind may shine assured knowledge of God: in the soul, holiness: and in all the powers, obedience too be performed according too the preciseness of the word. These things are briefly showed by word and sign in the beginning of Genesis. For (that I may use Plato's words) the ancient fathers being better than we, and dwelling nearer unto GOD: were better and more substantially taught by short grounds and outward signs, than we be taught by long Sermons. For in old time this manner of teaching was common and familiar, as well unto Divines as Philosophers, that what soever they had uttered in short grounds, the same thing they avouched with certain outward signs. As soon as man was fallen, GOD uttered this ground with his own voice. The woman's seed shall break the head of the Serpent. The outward sign (which in a certain Image purported the same thing) was the offering of Sacryfises commanded too the Fathers by God. Therefore when Abel offered his Sacryfises, he had an eye always too the first ground that had been uttered, and in offering, he thought of these things. first by beholding the death of the Sacrifice, he was put in mind of the death whereinto all mankind was fallen through sin: Whereby no doubt but his mind was moved too right great grief. again, by looking upon the blood of the Sacryfise, he was put in remembrance of the promiss concerning the Messiah, by whose merit and intercession he assured himself, that God's wrath was pacified according unto the promiss: whereby there grew both comfort in his heart and also faith, by which he was accepted into God's favour through jesus christ. Being justified by this Faith only, he minded true holiness according too God's word praising and magnifying God for his righteousness and mercy. And so able, having after a sort repaired God's Image in himself, performed true service unto God: which service he afterward confirmed with his death. For when his brother Cain being an Hypocrite, went about too withdraw him from acknowledging the promised seed, and from the true service of GOD, he chose too die rather than too consent unto his brother's wicked purpose, giving us too understand by this his steadfastness, that he only worshippeth God aright, which preferreth his obedience towards God and the profession of christ, before all things in the world, yea and before life itself, than which nothing is wont too be dearer unto man. By this word and sign delivered too our first parents, after their fall, it appeareth, that the Religion after the fall, was all one with that which was before the fall. And although certain outward circumstances were added in respect of the corruption of Nature, and the promise of the repayrement of it again: Yet the substance or ground of God's service continued all one, and tended too the self same end, though much more imperfectly. This pure worship of GOD endured in the Church (which was very small) until the flood, that is too wit, a thousand six hundred and six and fifty years. For cain's offspring understanding the promiss after a fleshly manner, persecuted the true Church: usurped too themselves the title of the Church: and changed the true worshipping of GOD into Heathenish Hypocrisy and Superstition. Moreover, after God had punished this Hypocrisy and superstition and other horrible crimes, with the flood, he delivered the true Religion again by word and outward sign unto Noah: not a new religion, but even the very self-same that he had appointed from the beginning. Howebéeit, when japhet by Hypocrisy and Superstition, and cain by cruelty had put this true Religion too flight: It remained only in the house of the Patriarch Sem. For he understanding the promiss and the sign thereof aright, worshipped GOD through faith, and obeyed him after the same manner that Abel and Noah did. And although that No and Sem held still the same word and outward sign that was delivered too our first fathers: Yet notwithstanding, by reason of a new occasion there was added another new sign. For when God destroyed the wicked world by the flood, for their falling from the true and pure worshipping of God: he promised Noah and his offspring, that he would no more destroy the world by water: unto this promise he added a token namely the rainbow, which was a certain remembrance of the promise. Therefore God printed a mark of his word in the rainbow which is wont too appear in the clouds, too the intent he might (as it were with a seal) warrant that promise of his too be ratified: whereby he gave assurance not only that he would be the God of Noah and his posterity, who had put themselves in his tuition, and service: but also that he would never destroy the world any more with water. Noah and Sem therefore beholding this sign, did after the example of holy Abel▪ perform true and spiritual service unto God.  
Now followeth Abraham's age unto the time of Moses, in which age the same religion is betaken too the patriarchs, both by Gods own voice, and by a new sign. For in as much as the wisdom that had been in the forefathers was now decreased: as there was need of more evident word: so was there need also of a more apparent token. Therefore was this word uttered unto Abraham: In thy seed shall all kindreds of the earth be blessed. And the sign or token that was added, was the circumcision of the member of generation in the male children. Then like as by the word he taught and required the true worshipping: so did he likewise by the sign, which was the seal of the doctrine and religion. For when he saith, shall be blessed in thy seed, he conveyeth therein three things most evidently. Whereof the first is a rehearsal of the accusation of all mankind for sin, and falling away from God. For in that he promiseth blessing, he giveth too understand that all men stick in curse, which curse soaked into all mankind with 〈◊〉. The second is a rehearsal of the promise of the seed and of his benefits, which was spoken too Adam in this form of words: the woman's seed shall break the serpent's head. Which self same thing is expressed here by a more pithy term of blessing. For by the term of blessing is meant God's favour, atonement, forgiveness of sins, and righteousness for Christ's sake, according as Paul the interpreter of Moses expoundeth it. The third thing is a bewraying of our weakness, that we can not attain blessing by our own power: but that we must obtain it by faith in the promised seed. Too this faith of his, Abraham added obedience in his whole life, according too the commandment: Walk thou before me, and be perfect: which obedience the holy Patriarch showed by the offering up of his own son. For hereby it appeareth how much he regarded his obedience towards God, that he would rather at God's commandment offer in sacrifice his only begotten son Isaac, whom he had begotten in his old age, and too whom so royal promises were made: than too step back from his obedience towards God. Now must the sign that is added too the word, borrow his interpretation of the word. For the sign is nothing else but the visible word. This sign therefore setteth three things before our eyes: Namely that our fleshly birth is corrupted: again that there is a seed promised, whereby nature shall be repaired: and also that by the circumcision of the flesh is signified the circumcision of the heart, whereby is cut of ignorance of God, the filthiness of affections, and the stubborness of heart: that a man may be borne a new, bearing the image of God in true holiness and righteousness. Behold, how fitly these things match with the former things. The form of words is altered: but the meaning abideth still. This variety of the word and sign, serveth man's weakness, and remedieth our ignorance: but it appointeth not any new fashion of serving God as the fleshly seed of Abraham hath surmised. For like as cain's brood embracing hipocriste, and rejecting the pure understanding of the word and sign, persecuted Abel & the followers of his faith: So the Ismaelites sticking in the letter of the circumcision, and neglecting the spiritual meaning of it, persecuted the true children of Abraham: whereby it came too pass, that the true worshipping remaineth with very few. For while the Fathers sojourned in Egipte, only the house of joseph did after the death of the Patriarch jacob, hold still the true Religion, which being after the decease of joseph, little better than quite quenched, then was Moses borne: In the fourthscorth year of whose age, being the three hundred and fortieth year after the promise was made unto Abraham, God renewed again the word of promise, adding thereunto many signs: and too the intent the true Religion might be preserved, he set up a kingdom and a presthood. And although he betook the same word & the same sign too Moses, which he had betaken afore too the patriarchs: yet notwithstanding he addeth longer sermons & more signs besides, according as the state of that age required. All which things did level at one mark, and delivered unto men one self same manner of spiritual worshipping God. For in the wilderness (to pass over the burning bush, and the pillars of fire & cloud) the Manna, the Rock, & the brazen serpent were set forth as signs or sacraments of the doctrine & worshipping of God: which three things signified christ that was promised long ago. For the Manna, according to the interpretation of Paul, signified the spiritual food whereby men being made new by christ are said in Christ's kingdom. The Rock betokened the spiritual drink wherewith the believers are refreshed. The serpent being hanged up, did foreshadowe christ, that should be hanged up upon the altar of the cross for the sins of the world according as christ himself interpreteth this sign. The looking upon the brazen: serpent was a figure of faith, whereby men being justified & quickened, do walk before God, and seek after righteousness. But after that the people was brought into the land of promise, which was a figure of the heavenly dwelling place: there were yet more signs, as it were visible sermons delivered to them: of which I will touch a few, for my purposed briefness will not suffer me for too go through with them all. All their whole common weal betokened the Church: the priesthood & Princehood did figure christ: who with his priesthood pacified his father's wrath according too the first promise, and with his sovereignty desstroyeth the devils kingdom, sin and death: and with his priesthood and sovereignty together, repaireth God's Image in man, according unto which, man was created: that being so garnished again with Gods Image, he might serve him in true obedience, and set forth his praises.  
Many ceremonies were added, of which the ghostly meaning openeth the first promise, and setteth out the spiritual worshipping of God. howbeit forasmuch as they be many, I will pick out a few of them (and those of the notablest) which I will expound in few words. The furniture of the Priest, the yearly oblation of the high Priest, the Ark of Covenant, the paschal Lamb, the sprinkling of the blood, the washings, and the daily offerings, had a singular signification of spiritual things, all which do sweetly put us in mind of the conditions of our mediator, and the duty of the godly. The high Priest ware a plate on his forehead, and clean garments. The plate of Gold betokened Christ's Godhead, and his clean garment betokened his manhood, howbeit pure and clean from all sin. The going in of the Priest once every year, into the holy place, was a figure of christ the high priest, who with one oblation should make perfect all that were too be sanctified. This is showed plainly in the .38. of Exo. where the Lord saith, that the Lord may be well pleased with him. again, the Priests' raiment betokeneth holiness, wherewith the Lord will have his Priests too be garnished, according as David the interpreter of Moses expoundeth when he sayeth: Let thy priests be clothed with righteousness, and let thy Saints leap for joy. The Ark of covenant betokeneth God's people with whom the Lord hath made a covenant by express words. In this Ark were the tables of the law, which were covered in the Ark with plate of Gold. Whereby was none other thing signified, than is contained in the first promise. The woman's seed shall tread down the Serpent's head, saving that the outward sign expresseth the thing more pleasantly. For the Table of the ten commandments is covered in the Ark with a plate of Gold, which is called the propitiatory. That is too say, christ, who is the propitiation for our sins, doth in his church hide the sins of men, against the wrath and horrible judgement of God. I pray you what is this else, than that the woman's seed shall tread down the Serpent's head? Thus doth Paul the interpreter of Moses, expound this figure in the third unto the Romans: We are justified freely by his grace through redemption that is in christ jesus, whom God hath set forth too be a propitiation through Faith in his blood. For as the high Priest of the hebrews was wont every year once too imbrue the propitiatory with blood, when he entered into the holy of all holies. So our high Priest jesus christ offered himself once up too his father for the sins of the world, and found everlasting redemption. The paschal Lamb had also a secret meaning, wherein the first promise was painted out as it were in lively colours: The figure whereof, Paul openeth, when he sayeth: And christ was offered up our passover. And whereas this Lamb was taken out of the flock, it signified that christ took our flesh upon him and bare the infirmities of our flesh, and that he was tempted as we are in all respects, sin excepted, too the intent he might make us also heavenly that are earthly, and spiritual which are carnal. And whereas it is said of the Lamb: And all the multitude of the Children of Israel, shall offer him up: it is meant that christ died not for one or two, but for the whole Church, that is too say, for the whole corporation of those that are registered in the book of life. The sprinkling of the blood hath a manifest signification. For it was a token of Christ's blood shed upon the altar of the Cross, wherewith our consciences being sprinkled, are cleansed from dead works, according as the author of the Epistle unto the hebrews expoundeth this figure after a godly manner. Too the same purpose pertain their washings and daily offerings. For these things in general, did betoken as well that clenzing, wherewith christ washeth and purgeth us clean from all iniquity, as also the true holiness, wherewith the believers are garnished: so as from henceforth they may begin too represent God's Image too his glory and praise. These shadows of the Law were covert interpretations of the first promise: which who so understood with Adam, Abel, Seth, Enoch, Noah, Abraham. etc. Those yielded true and ghostly service unto GOD, not unlike (as in the respect of the substance of the service) but altogether like and the very self same. But what is done here? Like as Cain's brood understood the promise carnally, and of the sign that was added, did make a service or worshipping by itself: Even so here the most part of the jews, leaving the spirit, gazed upon the letter, and determined God's service in these outward ceremonies without faith: which error the Lord reproveth most sharply in the Prophet, where he saith: What pass I for the multitude of your Sacrifices (saith the Lord?) And anon after: Offer me no more Sacryfises in vain, your incense is abomination unto me. And straight after, he addeth the cause of this matter, when he sayeth: Your assemblies are wicked, my soul hateth your new Moons and solemn feasts. By these words GOD doth us too understand that he hath not so ordained Ceremonies, as though he required them as a ghostly worship, but that the people should enure themselves in them unto godliness, and strengthen their faith by them, and keep themselves more and more in the pure worshipping of God. howbeit, according too man's superstitious nature, the most part are led away by Hypocrisy from the true use of Ceremonies, and have grounded the whole weight of their salvation upon the observation of them. Whose error when the Prophets that were sent did reprove, they were drawn too punishment as blasphemous folk against God's law.  
By these things it is manifest, that those godly persons which lived in Moses' common weal, agreed fully both in Doctrine and Religion, with the holy Fathers before the flood and after the flood, unto the calling of Moses, and from Moses even unto christ. For what is required here but acknowledgement of sin, belief in christ, invocation, holiness, obedience, and other virtues, which are required as parts, too the reparation of God's Image in us? Now remaineth the last age, wherein the eternal word according too the prophecies, took upon him the woman's seed, that is too say, man's nature, that he might tread down the serpent's head, that is too say (as john expoundeth it) that he might destroy the works of the Devil.  
This christ being interpreter and fulfiller of Moses & the Prophets, did by word and outward signs raise up again the same service of GOD well near fallen too the ground: commanding repentance and forgiveness of sins too be preached: garnishing them that believe in him with his own righteousness: enduing them with his holy spirit: stirring up in them new motions agreeable unto the Law and will of GOD: and too be short, repairing God's Image, according too which, the first man was created, bidding us let our light shine so before men, that our father may be glorified in Heaven. This self same service commendeth he too his Disciples, which they both taught by word and expressed in their life. Notwithstanding, too the intent the Church might keep this service continually, he delivered them his assured word, & put as it were two outward seals too the word, namely Baptim, and the lords Supper. The word interpreteth the first promise more clearly. The sacraments are as it were certain visible sermons, which proffer the same thing too the senses, which the word teacheth. But what is done in this case? Like as in old time cain's brood, Cham's brood, and the false Israelites corrupted the word, and by their fleshly foolishness patched men's dreams upon it: So the hypocrites fleeting from the word in this last age of the world, have defiled the service of GOD, so long till through the outrage of heretics and the tyranny of antichrist, the sacraments were partly distained with men's traditions, and partly mangled, and the doctrine with the true Religion well-near again overwhelmed. Notwithstanding, about a forty years ago, God raised up a prophet that blessed Luther, who brought again the ancient doctrine and religion, which both our first fathers received of God, and christ delivered too his disciples. And that this service of God which our Church holdeth at this day, is the true and continual service of GOD, he shall most clearly understand, which trieth it by the rule of the patriarchs and of the apostolic Church. But what happeneth unto us? verily the same that happened too our first fathers, too the followers of Abraham, and too the apostolic Church. For the devil rusheth in with all his force, too destroy the Gospel, and too abolish the true service of God. And this doth he the more outrageously in these our days, because he knows he hath but a small time too execute his cruelty against Christ's Church. Now what sleights, this adversary of Christ's useth too wipe out the sincere doctrine and true worshipping of GOD: the matter itself at this day openly declareth. For first he hath set up a kingdom, and that a right large one, namely of the Turks, which openly blasphemeth the name of Chryst. again he hath planted another kingdom, which men call the Popedom: which though it profess not itself openly too be against christ, doth nevertheless with singular wiliness and craft, step into Christ's kingdom, marring the doctrine, defiling the sacraments: and finally overthrowing the true service of god. For the Pope having gotten the primacy under colour of the ministery, hath brought all kind of superstition and Idolatry into the world, so that since man was created, there was never yet a more violent and intolerable tyranny herd of, neither was there ever any kind of idol-service, whereby was wrought more spiteful derogation too God's majesty, or wherewith Christian men's minds have been more monstrously bewitched. And now that Satan perceiveth his sleights too be found out in this behalf, he taketh no truce, but calls together the masters of mischief, such as are the Libertines. anabaptists, servetians, Antynomians, and other: who with their foul snouts endeavour too beray again the purged doctrine and Sacraments. And when he sees he can not by these his practices hinder the course of the Gospel and the pure worshipping of GOD, he goes too it another way, drawing asunder by inward debates, and setting together by the ears among themselves like enemies, those whom he perceived too mind earnestly above others, the restorement of the Church, and of true Religion: verily least by joining in endeavour and counsel together, they should with one mind go through with this so excellent a work. Besides this, from time too time he chaseth some out of Christ's camp, who becoming forsakers of their order, do exceeding great harm too the Church: among whom there are that invent new devices whereby too bring the pure doctrine in hatred with the weak and unskilful. For they gather together the contrarieties in the sayings of those, whose travel GOD hath uzed too the clenzing of his Church in this last old age of the world: when as notwithstanding, they are not able too show any true contrariety in no part of the foundation of the doctrine and worshipping of God, howsoever these Prothëuses transform themselves into a thousand shapes. By these practices of Satan we see it brought too pass, that the wilful sort are made more stout in their superstition: and the weaker and unstedier sort do for the most part give over, too the great grief of all the godly: and unless christ make haste of his coming, it is too be feared lest many will be wrapped again in their former darkness. What is too be done in this case my brethren I beseech you? We must beware of Satan's wiles: We must have an eye back too the examples of our ancestors, Abel, Abraham, the Prophets, christ, and his Apostles. Let us accompany ourselves with them in doctrine, worshipping, and Invocation. Let us not be disquieted at the multitude of our enemies. Let us not be moved at the number of the runagates. Let us not be dismayed in heart at the persecution and miseries, which the godly are fain too suffer in this world. Let us not only have an eye too the lowliness of the church, which in this world lieth upon the ground despised: but also let us have an eye too christ triumphing, who will in time to come reward those with the glory of blessed immortality, whom he maketh like unto himself in this life, so they continue steadfast too the end. Let us bear in mind this most weighty saying of Christ's: Watch and pray, that ye enter not into temptation. That which I say too you (saith he) I say too all. The world tempteth: the flesh provoketh: the armies of Heretics trouble: the stumbling blocks of doctrine and manners offend: the fond quarrelings of proud persons vex: against all these things the surest remedy is too call upon God. For it is not for nought, that Solomon sayeth: The name of the Lord is a most strong Tower: the righteous man shall flee unto it, and be saved. In our calling upon God, let us have an eye too the Prophetical and apostolic church, and let us arm our minds against the Idol gaddings of Mahomet and the Papists, and against the wranglings of the Heretics. Let us oftentimes bethink us, upon how sure and unmovable foundations the continual doctrine of the Church, and the steadfast religion of the Catholic Church is grounded. Let us bethink us of the heavenly Revelations, whereby GOD himself revealed his will unto men, when he spoke too the holy patriarchs and Prophets: which will of his, he hath confirmed by many wonderful miracles, both in the old and new testament. Let us behold the most sweet consent of Moses, the Prophets, christ, and the Apostles in doctrine and religion. Let us be stirred up too the acknowledging of GOD, by the example of many Martyrs, who (with able the first Martyr) confirmed the heavenly doctrine with their own blood. Let us abstain from fond disputing, by which the bond of peace (which is charity) is broken: and let us rather apply ourselves too godly life, than too subtle and unprofitable disputations, by means of which, what evil hath risen in the Church, it grieveth me right sore at the heart too think. For although in these realms (GOD be thanked) there be a very great calm and a godly agreement in all our churches: yet notwithstanding godliness would we should be sorry for the miseries of those, which at this day are afflicted through the unsesonable strife of certain persons, wherewith the minds of many princes & divers others are wounded. Howbeit sith we are not able too remedy these evils, let us flee too him, who alonely is able too do all things. Pray ye therefore with the whole church of christ, unto the eternal God the father of our Lord jesus christ, that he will gather to himself a church in this world, & that he will in the same church maintain the pureness of doctrine, & the true worshipping of him: so as we may worship him aright, & for evermore magnify & praise him. Pray him too govern which his spirit our most meek sovereign Lord king Fredrick the second of the name, who as he hath succeeded his most holy father in the kingdom: so also is he the very right heir of his father's virtues: & is not only a prince that beareth special love too justice & equity: but also a singular favourer and patron, or rather a most faithful foster father of the churches & schools. Pray too christ that he will with his spirit rule the counsellors and nobility of the realm, & the governors of churches, civil offices, schools, and households, giving them courage too maintain God's glory, true doctrine, and honest discipline, so as we may lead a peaceable and quiet life, with all godliness and honesty. Pray for all the states of this realm, that all may knit themselves together in sweet concord, & one relieve an other, so as the superiors may think that their inferiors shall be coheirs with them of God's kingdom: & the inferiors obey their superiors in the Lord, as Paul willeth them: so that all the degrees of this realm being settled in a most sweet tunablenesse, we may live peaceably & quietly. Pray against the enemies of the king & this realm. Pray Christ too repress the rage of Satan, & too grant unto his church teachers & shepherds agreeing in true doctrine and godliness, which may set forth gods glory by teaching aright, & by example of godly life: too the intent that at the length all of us fully beholding the glory of the Lord with open face, as it were in a glass, may be transformed into the same likeness, as it were from glory too glory, by the spirit of the Lord. So be it.  
Now remaineth that I should say somewhat concerning mine own purpose, namely wherefore I have published these expositions of the gospels upon the Sundays. About a fourteen years ago, I uttered privately certain short notes upon the sundays Gospels too my scholars at home at my house, to the intent I might by this my small travel, further their studies, not thinking at all too have put them forth. But what followed? The things that were edited too a few scholars, were communicated too many. And when I perceived, that divers sought earnestly after them: I enlarged them somewhat a six years ago. And now at length the entreatance of certain godly Shepherds, compelled me too publish them and put them forth in print. Wherefore seeing that this work is wholly ordained for the godly ministers of the Gospel, I thought it good (right dear brethren) too put forth this my travail under your name. If ye shall reap any thing thereby, give GOD the thanks, and commend me too God with your Prayers. This one thing have I earnestly regarded, namely too set forth purely the doctrine of the Catholic Church, which both the university of Wirtemberge▪ maintained a forty years agone, and yet still maintaineth: And also which those most excellent men the students of this University, D. john Machabeus of the Alpes: D. Peter Palladie, D. john Seeming, and D. Olaus Chrisostomus, (all which do now rest in the Lord, looking for full deliverance by the coming of the Son of God) have taught. In this consent stand we also, who have succeeded them in office in this School: and we pray God heartily, that we may live and die in this consent. For we do not doubt but that this is the continual consent of God's Church, as we have sufficiently showed before. I beseech God the Father of our Lord jesus christ, too knit us together with his spirit, that we may be at unity in him. Far ye well, and God send ye good luck in christ.  
At Hafnie the xxx of March. The year since christ was borne. 1561.   

The first Sunday in advent. ¶ The Gospel. Math. xxj.  
AND WHEN THEY drew nigh unto jerusalem, and were come unto Bethphage unto mount olivete, than sent JESUS two of his disciples, saying unto them: Go into the town that lieth over against you, and anon ye shall find an Ass bound, and her colt with her, lose them and bring them unto me. And if any man say awght unto you, say ye the Lord hath need of them, and strait way he will let them go. All this was done, that it might be fulfilled which was spoken by the Prophet, saying: Tell ye the daughter of Zion: behold thy King cometh unto thee meek, sitting upon an Ass and a colt, the foal of an Ass used unto the yoke. The disciples went and did as jesus commanded them, and brought the Ass and the colt, and put on their clothes, and set him thereon. And many of the people spread their garments in the way. Other cut down branches from the trees, and strawed them in the way. Moreover the people that went before, and they also that came after, cried, saying: Hosanna too the son of David: Blissed is he that cometh in the name of the Lord: Hosanna in the highest.  

The exposition of the Text.  
forasmuch AS this feast (of advent or) of the coming of our Lord, is the first of all in order, which is solemnized in the church: It is necessary that we be put in mind what things are too be considered in every several feast, lest either with the wicked and Heathenish world we abuse them too the dishonour of God: or else solemnize them with less devotion than it becometh us, not without the offence of many. In general, there are three things too be considered in every feast. The story, which is the foundation of the feast: the benefit, whereof the story maketh mention: and the true and lawful use of the feast. For as the story instructeth the mind: So the benefit of God, (the remembrance whereof the story stablisheth) doth nourish and strengthen Faith. Out of which Faith issueth thankfulness, which praiseth God for the benefit received, with mind, with voice, with confession and with behaviour: In which thankfulness the true use of the Feast is too be seen. These three things are too be applied unto all feasts. Wherefore inasmuch as this feast is instituted concerning the coming of our Lord, the story of his coming, which pertaineth too the Conception, birth, doctrine, and doings of Christ, (which are the chief Articles of our belief,) is too be learned. The benefit of God, (which is to save the lost sheep by the sacrifice propitiatory,) is too be recorded in remembrance. With the first the mind is too be instructed, & with this latter, Faith is too be cherrished and strengthened: too th'intent that thereupon may spring thankfulness of mind, whereby we both with mind, voice, confession and behaviour▪ set out the glory of God who hath vouchsafed to give his son for us. Now too the intent this present feast may become the more behoveful, both too the glory of God, and too the instruction of ourselves: I will entreat of three places in order, which are these.  

1 Of the coming of the Lord.  
2 The description of Christ our king, & of his kingdom.  
3 Of the Citizens of this king, of their duty, and in conclusion of the true use, and healthful meditation of the Lords coming.   

¶ Of the first.  
TO the intent we may the better & certeinlier be instructed of the coming of our Lord jesus Christ, too the praise of God and the healthful edifying of ourselves: Let us with S. Bernard propound six circumstances to be weighed in it, which are these. Who he is that cometh: from whence: whither: too what purpose: when: and what way.  
1 He that cometh is (according to the testimony of Gabriel) the son of the highest, equal too the most high Father in true Godhead. Hereby we may learn how great is his majesty, dignity & power. He that cometh is the seed of the woman, very man of the seed of Abraham and David, according too the oracles of the Prophets, & the testimonies of the Apostles: less than the father as touching his very manhood. Whereby we may learn, with what society of nature he is allied unto us, so as we need not too be afraid too come unto him. It is Christ then that cometh: who is both very God and very man: being one person in two natures: who is both able too save, because he is God: and will save, because he hath taken our nature upon him, that he might be made a sacrifice for us.  
2 From whence cometh he? he cometh from heaven: he cometh out of the bosom of the father, who filleth all things, and is invisible everywhere. Also, he cometh in the virgin's womb, conceived by the working of the holy ghost. He is nourished with the virgin's blood: he is borne: he is brought up: he is circumcised.  
3 Whither cometh he? He cometh into the world, which was made by him. He cometh into his own, & his own received him not. He came into the lower parts of the earth. And out of all doubt, this is that great mystery whereof the Apostle speaketh. 1. Tim. 3. God was showed openly in the flesh, justified in the spirit, beholden of the Angels, preached of unto the Gentiles, believed upon in the world, and received up into glory.  
4 Too what purpose came he? The causes of the Lords coming into the world, the voice of God foretelleth: the Types prefigurate: the sayings of the Prophets proclaim: the words and works of the Lord being come, do prove: the writings and Preachings of the Apostles witness: and the joyful congregation of all Saints confesseth.  
God said too the Serpent Gen. 3. The seed of the woman shall tread down thy head. Which text the Apostle expounding saith: Christ appeared too destroy the works of the devil. The same god did oftentimes beat the meaning of this saying into the holy Father's heads, and specially into abraham's, saying: In thy seed shall all nations be blessed. By these things than it is too be understand, that Christ came for two causes. The first is to destroy the works of the devil: and the other, too bring the blessing upon the children of Abraham, that is too say, upon all that shall receive Christ by faith, as Abraham did. For when Adam had by his fall yielded himself and all his offspring bondslaves under the Tyranny of Satan, and cast them into deserved curse: the righteousness of God required, that either we should suffer due deserved punishment, or else that some of mankind should satisfy God's justice. Now forasmuch as no mean power was able too vanquish the devil and pacify God's wrath: the son of God cometh forth of his secret dwelling place: he cometh into the world: he becomes man: he taketh our case upon him: he overthroweth the kingdom of the devil, and pacifieth his Father's wrath being made unto us both our sacrifice and our priest.  
This self same thing do many types figurate: as the sacrifices of the Fathers, the paschal Lamb, the sprinkling of the red cows blood upon the people and moreover the Ark of covenant, and all the Aaronical sacrifice with all the rites and ceremonies thereof.  
Innumerable sayings of the Prophets do declare these self same causes of the lords coming with agreeable consent: as Esay. 53. He suffered our diseases, and bore our sorrows in deed, he was wounded for our transgressions and was torn for our iniquities. The Lord did take upon him the iniquities of us al. Many such testimonies as these, are in the Prophets, which for briefness sake I omit.  
The words and works of christ at his coming, do prove the same thing: Come unto me (saith he) all ye that labour, and are heavy laden, and I will refresh you. Also, he that believeth in me shall not perish, but have life everlasting. Also: For these do I sanctify myself, that is to say, I offer myself a sacrifice too God the father for the purging of their sins. Which thing, not only the great numbered of miracles that he did, and by which he destroyed the works of the devil, do assuredly prove: but also his very death, and his glorious victory ensuing the same.  
The testimonies of the Apostles, who is able to numbered? Paul saith, He died for our sins, and rose again for our justification. The same man writeth thus: Him that knew no sin, he made sin, too the intent that we might be made the righteousness of god in him. john Baptist crieth out: Behold the Lamb of God, that taketh away the sins of the world. john the Apostle: jesus christ cleanseth us from all our iniquity. The same apostle making a brief sum of Christ's benefits, writeth: Christ appeared too destroy the devils works.  
Finally, the whole Church of Christ joyfully through Christ's spirit confesseth these self same causes of Christ's coming, singing thus: Thou taking upon thee to deliver man didst not abhor the virgin's womb. Thou when thou hadst overcome the sharpness of death, didst set open the kingdom of heaven to all believers.  
Now if ye demand the time of his coming, the Apostle Paul answereth: After that the fullness of time was come, God sent out his son borne of woman, bound under the law, too the intent he should redeem them that were guilty of the law, that we might receive the adoption of children. He came therefore neither later nor slowlier than he ought too come. Concerning this time of the Lords coming, the Prophets jacob and Daniel spoke before. Of which thing more shallbe spoken in the day of the lords birth.  
One thing more is yet behind: namely the way by which he cometh. This also is too be sought out diligently, that we may meet him rightly. Therefore like as too our salvation he came once in the flesh visible, so too save each man's soul, wheresoever his word is thought upon, red, or preached, he cometh daily in spirit and invisible: yea rather he is there always present according too his promise: I will be with you unto the end of the world. And then again shall he appear visible too judge the quick & the dead, too the intent that they which heretofore held scorn too take him for their physician and saviour, shall then feel him a most just judge and punisher of their wickedness. Of which coming we shall here more the next Sunday. And thus much briefly concerning the coming of the Lord.   

¶ Of the second.  
THe second place which the text of the Gospel containeth, importeth the description of Christ our king, and of his kingdom. Which description is confirmed by the testimony of Zacharie: which the Evangelist allegeth that we may understand, how this pomp was not instituted rashly, but foreshowed long before, according too the will of God and the secret counsel of the Trinity. For this pomp teacheth us many things, of the state of Christ our king and of his kingdom. First this pomp of Christ's riding into Jerusalem, maketh a difference between Christ our king and the kings of the world, and showeth the diversity of their kingdoms. For this base pomp doth sufficiently argue, that neither christ is a worldly king, nor the administration of his kingdom worldly. For worldly kings (to the intent they may be counted honourable of their people,) are gorgeously appareled. In likewise the administration of worldly kingdoms requireth gorgeousness, and sumptuous furniture. Secondly this story teacheth that under this base pomp, lieth hid a certain almightiness & godhead. For when he sayeth, lose ye and bring unto me: and again, the Lord hath need of them: and also, he shall by and by let them go: Christ our king giveth us too understand, that by his heavenly power he is able too bring too pass what he listeth: yea and that he hath the hearts and wills of men in his hand.  
Therefore although the kingdom of Christ seem dispisable in this world: yet notwithstanding if a man look upon the power & divinity of the king, nothing is more stately: nothing is more mighty: nothing finally is more glorious, than it.  
Moreover the prophecy of the Prophet containeth three things. First an exhortation too the church, at that time cast down and utterly under foot. Be glad (saith he) and leap for joy thou daughter of Zion. Hereby we are taught that the Gospel pertaineth too them that are cast down & under foot, and altogether broken in spirit. Secondly this prophecy coteyneth a commandment from God, that we should do homage too this king, like as the second Psalm exhorteth where it sayeth, kiss the son. Thirdly this prophecy containeth a description of the person of Christ: namely that he is the king that was promised too the church. Behold (saith it) thy king cometh. As if he should have said, here is at length that king that was promised thee, of whom are written so many testimonies, which shall restore the kingdom of God, that the devil hath invaded & destroyed through sin. He saith, that this king is gentle & meek, too the intent we should not shun him as a cruel Tyrant, but rather come unto him with full confidence, and demand of him the salvation promised. And whereas he setteth him forth poor, that is too be referred too the state of this present life. Whose will it was too be poor for this purpose, that he might with his spirit enrich us that are poor, and make us blessed for ever.   

¶ Of the third.  
THe Citizens of this King are described under the persons of Christ's disciples, and of the people, whoose example we must follow, if we will be reckoned among the Citizens of Christ's kingdom. First therefore, let us with Christ's disciples bring the Ass unto him. That is to say, let us too whom the ministration of the word is committed, do all things that are appointed us, too the glory of Christ, and the enlarging of his kingdom.  
Secondly let us lay our clothes upon the Ass: which thing we shall then rightly do, when we employ all our power and abilities too the preservation of the ministery. Also we must cut down bows from the trees, & cast them before Christ, that is too say, we must preach Christ, and acknowledge him too be the eternal king, whose kingdom we shall wish too flourish for ever like the Palm tree, that it may not sink down under the burdens of the miseries of this world. We must cry Hosanna, that is too say, we must call upon him with faith, and confess him too be our King, assuring ourselves that his kingdom is blessed in the highest. And hereupon we may briefly gather, what is the right use and healthful meditation of this feast, concerning the healthful coming of Christ. The first use therefore is, to endeavour that this king may come unto us. And how shall that be brought too pass? He is called to us by true repentance, kept by substantial faith, and delighted by pure worshipping. The second is too put us in mind of thankfulness, that we glorify him with heart, voice, confession and behaviour. Who for our sakes came unto us: who being made man, gave himself for our sins, too deliver us out of this present evil world, according too the will of God our father, too whom be glory for ever and ever. Amen.     

The ij. Sunday in advent. ¶ The Gospel. Luke. xxj.  
THere shall be signs in the Sun and in the Moon, and in the Stars: and in the earth the people shall be at their wits end, thorough despair. The Sea and the water shall roar, and men's hearts shall fail them for fear, and for looking after those things which shall come on the earth: For the powers of Heaven shall move: And then shall they see the Son of man come in a Cloud, with power and great glory. When these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh. And he showed them a similitude: Behold the Fig tree, and all other trees: when they shoot forth their buds, ye see and know of your own selves, that Summer than is nigh at hand. So likewise ye also (when ye see these things come too pass) be sure that the kingdom of GOD is nigh. Verily I say unto you: this generation shall not pass, till all be fulfilled. Heaven and earth shall pass, but my words shall not pass. Take heed unto yourselves therefore, least at any time your hearts be overcome with surfeiting and drunkenness, and cares of this life, and that that day come on you unwares. For as a snare shall it come on all them that sit on the face of the whole earth. Watch therefore continually and pray, that ye may obtain grace too flee all this that shall come, and that ye may stand before the son of man.  

The exposition of the text.  
LIke as the last Sunday the church celebrated the remembrance of Christ's coming in the flesh: so this lesson of the Gospel entreateth of his second coming, and belongeth too that Article of our faith, wherein we confess with heart and mouth, that the same Lord which came heretofore too be a mediator and Saviour of them that believe in him, shall come hereafter too judge the quick and the dead: that they which in this life have received Christ, and acknowledged him too be their saviour, should be raised again in their bodies, & be rewarded with everlasting life: and that those which have despised him, in following their own affections too the dishonour of God, should be punished everlastingly with deserved torments. Of this evangelical lesson, let there be made three places.  

1 Of Christ's coming too judgement.  
2 The use & fruit of the forewarning of the same coming  
3 Christ's exhortation too his Disciples, that they should be ready without let.   

¶ Of the first.  
OCcasion of this sermon concerning Christ's coming, arose upon the talk between Christ and his disciples in the Temple of jerusalem. For when the disciples wondered at the sumptuousness of the Temple: the Lord himself answered, that the time would come, it should be so wasted one day, that one stone should not be left upon another. His disciples hearing this, demanded him of the time. Too whom he answering, declared the tokens that should go before the destruction of Jerusalem, strengthening them least they should be discouraged in their minds, for the evils that were at hand. Hereupon taking occasion, he passeth on too the universal and last judgement, and reckoneth up the signs that shall go before it.  
howbeit, too the intent all things may become the clearer unto us, first we will examine five circumstances which the text comprehendeth. And afterward we will describe the judgement itself according to the Scriptures.  
The first of the circumstances therefore, is concerning the time▪ For he showeth the time by signs, & confirmeth the same by comparison. And there are many kinds of signs which go before the coming of the Lord unto judgement.  
The first sign is seen in the Sun and the Moon, and the stars: which what manner of one it shall be, Mark in his xiij chapter uttereth in these words. The Sun shallbe darkened, that is too say, there shall be many Eclipses of the sun. And the moon shall not yield forth her light, namely while she also suffereth eclipse. And the stars shall fall from heaven, that is too wit, shall seem too fall. That many of this kind of signs are already past, our present age beareth witness. For there never happened so many eclipses, either of the sun or of the Moon.  
The second sign of the judgement at hand, is the perplexity of people through despair: the meaning whereof is (as Matthew and Mark interpret it:) that nation shall rise against nation, and kingdom against kingdom, and no place shall be free from wars. And doth not these days testify the world too be full of such signs?  
The third kind of signs, are of the sea, of floods, of the air, of tempests, of horrible tumults, and of certain unaccustomed and vehement winds. And hath not our age seen very many signs of this sort?  
The fourth kind of signs issueth out of the second & third, which is a pining away for fear, and for looking after those things that shall come upon the whole world.  
The fifth sort is: that the powers of heaven shall be moved, that is too say, there shallbe unwonted sights in heaven, and earthquakes in the earth. Too be short, both heaven and earth shall (after a sort) resemble the countenance of the angry judge, that sinners being moved by these tokens of God's wrath, should repent and turn unto the Lord.  
These signs doth the Lord apply in this wise too the last judgement. Behold the Figtrée, & all other trees: when they have shot forth their buds, ye seeing it, do know of yourselves, that summer is nigh at hand. So likewise when ye see these things come too pass, understand ye that the kingdom of god is nigh. For these signs out of all creatures which are carried up & down, shall be as it were messengers, by whose mouth such men shall be summoned to appear at that dreadful judgement seat, as running at riot here in this world have neglected their own salvation, and like drunken men have despised Christ, the author of salvation.  
Besides these five sorts of signs, whereof the text maketh mention, there are others also. Math. 24. Mark. 13. 2. Thes. 2. Daniel. 2. &. 7. Apoc. 17. all which are as it were certain visible sermons of repentance, by which god forewarneth men too flee too his son our Lord jesus christ, in whom only is salvation.  
The second circumstance is, that he which is the son of God, and man, jesus Christ, shallbe a judge. Wherein both the godly and ungodly have to learn. The godly, too know that he shall be their judge, who had promised eternal life too all that believe in him, adding an oath: verily I say unto you, all that believe in me, shall not perish, but have life everlasting. This promise confirmed with an oath, cannot by any means fail. And the ungodly have too learn, either too repent and forsake the rabble of the wicked, and so too enjoy their salvation purchased by christ: or else too remember that he whom they have refused too be their saviour, shall adjudge them to endless pains: that then at least wise, they may (too their great misery) learn, how horrible a thing it is, too fall into the hands of the living God.  
The third circumstance is, that he shall come in the clouds, glorious and terrible, not a servant as before, but a Lord: not too be judged, but too judge: not now too allure men too repentance, but too punish unrepentant persons with eternal pains: and that as a righteous judge.  
The fourth circumstance is, that he shall come mighty, with power and great glory: whereby it is too be learned, that he can both damn the rebellious, & is able too reward the believers with eternal life.  
The fifth circumstance expresseth the cause of Christ's coming unto judgement, so far forth as it pertaineth too the godly. Your redemption is at hand. By which saying, like as Christ showeth that his Church shall not be well at ease in this world (for before that day, it can not be delivered from the vanity of the world) so he doth too understand, that the accomplishment of Christ's benefits towards his Church, is the full deliverance from all evils: wherewith is joined the perfect fruition of the eternal God, with everlasting joy. These things therefore pertain too the comfort of the godly. But as touching the ungodly, this day of the Lords coming, shall be a day of wrath and sorrow and not of deliverance: a day of mist and darkness and not of light: a day of morning, and not of mirth: a day of destruction, and not of salvation.  
And the manner of the judgement is described in the .25. of Matthew by these words. When the son of man shall come in his majesty and all the Angels with him: then shall he sit upon the throne of majesty, and all nations shallbe gathered together before him, and he shall separate them a sunder, as a shepherd putteth his sheep a side from the Goats, and shall set the sheep on his right hand, and the Goats on his left. Then shall the king say too them on his right hand: come ye blessed of my Father, and possess you the kingdom prepared for you from the beginning of the world. For I was hungry and ye gave me too eat. etc. And unto them on his left hand he shall say: Away from me ye cursed into everlasting fire which is prepared for the Devil and his Angels. For I was hungry and ye gave me no meat. etc. And so the ungodly shall go into everlasting punishment, but the righteous into everlasting life. And in the Apocalypse. 20. chapped. He shall sit upon a great white throne, at whose look the heaven and earth shall flee away, and the dead both great and small shall stand in the sight of his throne: and then shallbe opened the book of life and the books of consciences, & they shall be judged by those things that are written in those books, according too their works. They that have done good, shall go into everlasting life: and they that have done evil, into everlasting fire.  
Now in the sentence of judgement, two things are too be considered. On God's behalf, blessing: on men's behalf, good works. When he saith, come ye blessed of my Father, he meaneth that they are freely saved through jesus christ, whom they have received by Faith. For in christ only are men blessed, received into God's favour, & freely justified. But when he calleth forth too good works, the Lord doth it, not for that they are causes of salvation, but for other respects. Namely, for that they are witnesses of true faith & the fear of God: and moreover, that by setting before them a recompense of the miseries which they abide in this life, he may the more stir them up too godly and holy conversation.   

¶ Of the second.  
WHy Christ forewarned his disciples of his coming too judgement, he declareth, when he saith: When these things begin too come too pass, look up and lift up your heads. etc. All these things will put us in mind of a certain continual repentance in this life. But what do we? we see the last day ready too light in our necks, and yet nevertheless we delay too repent, and feed our own fancies. What do noble men? What do princes? what do learned men? what do unlearned men? what do towns men? what do country folk? and too be short, what do (in manner) all men? What is he that earnestly mindeth this forewarning of Christ's? We make more account of a farm in the country, than of the kingdom of God. Yea rather who is he that preferreth not the commodities of this life (be they never so slender) before the health of his soul?   

¶ Of the third.  
Because christ foresaw with what evils the world should overflow about the time of his coming, he framed an exhortation, partly to the intent they should eschew the things which at that time should exclude the greatest part of the world from the promised salvation: and chief too the intent they should show themselves stout soldiers, too fight with watching and Prayer against this world, under the standard of only jesus Chryst. And too the intent they may be the readier unto both, he allegeth reasons too persuade them. For he both tells them that that day shall come upon the sudden: and also declareth plainly, that by this means they shall be quite rid from all evils, and be set in the presence of the son of God.  
Therefore he saith: Take heed too yourselves that your hearts be not at any time overladen with surfeiting and drunkenness, and the cares of this world. These than are the things that are too be eschewed, that is too say: surfeiting, drunkenness, and the care of this world: namely ungodly and Heathenish care, which quencheth the faith of Christ. In as much as it is most manifest, that all estates of the world are wrapped and snarled in these evils: so much the more ought this exhortation of Christ's too be in our sight, lest we perish being deceived with the evil trades of this world.  
Furthermore, where as the Lord addeth: Watch ye continually in Prayer, he teacheth with what things it behooveth those too be occupied, the covet too escape the evils that are too come. In that sum he requireth, the shunning of evil things, and the earnest following of good things. Both these the Apostle joineth together in his Epistle unto Titus, writing: Renouncing all ungodliness & worldly lusts, let us live soberly, uprightly, and godlily in this world, looking for the blessed hope, and the coming of the glory of the great GOD, to whom be praise, sovereignty and glory world without end. Amen.     

The third Sunday in advent. ¶ The Gospel. Luke. xj.  
WHen john being in prison heard the works of Christ, he sent two of his disciples, and said unto him: Art thou he that shall come, or do we look for an other? jesus answered and said unto them: Go and show john again what ye have heard and seen. The blind receive their sight, the lame walk, the leapres are cleansed, and the deaf hear, the dead are raised up, and the poor receive the glad tidings of the Gospel, and happy is he that is not offended by me. And as they departed, jesus begun too say unto the people concerning john: What went ye out into the wilderness too see? A reed that is shaken with the wound? or what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing, are in kings houses. But what went ye out for to see, a Prophet? verily I say unto you more than a Prophet. For this is he of whom it is written: Behold, I send my messenger before thy face, which shall prepare thy way before thee.  

The exposition of the text.  
THis gospel describeth unto us the kingdom of christ, and peinteth it out in his proper colours: so much at least wise as pertaineth too the outward appearance thereof, which is seen with outward eyes. For if ye regard his secret power with the eyes of faith, it is a most bright & a most glorious thing. In this place therefore is entreated only of his outward shape. The forerunner lieth in prison. Whereby we are warned that Christ's kingdom is put under the cross. The disciples being in doubt, are sent forth: howbeit unto christ only. christ the king himself is conversant among the poor, the blind, the deaf, and the leapres. These are healed and receive the glad tidings of salvation, which things the mighty, noble and wise men of the world despise. In few words, as this Gospel painteth out the Kingdom of christ: so it confirmeth the ministry of john, & by assured arguments proveth, that Christ is the true Messiah, that was promised to the fathers. Notwithstanding, for more plentiful doctrines sake, let this Gospel be distributed into four parts which are these.  

1 Is showed both the lot and office of the ministers of the word.  
2 The question of john.  
3 The answer of Chryst.  
4 The commendation and praise of john.   

¶ Of the first.  
ANd when john being in prison, heard the works of Christ, he sent two of his Disciples unto him. john being bound in gives, teacheth by his own example what is the lot of the ministers of the word. And the same john by sending his disciples unto christ, showeth the true duty of the ministers of the word. I will therefore speak of either of them in order, and first of their state in this life.  
john exhorteth men to repentance, and findeth fault with their wickedness. And what happens to him for it? that doth the story tell Math. 14. for there it is showed, that because john reproved Herode, and told him it was not lawful for him to have his brother's wife, he was cast in prison, and at length lost his head. This reward received the holy Baptist at the ungodly tyrants hand. For as a Surgeon if he touch the wound of a mad man, and go about too cure it, can look for none other thing, but that the mad man should fall upon him, and render evil for good: even so if the minister of God's word reprove the sin of any ungodly man (& especially of any tyrant) to the intent he should repent and he heeled of the wound of sin: let him look for none other than threats, revilings, and death. How true this is, not only john's example teacheth, but also the story of the whole Church, and the story both of the old and new Testament. For this have so many been famous through martyrdom: For this have so many Prophets been put to death: for this were the apostles persecuted: for this was Paul murdered, Peter crucified, & divers others diversly tormented: which things do put us in mind of the lot of the saints in this life. But happy is the cross which christ avoucheth too be noble. Blissed is the Cross, which is the way too true and everlasting victory by christ jesus.  
And therefore the ministers of the Gospel must not be slack in their duty because of persecution: but being stirred up by the example of john, they must do their duty manfully, which consisteth chiefly in these points: First, let them preach christ, and show the Lamb that taketh away the sins of the world. Then let them rebuke sin. For they are the instruments of the holy Ghost, who by them reproveth the world of sin, as we see in john. Thirdly let them beautify their ministry by their holy and godly life. Fourthly let them despise the threatenings of the world as john did, putting themselves in a readiness too suffer any torments rather than to seem slack in their office. Fifthly, if it happen them too be cast into prison, and too be put too torture for performing their duty accordingly, what shall they then do? Shall they deny christ? in no wise. But they shall send their Disciples unto christ: not fearing them that an do no more but kill the body: but him rather, who as he can destroy both body and soul, so also can he save them both. Thus much is spoken briefly concerning the first place.   

¶ Of the second.  
ARt thou he that shall come, or do we look for an other? The error of john's disciples concerning the Messiah, gave occasion of this message and demand. For they being partly offended at the outward appearance of christ (as it appeareth by the Lords answer) and partly being beguiled through affection too their master, mistook john too have been the Messiah. john too the intent too rid his disciples of this error, sendeth them too christ, too inquire of him whether he were the very Messiah, or whether some other were still too be looked for: that by this means they might both by words and deeds of christ himself, be more fully instructed concerning christ, that he was the true Messiah and not john. john then sendeth not his disciples to christ, for that he himself doubted of christ: but too procure the salvation of his doubting disciples. Let us therefore learn of john, too have a lowly opinion of ourselves, that we take not any thing upon us arrogantly. And let us learn of his disciples, to perform obedience too our superiors: and specially to them that by word and life do send us the right way to Chryst.   

¶ Of the third.  
BUt what answereth christ? Go and bear john word what ye hear and see. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor receive the glad tidings of the Gospel, and blessed is he that is not offended at me.  
This answer containeth four things: signs undoubtedly showing the true Messiah: the image of the Church in this life: to whom the Gospel pertaineth: and an admonition that no man should be offended at the outward appearance of christ and his Church.  
The proof that jesus himself is the very Messiah is this. Whosoever by his own power, giveth sight too the blind: to the cripples, ableness too go upright: to the lepers, health: too the deaf, hearing: to the dead, life: and preacheth the glad tidings of the gospel too the poor, (that is to say) too the consciences that are broken and sorrowful with the feeling of sin:) He out of all doubt is the true Messiah. For Esay prophesieth of the Messiah in these: Ye weak hearted be of good comfort, fear not: Behold your God shall bring a discharge of vengeance. God himself shall come, and save us: Whereby shall we know him? the Prophet answereth: Then shall the eyes of the blind be opened: and the ears of the deaf shall hear: and the lame shall leap as a hart: and the tongues of many shallbe loosened. And the same prophet saith: The spirit of the Lord is upon me, because he hath anointed me to preach glad tidings to the poor, that I should remedy them that are broken in heart, and preach liberty too prisoners, and let them out that are shut up. In as much then as ye see me (according too the foresayings of the Prophets) too perform these things by mine own power: why do ye not acknowledge me to be the Messiah? And so Christ by this demonstration proveth himself to be the true Messiah, and teacheth that it is his office too give aid too the miserable and afflicted.  
Furthermore, the image of the church & kingdom of Christ is seen here to be despised before the world. The hearers of Christ, are, the poor, the sick, and the despised in the sight of the world: unto these doth Christ preach the way of salvation, and healeth their diseases. And like as he did then heal the diseases of the body: even so at this day healeth he the consciences of sinners wounded with sin, & bringeth spiritual gladness to their hearts: which thing they feel in very deed which in true invocation do hear the voice of the Gospel.  
Where he sayeth that the poor receive the glad tidings of the Gospel, he showeth to whom the Gospel belongeth: namely to the poor, that is to say, to the broken in heart for the filthiness of their sins. Whereupon it is said in the psalm. A sacrifice too god is a troubled spirit: a contrite and humbled heart, O God, shalt thou not despise. And an other Psalm: Which healeth them that be of a broken heart. And Isaiah the .57. GOD dwelleth with the broken and lowly spirit, too quicken the spirit of the lowly, and too quicken the heart of the broken. The Gospel than pertaineth only too such as feeling their own sins, are sorry for them, and are afraid of God's judgement, and cast away purpose of sinning any more. The Gospel therefore is a joyful tidings of the forgiveness of sins, and a comfort in the heart through the word and the holy ghost, which belongeth unto them only that repent and believe the Gospel, receive remission of their sins, are endued with the righteousness of christ (which being imputed to them for their own, they appear as righteous in the sight of God) are endued with the holy Ghost, and being now made a new creature in christ, begin too obey christ through Faith, and endeavour daily too abound in all knowledge and understanding. Philip. j  
The Lord's admonishment, Blissed is he that is not offended at me, giveth an inkling here, first that john's Disciples were offended at the person of Christ: secondly it warneth all men in general, not too be offended at the outward appearance of Christ's kingdom: so as they should either not receive the Gospel at all, or else having received it, should reject it: after which sort many are in all times offended, Cicero in his time was so offended at the bondage of God's people, that he would not receive the Doctrine of the Church. Every city (saith he too Laelius) hath his peculiar religion, and we have ours. Though Jerusalem were in prosperity, and that the jews were in quietness: yet notwithstanding should we for the glory of our Empire, the majesty of our name, and the traditions and customs of our ancestors, hold scorn of the superstitions of their religion: and now much more, because that nation hath showed what good will it beareth to our empire, by wars, and how dear it is too the Gods immortal, in that it is subdued and let out too farm. etc.  
These four things do the Papists also boast of at this day, Glory, majesty of name, traditions of elders, & Lordship. But Christ in this place biddeth us take heed, that we suffer not ourselves too be deceived with such ghosts: but rather that we should join ourselves with the little and despised flock, which heareth the voice of the shepherd Christ. For it is more wisdom too enter into the Ark with Noah and a few other, and too be saved from the danger of the flood, than with the greatest and most flourishing part of the world to perish. It is better too rejoice with Lazarus full of biles in Abraham's bosom, than with the rich glutton too be punished with the torments of hell.   

¶ Of the fourth.  
AS they departed, jesus began too speak to the people concerning john. What went ye out into the wilderness too see? etc. This commendation of john serveth too this end, that the people should highly esteem the ministry of john & believe his voice, as that which was heavenly. And Christ in this commendation, joineth together all the things that become a right Apostle, and he praiseth him for four virtues: first for constancy, for he compareth him too an immovable rock, which is not shaken of the winds as a reed. Went ye out too see a reed shaken with the wound? as if he should have said, john is no such man: but rather like a firm rock, which yieldeth too no tempests nor waves. The true preacher of the Gospel therefore must neither for fear of men, nor for favour, serve from the truth: Which thing (alas for sorrow) too many do now adays.  
Secondly, he commendeth john for his kind of life, that is too wit, for that he lived not a nice life, as the flattering courtiers: nor sought estimation, as they that hunt for the favour of men: but led a life meet for his office and calling, such as neither hindered the service of God, nor made him slothful in executing his duty. This generally pertaineth also too all the ministers of God's word: Namely that they should live in such wise, as neither niceness may be seen in their behaviour, nor they themselves be by other vain things hindered too do their duty.  
Thirdly he commendeth john for the excellentness of his Prophecy, for he preferreth him before all other Prophets. Fourthly he commendeth him for the message that he cometh of. For this is he of whom it is said: Behold I send my messenger before thy face, which shall prepare thy way before thee. Therefore is john the ambassador of Messiah, & the forerunner that maketh way for the king coming after, by preaching of repentance. This man's example must the ministers of the Gospel (after a certain manner of theirs) follow. They must prepare the way unto Christ: they must bring men unto Christ. They must show the only way unto salvation, Christ jesus: Too whom be honour and glory for ever. So be it.     

The fourth Sunday in advent. ¶ The Gospel. john. j  
THis is the record of john: when the jews sent priests and Levites from jerusalem, too ask him: what art thou? And he confessed and denied not, & said plainly: I am not Christ. And they asked him: what then, art thou Helias? and he saith: I am not art thou the Prophet? and he answered, no. Then said they unto him: What art thou that we may give an answer unto them that sent us? what sayest thou of thyself? he said: I am the voice of a crier in the wilderness: make straight the way of the Lord, as said the Prophet Esay. And they which were sent, were of the Pharisees: and they asked him, and said unto him: why baptisest thou then, if thou be not Christ, nor Helias, neither that Prophet? john answered them, saying: I do baptize with water, but there standeth one among you, whom you know not, he it is, which though he came after me, was before me, whose shoe latchet I am not worthy too unloose. These things were done at Bethabara, beyond jordan where john did baptize.  

The exposition of the text.  
THe occasion of this Gospel was this: The Pharisees had heard how that john set up a new manner of doctrine, and brought in new ceremonies: and that without authority from the Bishops: As how he have men prepare the way of the Lord: how he received all jewrie unto baptism: how he cried that the promised king and Messiah was at hand. The Phariseis being moved at the report of these things, sent messengers too him into the wilderness too demand of him by what authority he did those things. This they did, not for that they were desirous to give ear too his doctrine: but rather that they might destroy both Christ and him: that they might keep still their own gainful ceremonies: and that (without any regard had too the welfare of the people committed too their charge) they might maintain their own authority. The example of whom our Papists do lay before themselves & follow it stoutly enough.  
The sum thereof is this: that they inquire of john whether he be Christ: and that john (as a true servant of Christ) beareth record unto Christ, and biddeth them make straight the way of the Lord: covertly confirming his own vocation too be heavenly. For instruction sake let this Gospel be divided into three places.  

1 john's record concerning Christ.  
2 The description of john: and in him of all godly ministers of God's word.  
3 What it is too prepare the way of the Lord.   

¶ Of the first.  
IN the record of john, six things are too be considered. First who are sent, and why they are sent. Those that are sent, are pharisees, and they are sent from pharisees: moste holy men (too outward appearance) from most holy men: which seemed too themselves the pillars of God's church which had prerogative of succession: which challenged too themselves alone the title of the church. But behold, they that seemed too be the heads of the church, are enemies of Christ. Whereby we may learn, that credit is too be given neither to titles nor too successions, but only unto God's word. Also we may mark the craft of Satan, which these pharisees had learned of their master Satan. For they inquire here, not because they favoured either Christ or john (as they would seem to have done): but too the intent too have destroyed them both, as did the Serpent in Paradise.  
2 Too whom is record borne? unto Christ. Who beareth record? john. By this, learn two things. First, that the ministery of the word must shoot at the mark, that is, too bear record unto Christ. Secondly, that it is the art of a Christian, too stay himself upon the pure confession of Christ, against the crafts of Satan.  
3 Before whom is record borne? Before the world and Christ's enemies. Whereby it is too be learned: that the godly man must confess Christ before all the whole world, with the peril of his estimation, his goods, and his life, whereuntoo, partly the promise, and partly the threatening will provoke us. The promise is this: whosoever shall confess me before men, him also will I confess before my heavenly father. The threatening is this: whosoever shall be ashamed of me before men, of him also will I be ashamed before my heavenly father.  
4 The sum of john's record concerning Christ, is this. That Christ is very man, very God, the true Messiah, and the forgiver of sins. For when he sayeth, he it is that was too come after me he showeth his true manhood: and where he addeth, and yet was before me, he confesseth his godhead. But whereas he sayeth, and he standeth among you, whom you know not, he answereth too their question, & pronounceth jesus too be the Messiah. The laver of baptism doth openly declare, that it is thoffice of the Messiah to forgive sins.  
5 The use and fruit of this record is, that we ought too believe the witness of john, and embrace Christ the true forgiver of sins, who hath washed us from all our sins with his own blood: whereof he hath delivered unto us an effectual sign, namely Baptism, of which we will entreat else where.  
6 The Phariseis are an Image of disguised Christians, (that is too say, hypocrites) which cannot away with the doctrine of true godliness: but feign themselves godly in outward behaviour, and pretend too be most holy, whereas they bear another person inwardly: and thereupon it is, that such are called hypocrites. For like as they are hypocrites in Interludes, which in apparel and outward gesture represent persons absent: Even so the pharisees set forth as it were but only a visor of godliness which is far from them, for men to look upon: where upon they are called Hypocrites, as who (although in very deed they be ungodly in their hearts: yet) do seem outwardly moste holy.   

¶ Of the second.  
I Am the voice of a crier in the desert. First john defineth all Prophets, Apostles, and ministers of God's word that they are a voice. Secondly that they are not a vain voice, but the voice of a crier, that is to say of a preacher. Thirdly, in the desert, that is too say in the whole world. Fourthly the hearers are done to understand of the worthiness of the voice, for it is not the voice of man, but of God, that crieth. etc. Fiftly, that john allegeth the testimony of Esay. For the godly preacher must avouch nothing without the testimony of the holy scriptures. This present testimony is taken out of the .40. Chapter. Sixthly, the preachers also are warned, that they father not another man's voice upon God, than his own. For such as do so, are not the ministers of God, but the bellows of the Devil, which kind of men we ought to flee no less than wolves.   

¶ Of the third.  
TOo make way too the lord, is (by the witness of the same john Baptist,) too work repentance. And not without great cause did john use this figure of speech, which properly pertaineth unto worldly kingdoms. For the ways where kings shall pass, are wont too be prepared or made level against their coming, too the intent they may go without peril and stumbling. This doth Esay expound, when he saith. Every valley shall be raised, and every mountain and hill shall be made level, and the crooked ways shallbe made straight, and the rough places shallbe made smooth. These things are too be understood spiritually, concerning all impediments both inward & outward, which may hinder the coming of Christ our king unto us. Inward impediments are lack of the knowledge of God, lusts, lewdness, foolish boldness and such like. Outward impediments are, all stumbling blocks which Satan casteth in our ways, in doctrine, in the Sacraments, & in conversation. And (too speak the matter in few words,) the mountains (that is to say, whatsoever is high in the world) are to be cast down by the preaching of the law. The valleys, (that is too say, such as are broken in spirit) are to be raised up by preaching of the gospel. Bréers (that is to say, evil life & lewd affections,) are too be stubbed up by new obedience, & with an earnest desire too frame the life according to god's word. And too th'intent that that may be done, it is required first, that there be criers in the desert. Secondly there is need of wholesome doctrine, which is the lamp of them that prepare the way. Thirdly it is requisite, that when the Lord cometh, (that is too say, when the grace of God shineth in our hearts) we yield ourselves obedient through true repentance, and show ourselves too be gods people, by doing homage unto Christ our Lord. Lastly it behoveth us too offer unto him gifts and the sacrifice of our lips, that is too say, too acknowledge him, both with mind, voice, confession, and conversation.  
howbeit in as much as these things cannot be understood without applying of examples: We will briefly declare the meaning of john and of the Prophet by examples. The sum of john's sermon was this: Do penance, and believe the Gospel: which is all one with that which he sayeth out of Esay, prepare the way of the Lord. How did he that? He did beat down the hills: For when he saw many of the pharisees and Saducees come unto his baptism, he said unto them. ye generation of Uipers, who taught you to flee from the wrath that is too come? Say not within yourselves we have Abraham too our Father. For I say unto you, that god is able, even out of these stones, too raise up children unto Abraham, for now is the axe laid too the root of the tree. Every tree that yieldeth not good fruit, shallbe hewn down and cast into the fire. See here, how john maketh the mountains low. First when he calleth them the generation of Uipers, he findeth fault with their lewd heart, which was desirous of blood, and unthankful. Secondly he taketh away the cause of their chief boasting. For they had a pride in themselves, because they were the children of Abraham. But he telleth them, that this availeth them nothing. For GOD is not an accepter of persons. Neither are those by and by the children of Abraham, which are borne of the fleshly seed of Abraham: but those are Abraham's children, which follow Abraham in faith and obedience, like as Christ beareth witness in the Gospel of S. john, calling them the children of the Devil, which boasted themselves too be the children of Abraham. Thirdly he addeth a threatening, unless they amend, The axe (saith he) is laid too the root of the tree. That is to say, God's vengeance is not far of, that every evil tree may be cut down, and cast into the fire. In likewise must other ministers of God's word dig down the mountains, by telling men their faults, by taking away the cause of boasting, and by laying before them the punishments, which rest upon all them that amend not. Then shall they also raise up the valleys: and how? Even as john did in showing christ, when he said: behold the Lamb of god that taketh away the sins of the world. When he saith, behold, he allureth them to faith. When he addeth, the Lamb of God which taketh away the sins of the world, he expresseth the ground of reconciliation. Thirdly he cutteth up the briars, when he saith: bring ye forth fruits worthy of repentance.  
A like example have we in the Prophet Nathan. First he did cast down the mountain, that is to say, the hypocrisy in David: who having commmmitted adultery and murder, lived careless as though he had done very well. And this did he by propounding a parable of two men, of whom the one was poor and the other rich. The rich man had many Oxen and sheep, & the poor man had nothing but only one sheep, which he had bought and nourished, and which had grown up in his house among his own children, eating with him of his bread, and drinking of his cup, and sleeping in his bosom, and was to him as his daughter. But when a stranger came to the rich man's, the rich man took this poor man's sheep, and set it on the table for his guest, sparing his own. When David heard this, he was sore displeased, saying: he is the child of death that hath done this deed. Nathan answered, thou art the same man. Thou hast slain Urias the Hittite with the sword, and hast taken his wife too be thy wife. Behold (saith the Lord) I will raise up mischief against thee. See how Nathan chargeth David with his sin, taketh away the matter of boasting, lest he should think he ought not too be punished because he was a king: and he threateneth punishment unto him. Here is that great mountain and hypocrisy beaten down. But when Nathan saw David cast down & under foot, in so much that he said with a great outcry, I have sinned against the Lord: he raiseth up this valley, saying: the Lord hath taken away thy sin, thou shalt not die. Afterward also he cutteth up the Bréers, when by prophesying the death of his son for a punishment, he keepeth him in his duty.  
After the same sort, Peter in the Acts of the Apostles, first by preaching the law, cutteth the combs of the jews, and maketh low their mountains. He chargeth them with their sins: he telleth them it boots them nothing at all too be of the posterity of Abraham, and he layeth before them the threatenings of punishments unless they amend. By and by after, when he heareth how they are stricken too the heart, and cast down with consideration of their sin, he raiseth them up, by offering christ unto them. He biddeth them repent and be baptized in the name of Chryst. And finally he taketh heed that no Bréers grow up, by promising them the holy Ghost.  
These examples are notable, and agree to the conversion of the first man. Adam by following his new schoolmaster the Devil, waxed proud. Him doth God first cast down too the ground by rebuking him, in setting before his eyes the greatness of his sin. Anon after, he raiseth him up again, by giving him a promise of the seed that should tread down the Serpent's head.  
Likewise the Lord abaseth the proud pharisees, and raiseth up the troubled Mary Magdalene, whom he encourageth too godly and holy life, saying: Thy faith hath made thee whole, go in peace.  
But as for those ministers of the word, which after this sort do neither beat down the mountains, nor raise up the valleys, nor cut up the brambles: they deal not like the servants of God, but like the bondslaves of the Devil, and of their own belly. Many make outcries in general terms against whoredom, incest, usury, and other vices: but there are few that will charged a man with his faults too his face, as john did Herod, the pharisees and hypocrites: as christ did to his hearers: as Ambrose did to Theodosius. And why do they not so? Partly because they weigh not earnestly whose room they supply: and partly because they fear hazard of their life and goods. But let them against this blindness and fearfulness, set the commandment of their calling, & the promise whereby christ hath assured his servants that he will be present with them, and that he imputeth done unto himself whatsoever is done unto his ministers. Furthermore they must confirm themselves by the steadfastness and example of john & of other holy ministers, & they must from time to time pray unto god, to give them courage, that they may be bold too do those things which may make too the furtherance of his glory, too whom be honour world without end. Amen.     

The feast of Christ's birth. ¶ The Gospel. Luke. ij.  
THere went out a commandment from Augustus the Emperor that all the world should be taxed. And this first taxing was made, when Cyrenius was livetenannt in Syria. And every▪ man went unto his own City too be taxed. And joseph also ascended from Galylie, out of a City called Nazareth into jewrye unto the City of David which is called Bethleem, because he was of the house and lineage of David, too be taxed with Mary his spoused wife, which was with child. And it fortuned while they were there, her time was come that she should be delivered, and she brought forth her first begotten son, and wrapped him in swaddling clothes and laid him in a manger, because there was no room for them within the Inn. And there were in the same region shepherds abiding in the field, and watching their flock by night. And lo, the Angel of the Lord stood hard by them, and the brightness of the Lord shone round about them, & they were sore afraid. But the Angel said unto them, Be not afraid. For behold I bring you tidings of great joy, that shall come too all people. For unto you is borne this day in the City of David a saviour, which is christ the Lord. And take this for a sign: ye shall find the child swaddled and laid in a manger. And straight way there was with the Angel a multitude of heavenly soldiers lauding God and saying. Glory too God on high, and peace on the earth, and unto men good will.  

The exposition of the text.  
THIS Story is a confirmation of the Article of our belief, Which was borne of the Virgin Marie. Which Article setteth forth unto us his new birth, which sanctifieth the old, Adamish and corrupt birth, in all them that take hold upon this CHRIST by Faith: And albeit that this Article of Christ's birth ought too be thoroughly known, even unto the children of the christians: yet notwithstanding, the Church for great causes hath appointed a certain Feast thereunto: verily that the Story thereof, with his circumstances, may be set forth and learned: not only that we might be delighted with the declaration of this most goodly story: but rather much more that the use and profit of this most high Article, may be seen in strengthening and raising up of men's consciences. For the holy stories are not too be red as the stories of men, but too the intent we should continually think upon them, and exercise ourselves in them, for our teaching, instruction, and comfort, and too the intent that by reading the scriptures, we may have hope. Hereof we will make but two places, wherein lie hide many other as shall appear: and these they be.  

1 The story of Christ's birth with his circumstances and members.  
2 The use and practise of this story.   

¶ Of the first.  
IN the Story let us consider nine members: whereof the first is concerning the time. Christ was borne after the building of Rome, the 751. year: after the creation of the world the .3963. year. the 42. year of the reign of the Emperor Augustus. From the birth of Christ unto this present day, are fulfilled .1560. years. But why doth the Evangelist make mention so evidently of the time, of the Emperors commandment, and of the léevetenant Cyrenius? There are three causes. The first is, the foresayings of the Prophets. The Prophecies of Christ's coming, are of two sorts. For some do simply declare that Messiah should come, with out foreappoynting any certain time: Of which sort are these: The seed of the woman shall tread down the Serpent's head. Also, in thy seed shall all nations be blessed. And Esay. 7. Behold a maid shall conceive. etc. Also David: The Lord said unto my Lord. etc. And Balaam, there shall rise a Star out of jacob. Other Prophecies foretell the time and year of Christ's passion, and of his reign. jacob: The Sceptre shall not be taken from juda, until Zilo come, that is too say, her son, namely the son of the woman. As if he had said, the seed of the woman that is promised, too destroy the works of the Devil, shall then come, when the Sceptre shall be taken from juda. Therefore when as Luke maketh mention of Augustus, of the tribute, and of the foreign governor, he meaneth that even than the time was come, wherein it behoved christ to be borne, according to the Prophecy of jacob. Danyell also expressed in his ninth Chapter the year of Christ's crucifying and resurrection, in this wise. Know thou and understand, that from the end of this talk of the leading back of the people, and building again of Jerusalem, unto christ the captain, there shall be seven weeks, and three score and two weeks. And after three score and two weeks Christ shallbe slain. And in one week shall he establish his covenant with many, and in half a week shall he make the Sacrifice too cease.  
Here doth Daniel foretell plainly the time of Christ's death. But three things are too be marked here. What a week is: when the account is to be begun: and why he disposeth the three score and ten weeks into three sorts.  
A week in this place is not too be taken for a week of days, but of years, as in levit. 25. so that a week may contain seven years, and seventy weeks, four hundred, four score and ten years.  
But from what time must we begin too account them? from the end of the talk. This end of the talk, divers men understand diversly. Some refer it to the decree of Cyrus, who after the accomplishment of the three score and ten years of the Captivity, granted the jews leave too return and build the temple of Jerusalem. How be it for as much as the building of it was letted by their neighbours the space of forty and two years, until Artaxerxes with the long hands, granted new licence again, at which time Haggeus and Zacharias also prophesied of the building of the Temple, that it should go forward: there are that begin too reckon from the second year of Longhand. If we follow the first reckoning, there shall be three score and ten weeks of years unto the birth of Christ.  
If we follow the latter, there shall be three score and ten weeks of years, unto the baptism of Christ, saving half a week, that is too say, three years and a half, in which time Christ established his Testament, according to the saying of Daniel. If ye confer these things with the stories, ye shall find that Luke noted the time of Christ's birth according to this reckoning.  
The second cause, is that the jews may be confuted which look still for a Messiah, now after that the common weal of Moses hath been utterly extinguished many hundred years ago.  
The third cause is that we should be assured, that Christ is borne and given unto us in very deed already, whom God long ago promised too be the deliverer of mankind out of the chaps of the serpent.  
The second is of the place. He is borne in Bethléem, and in wayfaring. In Bethléem, for too fulfil the Prophecy of Micheas which Matthew allegeth in his second Chapter, out of the fifth of Micheas: And in wayfaring, too give us too understand, that Christ's Church shall in this world continue in wayfarings, and that not without contempt and persecution. The same thing doth john declare, by his thrice repeating of one sentence. The darkness comprehended him not: the world knew him not: his own received him not. And these things do argue that Christ's kingdom is not worldly.  
The third is of his parents. According too his manhood, he is borne in wedlock truly: but of a maiden: of which thing there are right weighty causes. The first is, promiss. The seed of the woman shall tread down the Serpent's head. Also: Behold a maid shall breed child and bring forth a son. The second is necessity: for no man that is borne according too the course of nature, is without spot and sin. Therefore was it of necessity, that the Messiah should by the holy Ghost be conceived of the seed of a maid, without the seed of man, too the intent he might be clean from all spot of sin, as it became the true Emanuel God and man too be.  
The fourth for that Christ is very God and very man, I must out of the first Chapter of john speak of the Godhead of Christ, and declare the circumstances of time, manner, matter, place, deed, and cause. Therefore if thou demand when Christ was as touching his Godhead? john answereth. In the beginning was the word, that is to say, the word was before the beginning of all things that were created. Christ then is no creature. If thou ask how he was? john answereth, and the word was with God: Ergo he is another person than God the father. If thou inquire what he was? He answereth & the word was God: by which saying is mente, that the substance of the Godhead is all one. If thou demand what he did? He answereth, all things were made by him. If thou ask what he doth? He answereth, he lighteneth every man that cometh into this world. If thou ask whether he came? He answereth, into this world he came, into his own he came. If thou ask in what manner he came? He answereth, the word became flesh. If thou demand wherefore he came? He answereth that he might give power too as many as believe in him, too be made the sons of God. If thou ask when he came? He answereth, there was a man sent from GOD whoose name was john. etc. These things I thought good too touch briefly concerning the Godhead of Chryst.  
The fifth is of the Cradle of christ, which signifieth nothing else than contempt of the world and utter poverty, which poverty it was Christ's will too taste of, too the intent he might make us rich. Let proud folks look into this Cradle, and lay down their loftiness. Let poor men look into it, and cease to despair, as though they were despised for their poverty.  
Here is too be noted the abuse of all things created by God. Bethléem serveth for lucre, & the Inn for guests: & Christ the King and Lord of all things is thrust out into a stable. So also at this day, the Church is despised, while the ungodly flow in riches, honour and power.  
The sixth is of the appearing of the angels, who first testify that the Lord is come: and secondly show by their very brightness, what manner of king the new born Christ should be: and thirdly they declare by their hymn, what manner of benefits he shall bestow, and what manner of glory is yielded thereby unto God.  
The seventh is of the preaching of the Angels unto the shepherds. Fear not: for behold I bring you glad tidings of great joy that shallbe among all people, because there is borne unto you this day a Saviour (which is Christ the Lord) in the City of David. And this shallbe a sign unto you: you shall find the child wrapped in swaddling clothes, and laid in a manger.  
This Sermon is the excellentest of all Sermons that ever were made in the world before, whereof there are many parts.  
First the Angels forbidden the shepherds too be afraid: whereby they show that Christ came too take away the curse of the law, and sin, for which the curse came upon men.  
The second is the preaching of glad tidings: I bring you tidings of great gladness. When he saith great, he putteth a difference between it, and the joy of the world, which lasteth but a short time, and is grounded upon a weak foundation. But this joy which the Angels bring tidings of, is called great for four causes. First for the matter or substance of it, which is great: namely the reconciling of us unto God. Secondly for the continuance and steadfastness of it, for it endureth for ever, and it abideth constant. Thirdly for that it doth not pertain too a few only, but unto all men that by faith receive this tidings of the gladness. Fourthly for that it is spiritual, pertaining too the salvation of the whole man.  
The third point is: the cause and ground of this gladness. Because (saith he) this day is borne unto you a saviour which is Christ the Lord.  
The fourth: he showeth the place. In the City of David (saith he) that is too weet, Bethléem.  
The fifth: a sign is added too the word. For he sayeth: this shall be a sign unto you. ye shall find the child lapped up in clothes, and laid in a manger. This sign doth two things. First it leadeth them the right way unto the Child, lest in seeking him they should mistake him. For albeit that all mothers do wrap their children in swaddling clouts, yet they lay them not in maungers. Secondly it putteth a difference between the kingdom of this child, and the kingdoms of this world. For the worldly kingdoms have outward gloriousness. And these are the parts of the Angel's sermon.  
The eight is of Christ's birth. First he is revealed unto the shepherds. Whereby two things are too be learned. One, that Christ's kingdom is not worldly. Another, that Christ's kingdom belongeth too the poor: according too this saying, the poor receive the glad tidings of the Gospel.  
The ninth is of the song of the Angels: which is: Glory unto God on high, in earth peace, and too men good will? This song doth in a marvelous briefness, comprehend the fruit of the Lords birth, which consisteth in three things. For first, glory is attributed unto God. Secondly peace is made unto men. And thirdly is showed the good will of God towards men.  
First therefore when the Angels say, Glory unto God on high. Their meaning is, that no man can yield true glory unto GOD, without the true knowledge of christ. verily man was created unto this end, that he should glorify his creator. But through the fall of our first parents it came too pass, that neither he knew GOD aright, nor glorified him aright. If thou demand what it is too give glory unto God? too give glory unto any body: is nothing else but too attribute true virtue unto him. As when some king dealeth justly, wisely, valiantly, and mercifully, his subjects yield him glory: that is too say, his subjects like well of his doings, and with singular good will do blaze them abroad. And in like wise is glory given unto God, when his virtues are rightly acknowledged and felt, as his wisdom, his righteousness, his puissance, his mercifulness, his truth, and such others.  
The wisdom of God is seen in this, that he repaireth again man whom he had created too his glory: so as he might by his son borne of a virgin, recover again the Image of God which he had lost through sin, and so give glory too the wisdom of God.  
His righteousness is seen by this, that he would not receive into favour man that had sinned, without amends made for the wrong that he had done. For whereas it was of necessity, that either man must have perished everlastingly for his sin, or else that some one of mankind must have made satisfaction unto God, by abiding punishment for all mankind, God gave his own son, who taking manhood upon him, hath in the same satisfied the righteousness of God: and therefore is the praise of righteousness worthily too be attributed too God, for the birth of christ our Lord.  
His puissance is commended, in that he hath through christ overcome the Serpent and his seed, yea and rooted out his kingdom, so far forth as pertaineth unto all them that take hold by faith upon this jesus that is borne.  
His mercifulness shineth in this, that by his son and for his sons sake, he taketh again into favour Mankind forlorn and oppressed by the tyranny of the devil, and overwhelmed with exceeding great miseries, calamities, death, hell, and damnation. This mercifulness of God exceedeth all the works of God, which both the good Angels and the elect men shall set out everlastingly, yea and the very devils shall acknowledge, though against their wills.  
His truth is made manifest in this, that bearing in mind his promises of old time, he performeth that which he had promised long ago. For at such time as our first parents fell into sin, he promised them the seed of the woman, which should tread down the head of the Serpent: and this promise he fulfilleth now in giving us his son.  
For these virtues therefore, glory is too be given too God, and that specially by those that feel his benefits. This glory is then rightly yielded unto him, first as soon as we acknowledge this wonderful benefit of God: Secondly, when we embrace his son by faith: Thirdly, when we praise God with mind, with voice, with confession, and with behaviour: And four when we allure as many as we can too the knowledging of him.  
afterward, when the Angels say, Peace on earth, there is noted the chief benefit of christ, for which he came into the world, namely that peace might be made between GOD and man. This peace is the mutual consent of God and men. Of GOD receiving men into his favour for his sons sake: And of men receiving through faith the benefit offered, with rendering of thanks and continual thankfulness of mind. Most sweet are the fruits of this peace: that is to say, access unto God, joyfulness of spirit, a good conscience, and gladsome passage out of this life. The things that break this peace, are sins done against conscience, carelessness, and neglecting of the word. And therefore they are too be shunned no less than plagues.  
In the last place they add: And too men good will. That is too wéet: As soon as God is reconciled unto men through Christ, he favoureth and embraceth them with a true and fatherly affection, as most dearly beloved children, whom he holdeth right dear, as adopted in Christ. Of this good will speaketh David also in his fifth Psalm. Because thou shalt bliss the righteous, O Lord, thou defendest him with thy good will as with a shield.  
When as David in this place compareth God's good will too a shield, he showeth the true use and fruit thereof. For he meaneth, that God's favour is too us in steed of a buckler, wherewith we are defended against the weapons of them that assault us. The devil brandisheth his fiery darts at us: but this shield keepeth us safe. And so of all others.   

¶ Of the second.  
THe use of it is double. General, which is derived of the whole history: and Special, which is derived of the several parts. The general use therefore, is that we should learn to receive and embrace our true Saviour God & man borne of the virgin, by setting him against all our miseries, sin, death, curse, God's wrath, and hell: assuring ourselves that this son of God and Mary (is according unto the prophecy of Esay) borne to us, and given to us: yea and that, too the intent he should be righteousness and salvation too all that believe in him. The special use of it is manifold: First that we should learn of Christ's parents, too be obedient too magistrates. Secondly, that we should learn of the shepherds, to give credit to the testimonies concerning Christ: too seek Christ: and too return too the works of our vocation. Thirdly that we should learn of the Angels, first too preach Christ too them that are unknown: whereby all the godly ministers of God's word may comfort themselves in their ministery, for that they teach the same thing that was delivered before by so princely spirits. Moreover, we may learn of the Angels and shepherds together, too confess this Christ. Finally we may learn too glorify God, and too sing with the angels, Glory be to God on high, too whom be honour and praise world without end. Amen.     

The second holiday in Christmas called S. Stephen's day. ¶ The Gospel. Math. twenty-three.  
Behold, I send unto you Prophets and wise men and Scribes, and some of them ye shall kill and crucify: and some of them shall ye scourge in your synagogues, and persecute them from city too city: that upon you may come all the righteous blood which hath been shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias, the son of Barachias, whom ye slay between the Temple and the aultare. Verily I say unto you: all these things shall come upon this generation. O jerusalem, jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as the hen gathereth her chickens under her wings, and ye would not? Behold, your house is left unto you desolate. For I say unto you: Ye shall not see me henceforth, till that ye say: Blissed is he that cometh in the name of the Lord.  

The exposition of the Text.  
BEFORE we go in hand with the Exposition of the Text, because this day is dedicated to Saint Steven, I will declare why the feasts of saints are wont too be hallowed in the church of God; and what we ought too mark in the example of Saint Stephen.  
Days are kept holy in the Church of GOD, not after the manner of the heathen, as is wont too be among the Papists, that we should call upon the saints as patrons & intercessors: which thing cannot be done without horrible sacrilege & contempt of the son of god: but there are many right weighty causes why it is profitable that the feasts of certain saints, should be retained in our Churches, & they be chiefly six.  
The first cause is, that the continual history of the church may be always before our eyes, which must be unto us both a rule to live by, & a mean to put us in mind of god's providence For if it be a pleasure too read the histories of heathen men, in whom appeared a visor of some virtue: undoubtedly it will be much more pleasure to read the histories of those in whom shoes bright the lively images of true virtues, as in Paul, peter, Marry, Stephen, Magdalen, the thief, and many others.  
The second is, that the testimonies of the doctrine, of the ministery of teaching, and of the Church, might be considered. For there were miracles done, there were wonderful callings too the ministery of the Church, and the doctrine was set open through the whole Church. In these testimonies it is a most beautiful sight, too behold the continual consent of the true Church, in the writings of the Prophets and Apostles, and in the grounds or chief articles of the faith, and too discern the true doctrine of the Church from the corruptions, lies, and deceits of all ages.  
The third is, that GOD should be glorified, and thanks yielded unto him, for opening himself unto us, for delivering us his doctrine, for showing his presence in the church, & for making us free Denizens of that company, which is witnessed too be his true Church, and true worshippers of him.  
The fourth is, that the examples may strengthen our faith when we read that their prayers were heard, and that they were helped from heaven, as it is said in the xxxiij psalm: This poor man cried unto the Lord, and the Lord heard him: we conceive assured hope, that he will likewise help us when we call upon him. Let every one of us therefore determine and reason with himself in this wise: God received Magdalene, the Thief, and Paul into favour upon repentance, notwithstanding their exceeding great sins, wherewith they had offended God before. Therefore will I flee unto the same Lord God, that he may take me into favour also. He vouchsafed to pardon peter after his horrible fall: and therefore though I be fallen, I will not despair: for he is always stable in himself, and evermore like himself, and there is no respect of persons with him.  
The fifth is, that every one of us should follow the example of the Saints in our vocation. Paul was not quailed with the hugeness of persecutions, but taught the Gospel constantly. His example let the ministers of God's word follow. john feared not the threats of Herod: therefore let the godly preacher learn by his example, too set light by the woodness of the world. Abraham through faith trained up his house holy in the true fear of God, and in calling upon him. Therefore let all godly householders learn at his hand, and so let all other examples be applied.  
The sixth is, that the memorial of Saints may be pleasant unto us, and their virtue be commended, for that they used well the gifts of GOD, for that they are Gods houses and witnesses of him, for that they are garnished with great virtues, and for that they are unto us, lively examples of conversion, faith, repentance, steadfastness, patience, and other virtues.  
These six causes are the weightiest, for which both the memorial of the Saints (according too the example of the ancient Church) is retained, and their feasts hallowed: which points being rightly observed, all things turn too the glory of God, and too the welfare of ourselves.  
Now must I speak a little concerning Stephen, in whose story let us consider these circumstances: his religion, his office in the Church, the defence of his religion, his constancy in confessing it, his calling upon christ, his comfort, and the end of his life.  
The religion of Stephen. Stephen was a christian, a man full of faith and the holy ghost, full of grace and manliness. For where as is true faith there is the holy Ghost. The greater encreasment that faith taketh so much the more doth the holy Ghost witness himself too be present, kindling motions in men's hearts agreeable with the law of God. Contrariwise, where the holy Ghost is not felt effectual, there also it is manifest that true faith is away. We have here therefore that which we may follow in Stephen, that is too weet, an effectual faith, wheruntoo the holy ghost beareth witness. Those men follow not Stephen's faith, which have it in their mouth, and yet therewithal wallow in wicked lusts, and run headlong whither soever their blind affections lead them.  
Stephen's office in the church, was too minister too the poor and too keep the treasure of the church too the use of the poor saints: in which office no doubt but he was diligent. For he had the holy ghost his governor, and true faith and charity as a rule too work by. Let masters of Hospitals and Deacons than set this man before their faces. first let them bring faith with them, without which no charge nor office can be executed as it ought for to be. Secondly in the execution, let them show themselves too be governed by the holy ghost, that they do not either deal too hardly with the poor, or lay out the goods at other men's pleasure, or be slack in their duty, or purloin it away themselves, or else bestow that upon others which of right belongeth unto the poor: but let them perform all faithfulness in their office, bearing in mind, that God is a looker upon their dealing: assuring themselves, that those of whom they have the charged, are the membres of Christ: and believing verily, that they over whom they are set, are the temples of God, how much soever they be brought under foot with poverty, diseases, and store of biles and botches.  
How Stephen defended the religion that he professed, he showeth in the sixth and seventh chapters of the Acts. He doth not in danger forsake his profession: he cloaketh it not, as many do. But he is a constant and manful defender of his religion. The multitude of sects which at that time swarmed, hindered him not at all. He was not abashed at the authority of the Pharisees and great men in jewry. But setting himself manfully against sects, he sustaineth the brunt of the people alone, and defendeth his religion with a long oration: which example let us follow also.  
His constancy in his confession appeareth hereby, that he is not feared from his confession, neither by threatenings, nor by excommunication, nor by stoning: but as (an invincible Soldier) holdeth fast his Confession, even in the mids of perils. This also is set forth as an example too us.  
His calling upon Christ, at such time as he lay overwhelmed with stones, both showeth his faith, and also beareth record of the charity of this man. For he made intercession for them that put him too death, and he made not intercession for them in vain. For Paul who was the keeper of their garments that stoned Stephen, was afterward converted.  
Comfort is found in this invocation. For he saw the son of God (for whose sake he suffered these things) standing at the right hand of GOD, and making intercession for him, through which consolation the bitterness of his punishment, was not a little assuaged. If we therefore follow the example of this man in our Cross or persecution, we shall assuredly feel the present help of GOD, comforting us with his holy spirit.  
The end of his life was most joyful. For in this prayer Lord jesus receive my soul, he yielded up his ghost, and fell a sleep in the Lord. And so he both finished his race, and kept his faith, and also (as a stout conqueror) obtained a garland with glory. Let us therefore at the time of our death also, set him for an example before our eyes.  
Now let us look upon the text of the Gospel, the sum whereof is this: Christ foretelleth the dangers of the ministers of God's word, and threateneth punishment too their persecutors. We for instruction sake, will entreat of four places which are these.  

1 The foretelling of the persecutions of the ministers of God's word.  
2 The aggravating of the sin of the persecutors.  
3 The threatening of punishment.  
4 The upbraiding of the unthankfulness of them that refuse Christ, when he allureth them too repentance.   

¶ Of the first.  
BEhold I send unto you prophets and wise men, and scribes, and of them some ye shall kill and crucify, and some of them you shall whip in your synagogues, and ye shall persecute them from City too City. This speaketh Christ too the jews, who seemed at that time too be the very church of GOD, and doth them too understand with how great outrage they should in time too come, persecute his Ambassadors the Prophets and Apostles. verily God sendeth his word, too the intent that such as receive his word and believe it, might be saved. Now that some by means thereof become worse, it is not too be imputed unto God, but too the malice of men, which will not follow God that draweth them by his word. Why the ungodly shall persecute the apostles, the Lord showeth plainly in the tenth of Matthew, where he sayeth: And ye shall be hated of all man for my name's sake. john the xuj And the hour cometh, that whosoever slayeth you, shall think he doth God high service. And these things shall they do too you, because they know not the father nor me. Here he allegeth the cause, why the ungodly are so mad upon the godly, that is to say: because they know not God: which want of knowing God bringeth too pass, that the murderers themselves do think they offer holy sacrifices unto God, when they put the faithful too death. Yea and they that know not God, run headlong into hypocrisy, and out of hypocrisy into murder, until they have filled up the measure of their wickedness.  
What then doth Christ? He cometh too the sick. But they as folk out of their wits, set themselves against Christ, whom they covet too dispatch out of the world. He by his ministers showeth them their disease. They on the other side, will be known of no disease: and therefore they both despise the Physician and persecute his messengers.   

¶ Of the second.  
THat upon you may come all the righteous blood that is shed upon the earth, from the blood of righteous Abel. etc. How sore the persecutors of the church do sin, he showeth here. For he saith that they shall be guilty of all the blood of the Saints that ever was shed, no less than if they with their own hands had slain all the godly men and saints, yea and Christ himself. For amongst all the ungodly, there is a certain alliance of ungodliness, which maketh their punishments a like grievous, and their guiltiness a like equal.   

¶ Of the third.  
Verily I say unto you, all these things shall come upon this generation. Although these things are peculiarly spoken of the jews being persecutors: yet generally they pertain to all persecutors of the Church. The oath that the Lord addeth, teacheth us two things. First that the ungodly shall one day in deed be carried too punishment, how long so ever he seem too delay their judgement. And secondly, that the godly which suffer persecution, shall one day be gloriously delivered, and their enemies be put too everlasting torments. Whereby the godly may learn, not too grudge at the ungodly persecutors, but rather too be moved with compassion for their assured damnation, and too make intercession for them, that the Lord will turn them, that they be not all damned, according as Stephan did, as we have heard before.   

¶ Of the fourth.  
O Jerusalem, Jerusalem, which sleaest the Prophets. etc. These words of Christ calling upon Jerusalem by name, contain first an upbraiding. Secondly, they declare Christ's affection towards them. Thirdly, they do us too understand, that they perish through their own default: and lastly they threaten punishment.  
For when he saith, how often would I have gathered thee together: he upbraideth them with unthankfulness, for that they would neither receive the benefit that was offered them, nor had any regard of their own welfare, and much less would acknowledge the liberality of their benefactor, or be thankful to him for it. Would God that a number of them that hear the Gospel at this day were not like them, which thing verily they show by their fruits.  
The Lord declareth his affection towards them, when he compareth himself too a hen, which loveth her chickens most entirely, and doth all that she is able too do, too the intent she may keep them from the fowls that are enemies too them. God forbidden that it should enter into any godly heart, too think that Christ determined otherwise with himself concerning the jews by some secret will, than he pretended by his tears and by his speech. For it is a horrible thing too think, that there are contrary wills in christ, who himself condemneth a double heart. Therefore he willed their salvation in deed, according too the saying of the Prophet: I will not the death of a sinner: but that he should convert and live.  
In the third place, when the Lord saith, And thou wouldst not▪ he openly testifieth, that the jews perished through their own default, and that of their own malice they strived against Christ, who offered them salvation. He sayeth not, And God would not receive thee into favour but, thou wouldst not. Wherefore we may learn two things hereby: One is, that being made warer by the harm of the jews, we give ear too God's word, and yield ourselves obedient too Christ, when he allureth us, & that we strive not against the holy Ghost, who stirreth up the wits of all men, that here the Gospel. An other is, that whosoever here the word & obey it not, do perish through their own fault. Whose destruction and damnation is not too be ascribed too any destiny or secret will of God, as though there were some whom he would not have saved.  
Fourthly when he addeth, And your house shall be left desolate unto you: Although this threatening of punishment pertain in special too the jews that were persecutors, to whom he threateneth the utter overthrow of their religion, common weal, and private state: yet in general, it pertaineth too all persecutors of the gospel. And he threateneth them, that at least wise some of them should amend. For all the threatenings of the prophets have a covert condition, namely unless ye repent: like as we see in the Ninivites, and as we here christ witnessing in these words: Unless ye repent, ye shall perish all together. Luke. xiij.  
Let us then be warned by this threatening (if we mind too scape the wrath of God) too repent us in good earnest, and too call upon christ our saviour with true groanings, that he may keep us in true faith and invocation: Too whom with GOD the father and the holy Ghost be praise, honour, and glory for ever and ever. Amen.     

The third holiday in Christmas, commonly called S. john the Evangelists day. ¶ The Gospel. john. xxj.  
Jesus said unto Peter: Follow thou me. Peter turned about, and saw the Disciple whom jesus loved following (which also leaned on his breast at Supper) and said, Lord, which is he that betrayeth thee? When Peter therefore saw him, he said unto jesus: Lord, what shall he here do? jesus said unto him: If I will have him too tarry till I come, what is that too thee? Fellow thou me. Then went this saying abroad among the brethren, that that Disciple should not die. Yet jesus said not too him, he shall not die: but if I will that he tarry till I come, what is that too thee? The same Disciple is he which testifieth of these things: and written of these things: and we know that his testimony is true. There are also many other things which jesus did, the which if they should be written every one, I suppose the world could nor contain the books that should be written.  

The exposition of the text.  
THe sum of the Gospel. After that Christ had asked Peter thrice, whether he loved him, he commanded him too follow him: meaning thereby, that he should glorify him by his death. Furthermore, by correcting Peter's error, the Evangelist correcteth the opinion of the other disciples: who misunderstanding the lords words, were in a wrong opinion, that john should not die. Last of all he avoucheth, that the Gospel which john wrote concerning Christ is true. And of this Gospel let us make four places: which are these.  

1 The talk between Christ and Peter, & Christ's commandment that he should follow him.  
2 As every man's vocation is commended to him: so is curiousness condemned.  
3 The correcting of the error of Christ's disciples risen of the mistaking of the lords words.  
4 A commendation of the Gospel written by john.   

¶ Of the first.  
ANd when he had said so, he said unto Peter, follow me. Because Peter had denied Christ thrice, it was the Lords will to restore him too his former estate and Apostleship, by his thrice confessing him. For it was meet that he which had so often denied his Lord and master, should by this mean (and as it were by this discipline) be chastised and tried, and that his conversion should be made known.  
There are three things which Christ doth here with Peter. First, he asketh him three times whither he loveth him: Too whom peter answereth thrice also, that by this three times confessing, he might wash away his thrice denying of him, and so be restored into his place again. secondly he commendeth unto him the office of Apostleship thrice, saying: Feed my sheep, that is too say, be my Apostle too gather my sheep unto me, by the doctrine of the Gospel, by my sacraments, and by holy life. Here it is given us too understand, that the duty of the Apostleship (yea and of all ministers of God's word) is too feed Christ's sheep. Besides this, by the metaphor of Sheep, is signified what manner a company of men that shall be, which is figured under the name of sheep. First therefore somewhat must be said here of the manner of feeding, and secondly of the Sheep.  
Christ feedeth, and the apostles and other ministers of the word, feed: but the manner of them all is not alike. For Christ feedeth as owner and shepherd of the sheep: the apostles feed as his servants. Christ inwardly by his spirit: the Apostles, by their outward ministery. For such as in cruelty of conditions were Bears or Lions: they make tame through the Lords working inwardly by his holy spirit. And so they bring them into the sheepfold of Christ, that is too say, Christ's kingdom: and this they do by putting too the keys of Christ's church, given them of christ the true shepherd. Nothing else are these keys than the word and Faith. The minister applieth the word outwardly, and the spirit of christ inwardly joineth faith too the preaching. For the preaching of God's word concerning the forgiveness of sins too be obtained through Christ, is the only key too open the kingdom of heaven. Now, if he that heareth, joineth also thereunto true faith, and do verily agree unto the Gospel: then cometh also the other key. With these two keys is the kingdom of heaven opened, and forgiveness of sins obtained. That is too say, the embassage of christ showeth, wherein that which is spoken figuratively under the name of keys, is expressed in clear and plain meaning words. When he saith: Go and preach the gospel too all creatures: Behold, here have you the first key. And when he addeth, he that believeth, shall be saved. He showeth the other key. The word and faith therefore are the two keys wherewith the kingdom of heaven is opened. The word is applied outwardly by the Minister, which being received by the virtue of the spirit, engendereth Faith, wherethrough men enter into the sheepfold of Chryst.  
And when the shepherds have let in the sheep into Christ's sheepfold, they must feed them with the word, and with his Sacraments. When any stray from the sheepfold, they must fetch them back again with their shéepehookes: that is too say, with rebuking them. If any be weak and sickly, they must refresh them with cheerful comfort. And they must always keep watch about their flock, least wolves come and break up the fold, and scatter the sheep. All these things the Lord committed too Peter, and the other Apostles, or rather too all the ministers of the Gospel, when he said too Peter: feed my sheep.  
But why calleth he them sheep whom the apostles bring unto christ? I find specially three causes. Whereof the first is, for that it behoveth them too be meek which profess christ, or will be named Christians. For it becometh not them that will be registered into Christ's household, too be cruel like Lions, ravening like Wolves, wily like foxes lecherous like Goats, filthy like swine, or too show themselves in affections like too other wild beasts.  
The second cause is, for that like as sheep do know the voice of their own shepherd, and flee from a stranger: so the godly acknowledge christ only for their teacher, and will here those only that utter his word, and not any other: how greatly renowned so ever they be: no though they were Angels from heaven.  
The third cause is, for that like as sheep follow their own shepherd whither so ever he goeth: so must the godly follow Christ in life, in persecution, and in glory: beholding his life as a rule too lead their life by, bearing his Cross through patience, as often as need shall require, and afterward becoming partakers of his glory, whose companions they had been in persecution: according as Paul saith: If we suffer with him, we shall also be glorified with him. Hereby therefore may the godly ministers of the word learn too feed Christ's flock. And let the sheep be meek, let them here the voice of their shepherd only: and let them follow him in life, in cross, and in glory.  
The third thing that Christ doth here, is that he doth Peter too understand with what kind of death, he should glorify God, when he saith: When thou wert young, thou didst gird thyself, and wentest whither thou wouldest: but when thou art old, thou shalt stretch out thy hand, and an other shall gird thee and lead thee whither thou wouldest not. It is meant by these words, that Peter for confessing Christ, should one day be crucified: which thing Irenaeus and divers of the ancient writers testify too have been done at Rome, in the reign of Nero.  
Hereuntoo Christ addeth his commandment unto Peter, and bids him follow him, & not deny him any more, as he had heretofore done: but too show himself stoutly an invincible soldier of Christ even unto death. And let every one of us think the same too be spoken too himself.   

¶ Of the second.  
PEter turning about, saw the disciple whom jesus loved, following, who also leaned upon his breast at the Supper: and when he saw him. Peter said unto jesus: Lord, and what shall he do? too whom jesus answered: If I will have him tarry till I come, what is that too thee? follow thou me. Peter hearing of the Lord that he should one day suffer sharp punishment for Christ's sake, considereth not so much what was too be done on his own part, as he is careful what shall become of others. He is ready too bear the cross for Christ's sake: but by the way through weakness of the flesh there cometh upon him a certain curiousness which maketh him inquisitive of those things that belong not unto himself. For, so great is the frailty of man, that always in our own adversities, we have an eye too the happiness of others: whereby we make our cross more bitter and harder to ourselves. We would with a good will that none should be happier than ourselves. For according too the common proverb. It doth a man good too have company in shipwreck. But when as the Lord rebuketh this curiousness in Peter, we ought too know, that this reproof pertaineth too us also.  
And too the intent too correct this fault in the Apostle, he saith, What is that too thee? follow thou me. As if he had said. Look not thou upon the happiness of other men, but rather see too this, that thou do thine own duty, and that thou bear what so ever the Lord shall lay upon thee too bear. So is it the Lords will that we should take heed too our own vocation, in the fear of God. He will not that we should think ourselves the more unhappy, though other seem too be in better case. For every vocation hath his cross annexed thereunto, which is to be born with a quiet mind. All (sayeth Paul) that will live godlily in Christ, shall suffer persecution. No man therefore (so he be godly) shallbe exempted from the Crosse. Wherefore casting away heathenish curiosity, let every man abide in the vocation that he is called unto. Let him be quiet, and meddle with his own matters, according too Paul's counsel. He willeth us too be quiet, that we be not busied in other men's matters as wicked men be: and as many be now a days. He will have us too meddle with our own matters, that is too say, he will have every one of us too look too the things that pertain too his own calling. And too the intent that may be done, there are five things too be regarded in every vocation. First the calling or vocation must be lawful. Secondly faith and charity must be the rulers too direct our doings by in our vocation. Thirdly, if any thing chance amiss in our vocation, a man must comfort himself in that his conscience assureth him that his vocation is lawful. Fourthly, a man must employ his vocation too the glory of God and the profit of Christ's church. Lastly forasmuch as nothing hath lucky success in a man's vocation, without God's blessing: he must pray too God too put too his helping hand. If a man do this in the true fear of God, verily he shall find, that his vocation shall not be unprofitable unto the Church of God.   

¶ Of the third.  
THere went a saying among the brethren; that that Disciple should not die. See how easily men slip into error, Christ saith, if I will have him tarry, what is that too thee? and his disciples took it as though he said, I will that he shall tarry and not die till I come. Here therefore we are admonished too take good heed in the reading of holy scripture, that we build not thereupon any other things than are spoken. Then let us embrace those things that are clear and evident: Such things as are spoken with condition or darkly, let us confer with plainer places: & let us call upon God too give us the key of true knowledge, that we may understand without error, such things as pertain too our salvation. From unprofitable questions, (such as make nothing too edification,) let us abstain: knowing that God liketh well this simplicity, according too this saying: Seek not for things that are above thy reach.   

¶ Of the fourth.  
THe Evangelist himself closeth up his Gospel, saying: This is the same disciple which beareth witness of these things and wrote them. And we know that his witness is true. This is as it were a sealing up of the Gospel that john wrote. When he saith we know, he meaneth that the Gospel is certain, true, and infallible. This Gospel he calleth a witness, because it beareth witness of Christ and his benefits. Too what end john wrote his Gospel, he himself declareth in the end of the xx. chapter, where he saith: And these things are written, that ye may believe that jesus is Christ the son of God, and that by believing ye may have life through his name. There are therefore two ends of the Gospel: namely, the knowledge of jesus Christ: and salvation through trust in him, too whom be glory for evermore. Amen.     

The Sunday within Crristmas week. ¶ The Gospel. Luke. ij.  
ANd his Father and Mother marveled at those things that were spoken of him. And Simeon blessed them, and said unto Mary his Mother. Behold he is set for many too fall upon, and too raise up many in Israel, & for a sign that is spoken against. Moreover the sword shall pass through thy soul, that the thoughts may be discovered out of many hearts. And there was Anne a prophetess the daughter of phanuel of the tribe of Aser. She was grown very old, and had lived with a husband seven years from her virginity. And this widow being almost four score years of age, departed not out of the Temple, but served in fasting and prayer day and night. And she coming in the same hour, in likewise confessed unto the Lord, and spoke of him unto all that looked for redemption at Jerusalem. And after that they had made an end of all things according too the law of the Lord, they returned into Galilee into their own City Nazareth. And the Child grew up and waxed strong in spirit, and he was filled with wisdom, and the grace of GOD was upon him.  

The exposition of the text.  
THis Gospel is a part of the things that were done in the temple upon the day of the purifying of the blessed virgin, after that the Parents of jesus, according too the law of Moses, had offered up & set the Child before the Lord. The sum of this part is, that Simeon and Anne give witness unto Christ, and acknowledge him too be their king & Messiah that was promised, against whom the wicked world shall set itself too his own destruction: but the godly shall embrace him too themselves too their resurrection and salvation. Let us make hereof three places, which are these.  

1 The marveling of Christ's parents.  
2 The witness of Simeon & Anne, concerning Christ.  
3 The proof of Christ's manhood.   

¶ Of the first.  
THe marveling of Christ's parents, showeth that reason perceiveth nothing of heavenly matters. We must therefore believe the voice of God, and marvel at it rather than deny it, or renounce it. They wonder that God (now according too his eternal and secret purpose,) hath sent the Messiah, whom so many Prophets, patriarchs and kings looked for. They wonder at the testimony of the angel. They wonder at old Simeons' saying, whereby they are also confirmed the more substantially in the faith.  
This wonderment is a certain holy bethinking of themselves, wherethrough they reverently consider and embrace the prophecy of the holy Ghost, whereby they profit more and more in the knowledge of Chryst. This also is too be set before our eyes for an example. For we will by and by shake of those things that reason comprehendeth not. But we must with holy wonderment embrace the heavenly Oracles: and too the intent our Faith may take new increasement, we must gather together all the helps that may be out of the prophecies, out of miracles, out of examples, and finally out of all things, too our greater admiration. For he is like too profit best in Christ's school, which with the increasement of his faith, woondereth daily more and more.  
Furthermore, joseph is here called the father of christ, because Marie was married unto him, and because joseph by God's commandment, had the charge of the child and his mother, and because he was commonly thought too be the father of Chryst. Paul sayeth too the hebrews that christ is fatherless and motherless. Fatherless in respect of his fleshly birth: and motherless in respect of that wonderful and eternal birth of his, whereby he is borne the son of God, begotten of the father without mother from everlasting: Of which birth the beginning of S. john's Gospel preacheth, as we have heard of late.   

¶ Of the second.  
IN the testimony of Simeon four things are too be considered. First he blisseth them. By which doing Simeon declareth his affection towards Christ and his kingdom: namely that he wisheth well too the new kingdom of this new king: and this did Simeon according to the custom of the holy patriarchs, which being old were wont too wish well too the younger. For, too bliss, is in the Hebrew manner of speech, nothing else but too wish one happy success, and to desire good things for him. Hereby every one of us may learn, first too confess christ, & then too wish well too his kingdom: which thing pertaineth too the second commandment, and too the second petition.  
One thing that is too be considered in Simeons' testimony, is his prophesy: which comprehendeth two things. First that Christ shall be unto many an occasion of falling, that many dashing against him, may stumble and not perish: not through his fault, but through their own, for that they will not embrace this Chryst. But some man will demand how christ is put too be a fall too the unbelievers, which are already cast away. The ungodly perish twice. First they are lost through their own unbelief: and secondly for that they wilfully deprive themselves of the salvation that is offered them. For they deal in like wise, as if a man being once already condemned too death for theft, should afterward spit at the king's son that sueth for his pardon, and despise the deliverance offered by him. Such a one may worthily be called twice cast away: partly for his own theft, but more because he holdeth scorn of his deliverer, too his greater punishment. Therefore although that all the ungodly which have not heard of Christ's name, are assured of perdition for their unbelief: yet notwithstanding, those that wittingly & willingly refuse Christ, shall feel the second fall, and receive grievouser punishment. For the servant that knows his master's will, and doth it not, shall be beaten with many stripes. Therefore the Turks and heathen men shallbe more gently dealt withal in the last day, than they: unless they repent. another thing is, that the same Christ shall be the rising again of many in Israel: that is too say, their deliverance from sin, their reward of righteousness, their resurrection from death, and their heritage of all good things.  
The third thing that is too be considered in Simeons' testimony, is the turning of his talk unto the virgin Christ's mother, too whom he prophesieth cross & persecution, saying: And through thy soul shall the sword pass. Although these words pertain properly to Mary: yet they are too be referred too the whole church, whereof Mary bore a figure. Marry needed this admonishment in two respects. First that being warned by this Oracle of the holy ghost, she should settle herself too bear the sorrowful adventures that were too come, when she should see her son evil entreated of his own country folk, & at the length hanged upon the cross. And secondly that being so fenced against the assaults that were too come, she should nevertheless rejoice through assured confidence, for that in the end her son should become conqueror of his enemies. Therefore being established with this confidence, she stood by his cross, looking for his triumph with a stout courage. Also these words pertain too the whole Church. For by this Prophecy is showed, that the church itself in this world shallbe under the cross, which after the example of the virgin, must raise up itself with hope of the glory too come.  
The fourth thing that is too be considered in this testimony of Simeons', is that Simeon sayeth that the thoughts shallbe disclosed out of the hearts of many. By which speech he signifieth, there shall be many that shall show themselves openly too be Christ's enemies, and many again that shall confess Christ, yea and that even with utter peril and shedding of their blood. The one serveth too comfort us against the offence or stumbling block of the cross, the other to nourish our trust or faith.  
In the testimony of Anne, two things are too be considered. First the description of the person of Anne, whom he commendeth for the spirit of Prophecy, that is too say, for her knowledge of spiritual things, or of the kingdom of Christ: for her parents: for her age: for her chastity: and for her earnestness in praying.  
These things tend too the end too purchase greater credit too that most holy matron, too the intent we should more believe one holy matron, than all the pack of the pharisees and priests, which acknowledge not this Christ.  
Let us therefore rather follow the example of a few godly, than an innumerable multitude of the ungodly which persecute the Gospel. Also we may here behold the Image of Christ's Church, which is a small flock, and showeth no countenance of glistering too the world, but the Cresset of God's heavenly word.  
The other is Anne's confession, which containeth three things. One is, that with Simeon she confessed Christ, and jointly together with him did set forth Christ with some kind of melody: whereby the godly may learn too encourage one another, too set forth and too utter the praise of God.  
Another is, that she teacheth the people. For when as the Scribes & pharisees ceased, a holy woman cometh forth & speaketh of him unto all the looked for redemption in jerusalem.  
The third is, that she openly acknowledgeth Christ too be the Saviour and redeemer. For she understood that this babe was the promised seed, that should tread down the serpent's head, and so deliver man that was lost, out of the devils tyranny.   

¶ Of the third.  
ANd the Child did grow, and was strengthened in spirit, and was filled with wisdom, and the grace of God was with him. This is as much too say, as, according as the child jesus grew in age, so the divine nature uttered itself in him, and he profited from day too day more and more in wisdom, and together with his age increased also the gifts of mind in him. How be it in as much as the Godhead can by no means be increased, it is manifest that these things pertain too his manhood. For as he grew up by little and little in his body: so (in respect of his soul,) the gifts of the mind increased daily more and more. Neither is this a strange thing in christ, who for our sakes took upon him the shape of a servant, wherein he was also abased. For like as he was abased for our sake: so also grew he again by little and little, until that by his resurrection he entered again into his glory. Neither was this done without a lesson and warning unto us. For we are taught that the cause why he grew, was for that we should out of his fullness receive grace for grace. We also are admonished by the example of the son of God, too endeavour ourselves continually too increase, that we may daily more and more abound in the true knowledge of God, and all understanding: and that we should with an upright judgement and affection, try what things are godly, holy, and honest, and daily bring forth the true fruits of faith: and that in such wise that the day following may surmount the day that went before. For he that goeth not still forward in the knowledge of GOD, and understanding of godliness: goeth backward. For by little and little, faith is quenched in him, and christ is buried again in his heart, whereby it cometh too pass, that he falleth again into sin against his conscience. Hereof we have example in David. For he had profited in Ghostly wisdom, above all the men of his time, and the grace of God was with him. But what came too pass? By sitting still in his Princely throne, he became somewhat faint. That glowing zeal of God's glory which was in him, when he fought against Golias & overcame him, & which was in him when he was in peril through the daily persecution of Saul, was by little and little allayed. And what ensued thereupon? There came in his sight a fair and beautiful woman, and his lusts were stirred up without any let. For the heat of the spirit was then become stark cold. Will giveth place too affection: and by & by he falleth into sin against conscience, by committing adultery: whereunto within a while after, he addeth the murder of one of his best subjects: which wickednesses he afterward recovered with hypocrisy, by the space of a whole year: although in the mean while, he pretended godliness, which notwithstanding was banished from him, as long as God's spirit was not with him.  
There are many other such examples, which admonish us too follow herein the example of the child jesus, that we fall not from the state of grace. Therefore like as he grew in wisdom, and the grace of God was upon him: so let us also grow in wholesome wisdom, and let us pray too jesus the fountain of wisdom, that he will give unto us abundantly of his fullness. Which thing if we do, it will come too pass that the grace of God which we obtain by christ, and for Christ's sake, shall abide upon us. For as the only grace of God is the cause of our daily proceeding and furtherance in spiritual gifts: so grace is retained and abideth, when we are not drowsy, but work lustily, so as we may not seem too have received grace in vain. Too this purpose maketh the saying of the Apostle. ye are made partakers of Christ: if we hold steadfast unto the end, the faith that is begun in us.  
Too this purpose also maketh this sentence of Paul. Quench not the spirit. God's gifts therefore must be cheered up with continual exercise, that we may profit daily more and more, too the glory of God the father, the son, and the holy Ghost. Too which only God be honour and glory for evermore. Amen.     

The day of the Circumcision of the Lord, commonly called Newyear's day. ¶ The Gospel. Luke. ij.  
ANd after that eight days were finished, that the child should be circumcised, his name was called jesus, according as he was named by the Angel, before he was conceived in his moothets womb.  

The exposition of the Text.  
THis feast of the Circumcision of the Lord, is solemnized in the Church for three causes. Of which the first is, that the story may be known. The second is, that the benefit of God toward mankind (which the story setteth out) may be understood. The third is, that we may use the benefit of God aright, both too the glory of god, & also too our own salvation and the edifying of others.  
The story is, that our Lord christ the eight day after his carnal birth, was circumcised according too the Law of Moses, that the name was given him, which was foretold by the Angel, and he was called jesus.  
The benefit which the story setteth out, is that that was done for our sake, according as Paul teacheth: He was made subject too the Law, too the intent he might redeem them that were under the Law.  
Lastly, the use consisteth in these things: that knowing the benefit, we may be thankful too God, confirming our faith by this deed, and (after the example of God the father and his Son jesus christ) endeavour too deserve well towards all men. And too the intent these things may serve the more effectually too inform us of this benefit, I will handle two places, which are.  

1 Of the Circumcision.  
2 Of the most sweet name jesus.   

¶ Of the first.  
TOo the intent we may the more distinctly understand this doctrine of the circumcision: these are the things that seem meet too be expounded in order. How God is wont too instruct man of his will: what manner a thing that Circuncision of the flesh was, and what things are too be marked in it: whereupon shall be grounded the order of the Sacraments, both of the old Testament and of the new: Why Christ was circumcised: and which is the spiritual circumcision, without which, salvation never falleth too any man.  
God, both before man's fall, and after his fall, before the law and under the law, and after Christ is sent unto us, is always wont too certify man of his will, by two things. The one is by a perceiving mind, the other by perceiving sense: that that thing which is offered too the mind too understand, may after a sort be perceived by the outward senses. For so liked it God (who is most merciful,) too provide for man's weakness.  
unto the mind he offereth his word, whereby he discloseth his will unto man. Untoo the senses he offereth visible signs, which teach the same things visibly, that the words sound and offer to the mind. When God had created man, he put him in Paradise, and gave him his word as a witness of his wil Unto the word he added a double outward sign: namely the tree of life, and the tree of knowledge of good & ill. After man's fall, he gave him a promise of the seed: whereunto he added outward signs, which were sacrifices. When the flood was overpast, he made a promise by word of mouth, and made the Rainbow a sign of the same. unto Abraham is made a promise of the seed, and unto the same promise he added the sign of circumcision, in perpetual remembrance of the thing. He promised deliverance from the bondage of Egypt, which he performed also: but he sealed this promise with the paschal Lamb. He betook a promise to Moses: but he did as it were sign it and seal it with the blood of a red Cow. At length God giveth his own son, and by him promiseth everlasting life to them that believe: which promiss he confirmeth with the two most royal sacraments of Baptim and of the Lords supper. Too be short, the Lord is wont always to add some outward testimony or other, too his word, too the intent that both with mind and with sense we may as it were feel what his will is towards us. For whatsoever is perceived by man, that is done either with mind, or with sense, or with both together. Now God (too the intent we may be assured of our salvation) setteth his word before the mind, and an outward sign before the sense, & leaveth nothing undone which he thinketh may turn too our salvation. And after this sort is God wont too instruct man of his wil  
This foundation being laid, it is easy too be understood what manner a sign that carnal and visible circumcision is: so that we set before us the word whereunto this sign is added. For the sign is nothing else than a certain effectual assurance and lawful sealing up of the promise.  
What then is the word whereunto circumcision is added? The Lord in the .9. of Genesis promiseth that he will be the God of Abraham, and of his seed: he requireth of Abraham, that he should believe this promise. He commandeth him to walk before him, & too be perfect: that is too say, too prefer the obedience of him before all things, and too keep faith and a good conscience. unto this promise & covenant betwixt them, God himself added outward circumcision, too the intent that there should be in Abraham's flesh, a witness of the covenant between God and Abraham. For the Lord saith: This is the covenant that thou shalt observe between me & thee, and thy seed after thee. Every male child among you shallbe Circumcised, & ye shall cut of the foreskin of your privities, that it may be a sign betwixt me and you. etc.  
We see here how the promise goeth before, and the commandment of the sign followeth after: how the sign is prescribed, & the belief of the promise exacted, according too the form of the covenant. whereupon it is gathered, that there are four things in circumcision. That is to wit, the promise, the commandment of God, the visible sign, and the belief of the promise, which the promise requireth of necessity. And these four things are too be looked unto in Circumcision, which must be included in the definition thereof in this wise. The circumcision of the flesh commanded by god, is a cutting off of the foreskin of a man's privities, whereby God confirmeth his covenant made with man, & man on the other side being warranted by this record of god's favour, raiseth up himself with lively faith. Therefore doth Paul in the iiij. too the Romans call circumcision, the seal of the righteousness that is by faith. For it is (as it were) an outward sealing up of the promise of God's free favour. For the same cause Stephen in the acts of the Apostles termeth Circumcision by the name of a Testament. Then for asmuch as the promise goeth of necessity before, & faith followeth after which hath an eye too the promise: the covenant runneth indifferently on both sides. Circumcision is on the party of God that promiseth, & on the party of man that receiveth the promised grace by faith: which faith of the promise is confirmed by an outward sign. And this is the true meaning of Circumcision. Now are two other things of necessity too be added. The one is, why the Lords will was to have that sign in the member of generation. The other is, why the same continueth not now also, seeing the promise is everlasting.  
The cutting of the foreskin of that member which is the instrument of generation, signifieth first, that our whole nature, (as it issueth from Adam,) is altogether corrupted. Secondly it signifieth, that the same is too be shredded and cut of. For flesh & blood cannot enter into the kingdom of heaven. Thirdly it signifieth, that the promised seed should come which should bring a new birth, wherein men should be borne the children of God. And so if ye look upon the general reason of Circumcision: it is a testimony and sealing up of grace. If ye look upon the meaning: it is a mark whereby we are put in mind of our nature, which is corrupted and too be cleansed. If ye look upon the outward society or fellowship of men: it is a badge or cognizance, whereby the Church is discerned from heathenish assemblies.  
But why continueth not Circumcision still now also, sith the promise is not yet ceased? Because that by Circumcision was signified that one thing was too be performed which is now performed, namely the seed of the woman, which is Christ our Lord borne of the most pure blood of the virgin. Wherefore albeit that the thing itself which was promised do continue: yet Circumcision the sign thereof is changed into Baptim: that like as Circumcision was a figure of Christ too come: so Baptim is a witness that he is come. He therefore that will still be circumcised, looketh for christ too come, and believeth not that he is come already.  
By these things which I have now spoken of Circumcision, it is easy too judge what is the meaning of the Sacraments, as well of the new Testament as of the old. For like as in Circuncision there meet four things, viz. promise, commandment of the sign, the use of the sign, and the belief of the promise: So in the meaning of every sacrament, the same things must of necessity meet: namely that a godly Sacrament be a visible sign commanded and ordained by God: whereby like as God heareth record of his promise unto men: so man accepting the sign, doth on the other side profess his faith towards GOD, and confirmeth the same with the use of the sign and by thinking upon it. How be it in every sign, the singular likeliness of the signs unto the thing signified by them, is too be considered. For example: the likeliness of water in Baptim unto the thing signified thereby, is this. Like as water washeth a man outwardly from outward filth: so the blood of Christ washeth our consciences inwardly from deadly works. And so of all other sacraments.  
But why was christ circumcised, seeing he is exempted from the number of sinners? This doth Paul expound too the Galathians, when he saith: when the fullness of time was come, God sent his son borne of a woman made subject too the Law, that he might redeem those that were under the Law. Wherefore as he was borne for us, so also was he circumcised for us. Neither was it his will too abolish circumcision, before he had made his perfect sacrifice upon the altar of the Cross: by which doing, he bore witness that Circumcision was a sacrament ordained by God.  
Now are a few things too be added concerning spiritual Circumcision, which in the scripture is called the Circumcision of the heart, made in spirit and not by hand, which is signified by the outward Circumcision, as a thing invisible by a thing visible. Of this the Lord giveth commandment in the tenth of Deuteronomy. Cut of the forskin of your hearts, and harden not your necks any more. But in the third to the philippians Paul most plainly of all defineth this spiritual Circumcision, where he sayeth: we are the Circumcision which worship God in spirit and boast of Christ, and put not our trust in flesh. In these words of Paul, two things are too be considered. The cause and the effect, or the active Circumcision, and the passive Circumcision. The cause is Christ himself: and consequently the active Circumcision, is that whereby the son of God cutteth of, whatsoever sin and cursedness is in us: which Circumcision is felt in all the godly sort of all ages. The effect or passive circumcision, is that whereby the regenerate sort do daily more and more cut of the relics of sin, and give themselves too newness of life, shredding of all vices as much as may be. But Paul in most goodly order distributeth the effects, & maketh three sorts of them. One is that we worship God in spirit: another is that we boast in christ: The third is that we cast away the trust in flesh, by denying ourselves. The effect that is set last in place, is the first in order of consequence, next which followeth the second, and lastly that which was set in the first place.  
Therefore we must circumcise all our members as well inward as outward. Inward, as the mind, the heart, the will. The mind is too be circumcised by casting away of error, and by getting the true knowledge of God. From the heart must all sinful thoughts be cut of. The will must be circumcised, by converting unto God. The outward, such as are the ears, the eyes, the lips, the nose. etc. So as now they may no more yield obedience unto corrupted nature, but obey the spirit of regeneration.   

¶ Of the second.  
CHildren were wont to have their names given them in their Circumcision, as they have them now given them in their baptism. Then too the intent they might be witnesses of their circumcision, and now too the intent they may be signs of the baptism bestowed upon them. And therefore as often as we hear ourselves named, we must call too mind the covenant that we have made with God in our baptism. And so after the manner of other children, Christ's name was given him in his baptism, and he was called jesus.  
Names were wont to be given too children, either at the pleasure of men: and that was sometimes by means of kindred and alliance, sometime for the virtue of noble men, sometime upon chance, sometime upon affection: or at the commandment of God: and that not without some representation of a thing either past or too come. For God who cannot be deceived, doth not give names too things without cause why.  
Why then was the Son of the virgin named jesus? For the office sake which he should have in the world. For thus saith the Angel by the commandment of God in the first of Matthew. Thou shalt call his name jesus, because he shall deliver his people from their sins. For jesus is as much too say, as, Saviour. The Angel added the kind of salvation, namely from sin: and so consequently from death, damnation, God's wrath and hell. Whereupon it must needs follow that he pacifieth the Father, restoreth the Image of God, and rewardeth the believers with eternal life. For all these things are joined with forgiveness of sin. How be it too the intent we may more certainly keep in mind the use of this name jesus, I will reduce it into four respects.  
The first is, that it putteth us in mind, that we are forlorn if it were not for this jesus, that is too say, this Saviour. And therefore it putteth us in mind of our sin, and of repentance.  
The second is, that it pointeth us too the fountain of salvation. For he that will be saved, must needs draw out of this well. And so we are admonished thereby too believe upon this Saviour.  
The third is, that it is our comfort against despair, against the greatness of sin, against repining, against particularity, and against the power & strength of the Devil. And hereupon groweth the ground or establishment of faith.  
The fourth is, that it putteth us in mind of obedience and thankfulness, that through our own default we fall not from the salvation purchased for us by Christ, to whom be glory for ever and ever. Amen.     

The Gospel on the day of epiphany. commonly called Twelfth day. ¶ The Gospel. Math. ij.  
WHen jesus was borne in Bethleem a City of jewrye, in the time of Herode the King: Behold there came wise men from the East too Jerusalem, saying: where is he that is borne King of the jews? For we have seen his Star in the East, and are come too worship him. When Herode the King had heard these things, he was troubled and all the City of Jerusalem with him. And when he had gathered all the chief Priests and Scribes of the people together, he demanded of them where Christ should be borne. And they said unto him: at Bethleem in Jewry▪ For thus it is written by the Prophet. And thou Bethleem in the land of jewry, art not the least among the Princes of juda: for out of thee shall come too me the Captain that shall govern my people Israel. Then Herod (when he had privily called the wise men) inquired of them diligently what time the Star appeared: & he bade them go to Bethleem, and said: Go your way thither, & search diligently for the child. And when ye have found him, bring me word again, that I may come & worship him also. When they had heard the King, they departed: and lo, the Star which they saw in the East, went before them till it came and stood over the place wherein the Child was. When they saw the Star, they were exceeding glad, and went into the house, & found the Child with Mary his mother, and fell down flat, and worshipped him, and opened their treasures, and offered unto him gifts: Gold Frankincense, and Mirre. And after they were warned of God in sleep (that they should not go again too Herode) they returned into their own country another way.  

The exposition of the text.  
THis feast is called in the Church, the epiphany of the Lord, that is too say, the appearing of the Lord. For after that the feasts of the coming and birth of the Lord were celebrated by the Church, it seemed good unto the holy Fathers, too put too this feast also, that they might instruct the Church of the sundry sorts of the Lords appearing in the flesh. And they allege four reasons why they call this feast epiphany. Whereof the first is, that as this day Christ appeared too the wise men that sought him by the leading of a Star. The second is, for that as upon this day nine and twenty years after his birth, his glory appeared in Baptism by the witness of the father speaking from heaven in this wise: This is my beloved son: and by the visible appearing of the holy Ghost upon him. The third is, for that the same day twelve month after his baptism, his glory appeared at the marriage, by turning water into wine. The fourth is, for that in the xxxj year of his age, his glory appeared again in feeding five thousand men with seven loves of bread. All these appearings make too this end, both too prove Christ too be the true Messiah and saviour of them that believe in him, & too establish assured faith in us, that we should certainly assure our selves too obtain salvation through him. And thus much concerning the cause of the feast. Now let us go in hand with the Gospel itself, which containeth the story of the first kind of Christ's appearings: namely how he appeared too the wise men, that is too say, too the Heathen, too the intent we may know that Christ with his benefits belongeth also too the Heathen. The sum of the exposition of this Gospel, is that the wise men came too Jerusalem too seek the new borne King: and that when they found him not there, they kept on their way, following the guidance of the Star which went before them, till they came in Bethleem, where they finding the Child, honoured him, and offered him gifts. After the doing whereof, at the warning of God they returned into their country by another way. In this Gospel we will entreat of two places: which are.  

1 The story with his circumstances and lessons which are many.  
2 The use of the story, and the spiritual signification of the wise men's offerings.   

¶ Of the first.  
MAny are the circumstances of this present story of which every one containeth peculiar doctrines and instructions. When Christ was borne in Bethleem in the time of Herode, the wise men came from the east too worship the new borne king. Here come three things too be weighed. The time, the state of the wise men, and the end for which they came.  
The time is expressed, when it is said, in the time of Herode. For the Sceptre had ceased from Athelida, (and according too the Prophecies) christ was too be borne. This conferring of the prophecies concerning the birth of christ and the time wherein he was borne, as it confuteth the jews which look for him still too come: so it confirmeth the Faith of the godly, that they may assure themselves, that this same whom the wise men seek, is the very Messiah. The second is, the state of the wise men, that they were not of the jews, but of the Gentiles. Whereby we learn that this new king borne in Bethleem, pertaineth also too the Gentiles, who by the example of the wise men, are admonished too seek and too worship Chryst.  
Moreover, these wise men were called Magi: by which term is signified the excellency of their dignity and office. For Magus is an Hebrew word, and taketh his name of considering and teaching: Which two things pertained chiefly too Kings and Priests: whereupon the Persians called their Kings and Priests, Magi. What are we taught hereby? christ lieth in the manger despised of his own people: and the Magies being Heathen men borne, come too worship him. Whereby is signified, that although Christ's kingdom be not of the world: yet is it a mighty and glorious kingdom, or rather a heavenly kingdom, which many shall acknowledge, and not be offended at the base countenance thereof too the outward show in the world.  
The second circumstance is, that the wise men come too Jerusalem, and there seek for christ that was newly borne. The jews which had the books of the Prophets in their hands, and unto whom the word of God was committed, stood still careless and never sought for Chryst. And in the mean while▪ those sought him who (by their judgement) pertained not too the Church. But where sought they him? In the princely city Jerusalem. Wither when they came & heard nothing of this king, their faith was not a little shaken: but yet nevertheless they raised up themselves by the sign. For they said: We have seen his star. Doubtless they had learned out of the Relics of daniel's school, that when christ should be borne, then should such a star show the time that he was borne.  
The third circumstance is too be considered with heed: for it showeth what manner a King Christ is. For as the manger in which he lay, argueth that his kingdom is not of this world: so the star appearing from heaven, declareth him too be a heavenly King. And like as the Manger showeth him too be base in the sight of the world: even so the Star setteth out the majesty of his kingdom for us too behold, to the furtherance of our faith, lest he should become despisable unto us through the lewd and malicious disdain of his own country folk, which continuing still in their ignorance, do persecute christ unto this day.  
Some men demand here what manner a Star that was? And divers men deem diversly. But this is manifest: that it differeth in three properties from other continuing stars: that is to say, in place, in moving, & in brightness. In place, for that it was the lowest part of the air: for otherwise it could not have showed the direct way to them that travailed by it. In moving: for that it moved not circlewise, but went right forward, as a guide of the way, none otherwise than the cloud and pillar of fire went before the people of Israel at their going out of Egypt. The brightness of it maketh a difference also, because other stars shine only by night: but this gave light even in the broad day. It was not therefore a natural and continuing star, such as are in the sky. What then? Was it a Comet or blazing star? It appeareth that it was like a comet: but out of doubt it was an Angel of God, as Epiphanius testifieth. For he appeared in the shape of a star, both too show that Christ's kingdom is heavenly, and too open christ the true star and cresset, who alonely bringeth man out of the kingdom of darkness into his own glorious kingdom by holding out before him the cresset of his word, and by lightning men's hearts which his spirit. In consideration whereof Zacharie calleth christ the riser from on high, & the lightner of such as sit in the shadow of death. And john: He was the true light that lighteneth every man which cometh into this world.  
The fourth circumstance is of Herode, and all the city of Jerusalem. Herode was troubled, and all Jerusalem with him. Herode feared lest the kingdom should be transferred from him unto the new borne king. For he understood not that Christ's kingdom should be heavenly, and not of this world: in which respect the church singeth: O enemy Herode, wherefore fearest thou? the King that giveth power too reign in heaven, of worldly kingdom doth not men bereave. The unthanklesnesse and sluggishness of the people of Jerusalem is noted, who being broken with weariness of evils, had cast of the hope of the redemption and salvation that was promised them. They had liefer too live in bondage with wicked Herode, than too receive their new King, that brought them everlasting freedom. But such is the corrupted nature of men, that they judge it better for to keep still some quietness of the flesh, than with any peril too receive Christ the author of salvation.  
The fifth containeth the counsel of Herode & the Priests together, with the prophecy of Micheas the prophet. Herode being otherwise a despiser of religion and of the prophecies, is new troubled, & maketh inquisition where Christ should be borne. For as soon as he heard the demand of the wise men, by and by he conjectureth, that that king of whom they inquire, was the Messiah promised in old time by God. But what do the Priests? Although they answer sincerely out of the scripture, bringing abroad the testimony of Micheas: yet notwithstanding they afterward like mad men bend themselves with might and main against the Scripture. For the ungodly make much of the Scripture, as long as it seemeth not too be against their affections. But when it accuseth them of sin, when it cutteth their combs, when it setteth death and damnation before their eyes, and finally when it attempteth any thing against enured manners, doctrine, and traditions: then by and by the ungodly fret at it: then is Christ no more acknowledged: then is he called a railer. Our Papists now a days do with us confess, that Christ the only begotten son of GOD took upon him the nature of man, and that he is one entire person consisting of two distinct natures. But if we come once too Christ's office, and avouch him too be the only jesus, and the only Christ, the only Saviour, the only high Priest & intercessor, & that no man can be saved, but he that is justified through only faith in him: Then they chafe, because their manners, doctrine and traditions, can not stand with this office of Christ. And therefore they partly corrupt the scriptures, and partly reject them, and persecute with fire and sword such as teach Christ sincerely & purely, like the Scribes & Priests, who here at the first with Simeon and Anne, have answered sincerely: and afterwards like mad folks have cast of the faith of Christ, and persecuted him by their ministers. And so it is not enough, that the Papists agree with the pure Doctors in the first principles: but they ought too have a constant agreement with them in the whole foundation, and in all the articles of the Faith. Let us not then search the Scripture too our destruction, like as Herode did: neither let us look upon it negligently, as the Scribes and Pharisees did, who do in deed show a way, howbeit such a way as they themselves walk not in: wherein they are like too the shipwrightes that made the Ark of Noah, and yet perished themselves when they had done. But Noah and his household was saved, as the wise men are saved here, where as the Scribes and Priests do perish. But let us search the Scripture with Simeon and Anne, Mary, and others, who thereby attained salvation.  
Now let us in few words peruse the prophecy of Micheas. For thus he sayeth: And thou Bethleem of the land of juda, art not the least among the princes of juda. For out of thee shall come the captain that shall feed my people Israel, and the forth commyngs of him are from the beginning from the days of everlastingness. This testimony of Micheas teacheth many things concerning christ. first, it pointeth out the place of his birth. Secondly, it showeth his office, which is too play the governor in Israel, too feed his people. Thirdly, it showeth his incarnation, whereby he was borne a very man. For when he saith from the beginning: he showeth Christ's incarnation, who was promised from the beginning of the world, that in his time he should be borne after the flesh. Fourthly, when he sayeth from the days of everlastingness: he signifieth the nature of his Godhead, whereby he was before the creation of the world. Fifthly he showeth, that he is one person, consisting of two natures. For when he saith, his foorthcommings: this word of the plural number pertaineth too the natures both of his Godhead and of his manhood. And the word (him) being of the singular numbered, doth covertly declare the unity of the person. And so we see how the prophet hath joined together the chief Articles of our faith, which are uttered by others more at large.  
The sixth circumstance is of Herodes wiliness: who when he thought he had dealt most wisely, played most the fool. For there is no wisdom, there is no wiliness, there is no counsel against the lord. He calleth the wise men unto him privily, as though he had loved the new borne king as they did: he inquireth the time of the appearing of the star, as though he had went too be more assured of the Messiah thereby: he wylteth them that when they had found the child, they should bring him woordé as though he had been minded too worship him as well as they. See how sore the Fox Herode sweateth here. But as for the counsel which was chief in this behalf, neither he nor the jews followed. If for honour sake he had sent some of his servants with the wise men too wait upon them thither, it had been a very easy matter too have found the child. But God sotted them in their own devices. At this day (yea many years together) the Papists have sought to destroy the true religion. But God made them such fools in their own devices, that they have not been able too destroy so much as that one man Luther. Hereby we may learn, that God is the keeper of his church, and confoundeth the devices of the ungodly, according too the first Psalm.  
The vij circumstance is of the offerings of the wise men, who having found Christ, offered gifts too him as king of the jews, Gold, Frankincense, and Mirre: which surely were such gifts as that land had great store of. Hereby we may learn two things. The one is, that we which do homage unto christ, ought too bestow somewhat of our substance too the maintenance of the ministery. The other is of God's providence: who by this gift (as it were with conduct money,) provided before hand for the new borne babe & his parents, against they should flee the Country: whereby we may learn, that God will not forsake his Church.  
The eight circumstance is, that the wise men being warned in their sleep, returned into their country by an other way. By which deed both Herode was beguiled, and also God declareth, that he hath care of his people, even when they be a sleep.   

¶ Of the second.  
Every one of the circumstances of this story, do minister some kind of Doctrine too the Church, as we have seen. And now as appertaining too the general use thereof, we may learn two things of the wise men. Whereof the first is too seek christ by the guiding of the star. The other is too offer gifts unto christ when we have found him. We follow the guidance of the star with them, when we set before us the only word of God, too be a lantern too our feet, and seek him in his word: And when we have found christ, we offer presents too him, as the wisemen did: Gold Frankincense and Myrrh. When we yield unto him gold, that is to say, a pure faith and a chaste life: Frankincense, that is to say, Confession, Invocation, and thanksgiving: Myrrh, that is too say, patience under the Cross, and in affliction. Furthermore unto Mary (that is to say, the Church of christ and the ministery of the word: and unto joseph, that is too say, unto those that be the chief rulers of the Church) we must offer gifts, that is to wit, we must further the ministry with all our power and abilities, that the church may be in as good state as may be in this world, through christ jesus our Lord, to whom be glory for ever. So be it.     

The first Sunday after Epiphany. ¶ The Gospel. Luke. ij.  
AND when jesus was twelve year old, they went up too Jerusalem, after the custom of the feast. And when they had fulfilled the days: as they returned home, the child jesus abode still in Jerusalem, unknowing too his father and mother, for they supposed he had been in their company, and therefore came a days journey and sought him among their kinsfolk and acquaintance. And when they found him not, they went back again too Jerusalem and sought him. And it fortuned after three days, that they found him in the temple, sitting in in the mids of the Doctors, both hearing them, and posing them. And all that herd him, marveled at his understanding and answers. And when they saw him, they were astonished: And his mother said unto him: Son, why hast thou thus dealt with us: Behold, thy father and I have sought thee sorrowing. And he said unto them: How is it that ye sought me? witted ye not that I must go about my father's business? And they understood not that saying that he spoke too them. And he went with them and came too Nazareth, and was obedient to them. But his mother kept all this saying in her heart. And jesus increased in wisdom and age: and in favour with God and men.  

The exposition of the text.  
THis text is part of the story of Christ's doings, & it containeth what he did the twelve year of his age: that is, that he gave as it were a certain taste of his vocation, by disputing & reasoning with the Doctors of the law. But what the Lord did from the time that he was offered in the temple, unto the twelve year of his age: & what he did from the said twelve year unto almost the xxx year of his age: the holy scriptures make no mention at all. And therefore it behoveth us not too know it. For it is enough for us too know these things which it was Gods will too utter, as the which do instruct us in the knowledge of God, & in true godliness. Wherefore leaving those things which idle monks have written, concerning the infancy and childhood of christ, we will expound this present gospel, according to the grace which the Lord shall give me.  
Now the sum of this story is this. Christ being twelve years old, goth with his parents too Jerusalem at the feast of Easter. Who being lost in returning homeward, is sought for & found among the doctors: and being blamed by his parents, he defendeth himself by the commandment of their superior, namely of god, that it behoved him too go about his business: and so he went away with them, was obedient to them, profited in wisdom, and grew in age and favour with God and men. Hereof are four points.  

1 The example of Mary, joseph, & christ going too Jerusalem is set before us.  
2 The trial of Mary & joseph by the loss of the child jesus.  
3 The rare and duty of parents toward their children, the obedience of children on the other side towards their parents.  
4 The growing of christ in wisdom, age, and favour.   

¶ Of the first.  
ANd when he was twelve years old, they went up to Jerusalem, after the custom of the feast. Here first of all I must warn you of certain things concerning the feasts of the jews, And afterwards, the example of joseph, Mary, and the child, is to be looked upon. God in the old Testament ordained many and sundry feasts, too put his people in mind of his benefits bestowed upon them, too instruct the rude, and too keep them all in the true worshipping of God. Yet were not all feasts a like solemn. Daily were sacrifices made both morning and evening. Every week they seventh day was kept holy. Every month had his peculiar feast. Moreover three solemn feasts were kept every year.  
Day by day morning and evening were oblations made, in remembrance of the everlasting worship due unto God. The godly added prayers thereunto, calling too mind the promise of the seed of which they fastened their eyes by faith in all their oblations. In place hereof, the church hath substituted morning prayer and evening prayer.  
Also every seventh day of the week, was celebrated the memorial of the creation of things, with sacrifices & thanksgiving added thereunto. In place whereof, the Church hath substituted the first day of the week in memorial of the second creation, that is too say, of regeneration, which is made by the Lord's resurrection that happened the first day of the week: and therefore of the apostolic Church, this day is called the Lords day.  
Every month in the beginning of the month, that is, in the new Moon, a feast was kept in memorial of preservation. For it was Gods will, that as often as they saw the moon keep her accustomed motions in giving light, they should render thanks unto God for the whole benefit of his government: And therefore ordained he this feast of New Moons. Although the Christians be not bound too this feast: yet notwithstanding it behoveth us too be no less thankful too God, than the godly jews were.  
Every year they had three solemn feasts, which are the passover, the Pentecost, & the feast of Tabernacles. The feast of the passover or Easter, was instituted in remembrance of the deliverance from bondage of the Egyptians. Pentecost, which we call Whitsuntide, in remembrance of the law given in mount Zina. The feast of the Tabernacles in remembrance of the dwelling of the Israelites in the wilderness forty years in Tents: that by this ceremony they might call too mind the whole benefit of their deliverance out of Egypt. In steed of these three jewish feasts, the Church hath substituted Easter, in remembrance of the lords Resurrection: who hath delivered us from the bondage of the devil. whitsuntide, in remembrance of the confirmation of the Gospel, by sending the Holy Ghost in a visible shape, and by the wonderful gifts of Tongues, and the Birth of the Lord (commonly called Christmas) in remembrance of christ, given and delivered unto us.  
Besides this, in those three solemn and yearly feasts, all that were of male kind, were bound by the law of Moses too come too Jerusalem. unto which law joseph, and the child jesus do here submit themselves, as well too satisfy the law, as also (by their example) too stir us up, too reverence the ministery and godly ceremonies, which it becometh the godly too observe, because they are a certain schoolemaystershyp and discipline profitable too preserve Religion.  
Howebéeit there is a difference too be put between the Ceremonies instituted by the authority of God, and those that are instituted but for gravity and order's sake. Too the keeping of the one, we are bound by god's law. For christ requireth of us, that we should be every one of us once baptised, that we should oftentimes be partakers of his holy Supper: and that we continually here his word. But men's Ceremonies bind not in such wise: so as stubborness, contempt, and offence be away.  
Therefore like as in this place we here, that Mary, joseph, and the child jesus did with singular reverence observe the feasts and Ceremonies of the jews: so let us learn to set much by by our ceremonies, and too be at them with a good will, and by our good example too allure others to obedience and godliness.   

¶ Of the second.  
AND when they had fulfilled the days: as they returned home, the child tarried behind at Jerusalem. etc. Here the evangelist beginneth too describe the trial of Mary and joseph. In which trial there be four circumstances too be weighed. The first reciteth certain occasions of this trial. The second describeth the trial itself, and the cross of joseph and Marie. The third declareth the doing of them in this trial. The fourth containeth comfort.  
The first occasion is showed in these words. The child jesus tarried behind in jerusalem. Wherefore (wilt thou say) did he not make his parents privy too it? first that he might do them too understand, how he was not the son of Marie only, but of GOD also, which is more: and therefore he had not so great regard of the parent his mother as of his everlasting Father. secondly, that by his own example he might teach children, that the advise of their parents is not too be waited for, where obedience too be performed to God is in hand. For there is more due unto God, than too father and mother. Thirdly, he might admonish his parents of greater diligence: yea and all that have children too be more diligent & heedful in keeping the pawn or gage that is put into their hand by God. Fourthly, that Mary and joseph themselves being warned by this chastising discipline, should earnestly bethink themselves, what manner of ones they were of their own nature: that is too say, that they were slothful & negligent, and not discharging their duty in all points.  
The second occasion is showed when it is said: And his parents knew not thereof. Here the negligence of jesus parents is blamed openly, which negligence was no light sin, and therefore it became no small cross in the virgins heart. For she felt her heart touched with a piece of the sword, whereof saint Simeon made mention the twelfth year before. She thought in herself that so great a treasure was committed to her of God too the intent she should look well too it: & she compared her misery too the misery of Eue. For like as she being seduced by the Devil, did cast away mankind: so the virgin thought, that she by her negligence, had lost the Saviour that was promised too the world.  
The third occasion of this trial & cross is showed, where it is said: thinking he had been among the company: For of negligence springeth error.  
Yet followeth there an other harder trial and Crosse. They seek for jesus whole three days, and find him not. He is lost and not found again among his kinsfolk: surely a grievous cross. He is lost, and not found among their acquaintance: this is a grievouser cross. He is sought three days, and not found at all: this is the gréevousest Cross of all.  
But what doth that most pensive creature joseph, & that most sorrowful virgin Mary in this most bitter cross? They come back again to Jerusalem, and entering in into the temple, they find him whom they had lost, sitting among the Doctors in disputing. Here again they conceive comfort, and are delivered as it were out of the darkness of hell, as soon as they saw the child jesus.  
These things are written for our learning and comfort. For even in likewise happeneth it unto us in our trial and cross: we lose our most precious treasure Chryst. By what occasion? by negligence. We here not his word, we call not upon him, we seldom use the sacrament of his supper, and finally, we occupy ourselves in no exercises of godliness. Upon this negligence ensueth error. For we flippe out of one sin into another, & out of one heresy into another. Out of these at length springeth an evil conscience, which bringeth forth despair. What is too be done in these miseries? christ is too be sought. He alone is able too remedy these mischiefs. But where I pray you is he to be sought? among our kindred and acquaintance? No, not so. Where then? In the holy city Jerusalem, that is too say, in the church. Among whom? among them that have the word. When thou hast here found Christ whom thou hadst lost, thou must keep him by faith, by calling upon him, and by holy conversation, lest he forsake thee again, and so thou perish by the loss of christ, as judas did.   

¶ Of the third.  
Because the doing of joseph & Marie, putteth us in mind of the care and dutifulness of parents towards their children: and in likewise the doing of the child jesus, admonisheth us of the duty of children, and of their obedience towards their parents: I will therefore speak of them both, howbeit somewhat briefly, because the same thing is wont too be taught more exactly in the Catechism.  
Therefore on the parent's behalf, I think these admonishments ensuing too be necessary.  
First let parents bear in mind, that the cause why they bring forth children, is that their children should be Citizens of the Church, and that they should together with them worship God, and that whensoever themselves shall fall a sleep in the Lord, they may leave woorshyppers of God in their rooms. I would God there were many that would think this earnestly.  
Besides this, let them persuade themselves, that all their labour is lost, but if they bring-up their children in the fear of God, & oftentimes call upon God's help, against so many snares which the devil layeth for the tender age. We here many complain of the disobedience of their children: but they mark not that they are punished by God, for that they would make their children good without the blessing of the Lord, which they seldom call for in good earnest.  
Thirdly let them consider how noble a thing a child is, whom God himself hath shaped in his mother's womb, nourished, brought forth into the light, and endued with body and soul, to the intent he should (as it were in a table) represent God his first pattern.  
Fourthly, let them know, that these things are too be dealt withal in order. unto the body, nourishment, bringing up, apparel, and sometime correction, that they may keep their children in awe. unto the soul they own doctrine: and that of two sorts, namely of Godliness & of civility. By the one they shall keep a good conscience before God: by the other they shall obtain a good report among men. For these are the two things that we must chiefly seek after in this life. Paul comprehendeth them both, when he saith: ye parents bring up your children in nurture and awe of the Lord. Which is confirmed by the deed of Tobias, who instructing his son saith: All the days of thy life bear GOD in thy mind, and beware that thou consent not unto sin. Here first he commendeth unto his son the study of godliness: and secondly he chargeth him that he consent not too sin: that is, that he give not ear too such as entice him to sin. And so he requireth of his son, a certain holy civility.  
Last of all, let parents consider how many sins they commit and heap one upon an other, which do not their duty in bringing up their children as they ought too do. First they transgress the law of nature, which telleth all men that their duty is to bring up their children godlily & honestly. Secondly they sin against God: For they despise the commandment and authority of God. For he commandeth that children should be brought up godlily and honestly: and he is a despiser of GOD, that refuseth too do as he is commanded. Thirdly he offendeth against his own estimation. For gods will is, that parents should (after a sort) be in his stead, so far forth as pertaineth to outward discipline. But they make small account of this dignity, who neglect their duty.  
Upon these sins ensue many punishments both ghostly and bodily, as well in the parents as in the children, yea and in all the posterity.  
Now, what manner of duty children own to their parents the example of the child jesus showeth evidently: so that it needeth not greatly to seek precepts from elsewhere.  
First he went up too Jerusalem with his parents: whereby good children may learn too worship god with their parents, and to love holy meetings, and reverently too be present at the Ceremonies of the Church.  
Secondly he disputeth, demandeth and heareth. Hereby may our children learn too demand the things that they know not, to dispute of things doubtful, and to hearken to such as teach aright. For although christ disputed not of any thing because he was in doubt of it, nor demanded any thing because he was ignorant of it, ne hearkened to them because they could teach him more rightly: Yet the example profiteth us. Therefore must godly children, at their coming home, dispute with their parents if they stand in doubt of aught that they have heard. etc.  
Furthermore christ loseth his parents, his kinsfolk, and his acquaintance, for the word of God. Hereby may our children also learn, too set more by God, than by their carnal parents, and too have the word of God in greater regard, than the hests of their parents.  
Lastly, christ returneth with his parents, & is obedient unto them. Hereby our children may learn too stand in awe of their parents, & to obey them in all things that are godly & honest. These virtues of children, as they have very large promises of good success in this life: so the vices in children which fight against these virtues, have threatenings of most grievous punishments, which also extend themselves even unto their posterity. For the offspring (for the most part) receiveth the vices of the auncitrie, as it were by inheritance.   

¶ Of the fourth.  
Because I have spoken somewhat already of this four place the eight day ago, I will now speak not past a word or two. christ in respect of his Godhead, did not grow in age, wisdom, and favour: but in respect of his manhood, and because he took upon him the very nature of man in deed: in it he grew in age, wisdom and favour. Whose example would God we could follow, that as we grow in years, so we might grow in wisdom and favour, both with God and men. And that this may befall unto us, christ grant us, too whom be glory world without end. Amen.     

The two Sunday after Epiphany. ¶ The Gospel. john. ij.  
ANd the third day there was a marriage in Cana, a city of Galilee, and the mother of jesus was there. And jesus was called (and his Disciples) unto the marriage. And when the wine failed, the mother of jesus said unto him: they have no wine. jesus said unto her: woman, what have I too do with thee? Mine hour is not yet come. His Mother said unto the ministers: whatsoever he sayeth unto you, do it. And there were standing there uj waterpots of stone, after the manner of purifying of the jews, containing ij. or three firkins a piece. jesus said unto them: fill the water-pots with water. And they filled them up too the brim. And he said unto them: draw out now, and bear unto the governor of the feast: and they bore it. When the ruler of the feast had tasted the water turned into wine, and knew not whence it was (but the ministers which drew the water knew) he called the Bridegroom, and said unto him: Every man at the beginning doth set forth good wine, and when men be drunk, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did jesus in Cana of Galilee, and showed his glory: and his disciples believed on him.  

The exposition of the text.  
THis Gospel is a part of the story of Christ, wherein he manifesteth his glory at a Marriage. For by the miracle of wine, he both uttereth his own divine nature, and giveth an inkling of his office, & signeth up the truth of his doctrine as it were with some heavenly Seal. His own divine nature he declareth in this, that he changeth the natures of things by his word: for at his commandment the water becometh wine. His office he showeth, in that he helpeth the needy when he is sought unto. The certainty of his doctrine he doth as it were seal with this miracle. For least any man should doubt of the certainty of his doctrine which is heavenly, he worketh a heaven-woork, which beareth witness with his doctrine, whereby his Disciples are confirmed in his faith.  
Now the places that we will entreat of in this Sermon, are these four.  

1 Of the solemnity of the Marriage.  
2 Of the Marriage itself then finished and confirmed.  
3 Of the present miracle, with the circumstances thereof.  
4 Of the examples of life that may be derived fro the same.   

¶ Of the first.  
SIth I entreat of marriage, I will speak of these things in order. First between what persons nature & godliness alloweth marriage. Secondly what way those that will be man & wife must attempt marriage. Thirdly what manner of consent, & of whom it ought too be. Fourthly why it is meet that the assurance should be made in the open assembly of the Church. And fifthly what manner of feast ought too be at a marriage.  
In the persons of folks that contract marriage, four things are too be looked unto: namely kindred, alliance, religion, and natural strength, which are requisite in marriage. As touching kindred and alliance, they are to be kept from matching in wedlock, which are within the degrees of kindred and alliance that is prohibited in Leviticus. Moreover, it is in no wise lawful too stain the degrees prohibited by the civil magistrate. And with what reverence marriages ought too be made: the deed of Abraham and of other holy men, the prohibition of Paul, and the perils (or rather the dreadful falls) of many do declare. At such time as Abraham was about too choose a wife for his son Isaac, he gave commandment too Eléezer the Steward of his house, that he should not take unto his son, a wife of the daughters of the Canaanites: but that he should go too his own kindred, and from thence take a wife too his son Isaac. For Abraham knew how great mischief, diversity of religion breedeth in a household. For hereupon spring strife, blasphemies, and hindrance of worshipping, and calling upon God.  
The prohibition of Paul is, that we draw not the yoke with the unbelieving. Which thing is too be understood, not only of doctrine: but of all trade of life. He that toucheth pitch (sayeth Solomon) shall be defiled therewith. For it can not be but that he which keepeth company with the ungodly, must needs himself gather some infection thereby.  
Perils and many horrible falls ensue upon unmeet matches, witness thereof is Solomon, who by keeping company with Heathen women, became an Idolater. Witness Achab, who through the counsel of wicked jezabel became so mad, that he feared not too slay God's Prophets, & at length fell headlong into eternal destruction: so much is a wicked woman able too do.  
Add hereunto the bringing up of children, which cannot be as it ought to be, when the parents are of sundry religions. For than shall the children become either altogether heathenish and despisers of all religion: or else hypocrites, when they shall not dare be acknown what they think, for fear either of the father or mother.  
Fourthly it is required in persons that shall contract marriage, that the one beguile not the other, as when either by sickness or by coldness, the strength of any of the parties is forespent: or else that there be a default in nature, so as a man be not meet or sufficient to yield the benevolence of marriage.  
As for the way that such as méene too be couples ought too take in making their marriage: Examples, godliness, & honesty do teach. For these three things together teach, that matches are not too be made upon lightness, (as oftentims they be) nor among cups, nor for lustful liking. Abraham seeketh a wife for his son: the parents of Rebecca consent: Afterward the consent of the maid is sought: and so Isaac marrieth her to his wife. jacob serveth Laban a long time: he breaketh with the friends of the maid for marriage: and when he had gotten their good will he won the chaste consent of the maid. Godliness counseleth the same thing also. For as the fourth precept commandeth the parents too be honoured: so meaneth it also, that this honour should be yielded unto parents, that they make the marriages of their children, & that the children should in this behalf attempt nothing with contempt of their parents. This also doth nature tell all men, too the intent the match may be honest, which cannot be ended or broken, but by death.  
Now after that all things are in this wise lawfully attempted, than it behoveth too go nearer too the matter: & mutual consent of them that contract, is too be heard, which must in no wise be constrained, but must be free: that neither part may justly say he was compelled. For although it be according too right, too begin with the parents: yet it is not lawful for the parents too compel them whither they will or no. For besides that constrained marriage is no marriage, this mischief ensueth thereupon, that in such matches the matter seldom taketh good success.  
Why it is convenient that the assurance should be made openly in the assembly of the church, there be four causes. First, that those which are knit in wedlock, may know themselves too have place in the Church. Secondly, that they which shallbe man and wife, may be instructed by the voice of the minister, in this entrance of theirs into wedlock.  
Thirdly, that the Church may be a witness of the assurance made between them, lest they might live with offence unto others, as if they were Lemons rather than married folks. Fourthly that they may be openly helped with the Prayers of the Church, so as the marriage began, may turn too God's glory, their own commodity, and finally too the edifying of the whole Church, by their godly conversation in holy marriage.  
Now remaineth somewhat too be spoken briefly concerning the marriage feast: wherein it is too be considered what behoveth too be there, and what too be away. In any wise there must be utterly excluded from Christian marriages: first Surfeiting: secondly, Pride: thirdly, too much sumptuousness: four, filthy and unmannerly talk, such as the talk of ribauldlie minstrels is wont too be: and fifthly forslowing of godliness: namely that they follow not their feasting at such time as divine service should be done in the Church, whereby God is displeased, the neighbour offended, and occasion of falling is given too many. On the contrary part there must be present: first godliness: secondly, honest mirth: thirdly, holy talk: and four, often wishing the God may prosper this his state with his blessing. For as we reed, these things were customably used too be done in the marriages of the saints: and therefore God also hath with his goodness furthered such marriages.   

¶ Of the second.  
Now that we have noted certain things concerning marriage, I will hereafter add a few things of marriage finished and confirmed, and I will do but two things. First I will recite the final causes of marriage. And afterward I will show by what virtues, the society of married folks is made sweet and amiable.  
All godly folk know that the final causes of marriage are four. Whereof the first is, mutual help: for when Solomon sayeth, woe is him that is alone, he meaneth that mutual help and society is needful, that we may the better and more quietly endure the miseries of this life. For this cause may old men mary, whose bodies are so withered that they can beget no children.  
The second cause is procreation of children: for it is Gods will that mankind should be maintained by this means. And therefore he said to our first parents: Increase and multiply and fulfil the earth.  
The third cause is, that every household might be as a church, in which the parents (as it were Prophets) are adorned with prophetical dignity, too the intent they may instruct their children concerning God and religion: and that their children (as it were certain young imps) might be watered with continual doctrine and exhortations, so as at length they may grow too be trees, and bring forth the most sweet fruit of faith.  
The three cause is the avoiding of whoredom in this corrupted and depraved nature. For thus sayeth Paul: for avoiding of fornication, let every man have a wife of his own. For wedlock is the remedy against that most filthy sin of fornication and adultery: wherein do meet together many and horrible sins. For first it is a wilful breaking of God's law. 2. a perverting of the law of nature. 3. a shameful and foul transgression of civil laws. 4. a miry puddle of regeneration. 5. a horrible treason: for we are not at our own liberty, but his who hath redeemed us with his precious blood. 6. a dishonouring of the Resurrection. For what is more filthy, than with most shameful wickedness too defile the body, which in time too come shall rise again to eternal glory? 7. a horrible defiling of the temple of God. Corinth. 6. Now seeing that so many sins meet here together, there is no cause why any man should think that God will not punish it with his own hands.  
But the company of man and wife is made amiable and sweet by these five means, by godliness, virtue, mutual forbearing, mutual love, and by dutifulness performed busily and godlily on both sides.  
Godliness of right holdeth the chief place. For there is no stable and steadfast friendship, unless it have his beginning from God: and therefore must godliness needs shine before the rest. For when couples have determined to obey God, all things afterward become more easy.  
Virtue and honest conditions breed mutual delight between man and wife. For when virtue is exercised, it maketh conversation of living more amiable.  
Mutual forbearing, whereby we take in good worth one another's conditions and faults, is very needful. For in this weakness of nature, there happen many 'scapes, which will breed strife, if they be not covered by mutual forbearing.  
Mutual love having his beginning of godliness and true virtue, maketh us not too be too sharp sighted in looking into one another's faults. But that many things either we mark not, or if we mark them, we cover them with love. For charity covereth the multitude of sins.  
Duty performed godlily and busily on both sides, maketh the yoke light and sweet. For when man & wife mark one another, and find like heedfulness in their duty: both their company is made more pleasant, and they are the more stirred up on both sides too render dutifulness, that the one may requite the other alike.  
Where these five things be not, the company of their life is most bitter, or rather more sharp than death. Therefore let the godly couples do their endeavour, that these virtues may be seen in their life continually.   

¶ Of the third.  
Having expounded those places that gave occasion too this miracle, now let us look upon the miracle itself with the circumstances thereof. The circumstances are many: as time, occasion, the request of Christ's mother and his answer, the preparature of the miracle, the miracle itself, the confirmation of the miracle, and the use and fruit of the same.  
The time is noted, both in that it was done the third day after his coming into Galilée, and in that it was the first of all the miracles that the Lord wrought. The time therefore admonisheth us too way this miracle with singular heed.  
Four occasions of this miracle may be gathered of the text. First, the marriage itself that was kept in Cana. Secondly the bidding of Christ's mother too the wedding. Thirdly the want of wine. And four, the virgin's heart most ready too help.  
Therefore when wine failed, the mother of jesus said too her son. They have no wine. Too whom jesus answered: woman, what have I too do with thee? Mine hour is not yet come. His mother truly, speaketh this either for pity sake, or else too the intent her son should by some means or other help the present necessity. But christ answereth his mother somewhat hardly, and that for right great causes. In this behalf he vouchsafetheth her not the title of mother, but calls her simply by the name of woman. And moreover he sayeth: what have I too do with thee? mine hour is not yet come. The Lord had here a further sight. For he foresaw what superstitions should in time too come rise upon Invocation of the virgin mary. He saw that hypocrites should wickedly yield unto her, the things that were proper too God and too the mediator. And therefore in this somewhat hard answer, he delivereth too all ages a perpetual and grave Doctrine, least the unmeasurable reverencing of Saints, should deface the honour of his office: and in this respect he abased his own mother too the vulgar degree of women. Then was it no light cause, that he spoke too his mother in this wise: what have I too do with thee: but too make a difference between his own office, and his mother, and so consequently of all Saints. He will not part his office which is peculiarly his own, and give part of it too his mother. But he challengeth too himself alone the office of a Saviour. Wickedly therefore do the superstitious call the virgin, Queen of heaven, advocate, life, sweetness, mother of grace, and consequently the salvation of the world. For no part of our redemption is too be ascribed unto mary. And whereas he addeth: Mine hour is not yet come: he implieth two things: Namely that he ceased not for any manner of héedlessenesse or sloth and also that he would have a care of the matter, assoon as opportunity should offer itself.  
What did the mother of jesus in this case? Whatsoever he biddeth you do (sayeth she too the waiters) that do ye. This pertaineth too the preparature of the miracle. The mother doth only conceive good hope, that her son will succour the present need. And where as she sayeth too the waiters, whatsoever he biddeth you do, do it: she ministereth unto us a general doctrine in the Church, whereof the blessed virgin is both a type and a member.  
What then learneth the Church hereby? Forsooth it learneth, with the blessed virgin, too command all ministers (yea and all Christians) too obey Christ, in doing whatsoever he biddeth them, how little so ever it seem agreeable too reason.  
Anon the Lord when opportunity served, willed the waiters too fill the six water pots that were set there too serve for the superstitious purging of the jews, of which pots every one did hold a two or three Firkins a piece, so that altogether did hold about an Amer of Wine.  
These water pots (I say) did the Lord bid them fill up too the brims: which being done, he bad give thereof too the master of the feast. For by the secret power of Christ, it was now become wine, which was even now water. Which when the master of the feast had tasted, he said too the bridegroom. All men are want too set good Wine upon the table first, and when the guests are well laden with Wine, than too give them that which is worser. But thou haste kept the best Wine too the last. This is added for the confirmation of the miracle. For the master of the feast witnesseth, that this wine was much more excellent than that which they had drunk before.  
Now ensueth the use and fruit of the miracle: and he manifested his glory (saith the Evangelist) and his disciples believed upon him. This miracle therefore was appointed for two things: Namely too manifest Christ's glory, and too strengthen the faith of the Disciples. For look how many miracles Christ showed in the world, so many witnesses were there of the glory of his Godhead, & so many sealings were there of his doctrine, and of faith in the hearers.  
This then is the right use of Christ's miracles, that his glory being blazed abroad, & his doctrine being confirmed by them as it were by authentical seals, we should lean unto him by lively faith▪ But as for such miracles as either darken the glory of Christ, or quench faith, they are sleights of the Devil, of which the Lord giveth us warning too beware in the .24. of Matthew. There shall (sayeth he) arise false Christ's and false Prophets, and shall show great signs and wonders: in so much that the very elect (if it were possible) should be deceived: behold I have told you of it before hand. Therefore let no man give credit too any miracles, save such as set forth Christ's glory, and nourish and confirm the true faith to him ward.   

¶ Of the fourth.  
FOr as much as in this Gospel, there is mention made of many persons, I will now show briefly what doctrine and instruction is too be taken at each of them.  
First therefore let us at all these guests learn an example of thrifty making cheer, from which be banished riot and unadvisedness, of which things more is spoken in the first place.  
At the Bridegroom & Bride let us learn too receive Christ too our feasts: which thing truly is then done, when in the fear of God and with thanksgiving, we use Gods gifts to honest mirth, and leave them at home that are not bidden.  
By the miracle let the bridegroom and bride learn that if they bid Christ too their feast, he will change the water into wine: that is too say, he will turn all bitter things into sweet, and bliss the parties with his blessing, so as they shall want nothing.  
At Christ let us learn, according unto our ability too help the Bridegroom and the bride: that is too say, too beautify the Church by what means so ever we can be able.  
At Christ let us learn too transfer again unto a good and godly use, the, things that were abused and put too superstition, so as they may serve too God's glory, and too the building of the Church. The water-pots here served too jewish superstition: but Christ useth them too the setting forth of his own glory, and too the edifying of his Church. So the Church goods which heretofore have been abused, ought now too be converted too a better use.  
At Mary we may learn too be touched with pity for the need of other folks, and too pray too God too further the poor with his blessing.  
At the master of the feast we may learn, too like well of Christ's doings, with cleansed minds.  
At the waiters we may learn, to employ our labour at Christ's commandment, and not so much too look what he biddeth, as too do that he biddeth.  
Of Christ, Mary, & the Disciples together, we may learn too keep fellowship with men, and too take their slenderness in good worth. Also we may learn to honour the honest marriages of poor folks with our presence, and too help them with our purse when cause requireth.  
These things have I spoken the largelier of this Gospel, because this matter whereof it entreateth, is not wont too be entreated of but once in the year. I have spoken of the manner of marriage, and of matrimony. Also I have showed how great a sin it is too break the sixth commandment. I have expounded the miracle with his circumstances, & what doctrine and instruction, the examples of the persons in this Gospel yield unto us. Now God the father of our Lord jesus Christ grant us his grace, that being confirmed by this miracle, we may in the true fear of God and in faith, yield true glory too God the father, Christ, and the holy Ghost, too whom being only the immortal and living God, be honour glory, and dominion for ever world without end. Amen.     

The third Sunday after Epiphany. ¶ The Gospel. Math. viij.  
WHen he was come down from the Mountain, much people followed him. And behold there came a Lepre and worshipped him, saying: Master, if thou wilt, thou canst make me clean. And jesus put forth his hand and touched him, saying: I will be thou clean: and immediately his Leprosy was cleansed. And jesus said unto him: tell no man, but go and shevy thyself too the priest and offer the gift (that Moses commanded too be offered) for a witness unto them. And when jesus was entered into Capernaum, there came unto him a Centurion, and besought him, saying: Master, my servant lieth at home sick of the Palsy, and is grievously pained. And jesus said: when I come unto him, I will heal him. The Centurion answered, and said: Sir I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. For I also am a man subject too the authority of an other, and have soldiers under me: and I say too this man go, and he goeth: and too another man come, and he cometh: and too my servant do this, and he doth it. When jesus heard these words, he marveled, and said too them that followed him: Verily I say unto you, I have not found so great faith in Israel. I say unto you, that many shall come from the East and West, and shall rest with Abraham, Isaac, and jacob, in the kingdom of Heaven: but the children of the kingdom shall be cast out into utter darkness, there shall be weeping and gnashing of teeth. And jesus said unto the Centurion: Go thy way, as thou believest, so be it unto thee. And his servant was healed in the self same hour.  

The exposition of the text.  
THis gospel setteth before our eyes the affection of Christ towards mankind, & especially towards them that flee too him in heaviness & affliction: for look what he promised in words, saying: Come unto me all ye that labour & are heavy laden, and I will refresh you, and ye shall find rest unto your souls: the same thing doth he show here by his deed. For after that he had taught his father's word on the mountain, he came down and fulfilled the thing in work, which he had taught in word: confirming his doctrine with miracles. For he worketh here two miracles. With his word he healeth the Lepre, and by his commandment he healeth the son of the Centurion absent. The use of these miracles is, both too prove Christ too be the true Messiah, & too witness that the self same Christ will help the afflicted that call upon him, as well as he helped the Lepre and the Centurion that called upon him. howbeit, too the intent the present miracles may serve too our better instruction, I will entreat of four places, which are these.  

1 A general doctrine of all Christ's miracles.  
2 Of the Lepre, and of his healing, and of the circumstances thereof.  
3 Of the heathen Centurion, of his faith, and of his care for his servant.  
4 The praise of this heathen man's faith.   

¶ Of the first.  
Because the evangelical story containeth many of Christ's miracles wherewith he manifesteth his glory, confirmeth his doctrine, and increaseth faith in the hearers: I will briefly set forth a general doctrine, the use whereof shall serve in all particular miracles of Christ. Why the Lord addeth miracles too his word, it is told in the last Sunday, & even here a little before I have repeated it in the beginning. How be it too the intent we may have the full doctrine of miracles, more things are too be searched out: which too enclose within number certain, I will put all under these .v. questions. What the persons be: what the ends be: what is the manner: what is the use: and why miracles are not wrought at this day.  
The persons are of three sorts: first such as are oppressed with diseases and with the devils tyranny. Then the beholders of the miracles. And lastly Christ that worketh the miracles.  
The ends are many. One is that Christ might show forth his own glory: Another, that he might seal up his doctrine the third, that the faith of them that beheld the miracles, might be confirmed: the fourth that God might be glorified by the sight of his wonderful works: the fifth, that by little and little, the devils kingdom might be destroyed. What miracles so ever are done for any other end than these, are condemned as sleights of the Devil. Math. 24.  
The manner is divers: for sometime he worketh a miracle by his word alone, as in this place. Another time too the intent too show the preciousness of his body, he layeth to his hand. One while he turneth himself to GOD with giving of thanks before hand: and another while he worketh by his only power without his word, as when he turned the water into wine. Too the manner also pertaineth the faith of him that is healed by the miracle, as is read in this Gospel.  
Miracles serve too three uses. That he that is healed by miracle should sin no more: that the beholders should put their trust in the healer: and that we which read of the miracles of the Lord, should be confirmed in the glory, and doctrine of Christ, and therewithal conceive faith in him, that he is none otherwise affected towards us, than he was towards them.  
But why are no miracles wrought now a days? He is stark blind that seeth no miracles at these days. The church of Christ is a little flock, which the Devil the King of darkness, and antichrist the Pope do persecute, and bend all their force too this end, that they may extinguish the true religion of Christ: and yet they can not.  
All the whole world persecuted that one poor man Luther, and yet they touched not one hear of his head. And why? God miraculously defended both him and also his little flock. This presence of God in his church is miraculous enough, so that we need not too seek other miracles. Moreover miracles, and the power of healing men's bodies, and the visible givings of the holy ghost, were bestowed only upon the primitive church, too the intent they might confirm Christ's glory, his doctrine, & our faith for evermore in all that should come after. The use of which to us ward, is that we may know they were certain seals of full authority, wherewith God would have his doctrine confirmed and sealed for ever.   

¶ Of the second.  
IN the Lepre that is healed▪ let six things be considered: his infirmity, the state of his person, his faith, his invocation, his patience, and his confession.  
The infirmity of the Lepre is a punishment of sin: and therefore it putteth him in mind of God's wrath and of his just judgement. For all crosses, all calamities, and what so ever adversity befalleth us in this life, are as it were a sermon from heaven, wherein God accuseth of sin, and showeth his wrath: which most just wrath of GOD, when a man thinketh earnestly upon, without the knowledge of Christ, he falleth into despair. Whereby it often falleth out, that a man either killeth himself, or else pineth away by piecemeal for sorrow. For the conscience of sin suffereth him never too rest, no not one minute of an hour. Let us declare this thing by one example. Oedipus' king of Thebes, because there fell a great plague in his Realm, thought that some heinous wickedness was committed by himself, or some of his. hereupon he called the Priest Tiresias and bade him show by his art of Birdspell, who was the author of so great wickedness, for which all the common weal was attainted with so grievous a plague. In the end Oedipus found it too be himself and none other that had committed this heinous offence. For he had begotten children of his own mother, whom he had unwittingly taken too his wife. For being but a Babe he was cast away by his parents, that he might have been killed. But the shepherd too whom the commandment was given, spared him because he was a trim boy. Afterward growing too man's estate, he fought certain battles for the Thebans luckily: and for his well doing, they both gave him the kingdom and the Queen jocasta too be his wife. By means whereof, not knowing who she was, he married his own mother. Now as soon as Oedipus had knowledge of this his sin by the priest, and saw the whole realm too be attainted with a most grievous plague for his offence, he fell into consideration of God's wrath. And by thinking thereupon, he was driven too despair. In this despair, 〈◊〉 he pulled out his own eyes, lest he might behold the sun. Secondly, being martyred with the conscience of his wickedness, with a great outcry he bade those that stood about him get them away, lest he should hurt the good even with his shadow. Afterwards fleeing his Realm, he lived blind and a beggar, until he perished being swallowed up in despair. His mother jocasta being unable too abide the grief of mind for remorse of her sin, as soon as she knew of her fault, hung herself. So horrible and foul a thing is sin, when a man beholdeth it rightly with the eyes of his heart.  
The state of the Leprous person was very hard: for it behooved him too live severally alone from the company of God's people. For great sorrow whereof, no doubt but many pined away. For not only were they excluded from the fellowship of men, but also they were left destitute of the comfort which they might have had by the preaching of God's word. Moreover, they were distinguished from other men by five marks, which thing increased their sorrow not a little. The first mark was a lose garment cut in two: the second a head uncovered: the third a face muffled: the four a dwelling set from the company of men: the fifth, a public Proclamation, whereby he was proclaimed unclean, as a person unworthy too be conversant among the Israelites with the people of God. And this was the case or state of this Lepre. If he had not had faith in Christ in these evils, he must have been utterly forlorn for sorrow.  
But he came unto christ, and conceived faith. And although he felt himself too have deserved damnation: yet lifteth he himself up at the liberal promise of Chryst. Doubtless he had heard this saying of Christ's: Come unto me all ye that labour and are heavy laden. Doubtless he herd john say of christ: Behold the Lamb of God which taketh away the sins of the world. This Lepre therefore knowing his Physician, conceiveth hope of health, leaning upon christ with assured confidence.  
Through this faith he calleth upon Chryst. For invocation is the natural fruit of faith, as the which can not be made without faith, according too this sentence: How shall they call upon him on whom they have not believed?  
Howbeit in this invocation is propounded a singular example of patience. For the Lepre saith unto christ: Lord if thou wilt, thou canst make me clean. Like as David when he was put from his kingdom, desired with condition to be restored again, if it so seemed good unto God, So here this Lepre leaveth this corporal benefit in the hand of the Lord, who knoweth better than ourselves what is expedient and meet for us.  
Besides that, this prayer hath a singular example of his confessing of Chryst. The Scribes and pharisees did persecute those that confessed Chryst. But this poor man, this despised person, this Lepre, (let the Princes and priests fret as much as they would at it) confesseth Christ, and acknowledgeth him to be almighty, yea and the very Messiah: whose constant confession it becometh us too follow.  
Now is the healing of this Lepre too be looked upon: wherein are many circumstances too be examined, of which every one contains a peculiar lesson. With his hand Christ toucheth the Lepre: he granteth cheerfully that which the leper desireth: he biddeth him be clean by word: the effect, that is too say, cleansing from the leprosy, followeth out of hand: When he hath cleansed him, he gives him three commandments: that he should tell no man, that he should show himself too the priest, and that he should offer his gift according too the law.  
The stretching out of Christ's hand, and his touching of the lepers body was a token of his unmeasurable grace and goodness, by which deed he wonderfully increased the lepers faith. For when he saw the son of God, not only not loath too talk with him, after the manner of other men: but also too have touched his uncleanness with his hand: he was replenished with singular joyfulness of spirit.  
With this touching is joined the grant: I will: The leper saith, if thou wilt: Christ answereth, I will. Hereupon the Lepre concludeth with himself, that he should be made whole by and by.  
Upon the grant he addeth, Be thou clean. By which saying, he declareth his heavenly power, confirmeth his doctrine, and increaseth faith, both in the beholders and in the readers of the story. For too will in Christ, is as much as too do. He hath done whatsoever was his will, both in heaven and in earth. This power of Christ's comforteth against the power of the devil.  
And by and by his leprosy was cleansed. This deed is both a miracle in itself, and a benefit too the people: by which benefit (as it were by a warrant) he giveth us too understand that he is ready too cleanse all men from their spiritual leprosy, which come unto him by Faith.  
Now follow the commandments: First that the lepre tell no body of it. unto this commandment, the Lepre through a certain zeal of publishing Christ's benefits, obeyeth not. In which case he is not a little offended. For he ought not too have rendered thanks too his benefactor according too his own devise, but by obedience rather: than the which there is no sacrifice more acceptable too Christ.  
The second and third commandment follow. Go thy ways, and show thyself unto the Priest, and offer thy gift for a witness to them. This did Christ, that by this means the law of Moses might be satisfied, in which the judgement of Leprosy is committed too the Priests, too cast the infected out of company, and too receive again the healed, by their open testimony. As for that the healed are bidden too offer, it was done for this purpose, that this oblation should be a pledge of their thankfulness towards God, that had received health.  
The Papists which upon this place do build auricular confession, with reckoning up of men's sins, are fools, and do foully deprave the Scripture, wresting it amiss unto a wrong sense. As for the confession which we retain in our churches, I must speak of that elsewhere.   

¶ Of the third.  
THe story that containeth the benefit bestowed upon the Centurion, hath very many lessons, which I will distinguish in numbers, too the intent they may the better be borne away.  
First is too be observed the Image of the two peoples, of the jews, and of the Heathen. First the jew is healed, and then the Heathen man. Whereby we are taught, that Christ's benefits belong indifferently unto all men, and that there is no difference between the jew and the Greek. For like as all have sinned and want the glory of God: so Christ offereth his benefits too all men, too be received by faith.  
2 The sundry states of the jew and the Gentile, is not void of a lesson. The jew was poor, the Heathen man rich. Christ therefore hath no respect of the present estate: he despiseth not the poor man, he rejecteth not the rich man. The jew was a commoner, the Centurion a gentleman. In the kingdom of Christ therefore, the pedigrees of ancestors have no reputation, but faith in Christ, through which all men (be they gentlemen or yeomen) are born the sons of God. The jew was despised in the world, the Centurion a Courtier, and a man of honour, but the Lord esteemeth him most honourable, that hath most faith.  
3 Now let us examine by the circumstances, what manner of faith the Centurion's faith was. That he was an Ethnic and none of the peculiar people of God, it abaseth him sufficiently. He might among men vaunt himself of honour of his Captenship, but his vaunting availeth nothing with God. For as the Lord sayeth in Hieremie: He that boasteth, let him boast in me, which do work mercy, judgement, and justice. The Centurion than presseth not unto Christ without repentance. But acknowledging his own wretchedness, he calleth upon Christ too help his servant, yea & that through unfeigned faith, whereby his love toward his neighbour is also declared. And where as he saith: I am not worthy that thou shouldest enter under my roof. And also, Only say the word, and my lad shallbe whole. He both confesseth himself a sinner, & acknowledgeth Christ too be endowed with the Godhead, upon whom also he believeth. And whereas he addeth. For I also am a man subject under the power etc. He giveth too understand, how easy a matter it is too Christ, through his heavenly power, too help even them that be absent by his only word and will, seeing that he being a man subject under an other man's power is able too appoint his servants what they shall do, & that they do what is commanded them.  
4 Here riseth a question concerning an other man's faith. The Centurion believeth, and his servant is healed. Whereupon we gather this certain lesson, that the godly by their faith may obtain corporal benefits for other folks: but whither any man can be saved with eternal salvation by an other man's faith, it is no question among Christians. For they know that no man is saved without his own faith which may in deed be purchased, when the godly pray for others that God will grant them faith.   

¶ Of the fourth.  
IN this commendation of the heathen man's faith, many things are too be considered. First Christ's admonishment, which is referred too his manhood. For it pretendeth human affections, howbeit without sin. 2 He sweareth, he hath not found so great faith in all Israel. For the jews required not only the word, but also a sign. But this Heathen man, where as he had but a little taste of Doctrine, was contented with the word only. The faith of Marie was more perfect: but it was by reason of more perfect instruction, and of more certain and more signs in numbered. Greater therefore is the Centurion's faith according too some part, but not according too the absolute and full meaning of Faith. 3 We are taught by this place, that faith ought too grow, and too take daily increase. 4 Here christ teacheth of the calling of the gentiles, that they with Abraham, Isaac and jacob, may be gathered into one Church by faith in christ. 5 A foretelling of the rejecting of the jews for their unbelief, with a threatening of punishment. 6 When he sayeth too the Centurion: Go thy way, be it done unto thee as thou hast believed. He signifieth, that all things are possible to him that believeth, according as Christ himself witnesseth in an other place, too whom be honour and glory for ever and ever. So be it.     

The fourth Sunday after epiphany. ¶ The Gospel. Math. viij.  
AND when he entered into a ship, his Disciples followed him. And behold, there arose a great tempest in the Sea, in so much that the ship was covered with waves, but he was asleep. And his Disciples came too him and awoke him, saying: Master save us we perish. And he said unto them, why are ye fearful o ye of little faith? Then he arose and rebuked the winds and sea, and there followed a great calm. But the men marveled saying: What manner a man is this that both sea and winds obey him?  

The exposition of the text.  
THis Gospel setteth again before our eyes the disposition of christ, which is, too be at hand too his servants in perils, and too help them according too the saying of the Psalm. I am with thee in tribulations. Also: Call upon me in the day of trouble, and I will here thee, and thou shalt honour me. After the same manner, the example of the Apostles teacheth us here what is too be done in peril, that is too say, that with the Apostles we awake christ by our faith, too aid us when we crave it at his hand. And this is the sum of this gospel, that christ when his disciples were in danger in the ship through a tempest that arose suddenly, being awaked, rebuketh the sea and the wind, whereupon ensued a great calm, and wonderment to them that beheld it. The places that we will entreat of, are these three.  

1 The variety of the temptations of the godly in this world.  
2 The exposition of the present story with the circumstances thereof.  
3 A most goodly Image of Christ's Church in this world.   

¶ Of the first.  
Because this Gospel maketh mention of the temptation in the ship, I will briefly set forth the kinds of temptations, wherewith men are troubled: and that to the intent that knowing the dangers which environ us round about, we may become the more watchful, least being vanquished with temptations, we abandon our confession and fall from grace. For like as Christ's disciples were tempted among the waves of the sea with loss of their life: so all christians ought (almost every hour) too be afraid of the shipwreck of their faith.  
Of temptations there be many kinds. For either God is the author of the temptation (in which respect it is properly a trial or proof, and not a temptation) or else it proceedeth from the devil, or else it cometh of men, or else the cause of it is in the party himself that is tempted, or else they be things circumstant that trouble him.  
God proveth us to the intent we may be made more tried too ourselves. For he trieth not too the intent too know: for nothing is hidden from him: but to make us know how much we have profited in Godliness. And God trieth men in their manners, in doctrine, and in the signs of his wrath. In manners he tried Abraham when he commanded him too slay his only begotten son Isaac, and too offer him up too him for a sacrifice. And Abraham by obeying God in so hard and difficult a thing, became more tried too himself, and saw the true fruit of his own faith, which is too prefer obedience towards God, before all things in the world. So at this day, the godly are tried by GOD, when (by setting before their eyes the commandments of God, which are the most certain rules of all virtue and good manners) they are made more tried to them selves, through willing obedience. But on the contrary part, those that wittingly and willingly run headlong into sin, and yield unto temptation: become guilty of God's wrath, until they repent and amend.  
Besides this, God trieth us in doctrine, when he suffereth false Prophets too come and too teach divers erroneous opinions. Of which kind of trial, Moses speaketh in the xiij of Deuteron. If there rise up among you a Prophet, or one that saith he hath seen a dream, and telleth you a sign or wonder béeforehande, and the thing that he hath spoken, cometh too pass: and he say unto thee: Let us go and follow strange Gods, and let us serve them (that is too say, if he set up a new manner of worshipping God) thou shalt not hearken too the words of that Prophet and dreamer, because the Lord your GOD trieth you, and that it may be openly known whither you love him with all your heart and all your soul, or no. This temptation is ascribed unto God, in consideration that it is a trial and not a seducing. After the same manner he giveth us his word at this day: but he permitteth many heresies too spring up, to the intent he may by that means try & prove vs, whether we love him in deed by true and sincere faith. Sometime the Lord trieth us in signs, when his setteth forth the dreadful tokens of his wrath, in heaven, in earth, and in the sea: which signs do wonderfully shake the minds of the godly. Of this kind of trial speaketh Moses Exod. xx. be not afraid, for the Lord is come too try you, and that the fear of him might be in you, that ye might not sin.  
The Devil tempteth by falling from the doctrine by presumption in office, by Idolatrous worshippings, & many otherways, of which I must speak the .ij.. Sunday in Lent.  
Men, as well our enemies as friends, do tempt us divers ways: as by doctrine, hypocrisy, example, counsel, promise, and threatening.  
Also man findeth in himself whereby too be tempted, as original sin, and secondly many affections springing out of the same, which egg unto attempt somewhat against god. Sometime a man is tempted of the gifts of the mind or of the body, such as beauty, strength, wit, workmanship, and such other like, are. He that will not be overcome by this kind of temptation, let him think that all things are bestowed upon him from heaven, for the advancement of God's glory, and the commodity of other men.  
Things circumstant do also oftentimes tempt and trouble the minds of the godly: of which some things are before us, as the things that hang over us: some are after or behind as the things that are past: some are at our right hands, as the things that are pleasant: and some at our left hands, as the things that are sorrowful. Before us death threateneth, the dreadful judgement of God vexeth, and hell gapeth with open mouth upon us. After us, or behind us at our backs, are our sins past, which disquiet the conscience of man. At our right hands are riches, honour, and power: which things have thrown many men headlong into endless destruction. At our left hands, are poverty, reproach, contempt, slander, & perils, on sea, on land, at home, and abroad. These kinds of temptations are most grievous: which are overcome by faith, invocation, often lifting up of the heart unto God for help, giltlesnesse of manners: and too be brief, by continual and earnest repentance. Thus much I thought good too speak of temptation in this place, that we might be stirred up too watchfulness and praying, lest we enter into temptation.   

¶ Of the second.  
IN the story of this miracle, these circumstances following are too be considered.  
1 The trial of faith. The disciples have the Lord with them in the ship, & by reason thereof they sail with the more carelessness. How be it, this carelessness was not of very long continuance. For by means of a storm that arose, the ship was overwhelmed with waves. Whereby it came too pass, that they which a little before, were too careless, are now abandoned too the waves of the sea, in a manner ready too despair. Wherefore let no man trust too much too prosperity, but in prosperity let him be afraid.  
2 In this most grievous peril Christ slept, partly with stéep too recreate and refresh his powers that were wearied with labours, and partly to try his Disciples faith: not because that he being the searcher of hearts was ignorant of any thing, but too the intent the Disciples might be better known too themselves. Moreover it is too be believed, that the Lord sléeped for this purpose also, that greater Faith might be stirred up in his Disciples, and that his Disciples being stricken with the greater fear, should call upon him the more earnestly, and set the more by his present aid in the extremity of peril. For if Christ had been awake, he had of his own accord helped them at the pinch as in so great a danger, though his disciples had not prayed him. And albeit that of his goodness and fatherly affection towards us, he be ready too give us all things that be necessary to our welfare: yet is he not wont too give them but at our entretance. For prayer is the ordinary instrument too attain all things that are needful for us of God: which thing is done for this cause, that we should reverence him the true God, creator & fountain of all goodness, and acknowledge ourselves weak creatures, as what (without GOD) neither have, aught, nor ought are able too do.  
3 The working of faith is here seen. For faith is not an idle assent or thought, but it is a stout Giant which overcometh the world as john saith: This is the victory that overcometh the world, even your faith, verily faith overcometh: but yet through the conqueror Christ, whom it possesseth. This faith hath too his enemy the world: that is too weet, sin, Death, the Devil, dangers, and the flesh. On sins side, standeth the Law, conscience, and despair. On faith's side, standeth the Gospel, Christ's sacrifice, and assured confidence. Therefore when the Law assaileth thee with his lightning, smoke, fire, vapours, and thunder: Let faith take the Gospel unto him, and set that between him and the Law. And when the Law saith: Cursed is every one that doth not all the things that are written in the book of the Law: set the Gospel against it, saying: Every one that believeth on the Son, hath life everlasting.  
When Death threateneth death, set thou against him the overcomer of Death, jesus christ, who casting Death in the teeth, saith: Death where is thy sting? Hell where is thy victory? The same in the Gospel of john sayeth: He that believeth in me, shall not taste of Death for evermore, but shall pass from Death unto Life. Then is Death profitable too the godly person: for it is only a passage unto the better life, so little cause is there that the godly should be afraid of it.  
The Devil in deed accuseth and packs up a great beadroll of sins together. But set thou against him the sentence of christ, which sayeth: The Prince of this world is judged already: and this saying of Paul. It is God that justifieth, who then can condemn? If he lay our own unrighteousness too our charge, Let us answer with Paul: Him who knew no sin, made he a sacrifice for sin, that we might be made the righteousness of God in him.  
In likewise the dangers of sin reprove us: for they are as it were a sermon of God concerning sin. But answer thou, that judgement beginneth at God's house, & that the Lord chastiseth every child whom he receiveth unto him, yea and that too the child's behoof.  
The flesh moveth too despair, But make thou the flesh subject too the spirit, and say that fleshly judgement hath no place in this behalf. And so do a thousand things meet us, that will hinder our salvation.  
Can Nero then have gainsaid sin, the Law, Death, and the flesh in manner aforesaid? No verily. For the only children of God have that privilege. The rest are held in bondage under sin, because they are the servants of sin, as which commit sin by maintaining it against the spirit, or rather utterly quench the spirit with it. Whosoever therefore will geinsay sin, the law, death, the devil, the flesh. etc. let him look whither he feel true repentance, let him look whither he have faith and a good conscience, and finally let him look whither he be so framed, that he can prefer the obedience of God, before all the commodities of this life, utterly casting away all purpose of sinning.  
4 christ findeth fault with two things in his Disciples. First with their faintheartedness, because they ought not too have been afraid as long as he was with them: for in as much as they had seen so many miracles of his, they might easily have learned, that it is not possible for him too perish, with whoom christ is present. And secondly with the smallness of their faith: because they believed not that he could do as much sleeping as waking: or as much upon the sea as upon the land, being the maker both of sea and land.  
5 And as in sleeping he showed himself too be man: So here in commanding the winds, he proveth himself too be GOD: both which things do serve the slenderness of our Faith. For his manhood showeth his good will towards us, and his godhead showeth his ableness, which two things are requisite in every free act.  
6 Too be short, christ by this story showeth, that he willed in deed the salvation of men, and especially of them that call upon him. For as it is his will that we should call upon him in our perils: so also is it his will too utter his fatherly affection towards us, in delivering us from danger.   

¶ Of the third.  
THis is a most pleasant Allegory. For here is painted out the state and image of the Church. The sea is the world: the ship is the Church: the wind is the Devil: the Disciples are the godly company of the believers: christ is the truth, and the Gospel is faith.  
First mark here, that before Christ with his Disciples entered into the ship, the Sea was calm: that is too say, the world slept sound in his own sins. But as soon as Christ entered into the ship, there arose a mighty tempest, in so much as the ship seemed too be overwhelmed. But what ensued? Christ the Lord was there present, who could command the sea and the winds. Hereby therefore we may learn, that out of this little ship (that is too say the Church) there is no safeguard. howbeit we must look well about us here, that we take not our enemies ship for the true ship. The enemies ship is both better decked outwardly, and of greater receipt within. But the true ship hath her decking inwardly, and it hath a much more stately master, namely the holy Ghost. All the mariners that it hath, are godly: It hath the word of God and the sacraments in right use and obedience too the ministery. And with these treasures this ship holdeth itself contented in so great waves.  
2 It is too be observed, that this ship saileth not in the calm sea, but is tossed in the waves which driveth it hither and thither: which thing too be most true, the story of the world showeth. When GOD had made the world, he put this ship in the mids of it. And by and by the devil, the enemy of God's son, tossed it with storms: and from thence forth it was miserably turmoiled, unto the time of Noah, and after Noah, too Abraham's time: from Abraham too Moses' time: and from thence, until Christ's time, who too the intent too save this ship, came into the world. Yet ceased not the waves thereof as then. But what is the cause that the world cannot abide this little ship? for that the Church reproveth the works of the world, that is too say, blameth the worldly wise men of folly: condemneth the righteous men as guilty of sin: and advanceth not the rich men: but pronounceth them unhappy and wretched, unless true godliness be the governor and ruler of their riches.  
And this is it that Christ promised, when he said: The holy Ghost shall reprove the world of sin, of righteousness and of judgement. What had Abel offended against Cain, who horribly murdered him? john answereth. Abel's works were good, and his brothers were evil. What did Noah? What did Hieremie? What did Esay? What did Christ? and too be short, what did so many martyrs from the beginning of the world unto this day? They would have brought the world back from darkness unto light, that men renouncing worldy lusts, might live godlily, honestly, and uprightly in the world. This is the thank that the world is wont too requite his benefactors withal. For it would drown them in his waves. howbeit all things fall not out as he would wish: he cannot destroy this little ship utterly: for out of the blood of the martyrs spring up other new martyrs again.  
We may therefore learn hereby a holy art against the stumbling block of persecution and fewness. If the tossing of the ship trouble thee: have an eye unto Christ, who is present at hand in the ship. If the fewness trouble thee: have an eye too the Ark of Noah, too the Sodomites, and too the rest of the whole world. Those things that are best, did never like but the fewest. The Church at the beginning was very small: in the mids it was biggest: and in the end it shallbe so small again, that what with the malice of the Devil, and what with the lewd doctrine of Devils, and what with wicked manners, it may seem overwhelmed with waves.  
In these waves therefore let us learn too waken Christ with our calling upon him, who is never away from his ship, but guideth it with his holy spirit, his word, his sacraments and his discipline. Too whom with the Father and the holy Ghost, be honour and glory world without end. Amen.     

The .v. Sunday after Epiphany. ¶ The Gospel. Math. xiij.  
HE put forth another parable unto them, saying. The kingdom of Heaven is like unto a man which sowed good seed in his field: but while men slept, his enemy came, and sowed tars among wheat, and went his way. But, when the blade was sprung up, and had brought forth fruit, than appeared the tars also. So the servants of the householder came, and said unto him: Sir didst not thou sow god seed in thy field? from whence then hath it tars? He said unto them the envious man hath done this. The servants said unto him, wilt thou then that we go and weed them up? But he said, nay: lest while ye gather up the tars, ye pluck up also the wheat with them: let both grow together until the harvest, and in the time of harvest, I will say too the reapers: gather ye first the tars, and bind them together in sheaves too be brent: but gather the wheat into my barn.  

The exposition of the text.  
OCcasion of this Gospel, was given by Christ's hearers, of whom some were Hypocrites, who notwithstanding liked very well of themselves, that they were accounted of Christ's flock: and other some were sincere and good: How be it because they saw a confused mixture of the good and evil together, their minds were not a little troubled. Too the intent therefore that the Lord might both warn the one of their hypocrisy, and of the punishment that should one day ensue for it, & raise up the other too steadfastness and unvanquishable confidence, by laying before them the separation and reward that was too come: he propounded this parable unto them. Whereof the meaning is this: that the evil must be mixed with the good in the church, as long as this world standeth, which in the end of the world shall be separated one from another: so as unto the godly may be rendered reward, and unto the wicked deserved punishment. This Gospel therefore serveth too this purpose, too put the hypocrites in fear, and by setting forth their punishment too provoke them too repentance, and too comfort the godly, arming them too the sufferance of evils. And the places of this Gospel are four.  

1 What manner of kingdom Christ's kingdom in this world is.  
2 Of the enemies of this kingdom.  
3 The prayer of Christ's disciples against the enemies, & why God suffereth enemies in his Church.  
4 Of the punishment of Christ's enemies, and of the reward of the godly.   

¶ Of the first.  
THe kingdom of heaven is taken diversly in scripture. For first when john sayeth: Repent and amend, for the kingdom of heaven is at hand: the kingdom of heaven is none other thing than the newness of life, whereby GOD setteth us up again into the hope of blessed immortality. For delivering us out of the bondage of sin and death, he taketh us too himself: that wandering as Pilgrims upon the earth, we may before hand possess the heavenly life through faith. Therefore where as he sayeth, the kingdom of heaven is at hand: he meaneth that the restoring of us unto blessed life, yea and the very true and everlasting felicity is offered to us in Christ. Besides this, it signifieth the Gospel of Christ itself, whereby the Citizens are gathered together into the kingdom of heaven, as when the Lord saith: the kingdom of heaven is within you. Thirdly it signifieth the fruit of the Gospel preached in the hearts of the godly: and then it is (as Paul defineth in the xiv. too the Romans:) righteousness, joy, spirit, and peace of conscience. Fourthly it signifieth the felicity too come, in everlasting life after the judgement: as when Christ promiseth it should come too pass, that many shall come from the East and from the West, and sit down with Abraham, Isaac, and jacob in the kingdom of heaven. Fifthly it signifieth the very visible Church itself in this world, wherein are good and evil mingled together until harvest time: that is too say, till the end of this world. In this signification is the kingdom of heaven taken in this Gospel: of which kingdom I will now speak a few things out of this present parable. The kingdom of Heaven is like a man that sowed good seed in his field. etc. The man that soweth, is christ, very God and very man. The field is the world. The seed are the children of the kingdom. Each of these three do teach many things.  
For first when christ is called a sour, these things are meant thereby. First how great the dignity of the Church is, which hath the son of God too her founder. Secondly, that the wise of the world do not sow the church (for that belongeth alonely unto christ) and therefore that it is not preseved by the wisdom of the world. thirdly, that it is the office of christ too sow, that is too say, too teach righteousness and eternal salvation. Fourthly, that no man can become good seed, (that is too say, be justified and renewed too eternal life) without christ the sour.  
Secondly in as much as the world is called Christ's field, many things are offered us too think upon. first, that no any one kingdom of the world, not Italy, not Greece, not jewrie, no nor any other nation under the sun, can claim too itself alone too be the Lords field. For all the whole world is that field, wherein christ the sower soweth this seed. Wherefore, like as no nation, no nor any may justly complain that he is shut out of the kingdom of heaven: so no people can (as I said) challenge this glory too itself alone. Secondly, here it is seen that God's mercy is infinite, who offereth Christ's benefits (that is too wit, wisdom, justification, sanctification, and redemption) too all men throughout the wide world.  
Thirdly. It is to be observed, why the world is called a field. For under this Metaphor is signified that manuring is needful. For as this field is too be tilled by the preaching of repentance: so is it also too be watered with the blood & spirit of christ: otherwise the seed is choked, and so perisheth.  
The seed in this place signifieth, both that which is sown, and that which groweth. What is sown? Christ's Gospel: which as it offereth free remission of sins: so it requireth a continual repentance. This seed (that is too say, Christ's Gospel) the field receiveth by faith. But it is cherished and preserved by the holy Ghost, that it be not drowned by the storms of the flesh, and of persecution, and so die and come too nought. again, that which cometh of the seed is called seed also: namely the Wheat itself, that is too say, the children of God. For the word of God or the Gospel, is that incorruptible seed, whereof we grow again the children of God.  
This therefore is the description of the kingdom of Heaven, that is too say of God's Church in this world. Whereby we are taught, first that the Church is not the work of any other man, than of the Son of God. And therefore right fond is the Pope, when he braggeth himself too be the sour of this Church. And secondly, that this Church is not builded by man's doctrine, but only by the Gospel of jesus christ, which whosoever do teach purely, are the woorkfelowes of christ the sour.   

¶ Of the second.  
THis Parable teacheth that Christ's kingdom shall always have enemies, in like wise as the first promise also telleth in the third of Genesis. The seed of the serpent shall lie in wait for the seed of the woman. How true this is, the story of the Church from thenceforth that the seed was promised, unto this present day, teacheth us. wheresoever is an able, there is also some a Cain. Wheresoever is an Isaac, there is also an Ishmael. Where as is a jacob, there is also some Esau or other. Whereas is a David, there is also a Saul. Whereas is a Christ, there is also a judas. Whereas is Paul, there is also some Nero. And we must not look too have it otherwise. For Satan lieth always in wait for Christ's church, which he endeavoureth either utterly too abolish, or else too defile it with wicked doctrine and manners.  
But when come the enemies? When men sleep then cometh the enemy and soweth darnel. By this sleep are noted both the ministers of the word, and also the hearers thereof. The ministers of the word are said too sleep when they do not their duty faithfully in teaching things that are wholesome: in admonishing those that seem too be slothful: in rebuking those whom they see not too walk the right way too the truth of the Gospel: in comforting the fearful consciences: and in confuting erroneous opinions which fight with the foundation, that is too say: the articles of our faith. The hearers also are said too sleep, when they either hear the word negligently, or else were cold and by little and little fall away, as we see many do now a days.  
When men sleep so, then cometh the enemy, and that because he is the enemy of Christ, whose kingdom (that is too say, the Church) he desireth too waste, and too enlarge his own kingdom by lying and murder.  
What doth the enemy? He soweth in the lords field. What? First, false and heretical doctrine fight against the Articles of our faith. And this practice he began in Paradise, continuing it on still in all ages. For wheresoever the true and sincere doctrine of the gospel is preached, there also is the enemy at hand, too poison the fountains of our Saviour with his own venom, least men should draw salvation out of the pure fountains of our saviour. Secondly he soweth contempt of the word in many. Of these seeds spring up Darnel, that is too say naughty children, as are first Hypocrites: secondly Sophisters: thirdly Tyrants: four blasphemers: and fifthly wicked men. And all these knitting their powers together, assault the church, that is too say, that little silly flock of Christ's.  
But what meaneth it that he saith, that the envious man having cast his seed of Darnel in the Lord's field, went his way? Doth the Devil departed from Hypocrites, Sophisters▪ and Tyrants? In no wise. But he is therefore said too go his way, for that he putteth on another face. He will not seem an enemy, but the spirit of God & an Angel of light, as it is too be seen in the Anabaptists, who make great boast of God's spirit, and of secret Revelations, when as notwithstanding, they be deceived by the sleights of Satan.  
And so this second place teacheth, first that the church hath her enemies even in the mids of the field, that is too say in the outward society of the church. Secondly it admonisheth us that we consent not to our enemies. thirdly, that we may learn too discern the enemies from the true Citizens of the Church. Fourthly it warneth us, that after the example of many, we should not either altogether fall utterly from the Church, or be offended at the calamity of the Church, which in this life is set open too the injuries of so many enemies.   

¶ Of the third.  
THe servants come too the master of the household, and say: Didst thou not sow good seed in thy field? By this 〈◊〉 of the servants too the ●aister of the house, is signified the prayer of the godly for the Church, against sects & stumbling blocks in the Church. For as the godly do continually pray for the prosperity and welfare of the Church: so do they pray that no evil or hurtful things may befall it: which thing is too be seen everywhere in David's Psalms. Ask those things (saith he) which are for the peace of Hierusalem: so might they prosper that love thee. contrarywise. Let mine enemies be confounded (sayeth he) and let them be destroyed that would me evil. Also in the seventh Psalm: Let his work turn upon his own head, and let his wickedness light upon his own crown.  
But how can this stand with Christ's commandment, who bids us too pray for them that curse us & do us wrong? The prayer of the Church against her enemies hath always a condition of Repentance and Conversion annexed unto it. For the meaning thereof is, either that they may be converted unto repentance, or else that they may be confounded & perish, that they may not always crack blasphemies against God, and be troublesome too God's saints. We must therefore pray for our enemies, that they may be converted, we must pray against them, that they may be confounded & disappointed of their devices, whereby they practise myschéefe against Christ's Church.  
Wilt thou (said his servants) that we go and pluck them up by the root? too whom he said, No: but let them both grow together least in gathering the darnel ye pluck up the Wheat therewith▪ 〈…〉  
  

¶ Of the fourth.  
ANd in the time of harvest, I will say too the harvest folk: first gather ye together the darnel, and bind it together in bundles too be burnt, but gather the wheat into my barn. Here he preacheth of the separating of the godly from 〈…〉 curse of all creatures: which punishment how horrible it is, no tongue is able too express. Besides this, they shall be punished with double fire: namely with the fire of evil conscience, the torment whereof shall never have end: and with fire burning the body and not consuming it: for the body being adjudged too eternal torture, shall feel everlasting fire. If we thought upon these things earnestly, we would not be so cold in matters of our salvation.  
In the sentence given upon the godly, is set forth a double reward: namely the blessing of the father, & his inheritance of God's kingdom. The one is set as contrary against cursing, and the other is set against eternal punishment. We may therefore gather a double argument hereof. One of the punishment of the ungodly, and the other of the reward of the godly. And either of them both (if it be thought upon as it ought too be) is effectual too work in us the fear of God and true and continual repentance.  
By this means therefore all the whole Parable aimeth at this mark: that the ungodly should leave his own way, whereby he sinneth: that the unrighteous should leave his thought, whereby he despaireth of the forgiveness of his sins, and (according too the saying of the Prophet) be converted too the Lord, because he is ready too forgive. In this readiness nothing wanteth: but there is in it almighty mercifulness, and merciful almightiness, too whom be glory for ever. Amen.     

The Sunday called Septuagesima. ¶ The Gospel. Math. xx.  
THe kingdom of Heaven is like unto a man that is an householder, which went out early in the morning too hire labourers into his vinyeard. And when the agreement was made with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw other standing idle in the market place, and said unto them: Go ye also into the vineyard, and whatsoever is right, I will give you. And they went their way. again, he went out about the uj and ix hour, and did likewise. And about the xj hour he went out, and found other standing idle, and said unto them: Why stand ye here all the day idle? They said unto him: Because no man hath hired us. He saith unto them: Go ye also into the vinyeard, and whatsoever is right, that shall ye receive. So when even was come, the Lord of the vineyard said unto his steward: Call the labourers, and give them their hire, beginning at the last until the first. And when they did come that came about the eleventh hour, they received every man a penny: But when the first came also, they supposed that they should have received more, and they likewise received every man a penny. And when they had received it, they murmured against the good man of the house, saying: These last have wrought but one hour, and thou hast made them equal with us which have born the burden and heat of the day. But he answered unto one of them, and said: Friend I do thee no wrong: didst thou not agree with me for a penny? Take that thine is, and go thy way: I will give to this last even as unto thee. Is it not lawful for me to do as me listeth with mine own goods? Is thine eye evil because I am good? So the last shall be first, and the first shall be last. For many be called, but few be chosen.  

The exposition of the text.  
THis Parable setteth before our eyes the image of the Church. For therein is showed how the Church (which is likened too a vineyard) is dealt withal. For as the workmen are in respect of a vineyard: so are men in respect of the Church. The workmen are called into the vineyard, some sooner, and some later. Some labour much and long time, & some labour little and short time. So of men, some sooner, some later, are gathered into the Church by the preaching of the Gospel: and they work some more, some less. Moreover, as the householder giveth too some their days wages upon covenant, and unto other some as much of his own good will: so in likewise our heavenly Father is a like bountiful too all that labour in his Church. again as the householder biddeth the proud and stubborn go their ways, and maketh much of those that take his liberality in good worth. So God the father rejecteth those that seek reward of works, whereas he bestoweth eternal life upon those that depend upon his free and frank good wil And so the meaning of this Gospel is, that no man either trust in his own works, if they be many: or despair if they be none: but only depend upon the goodness of God, walking in the fear of the Lord. And hereof may three places be made.  

1 That every Christian is hired into the lords vineyard too work.  
2 A general doctrine concerning good works, and the reward of good works.  
3 Of Christ's saying: So shall the last be first, and the first be last: many are called and few chosen.   

¶ Of the first.  
THe Church of God is in the scriptures oftentimes called the Lords vineyard: and that, first because the Lord hath chosen it, and vouchsafed too make a covenant of grace and everlasting salvation with it, and bestowed innumerable benefits upon it, and hath planted and furnished it. All the whole Church is a vineyard: and all Christians are the vine branches, which in an other respect are also called workmen. Secondly this naming of it, showeth how much the Lord esteemeth his Church: for no possession is more precious than a vinyeard. Neither doth any require greater or more continual labour.  
Thirdly when as the Lord calleth his church a vinyeard, he commendeth his own care and earnestness towards us. Fourthly this name signifieth, that we have need of continual looking too, and of continual care and that the Lord had need too put too his hand, if he mind too have true & fruitful vine branches. Fifthly that they which are received into the church, are bound too bring forth good fruit. For as the vine branches do bring forth good grapes, & not wild grapes: so Christians must do the works of the spirit, & not of the flesh.  
Now is too be seen, how every Christian must behave himself in the Lord's vineyard. For as there be sundry duties in a vineyard, for one planteth, another watereth, another shreddeth, another bindeth, another underproppeth, another diggeth, and another dungeth the earth: So are there sundry vocations and offices in the Church, according too the diversity whereof, men must labour in the Church. The Lord appointeth unto every man his task, according too his own wil For like as in a vineyard, the householder giveth to one man a shreddinghook, too another a spade, and too another a knife or a hatchet: So in the church one is appointed of God too be a preacher, another too be a magistrate, the third too be a householder, the fourth a teacher in a school, another to be a scholar, and another too be a craftsman, and so forth.  
But here every man in his labour must consider three things. First whither his labour be profitable in the vinyeard, and commanded him by the householder. Secondly what is too be avoided of him in his labouring. Thirdly what, and how it is too be done.  
Wither thy labour be profitable, & commanded thee by the householder, thou mayst know by two things: namely by the commandment, and by thy calling. Every labour that maketh too the planting, watering, cherishing, and preserving of this vineyard, hath a commandment: that is too wit: the labour that serveth too the glory of God, the edifying of the church, & the harbroughs of the church, that is too say, common weals and households: is commanded by God in the first table and in the fourth commandment. Besides this, it is not enough that thou art commanded too labour, unless thou be enabled too labour in lawful vocation. For he that taketh upon him too labour in the vineyard without calling, is rash and bringeth forth no fruit.  
In labouring thou must beware, first that thou be not proud if thou seem too thyself too labour more, or also better than another man. secondly, that thou have not an eye too the reward of thy labour performed, but too the commandment of the householder, who hath set thee in the vineyard, too the intent thou shouldest work. thirdly, that thou despise not such as work less than thyself. And four, that thou grudge not against the master of the house, though he apéer liberal to them that seem too have wrought less than thou.  
What is to be looked unto, and continually too be thought upon while thou art working? First it behoveth every man too think he is brought into the Lords vinyeard, not too be idle, but too work. For in the lords vinyeard there is no room for sloth and sluggishness. No man can (without displeasing the master of the house) put over his task too another man. Therefore whosoever is brought into this vinyeard, let him labour lustily without deceit. For cursed is he that doth the Lords work deceitfully. Secondly in labouring let him think he standeth in his master's sight, who not only beholdeth the outward doings: but also seeth the secrets of the heart, and esteemeth the work by the meaning of the heart, rather than by the effect of the work. Thirdly this looking on of the master, shall stir up the labourer too work heedfully, that he may with a cheerful mind bear out the heat and burden of the day. Fourthly an eye is too be had too nothing else, than too the goodness of the householder God which commandeth too labour: and that one thing alone will encourage a man too go through with his task lustily. Fifthly when thou hast done all that thou canst do, thou shalt say, thou art an unprofitable servant. For if thou either be proud because thou camest sooner into the Lords vineyard, or despise others that may seem too have wrought less than thou, or murmur against the goodman of the house who is alike liberal to others as too thee: thou shalt here. Friend I do thee no wrong, didst thou not covenant with me for a penny? take that is thine own, and go thy way: Is it not lawful for me too do with mine own what I list? Is thine eye evil because I am good? Three things are here found fault with in the murmurer. First that he presumeth upon the worthiness of his work. Secondly that he doth not commend and set forth the liberality of the householder, but rather blameth him for it. Thirdly that he envieth other men for the bountifulness of the liberal householder towards them. Such are all they that seek too justify themselves by works, being utterly void of faith.   

¶ Of the second.  
TO the intent we may the more distinctly understand the doctrine of good works, three things are to be thoroughly weighed. First what things are requisite to the account of good works. Then what are the causes of good works: and thirdly why God hath added so many & so notable promises unto good works, and why he vouchsafetheth rewards unto them.  
As pertaining too the first five things are requisite, that a work done by man may worthily be called good. One is commandment. Another is Christ's spirit. The third is faith. The fourth is a right end. And the fifth is grace, wherethrough the default is taken in good worth.  
Now that too the ratifying of a good work, commandment is required, it is manifest by these four things: by our own state, by the commandment, by the forbidding, and by the manner of worshipping God.  
Our state is that we should be the servants of God, and he be our Lord God. Wherefore as it is his prerogative, too command us what we shall do: so is it our duty, too follow his will as the most certain rule of our duty.  
The same thing teacheth the commandment. Ezech. 20. Walk ye in my precepts, and keep my judgements, and do them▪ Esay. 48. I am the Lord thy God that teacheth thee profitable things, and maketh thee walk in the way that thou walkest. Hierem. 33. I have made thee a watch man over the house of Israel, thou shalt hear the word out of my mouth, & thou shalt do my message too them from me.  
The forbidding is manifest. Deut. 12. ye shall not do every one of you what seemeth right too himself. Ezechiel. 20. Walk not in the commandments of your fathers.  
The manner of worshipping God, requireth that the work that should please him, should be commanded by him: and thereupon the Lord telleth us plainly, it is too no purpose too worship him with the commandments and doctrines of men. And Esay. 29. It is named one of the wickednesses for which the Lord threateneth evils unto his people, that they worshipped him with the commandments of men, wherefore Paul Col. 2. doth manifestly condemn all wilworshipping.  
Hereby therefore it is evident, that too the ratifying of a good work, the commandment of God is requisite. Therefore let the word of God be our lamp too shine before us in all our doings.  
Secondly, unto the ratifying of a good work, is required Christ's spirit. For whosoever be led by the spirit of God, they be the sons of God. The spirit of the flesh defileth the work, in so much that they which are in the flesh, cannot please God. Then have we need of the spirit that regenerateth us into new men, without the which neither we nor our works do please.  
Thirdly is faith required. For by faith the person is reconciled too God, and made righteous. Through faith then are our works also acceptable. For without faith it is impossible too please God. For whatsoever is not of faith, is sin.  
Fourthly is required a right end, too the goodness of the work, according as these words of Augustine testify. Know thou (saith he) that virtues are too be discerned from vices, not in working, but in end. The working is that which is to be done, and the end is that for which it is too be done. Therefore when a man doth any thing wherein he seemeth not too sin, if he do it not too that end for which he ought too do it, he is convinced too sin. And it is meet that the uttermost end of all our doings, be the glory of God, under which many other are often times ordained.  
Fifthly too the accomplishment of a good work, is required grace, whereby the default is taken in good worth. For although he that is justified by faith, doth not fulfil the law of God, but rather findeth many blemishes in all his works: yet do his works please God in deed, and what fault so ever is in them, that doth grace cover.  
These are the five things therefore that are requisite too the ratifying of a good work, without which the work can in no wise be called good before God. Now, which I promised in the second place, I will recite the causes that may move thoroughly too do good: and they are in all, three: necessity, dignity, and reward.  
Necessity is of five sorts: that is too wit, of commandment, of det, of keeping faith, of eschewing punishment, and of conversion. The first necessity is God's commandment, whereunto all reasonable creatures ought too obey. And Paul saith. This is God's will, that you should be made holy. The second necessity is debt, whereof Rom. 8. we are debtors too GOD and not too the flesh. For we are not masters of ourselves, but we are his who hath redeemed us with his precious blood. The third necessity is faith, which cannot be kept as long as we follow sin against conscience. whereupon Paul saith. If any man have not a care of those that are his, and chiefly of those that are of his own household, he hath renounced the faith, and is worse than an Infidel. Fight thou an honest fight, having faith and a good conscience. The fourth necessity is the eschewing of punishment. For their iniquities (saith David) thou punishest the children of men. The fifth necessity is conversion. As truly as I live (saith the Lord) I will not the death of a sinner, but that he should convert and live. For when a man turneth too amendment, he is quickened again, and regenerated into a new man, that he may from thenceforth mortify the deeds of the flesh, by the spirit. Rom. 8.  
The second cause of good works is dignity. For those that be justified, are the children of God: they are gods holy temple, they are kings and priests, anointed of the holy Ghost. Who being endued with righteousness, ought too set forth God with mind, voice, confession, and conversation.  
The third cause is reward, that is too say, the recompensing of the patience and obedience of the believers towards God. For God promiseth reward: which we must look for by faith, not having any respect too the works that we have done, but too the free promises. So in the eleventh too the hebrews, Moses is read to have had respect to the recompensing. Therefore when GOD promiseth recompense, we must do two things. First we must acknowledge the unworthiness and imperfection of our own work. And secondly we must steadfastly believe, that God the promiser is true of his promises, trusting wholly too the goodness of him that promiseth, and not too the worthiness of the work.  
In the third place, I propounded it as a thing to be thoroughly weighed, why God added promises too good works, & why he vouchsafeth too reward them. The causes of this matter are chiefly five.  
The first is, that they might be testimonies of God's providence. For GOD will have it known, both that bodily goods are things by him created, and also that they are not scattered by chance, but that they are given by him, and preserved by him for the church, according too this saying: He filled the hungry with good things, and the rich he sent empty away. The second is, that they should be witnessings that God will preserve his church even in this life. Whereupon 1. Tim. 4. Godliness hath promises both of this present life, and of the life too come. The third is, that God will, that both bodily necessity shall be a putting of us in mind of Faith, Prayer, Hope, and thanksgiving: and also that these good things should be craved by Faith, and waited for by patience. The fourth is, that they might put us in remembrance of the promise of grace. For corporal benefits are unto the faithful a sealing up of grace. The fifth is, that God will have both these things done: namely his Church too be subject too the cross, and also too be preserved even in the mids of peril in this life. Both these things are showed in the .37. of Esay: O Lord our GOD save us from the hand of Sennacherib, that all kingdoms of the earth may know, that thou only art the Lord.   

¶ Of the third.  
THis sentence wherewith the Lord closeth up this parable, is too be marked with heed. So shall the last be first, & the first be last. Why so? For many are called, and few be chosen.  
The proposition of this sentence, which is an awk thing too reason, as it raiseth up the weak hearted that acknowledge their infirmity: So it casteth down the proud Hypocrites swelling in opinion of their own righteousness and holiness, and beateth them flat unto the ground, as it were a thunderbolt from Heaven. But who are those first? and who are the last? Those that are first with themselves in their own opinion, and in the estimation of their own works, shall be last with God: that is too say, of no value, yea rather men damned by the just judgement of God. They be last with themselves, which in good earnest acknowledge their own vileness and infirmity, as which feel them selves too have no desert; and these shall be first with God, that is too say, accepted with God, so that they lean unto christ the Mediator, by steadfast faith.  
The meaning of this sentence, Many are called, and few chosen, teacheth two things: the one is, how great is the goodness & mercy of God, that calleth all men too the knowledge of his son, by his gospel. The other is, how great is the unthankfulness of men, of whom so few are found that are chosen, that is too say, godly, sincere, and practising earnest repentance. For there are few that renounce their own works (yea & themselves) altogether, and that trust only too God, and glorify him in mind, talk, confession, and conversation. This sentence therefore admonisheth us, first too acknowledge the benefit of God that calleth us by the Gospel: secondly too detest the unthankfulness of the world, which accepteth not the benefits offered: & thirdly too join ourselves too those few in repentance, faith and true invocation, which receive the Gospel sincerely too the glory of God, too whom be honour for ever. Amen.     

The Sunday called Sexagesima▪ ¶ The Gospel. Luke. viij.  
WHen much people were gathered together, & were come too him out of all Cities, he spoke by a similitude. The sower went out too sow his seed: and as he sowed, some fell by the way side, and it was trodden down, and the fowls of the air devoured it up. And some fell on stones, and assoon as it was sprung up, it withered away, because it lacked moistness. And some fell among thorns, and the thorns sprang up with it and choked it. And some fell on good ground, and sprung up and bare fruit an hundredth fold. And as he said these things: he cried: he that hath ears to here, let him here. And his disciples asked him saying: What manner of similitude is this? And he said: Unto you it is given too know the secrets of the kingdom of God, but too other, by Parables: that when they see they should not see, and when they hear they should not understand. The Parable is this: The seed is the word of God: those that are beside the way, are they that here: then cometh the devil, and taketh away the word out of their hearts, least they should believe and be saved. They on the stones are they, which when they here, receive the word with joy, and these have no roots, which for a while believe, and in time of temptation go away. And that which fell among thorns are they, which when they have herd, go forth, and are choked with cares and riches, and voluptuous living, and bring forth no fruit. That which fell in the good ground are they, which with a pure and good heart, here the word and keep it, and bring forth fruit through patience.  

The exposition of the text.  
This Gospel containeth a goodly image of the church militant in this world, and springing of the incorruptible seed of God's word, in the visible company whereof, how many and how sundry sorts of hearers there be, he peinteth out by the similitude of the natural seed. For he beareth witness that it happeneth alike too the heavenly seed, as is wont too happen too the natural seed, cast into the ground. For like as all bringeth not forth fruit that the husbandman casteth into the ground, no nor scarce the fourth part of it: Even so the word of God hath sundry hearers, in very few of whom it bringeth forth wholesome fruit. hereof are three places.  

1 The exposition of the Parable.  
2 The divers sorts of the hearers of God's word.  
3 As concerning the Lords saying: He that hath ears too here, let him here.   

¶ Of the first.  
THe causes why the Lord spoke unto the people in parables, are many. The first may be the foretelling of the Prophets. For the Prophets had foretold, that when Christ came, he should teach the people in parables. And it was a very ancient manner of teaching, too teach in parables and similitudes. Secondly, for that this kind of teaching doth wonderfully enter into the eyes and minds of men. Thirdly, because the things that are taught by such kinds of images and tokens, do help the memory, that the doctrine by them (as it were by tokens of remembrance) may be sent out too all that shall come after. Fourthly also, Parables do assuage the over hard rebukes, and as it were hide them with a certain veil, that they may the less offend. And yet afterward being conceived & understood in the mind, they teach and do as much as plain doctrine, and yet they touch no man openly. Finally the parts of this parable, are the sour, the seed, the fruit, and the ground.  
The sower is God: who although he cast his seed into the ground by men: yet notwithstanding he is present with them himself, and worketh with them. By reason whereof the ministers of the word are termed Gods helpfelowes: by which name, both things are meant, that is too wit, that both GOD doth work after his own manner, and that men as workfellows do bestow their labour in God's behalf. Here we may learn two things. First that the seed is precious and noble. For we see in the world, that the excellenter the seed is, so much more cunning and skilful persons are set too lay it into the ground. If the kings of the world together with the wise men of the world, were said too be the layers of this seed into the ground, all men would wonder at it, & all men would be very desirous too know this seed. But now is God become the sour here: and the stewards of God's mysteries are here present. And therefore it must needs be, that this sowing is both an earnest and a noble sowing above all others. The other thing that we may learn hereby, is that it is a great fault, and worthy too be punished with most grievous punishment, either to receive the seed of the sour God, into a ground (that is too say a heart) not tilled before with the plough of the law: or when it is received, not to cherish it with all the attendance, carefulness, & diligence that may be, so as it may grow and bring forth most acceptable fruit too the sour.  
The seed is the very word of God, and not of man: which séed the only begotten son of God hath brought out of the bosom of his father. This seed is lively: wherefore if it seem at any time not too bring forth fruit, it is not the fault of the seed, but of the ground. They that either corrupt this seed as heretics do: or choke it, as hypocrites do: or keep it down by force, as tyrants do: or thrust in other in steed of it, as the papists do: shall one day feel the just wrath of God, who as he hath given pure seed, so also will he have the same kept pure, and in no wise corrupted. And this seed hath he left with his Church too keep, laid up in the treasures of the Prophets and Apostles.  
The fruit that this seed bringeth forth, followeth the nature of the seed when it is grown up. For first after it is laid into the ground, there springeth of it repentance, that is too say, an amendment of the former wicked life. For like as some excellent seed being conceived in the bowels of the earth, doth by his own power kill the weeds that overgrew the ground before: so this seed doth by true remorse, kill the shrewd weeds, (that is too say sins) which the Devil hath sowed in man's heart, so as they may not hear deadly fruit unto damnation, as they did before. again, this seed together with healthful repentance, bringeth forth faith, the fruit whereof is most acceptable too God. Out of this faith, as out of the ear of the corn, come forth seeds, that is too say, children of GOD, according too this saying: To as many as believed, he gave them power too become the children of God. These (as saith saint Peter) are borne again, not of corruptible seed, but of incorruptible seed, by the word of the living God that continueth for ever. The children of God being so borne of God's incorruptible seed, do bring forth their fruit, that is too wit, good works and patience, wherewith the Lords fruitful field flourisheth even until harvest.   

¶ Of the second.  
BY the manner of the seed laid into the ground, a man may gather four kinds of hearers of God's word. For the seed that is laid into the ground, either is not conceived in the bowels of the earth, or else is conceived with fruit, howbeit such fruit as out of hand withereth and perisheth: or else with fruit that endureth too the harvest. And this variety happeneth by reason of the nature of the soil. For if the seed light into the way, it taketh no root, but is either trodden down with feet, or devoured by the birds. If it light upon stony ground, because it taketh no deep root, it perisheth as soon as it cometh up. If it light among thorns, the thorns choke it, and it dieth without profit. If it light upon good ground, it beareth fruit, and that plenteously. hereupon our Lord concludeth manifestly, that there be four sorts of hearers, of which I must now speak in order.  
The first kind of hearers is set forth in this wise in the Parable, Some fell in the high way, and was trodden with feet. The Parable is thus expounded by the Lord. Those that are by the high way, are those that here the word, and anon cometh the Devil, and taketh the word out of their hearts, lest they should believe and be saved.  
In this exposition many things do meet together, worthy too be considered. First, what is the cause that it beareth not fruit, namely because the ground is hard and dry, that is too say, the hearts of the hearers are stony and hard, so as they give no place too the word. men's hearts wax hard by accustoming themselves too sin, by hope of scaping without punishment, by Epicurishe thoughts, by innumerable examples of such as sin, and by the crafts of the Devil. And whereas the Lord saith, that the ●éede was sowed in their hearts, it is as much as if he had said, that the vice & lewdness of men is the cause why it is taken out of their hearts. Therefore they do God wrong, that ascribe their damnation unto him. For he being merciful unto all men, casteth his seed into the ground, that is too say, sendeth preachers too teach his gospel: but through men's default it cometh too pass that it is trodden under foot without fruit. Secondly it is too be marked advisedly, that the devil is said too come and take away the word out of their hearts. Whereby we gather, that this enemy of our salvation (according as hungry birds are wont too do in seed time) as soon as the doctrine cometh abroad, is at hand▪ and steps in, to catch it up before it can conceive moisture and shoot forth. That this is the continual endeavour of Satan, the story of all times teacheth us, and Peter testifieth when he saith: that the Devil goeth about like a roaring Lion, seeking whom he may devour. For in like wise as he set himself against our first parents, and that by taking God's word out of their hearts: so employeth he himself wholly with like endeavour at this day, that the word which is preached, may abide fruitless with the hearers. Thirdly, it is to be observed, that the Gospel is the preaching of salvation. For when he saith that the Devil taketh the word out of the hearts of the hearers, lest any should be saved: he declareth sufficiently, that the word of God is appointed too our salvation. Fourthly here is too be observed, the great praise of faith, in asmuch as christ in express words calleth it the cause of our salvation, least through believing (sayeth he) they might be saved. For as salvation is offered unto men by the ministration of the Gospel: so by faith only is the offered salvation received and retained: whereupon the Apostle sayeth, the Gospel is the power of God, unto salvation, too every one that believeth. Fifthly as our great unthankfulness is noted, wherethrough we despise the salvation that is offered us by the word: so is their error too be detested, which go about too deprive the word spoken, of his power: who doubtless are the devils instruments too hinder the salvation of men.  
The second sort of hearers are noted in this parable: Other some fell upon stones, and assoon as it came up, it withered, because it had no moisture. The Parable is expounded by the Lord in these words. For that which fell upon the stones, are those which when they have heard the word, do receive it with joy, but yet they have no root, but believe for a time, but go back in the time of trial. As long as the Cross and persecution troubleth them not, they hold not the meanest place in the Church: but assoon as persecution riseth for the Gospel, they give over, and faith dieth utterly in them without fruit: and of this sort of hearers (alas for sorrow) there are too many. assoon as the doctrine of the Gospel was purged in this Realm, very many seemed too embrace the Gospel earnestly. But when they saw their friends displeased with them for it: when they perceived that no small piece of their estimation among the Papists was abated by it: and that the cross touched them somewhat nearly: then they forgot the sweetness of the Gospel, which they had heretofore received with joyfulness, and shamefully like wretches slipped from it too their utter reproach, & the horrible destruction of their souls: for whom it had been much better never too have tasted the goodness of the Gospel, than with so much shame too fall away again from grace and salvation.  
The third sort of hearers is painted out in this Parable, thus: And other some fell among thorns, and the thorns growing up with it, choked it. The Lord interpreting this parable, saith: That which fell among thorns are those which have herd the word, and going their ways are choked with the cares, and the riches and pleasures of this life, so that they bring forth no fruit. In this exposition of the Lords, many things are too be considered. first that this sort of men is meet to cherish the seed within, that is too say, that they turn unto the Lord with true repentance, & that they believe and love the word of god. Secondly, that the corruption of the seed, (that is too say, of God's word sown in the heart of man) cometh from elsewhere, namely of the thorns. For as good seed being conceived in good ground and grown up, is often so marred with the thorns that wind about it, that it perisheth before the harvest: Even so many being at the first well disposed and worshippers of God, are before the end of their life choked with thorns, I say with the thorns of carefulness, of riches and of pleasures. Thirdly it is too be observed in this place, that the Lord putteth here three kinds of thorns, which do choke the heavenly seed after that it is grown up & spindled: as are thoughtfulness or cares of this world, and riches, according as Matthew hath: or (as Matthew and Mark have) the deceitfulness of riches, and the pleasures of this life.  
Seeing then, that these be the thorns wherewith God's word is choked, and that there is none of all which is not overgrown with great store, and as it were with a thick queach of thorns: we must do our endeavour, that if we cannot utterly pluck up all the thorns themselves, we may (at least wise) break off their pricks, that they pierce not through God's crop and destroy it.  
As concerning the first kind of thorns, this is the way too blunt them: if we wholly renounce this world with his lusts, and use this world as though we used it not, according as Paul admonisheth us too do.  
The second kind shall do no harm, if we follow salomon's counsel, who saith: If riches abound, set not thy heart upon them: And also Paul's counsel, which saith: warn the rich men in this world, that they be not proud, nor trust too the uncertainty of their riches, but in the living God which giveth us all things plentifully too our use: but that they do well and endeavour too be rich in good works, and be liberal towards others.  
The three kind of thorns are the pleasures of this life, which consist in delights, pomp, worldly honour, dainty meats, fine apparel, and chamberwoork: which all together and severally do choke the seed of God, so as it cannot bring forth the fruit of eternal life. Let them therefore that have regard of everlasting salvation, take good heed of these thorns.  
The fourth sort of hearers is noted in this part of the parable. And some seed fell upon good ground, and sprang up and bare fruit, and brought forth, some thirty fold, some sixty fold, and some a hundred fold. This parable is expounded of the Lord in these words. And that which fell upon good ground, are those that with a pure and good heart do hear the word, and keep it, and bring forth fruit through patience. In this exposition five things are too be observed, which do define the good ground wherinto the lords séed was cast. The first is too receive the seed and hear the word with a pure & good heart. The second is too keep the seed, that is too say, not too forget the word that is herd, but too think upon it continually. The third is too bring forth fruit in true godliness, holiness, charity, and the duty of a man's vocation. The fourth is that this fruit must be brought forth in patience: verily that we suffer not ourselves too be pulled by any means from faith, and from bringing forth fruit. The fifth is, that all bring not forth alike much fruit: For the Lord saith: Some thirty fold, another sixty fold, and another a hundred fold: that is too say, they which believe the gospel, bring forth fruit according too the measure of their faith, some more and some less. This odds in bringing forth fruit, doth both teach us and comfort us. It teacheth us, that the seed of God must not be fruitless, if at leastwise we covet too have it too our welfare: and it comforteth them that be of a gentle and good heart, & desirous too bring forth much fruit into God's barn, who notwithstanding do feel themselves destitute of power, and that they cannot yield increase of three score fold, or of a hundred fold. These need not too discourage themselves: for the goodman of the house vouchsafeth, even the base sort their honour, and the commendation of goodness. Therefore who soever is a lover of his own salvation, let him endeavour too bring forth fruit according too the estate of his calling. And when he perceiveth himself too bring forth but a little, let him crave help of the goodman of the house, and trust too his goodness which rejecteth not even him that bringeth never so little fruit.   

¶ Of the third.  
AS he had spoken these things (saith the Evangelist) he cried out with a loud voice, and said: He that hath ears too here, let him here. Now in that the Lord crieth out, thereby is showed both his affection towards men, that he is desirous too have them saved: and also the deafness of men too hear the things that pertain too their salvation. again, when he saith. He that hath ears too here, let him here, he giveth us plainly too understand, that he hath two kind of hearers: of whom some be deaf, not for that they are not able too hear with their outward ears, but for that they bestow not the things they have héerd, in the entrails of their hearts. How great store of this kind of hearers there is, it is well seen by the lewd behaviour of many, which have the faith in their mouth, without any fruit at all in their life and manners. And other some are well eared, who bestow in the closerts of their hearts, that which they conceive by their outward hearing, and bring forth fruit of the seed, according too the measure of their Faith. But this is too be known, that no man by his own cunning can make him himself to here God's word fruitfully: but that his ears must be opened by the Lord. For when the word soundeth outwardly in his ears, the holy Ghost is present working in the word, who openeth the ears of the heart to here and receive the word, so that we through our own malice, strive not against the spirit when he openeth. For although that God alonely can open men's ears, and that he offereth himself readily too all men: yet doth he open the ears of none but such as resist not the Lord through their own stubbornness. Wherefore it is our duty to cry unto the Lord with continual groanings, that he may open our ears, prepare our hearts, and cleanse our affections, so as we may here his word to our own salvation & the glory of God, to whom be honour and glory for ever. Amen.     

The Sunday called Quinquagesima, or shrove Sunday. ¶ The Gospel. Gath. iij.  
THen came jesus from Galilee too jordan, unto john, too be baptised of him. But john forbade him, saying: I have need too be baptised of thee, and comest thou too be baptised of me? And jesus answering, said unto him: Let be now, for so it becometh us, that we may fulfil all righteousness. Then he let him alone. And jesus being baptized, came by and by out of the water, and behold, the heavens were opened unto him, and he saw the spirit of God coming down like a dove, and lighting upon him. And behold, a voice from heaven, saying: This is my well beloved son, in whom I am well pleased.  

The exposition of the text.  
THis feast is solemnized in our Churches for the story of Christ's baptism, which story containeth the chiefest deed that ever happened in the world, neither shall any greater ever happen, until we see christ coming in the clouds with his angels, and with great power. If then we be delighted in stories of great & mighty princes: we have here the story of the greatest Prince: which not only with the pleasantness thereof delighteth the minds of the readers, but also itself alone bringeth more commodities, than all the stories of the world can bring. But before we go too the exposition of this story, we must discuss two questions. Of which the first is, for what cause this feast is instituted in the Ecclesiastical ordinance of our Churches: and the other is, why it is appointed at this time of the year rather than at any other. Too the former question I answer: The story of christ is framed for our salvation, and therefore we Danes in our Ecclesiastical ordinances, would not omit this chiefest part of the story: but set it forth at a time certain in the year.  
unto the later question, I say, that this time was most convenient for this story too be entreated off, and that for two causes. First for the order and continuance of the story: For hitherto we have herd in order, first of the birth of the Lord. Secondly of his circumcision. Thirdly of his appearing. Fourthly of the offering up of him in the temple. Fifthly of his disputing in the temple when he was a twelve years of age. What he did from the said twelfth year, unto his nine and twentieth year, there is nothing written, but that he was at the commandment of his parents. Sixthly of his baptism, which is very well recited in this time of the year. Seventhly followeth of his fasting. eightly of his temptation. ninethly of his doctrine and miracles. Tenthly of his passion. eleventhly of his resurrection. Twelfthly of his ascension into heaven. Thirtéenthly of the sending of the holy Ghost, whereby Christ's doctrine was confirmed. Fourtéenthly follow in the rest of the year, sundry sermons wherein the benefits of christ are commended to his Church, examples of godliness are set forth, and men are exhorted too godly & holy life. And fiftéenthly is entreated of the last judgement, & of the rewards of the godly, and the punishment of the ungodly. These are the chief members of the story of Christ, which in very good order (according as the things were done are every year handled in our Churches. There is (besides these) another cause, why our Churches entreateth of Christ's Baptim this time of the year: namely that men may be taught what manner of garment becometh Christians too were, against that devilish and heathenish fury and manner of belly cheer, that hitherto hath been practised in many places of Christendom, not without great offence towards God. And let these things suffice too be spoken concerning this present feast. The places thereof are three.  

1 The story of Christ's baptism, with the circumstances thereof.  
2 The use of this story in the Church.  
3 The manner and use of our baptism.   

¶ Of the first.  
IN the baptism of our Lord many circumstances are too be weighed, & specially these five. First, what persons are the doers in this case. 2. The place. 3. The talk between christ and john. 4. The baptizing of Christ. 5. The sequel, that is too wit, the thing that happened too christ when he was baptized. Of these five circumstances I will speak in order.  
The first. Then came jesus from Galilee unto john. Here we have two persons, john who was sent in the spirit of Elias too prepare the way of the Lord: In respect whereof his father Zacharie by the spirit of prophecy said of him, being yet but a babe: And thou child shalt be called the prophet of the highest, for thou shalt go before the face of the Lord too prepare his ways. And for the same cause christ himself avoucheth john too be more than a Prophet, as than which there was not a greater borne of a woman. again, we have here an other person, namely christ himself, God and man. Here therefore are two persons, than the which the whole world hath not any thing more excellent. john was the most high Prophet of God: & Christ was the everlasting son of the everlasting God. Of both whom, in as much as the dignity and authority is most excellent, we have thereby an inkling given unto us, how great the worthiness and authority of Baptim is, which proceeding from God, is solemnized by them that are the most excellent of all the world.  
The second. He came too jordan. Here is showed where the baptim was celebrated. It is not for nothing that the Evangelist maketh mention of jordan. For his meaning is, that we should have an eye too the former miracles that were done long ago in jordan: that thereby we may gather how great force and effect spiritual baptim is of.  
The first miracle therefore that cometh too mind, is that which happened when the people (under the conduct of josua) entered into the land of promise. For the river of jordan (contrary too the nature of water) stood at one side like a wall, and gave way too God's people too pass through, so as they passed dry shod, following the Ark of the Lord which the Priests of GOD carried before the people. By this type is signified that we are conveyed out of the kingdom of Satan, into the kingdom of God by baptism, Christ going before us, who is the true Ark of propitiation.  
Helias divided jordan with his cloak, and passing the river was lifted up into heaven. Naaman the leper of Syria washing himself in jordan at the commandment of the Prophet, was made whole and sound. Now as the deed of Helias did in a shadow signify that our passage into heaven should be made by baptism: so the cleansing of Naaman the Syrian, did prefigurate the spiritual cleansing from sins too be made by baptism. For look what baptism figureth outwardly, that doth the lord work inwardly by his own power. Therefore when we here mention made of jordan, let us call too mind, what it signifieth spiritually concerning our baptism  
The third. But john forbade him, saying: I have need too be baptised of thee, and comest thou too me? And jesus answering, said unto him. Let be now, for so it becometh us, too the intent we may fulfil all righteousness. Then he let him alone. In this communication are many points too be considered. First concerning john's forbidding, wherein he put christ of, both by entreatance and with his hand. verily, john weighed two things heedfully in this case: but the third he neglected. He weighed himself too be unworthy too lose the latchet of Christ's shoes, and therefore much more too wash his naked body. And secondly he weighed that Christ is free from sin, and therefore he thinketh him too have no need of baptism, that he should be washed therewith in token of repentance. The third thing (as I said) he neglected: namely, what belonged both too his own office, & too Christ's office. For he ought too have looked upon his office, and not upon the worthiness of his person. He ought too have been resolved, that christ could not attempt any thing that pertained not too the office of a mediator. And therefore he heard christ say: Let be now, for so it becometh us, to fulfil all righteousness. Thou art sent too baptise: and I come too give salvation too those that are baptised: therefore let each of us do that which becometh him.  
These three things therefore we may learn of john. First too acknowledge ourselves unworthy too have any ministery committed unto us in the church. Secondly too acknowledge that christ is he, who alone is able too wash us from the spots of sin. And thirdly too obey Christ's commandment in our vocation, notwithstanding our own unworthiness, but having an eye too the lords commandment, which urgeth us too do our duty.  
The fourth is: And jesus being baptised. Here the eternal son of God, holy, without spot, clear from sin, and higher than the heavens, is baptised. But why is he baptised? there may be more causes than one alleged. For first it was his will too enter into the ministery of God by baptim, & as it were by this covenant too show that he is the minister of God. Secondly that outward Baptim should be a figure of his death, burial, & resurrection, in which respect he termed his passion by the name of baptim, when he answered the children of Zebedie. Mark. 10. saying. Can ye be baptised with the baptism that I am baptised withal? Thirdly too leave the waters hallowed for all them that were too be baptised afterward. For the sacraments of the church are not hallowed by the office of the priest, as it were by magical enchantment: but the hallowing of the Sacraments is made by the foundaton, deed, and promises of christ, and by our obedience towards him. Fourthly it was his pleasure too be baptised as we are, as a most assured witness and pledge of the union & society which he vouchsafed too have which us. Whereupon Paul proveth us too be the sons of God, who have put on christ. As many of you (saith he) as are baptised, have put on Christ. Fifthly it was his will too do that which he commanded all others too do, according as Augustin saith. He is best too teach & command, which is an example of his own doctrine, & the first that doth the things that he commandeth. Fifthly, the sequel is too be considered. For the things that happened as Christ was baptised and praying, are the greatest miracles of all that ever happened at any time. First the heaven opened: whereby is signified both that the only way into heaven is christ, whom we put on in Baptim, & that heaven abideth shut up unto all men that acknowledge not christ the only way unto heaven. Secondly he saw the spirit of God coming down in the likeness of a dove, & sitting upon him. This is a most sweet image of Christ's benefits. All we were overwhelmed in the flood of sin: but Christ came as an Ark to us, & took us in too himself, & saved us from the flood: in witness whereof, came the dove and rested upon him. A figure hereof was the Ark of Noah and the dove that he sent forth, which returning brought an Olife branch in her mouth, in token that the flood was dried up. Even so the holy ghost appearing here in the shape of a dove, is a witness that the flood of sins is swallowed up. But safeguard is only in the Ark, that is too say, Christ's church, where the holy ghost dwelleth. Thirdly a voice was herd from heaven, this is my beloved son, by whom I am pacified. Lo, here we here the father of heaven a preacher of the Gospel. I pray you what can be more wonderful? What is more too be amazed at? O lamentable blindness of men, O detestable deafness. The heavenly Father soundeth his Gospel from heaven, and we blind wretches see not heaven: we deaf wretches here not the voice of the teacher. But what teacheth he, I beseech you? This (sayeth he) is my beloved son. Behold the father's testimony of his son: give credit too it if thou regard thy salvation. He is his son by nature, and we by adoption and grace. Therefore calleth he him beloved, not for that we are not beloved: but for that we are beloved in his beloved, in whom only he maketh account of us. He loveth him for his own sake, and us for his sake. For by nature we are the children of wrath. Ephes. 2. but by christ we are adopted his children. Whereon it followeth in the Sermon of God: In whom I am well pleased, that is too say, by whom I am pacified toward mankind, and made at one with him again.  
Here are three things too be deeply weighed in mind. First that without christ God is angry with us, and that is for the sin wherewith we offend God. Secondly that christ is the only reconciliation of us. For he is the propitiation for sin. For the blood of christ purgeth us from all iniquity. Thirdly that his fatherly good will & atonement, is to be received by faith, and to be sealed up by baptim. Upon this faith must follow a new obedience and thankfulness towards god. Behold thou hast here the sum of all the gospel, whereunto we must have an eye all our lifetime, and in the hour of death. For there cannot from elsewhere be taken any substantial comfort of conscience. And thus much briefly concerning the declaration of the Gospel.   

¶ Of the second.  
ALthough the use may easily be gathered, by those things that are said before: yet will I repeat certain points here. First therefore let us know, that our baptism is here hallowed, and that the water of Baptim is made holy by Christ, who vouchsafed too be baptised with water. Again, the whole sight of the thing that was done, peinteth out Christ's church before our eyes, as it were in a table. Here is to be seen, john a teacher in the Church. For whereas is not the word of God, and whereas the voice of the teacher is not herd, there the Church cannot be showed. Moreover Christ is baptised. For the Church that is well ordered, cannot be without the use of Sacraments. Thirdly Christ being baptised, prayeth: whose example his members follow, and exhibit true worship unto God through faith. Fourthly the son stands in the mids: the father's voice soundeth from heaven: and the holy ghost resteth upon him that was baptised. The same thing is done in very deed at this day in our church. For the father, the son, and the holy ghost is present with his church, and by the voice of the preachers, witnesseth his good will towards Christ's church. By the presence of his son, he testifieth that he hath adopted us too be his children: and by the holy ghost he witnesseth that he governeth his church. Whereupon we may conceive this assured confidence, that hell gates shall not prevail against it.   

¶ Of the third.  
THe more part of those things that pertain to our baptism, are declared in the places above mentioned. Wherefore I will briefly touch certain things, which it is exceeding needful to know. The things that I will tell, are two: What manner of sign baptim is, and which is the true consideration of the same.  
What manner a sign than is Baptism? First it is a testimony of grace, as well exhibited as also applied too the party that is baptised: Namely that God is pacified towards him through christ: which testimony verily requireth too be apprehended by faith. Again, this Sacrament is a sign that teacheth by a certain comparison. For it is a sign of Christ's spiritual virtue: namely that christ by his own death, burial, and resurrection, is the deliverance of us from death & burial, and the giver of everlasting life. Moreover it is a representation of our new life before God, as Paul teacheth Rom. 6. by these words. As many of us as are baptised in jesus christ, are baptised into his death. We are therefore buried together with him unto death that like as christ is raised from the dead, so we also should walk in newness of life.  
Furthermore before men it is a certain badge of our profession, whereby we testify ourselves too be Christ's members, and the devils enemies.  
The godly consideration of baptism consisteth in these things. First, we must be fully resolved, that our baptism is a certain most sure ensealement and Sacrament of our atonement with God.  
Secondly, baptism must be a certain continual warning unto us, that this atonement is made by the blood, death, burial, and resurrection of Chryst.  
Thirdly it must put us in mind of the mortifying of the flesh, & of the quickening of the spirit, and so consequently of a continual repentance in this world, and of the glorifying that shall be hereafter by Chryst.  
Fourthly it must put us in mind, that the benefit of regeneration, is the gift and work of the whole Trinity in whose name we are baptised, too the intent we should stick thereunto, and worship it all our life long, too whom be honour and glory for evermore. So be it.     

The first Sunday in Lent. ¶ The Gospel. Math. iiij.  
THen was jesus led away of the spirit into wilderness, too be tempted of the Devil. And when he had fasted forty days & forty nights, he was at the last an hungered. And when the tempter came too him, he said: if thou be the son of God, command that these stones be made bread. But he answered and said: it is written, man shall not live by bread only, but by every word that proceedeth out of the mouth of God. Then the Devil taketh him up into the holy City, and setteth him on a pinnacle of the temple, and saith unto him: if thou be the son of GOD, cast thyself down headlong. For it is written, he shall give his Angels charge over thee, and with their hands they shall hold thee up, least at any time thou dash thy foot against a stone. And jesus said unto him: it is written again: Thou shalt not tempt the Lord thy God. again the Devil taketh him up into an exceeding high mountain, & showed him all the kingdoms of the world, & the glory of them, and saith unto him: all these will I give thee, if thou wilt fall down and worship me. Then saith jesus unto him: Avoid Satan, for it is written: Thou shalt worship the Lord thy GOD, and him only shalt thou serve: Then the Devil leaveth him: and behold, the Angels came and ministered unto him.  

The exposition of the text.  
LIke as the last Sunday we héerd the story of Christ's baptim, wherein very great things are contained: So this Gospel also containeth part of Christ's doings, that is too wit his fasting and temrtation, by which things God of his singular wisdom would his son should be humbled, and also would show how true it was that he had forespoken long ago: namely that like as the serpent should lie in wait for the heel of the woman's seed, that is too say, that Satan should practise mischief against the person and kingdom of christ, (which thing this story showeth too be most true:) so also would the same seed crush the head of the serpent, with his heel: whereof we see a certain proof in this story. All these things are to be applied in such wise, that we may both learn Christ's obedience under the cross, and know what shield it behooveth us to set before us against the temptations and darts of the devil. The places are two.  

1 Of Fasting.  
2 Of Temptation.   

¶ Of the first.  
IN this place are two things to be considered. First what is the manner of fasting in general: and secondly what is too be thought of Christ's fast in special.  
Fasting is an utter forbearing of meat and drink for a time, whereby the body is kept low, and as it were mortified. And it is of three sorts. Indifferent, Godly, and ungodly.  
Indifferent fast, is when a man abstaineth from meat and drink, either for poverty, or for healths sake, or for some great sorrow of mind. This of itself neither pleaseth nor displeaseth God, but is too be thought to please or displease, according as faith and patience go with it.  
The fast that is godly, Christian, and acceptable too God, is an abstinence, not only from meat and drink, whereby the body is pinched and mortified: but also from all other things that may in any wise delight the flesh: tending too this purpose, that the spirit may have full sovereignty through true patience, godly prayer, and earnest renouncing of all wrongs whereby our neighbour may be hurt. For the punishing of the body by fasting, is a token of the sorrowfulness of the heart for sin, and a testimony of true repentance. The ends hereof (for which also it is accepted of GOD) are three. Mortification of the flesh, quickening of the spirit, and a more earnest endeavour towards all godliness. Such manner a one was Paul's fast, whereof he maketh mention. 2. Cor. 6. And surely godly men ought oftentimes too quicken up the spirit with holy fasting, lest they should yield too the lusts of the flesh.  
And this holy and Christian fast, is of two sorts: private and solemn. Private fast, is that which every man enjoineth too himself of his own accord, either too stir himself up unto godliness (which manner of fast as I would wish every Christian whose flesh hath need of such chastisement, too use often at other times: so would. I wish him chiefly to use it before he shall come to the communion) or for some new office sake which he shall take upon him, that thereby a man may prepare himself to consider his duty the more deeply and advisedly, and pray to God that he of his mercy will send him a lucky entrance into his charge. Such manner of one was the fast of Moses in old time in the mountain, and of Helias in the wilderness, and the fast of Christ also in the wilderness, whereof mention is made here.  
The solemn fast godly and Christian, is that which the godly Magistrate or the governors of the Churches enjoin, either too the intent that some present evil (as plagues, sword, sects, seditions, and such like) may by true repentance and calling upon God, be taken away or mitigated: or else that the evils which seem too hang over men's heads for sins reigning over sore may be prevented and eschewed. Such kinds of fasts as this is, have oftentimes been enjoined by holy Kings and Prophets, which fasts were acceptable to God for their repentance, faith, prayer, charity, minding of blessed life, and such other things, which are wont to be & must in any wise be in a christian fast. As concerning this double fast of private and solemn, this rule is too be held, that as the private fast is set freely in every man's choice: so the solemn fast bindeth men by the commandment of the Magistrate, by the law of Charity, and by the necessity of the common profit, and therefore it is very great sin to break it wilfully.  
The ungodly and pharisaical fast: is an abstinence from some certain kind of meat, which of itself is thought too be a worshipping of God, and a thing acceptable to God for the works sake, and therefore also meritorious. As who would say, that God passeth for outward works, whereas the conscience is unpure: and that fasting were of that kind of works, which are allowed simply and without mean by God, according as those works are which he appointeth in his own law, that is to wit in the ten commandments: and that it were not rather a certain outward exercise, and a certain bodily business tending too another end, namely serving to repentance, prayer, taming of the flesh, too charity, and mindfulness of the blessed life. Worthily therefore do the Prophets condemn such hypocritical fastings, in which do meet together many horrible wickednesses: as an opinion of God's service, a trust in the work, necessity, constraint, a needful choice of meats, such a manner of fasting, as even swine might be fatted with it, and a minding of deceit and wrong towards their neighbours.  
And this pharisaical fast may be divided into two kinds that the one may be called standing, and the other voluntary. The standing fast is that which is ordinary and tied too certain times of the year, such as was the Lentfast (as they term it,) among the Papists, and the Imberdayes at four seasons of the year, and the Saints evens, whereby they would purchase the intercessions of the saints, and many such other, wherein was nothing else than mere superstition and manifest wickedness.  
voluntary fast, is that which any man at his own appointment chooseth to himself, too the intent he may make God his debtor. Of which sort was his fast, that boasting his prayer to the Lord, said: I fast twice a week: where he vaunteth of his fast as a holy and meritorious work, and putteth God in mind of it, lest he should forget it.  
Let this suffice concerning fasting in general: now will I add a few things concerning Christ's fast. Of this, the Evangelist speaketh thus. Then jesus was led away into the wilderness by the spirit, that he might be tempted of the devil. And when he had fasted xl days and xl nights, he was afterwards a hungered. Here first is noted the time, namely that by and by after his baptism, he fasted. Secondly is noted the place namely the wilderness. Thirdly the manner of his fast, that is too wit, that he lived xl days and xl nights without any manner of sustenance. Fourthly the woonderfulnesse, that he could both live so long a time without sustenance, & also was not a hungered of all that while. For he felt no hunger until the xl days, and as many nights were quite passed.  
But why did christ this thing? First that by this heavenvly miracle he might testify his own divine power. Secondly to fulfil the figure. For Moses being a Type of christ, fasted on the mountain xl days and as many nights. Thirdly to make amends for the gluttony of our first parents & of us. Fourthly for vocation sake. For it is the custom of GOD (when he will have any man set in his office,) as it were too prepare him and make him fit for it by fasting & affliction: as we see in Moses and Helias. Fifthly that he might be an example to us, how we should continually live in soberness, and in the fear of God.  
We must therefore learn too know the use of Christ's fast, which is manifold. First to think with ourselves how much the son of God was abased. Secondly too give ourselves soberly unto prayer, after the example of the son of God. And thirdly too yield him thanks, for sustaining so great a fast in our behalf.  
Again on the other side, we must shun the abuse, that we abuse not this holy fast of Christ's. Which thing cometh too pass, if we either make an universal precept of this doing of Christ's: or think ourselves too become partakers of Christ's fast, by our counterfeit fast: or surmise that our fast deserveth forgiveness of sins by the work wrought, as Thomas Aquinas like a caitiff teacheth: or deem with Ambrose, that this Lenton fast enjoined by the bishops of the Church, is a matter of necessity, so as no man may be accounted godly unless he keep this fast. All these opinions fight full but against the very foundation of our faith, which is that the believers are saved by the merit of Christ alone.  
But they say: every deed of christ is our instruction, & he fasted xl days. Ergo, we must follow the example of this deed of Christ. Surely it is true that they say. Every deed of christ is our instruction: but it is not true that we must counterfeit every deed of Christ's, which thing is manifest by the sundry differences of Christ's doings. For of Christ's doings some be moral, some be marvelous, & other some be peculiar. His moral doings do instruct our life & manners. For he is a most perfect pattern of virtues. His marvelous doings, (among which I reckon up this fast) do inform & confirm our minds of the truth of Christ's doctrine. His peculiar doings or deeds of reconciliation, are those which pertain too the benefit of our redemption & purging from sin. These will foster & cherish in us a confidence of salvation. And so every deed of Christ's, is in deed our instruction, yet is not every of them too be counterfeited, but only so many of them as pertain too life & manners, according too the tenor of the ten commandments. Is it lawful then too fast the lenten fast? It is lawful, so that the conditions be kept in doing it, which (as I have said before) are too be observed in the holy and Christian fast. And I openly confess, that at this time of Lent is requisite a singular soberness, in minding and musing upon the benefit of our redemption, which at that season is wont to be set forth daily in our churches in the rehearsal of the lords passion: but compulsion and necessity must in any wise be away.   

¶ Of the second.  
THe tempter coming. etc. In these temptations of christ, a man may see, first how great the boldness of Satan is, and his desire to destroy the kingdom of Christ. For he spareth not even the son of God, but approacheth unto him, and as he invaded God's kingdom in Paradise, and gate the upper hand: so practiseth he too destroy the new Paradise the kingdom of christ, and assaileth the king thereof, with the darts of temptations. And secondly a man may see here, how much the son of God was abased, in that he was not only afflicted with fasting: but also assaulted with the temptations of Satan.  
How be it, too the intent we may receive wholesome instruction thereby: first I will speak of Christ's temptations. Then wherefore he was tempted. And last of all, what doctrine & comfort is for us too pick out of Christ's temptations. In every of Christ's temptations (which in this place are three in number) we may behold four things. First what is the occasion: secondly what is the manner of the temptation: thirdly what is the end of it: four the manner of the victory.  
Therefore as touching the first temptation, the occasion thereof is showed in these words of the evangelist: and when he had fasted xl days and xl nights, afterwards he was a hungered. Behold what an occasion the adversary had gotten. christ had fasted, and prepared himself too execute his office, but Satan practiseth another thing, and of Christ's good deed he seeketh opportunity too destroy him. This hath been the continual endeavour of Satan, too wrist both the well doings and the sins of the Saints too their destruction. But God knoweth who be his, and is able too deliver them out of temptation.  
The manner of the temptation ensueth: for the tempter saith: If thou be the son of GOD, command these stones too become bread. The end of this temptation, was too persuade Christ to make a trial whither God would by miracle confirm his Godhead or no: that if he did not, then the Lord might surmise that God cared not for him. This temptation therefore fighteth against gods providence, where through he provideth all things for his children, which are necessary too salvation, and this present life.  
The manner of the victory followeth: Too whom jesus answering, said: It is written, man liveth not only by bread, but by every word that proceedeth out of the mouth of God. Here we see how the victory against Satan consisteth in the word of God. Satan would persuade christ that he should perish if he made not bread of the stones. But christ denieth that man liveth only with bread or bodily food. For meat nourisheth not, unless there come with it the blessing of God, from whence bread taketh his strength. For it is written, they shall eat and not be sufficed. This scripture alleged here by christ too this purpose, thou hast in the xij. of Deuter. In which place Moses comforteth the people in the desert, where was no bread, but God gave them Manna from heaven, and water out of the rock. This promise, christ applieth to himself and to all the godly, signifying that it should come to pass, that even in the mids of famine, God would secure his people and give them things needful. Of this promise we have examples in the Israelites, in Helias, in Helizeus, in Moses, and here in christ. hereunto maketh that saying of the Prophet: They shall not be confounded in the evil time, and in the days of famine they shall be sufficed. This promise when it pertaineth too us, is too be caught hold on by faith: and too be set against Satan that he overthrow us not with temptation of hunger. And thus much briefly concerning Christ's first temptation, and the use thereof. Now followeth the second.  
The occasion of the second temptation is described in these words. Then the Devil took him up into the holy City, and set him upon a pinnacle of the Temple: See the occasion, see the craft of Satan: who of every thing seeketh means of destruction.  
The manner of the temptation is added: If thou be the son of God cast thyself down, For it is written that he hath given his angels charge of thee, to take thee up in their hands, lest perhaps thou shouldest dash thy foot against a stone. The end of this temptation is, that christ should attempt somewhat contrary to his own vocation, and so provoke God's wrath against himself, as our first parents did. For after that this malicious fiend saw that christ stayed himself upon the scripture, he goeth about to entangle the scripture with his lies. The same Psalm which Satan citeth, entreateth of God's providence, that God will preserve every godly person in his own ways, that is too say, in his trade of living & lawful vocation: and doth not command us to do any thing rashly contrary to our vocation. But how hath christ quenched this fiery dart of Satan? by his word. For he saith: again it is written, thou shalt not tempt the Lord thy God. We have these words in the .6. of Deu. where too tempt god signifieth too enterprise any thing through distrust, whither it be in prosperity or adversity. Wherefore such a temptation is clean against faith and the fear of God. For he that in prosperity liveth careless, and layeth aside the fear of God, surely he tempteth God contrary to the first commandment. again he that in adversity giveth over, as though God had no care at all of us, he also tempteth God by doubting of his promises. The church at this day is vexed with persecution, & feeleth outwardly battle, & inwardly fearfulness: yet certainly is not god to be tempted in this case. We must not say, if we be his people: if this which we profess be his very gospel, why doth he not help us at this time? Why suffereth he all things too fall out so luckily with our enemies. But let us in this case say boldly with christ. Thou shalt not tempt the Lord thy god. Now ensueth the third temptation.  
The occasion of the third temptation, is showed in these words. again the Devil took him up into an exceeding high mountain, and showeth unto him all the kingdoms of the world, and the glory of them. See: in this first temptation he abuseth Christ's affliction to tempt him with. Now he setteth out too him the kingdoms of the world, that he might be dazzled with the glory of them, and so fall against God. His temptation is this. All these things will I give thee, if thou wilt fall down and worship me. The end of this temptation, was that Christ should become an Idolater. How be it against this temptation the Lord prevaileth: first by driving Satan away, that durst challenge godly honour too himself: & secondly by striking him through with the sword of God, saying: It is written thou shalt worship the Lord thy God, & him only shalt thou serve. This scripture is had in the .6. of Deut. in which scripture are two things: a commandment, and a prohibition. For it commandeth us too worship the one God, and too serve him with godly reverence, according too the first table. And it forbiddeth us too attribute this honour too any creatures, whither they be Devils, or men, or Angels. Let this rule be continually in our sight against all the wiles of the Papists.  
But wherfoore was christ tempted? First that when we are tempted, we may know we have a high Bishop that was tried in all things. Secondly that his example may teach us not to suffer the Devil to withdraw us by any means from the true fear of God. Therefore if he go about to persuade us that we are not regarded of God, when we be distressed with the Cross and with many miseries: let us have an eye to the son of God, and let us repress our enemy with the same sword that he used. When he provoketh us to do any thing contrary too our vocation, whereby we may be brought in danger of our salvation and life: let us set the sword of God against him. When he enticeth by great rewards unto Idolatry: let us beware that he draw us not with these baited hooks into the net of damnation▪ Too be short, in all our whole life, let us endeavour too grow still in the true knowledge of God, and too be armed against Satan with the presence of God's son, too whom our victorious Champion, together with the father & the holy Ghost, be glory for ever. So be it.     

The second Sunday in Lent. ¶ The Gospel. Math. xv.  
JESUS went thence, and departed into the coasts of tire and Sydon: and behold a woman of Canaan (which came out of the same coasts) cried unto him, saying: have mercy on me, O Lord, thou son of David. My daughter is piteously vexed with a Devil. But he answered her nothing at all. And his Disciples came and besought him, saying: send her away, for she crieth after us. But he answered and said: I am not sent but too the lost sheep of the house of Israel. Then came she and worshipped him, saying: Lord help me. He answered and said: It is not meet too take the children's bread and cast it too Dogs. She answered and said: truth Lord, for the Dogs eat of the crumbs which fall from their masters table. Then jesus answered and said unto her: O woman great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole, even the same time.  

The exposition of the text.  
THe Gospel pertaineth specially to us that be Gentiles. For the example of this heathen woman, teacheth that the Gentiles are received. For as he received and helped her when she did call upon him: so will he also receive us. For there is no accepting of persons before GOD, according as Peter sayeth: Of a truth I perceive that God is no accepter of persons, but in every nation whosoever feareth the Lord, and worketh righteousness, he is accepted with him. And this is the unchangeable decree of God, that as he casteth away and damneth all impenitent persons: so as many as repent & by faith call upon God, are received through the only mediator jesus christ, and saved by the only goodness of God. Of which decree we see an example in this woman, who being under the cross calleth upon Christ and is herd, and being justified by faith is saved according too this saying of joel: Every one that calleth upon the name of the Lord shall be saved. The places are three.  

1 What is true and wholesome repentance.  
2 Why christ put back this woman.  
3 A lively image of the Church.   

¶ Of the first.  
IT is in any wise necessary, that men be taught rightly concerning true repentance. For unless true repentance be in place, no man can be saved. Therefore will I tell clearly and distinctly what healthful repentance is: how it is made: and of what parts it is made perfect.  
Christian and healthful repentance is out of all doubt the turning of man unto God, that he may become a new creature, too live according too his will, as much as may be in this infirmity. Or (too speak more plainly) healthful repentance is a true sorriness for displeasing GOD, with a desire and hope of forgiveness, for the sacrifice of God's son, and with singular will and endeavour too eschew sin from thenceforth, and too make his whole life afterward allowable before God.  
That this is the true definition of healthful repentance, it may be showed by the only testimony of ezechiel. For this Prophet in his xviij chapter saith thus. Turn and repent ye of all your iniquities, and your iniquities shall not be too your decay. Cast from you all your ungodliness, and make unto yourselves a new heart and a new spirit. In this testimony are contained three things. The first is, a calling too repentance: No man shall come unto me (saith the Lord) but he whom my Father draweth. The second thing is the promise: Your iniquity shall not be your decay. The third is, the description of repentance: Do ye penance, or repent ye (saith he.) His meaning is therefore that we should be sorry for God's displeasure. Cast from you all your ungodliness: by this he requireth a shunning & hatred of sin. When he saith: Turn ye unto God, he requireth faith, without the which no man can turn unto God. For by faith (as saith Paul) we have access unto God. Moreover where as is added, make too yourselves a new heart, and a new spirit, he requireth that we should become a new creature, living according too Gods wil Hereupon it is gathered that the true and healthful repentance, is a hearty soriness for God's displeasure with a desire and hope of forgiveness and an earnest endeavour too eschew all sin, and too make the whole life from thenceforth allowable before God. This thing we may see plainlier in this notable example. David after his horrible fall into adultery and murder, repented him according too the fashion expressed in the Psalm. First he saith Have mercy upon me O God, according too thy great mercy. Here he both sorroweth for his own misery, that he had so lewdly offended God, and also acknowledgeth God too be merciful. Whereby there was in him desire and hope & lively trust of the Messiah. Now how great his sorrow was, and how great his faith was, whereby he overcame the sorrow, the same Psalm declareth in many words. And where as he addeth in the same Psalm: Create a new spirit in my bowels: he desireth too become a new creature. Such examples as this, there be many: as of Adam, Manasses, Peter, the thief, and Mary Magdalene, and others: which things it behoveth us too think upon, that by their example we may both be taught what true repentance is, and also repent us earnestly as they did.  
Although that by the things which we have said, it may be meetly well understood, how true repentance is done: yet will I show it more distinctly. For nothing is more necessary too man, than by true repentance too be reconciled too God, and too be saved. Too the intent therefore that we may know how true repentance is done, seven points are too be observed.  
First the knowledge of God, who requireth obedience. This is fetched out of the table of the ten commandments: I am the Lord thy god that brought thee out of the land of Egypt. etc. Here god requireth an acknowledging of himself. Secondly followeth what manner of obedience he requireth: Thou shalt have no strange gods before me. Thirdly the threatenings that are added, do testify that he condemneth disobedience. Uisiting (saith he) the iniquities of the fathers upon the children unto the third & fourth generation. Lastly also it is too be known concerning God, that he is merciful, according to the voice of the gospel. Therefore before the entry be set open too true repentawce, there is required the knowledge of god, who looketh for obedience, judging and condemning disobedience in good earnest, and again, pitying and receiving sinners into his favour, for the mediators sake.  
2 After this knowledge, must follow an examination of our doings by the law of god: and every precept is to be considered severally by himself. First therefore in this examination, see whether thou make such account of God, that thou trust too him only: see whither thou fear him, love him, worship him with all thy powers: see whither thou hallowest his name: whither thou extol him, praise him, and call upon him, according as the precepts of the first table command thee. After the same manner must thou make thine examination in the second table concerning thy neighbour. etc. By this examination thou shalt come to the knowledge of thine own filthiness & just damnation for offending God. And such an examination demandeth God at our hands, as oft as the Scripture exhorteth us too repentance.  
3 This examination being made by the knowledge of sin, & the judgement of god, there ariseth a great fearfulness in the conscience, which fearfulness is augmented by the circumstances of God's judgement, which are these present calamities, the tyranny of the devil, the pains of hell, eternal death and damnation.  
4 In this great terror infinite persons should perish, if Faith rescued them not. For in this terror, by the behold of God's mercy promised for Christ's sake, is conceived trust of remission of sins. And so man wresteth himself as it were out of hell, and taketh hold on the hand of God's son, who haileth him out of hell. Here the mind thinketh upon God's promises, looketh upon the son of God hanging on the cross for thy sins and mine, heareth the voice of joel most full of comfort, saying: turn too the Lord your God, because he is gracious and merciful, slow to wrath, & swift too pity, and one that beareth with your naughtiness. Let the examples of these promises be considered, that we may be strengthened by them.  
5 The sinner knowing this mercy of GOD, conceiveth hope of forgiveness, and beginneth openly too bewail his sin: he confesseth his lewdness unto God, and with earnest prayer and a fervent heart, fleeth unto God's mercy.  
6 He that in this wise ascendeth by these degrees, first acknowledging God's judgement and mercy according as is already set forth, he by this confidence is assoiled of his sin, and justified before God, not through his own righteousness, but through Christ's, which is imputed to every one that believeth. For our true justification is the absolution from sin, of the person that believeth in christ, the imputation of Christ's righteousness unto him, and the accepting of him freely unto life everlasting, for Christ's sake.  
7 He that is justified by faith, and adopted the Son of God, and regenerate, yieldeth thanks too God, extolleth god, and amendeth his whole life from that time forward. howbeit too the intent these things may be the cléerelier understood of us, I will propound an example of healthful repentance, whereof you have heard: and that shall be Manasses king of juda: in whose healthful repentance, all these things are too be seen, according as it appeareth in his Prayer.  
For first when he saith: O Lord almighty, the God of our father's Abraham, Isaac, and jacob, whom all men fear, and tremble at the countenance of thy majesty. Importable is the wrath of thine indignation upon sinners, but unmeasurable and unsearchable is the mercy of thy promise: for thou art the most high Lord, gracious, merciful, and full of compassion, and sorry for the naughtiness of men.  
In these words of Manasses, is first an acknowledging of God. 2. A testification of due obedience. 3. A confession of god's judgement against sinners. 4. An acknowledging and setting forth of his mercy.  
Then followeth the second thing, that is too wit, the examination of Manasses his doings by the rule of the law: For thus he saith: I have sinned above the numbered of the sand of the sea, my sins are multiplied O Lord.  
Thirdly, how great terror was in his heart, he showeth when he saith: And I am not worthy too behold and look upon the high heaven, for the multitude of mine iniquities.  
Fourthly, in these terrors he raiseth himself with thinking upon God's mercy, and sayeth: And now I bow the knees of my heart, praying unto thee O Lord, who haste promised repentance and forgiveness of sins to them that have sinned against thee.  
Fifthly followeth entreatance of forgiveness: Wherefore I pray and beseech thee, forgive me Lord, forgive me, and destroy me not together with my sins, neither be thou angry with me for ever for my evil doings: For thou art GOD, I say the God of the repentant: show all thy goodness upon me.  
Sixthly having prayed in this wise, he firmly believeth himself too be heard and justified. Wherefore he addeth. For thou shalt save me unworthy person, according too thy great mercy. Here Manasses being justified by faith, becometh a new creature.  
Seventhly, after this free justification, ensueth amendment in his whole life. Whereupon it followeth in his prayer. And I will evermore praise thee all the days of my life: because all the powers of heaven praise thee, and unto thee be glory for ever and ever. Amen.  
This manner of repenting have all the saints ever followed▪ david acknowledgeth God: he acknowledgeth god's judgement: he acknowledgeth his mercy: he examineth his own doing: he is afraid for sin: he lifteth up himself with confidence of mercy: he prayeth forgiveness: he is justified by faith: and being justified, he praiseth God. These things are too be seen in the .51. Psalm.  
We have herd what repentance is, & how it is done. Now is too be learned, which are the chief parts of it. They are counted three: which are soriness, faith, and newness of life.  
unto soriness are required the first three things: which are the knowledging of God, the examining of the deed, and the terror of conscience for sin.  
unto faith are required the three next, that is: thinking upon mercy, desiring of forgiveness, and justification.  
unto newness of life is required the last thing, which consisteth in framing the heart, the tongue and the life according too the law of God.   

¶ Of the second.  
IT is written in this gospel, that Christ put back this woman. Why did he so? Why said he that he was not sent but too the lost sheep of the house of Israel? Is not he the same Lord that saith: Come unto me all ye that labour, & are heavy laden. etc. I answer: The Lord did not this without great causes. First he did it, that the woman's faith might by this delay be exercised and increased. Secondly, that she might be an example of godliness, against the stiffnecked Jews which despised Christ. Thirdly that the Lord might show how he would be overcome of us by the importunateness of our prayers. Fourthly that by this example, he might teach the present beholders, a true experiment of godliness. But the Lord assigneth an other cause why he put back this woman. For he saith: I am not sent but too the lost sheep of the house of Israel. I answer: christ saith not this as though he denied the Gentiles access unto his grace: For that same woman was an Ethnic: But there are other causes. First he meaneth here, too note the obstinate malice and unthankfulness of the jews, who acknowledged not christ that was sent peculiarly to them. The second is, for that the self same christ should preach God's word to the jews before his death, who after his death should give commandment to preach it too the Gentiles. For the Lord had forbidden his Gospel too be preached too the Gentiles, before his death. But afterward when he was risen from death, he gave this commandment too the apostles: Go ye into the whole world, and preach the gospel to all creatures. This commandment doth manifestly declare, that Christ's benefits belong both to the jews and Gentiles▪ that is too say, that all as well of the jews as of the Gentiles that receive christ, and truly repent, are partakers of Christ's benefits, so that by his blood all their sins are washed away, and finally at the last day all shall rise again too blessed immortality and everlasting life. But they that refuse too receive christ, living without repentance: they without mercy shall be punished in everlasting pains with the devil. For as the Lord hath been, is, and will be merciful too all that repent, without any respect of persons: So hath he been, is, and will be an untreatable judge to them that repent not, not passing whither we be Kings, noble men, Citizens, or country folk.   

¶ Of the third.  
A Most goodly image of Christ's Church, and of every member of the same, is described in this woman of Cananie. For first as this woman of Cananie is overwhelmed with misery: so also is the Church and every member thereof. Hereupon Paul sayeth: All that will live godlily in christ must suffer this persecution. This doth christ teach, when he biddeth us take his yoke upon us. For God will have us now become like unto his son in afflictions and miseries, as well as we shall become like unto him in time to come in glory Rom. 8. Secondly the church in these calamities prayeth for help. For the church hath none other refuge than prayer unto God, whereby help is obtained. Thirdly christ seemeth too turn away his ear, when we do not out of hand obtain that we would have. Fourthly the church (after the example of this woman) ceaseth not too pray, but continueth in prayer until it have obtained that which it desireth.  
Moreover, every several member of the church hath here too learn by. First, let every one of us acknowledge himself too be a Cananite, that is to say ungodly, and unworthy of God's grace. Secondly, let him cry out with this woman: Have mercy upon me, have mercy upon me. Thirdly, if thou be tried, yet continue thou after the example of this woman. If he here thee not to day or to morrow, yet shall not thy prayers be in vain, but they shall be herd in deed for Christ's sake, if thou pray with faith as this woman, did. Fourthly acknowledge thyself with this woman too be a Dog: but yet such a dog as is fed with the crumbs that fall from his masters table, and therefore continue in prayer. Fifthly, it will befall too thee, as it did too this woman, which erewhile was called Dog, and anon was acknowledged for a daughter. So great is the mercy of God, to whom be honour and glory world without end. Amen.     

The third Sunday in Lent. ¶ The Gospel. Luke. xj.  
ANd he was casting out a devil, and the same was dumb: And when he had cast out the devil, the dumb spoke, and the people wondered. But some of them said: he casteth out devils through Beelzebub the chief of the devils. And other tempted him, and required of him a sign from heaven. But he knowing their thoughts, said unto them: Every kingdom divided against itself, is desolate: and one house doth fall upon another. If Satan also be divided against himself, how shall his kingdom endure? Because ye say I cast out devils through Beelzebub: If I by the help of Beelzebub cast out devils, by whose help do your children cast them out? Therefore shall they be your judges. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. When a strong man armed watcheth his house, the things that he possesseth are in peace. But when a stronger than he cometh upon him, and overcometh him, he taketh from him all his harness (wherein he trusted) and divideth his goods. He that is not with me, is against me, and he that gathereth not with me, scattereth abroad. When the unclean spirit is gone out of a man, he walketh through dry places seeking rest. And when he findeth none, he saith: I will return again into my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goth he and taketh too himself seven other spirits worse than himself, and they enter in and devil there. And the end of that man is worse than the beginning. And it fortuned that as he spoke these things, a certain woman of the company lift up her voice, and said unto him: happy is the womb that bore thee, and the paps which gave thee suck. But he said: yea, happy are they that here the word of God and keep it.  

The exposition of the text.  
THis Gospel (dear beloved) showeth plainly the cause why christ came into the world and took man's nature upon him: that is too wit, both too begin a new kingdom, and also too abolish the kingdom of the devil. And this is it that God speaketh of in the third of Genesis: The seed of the woman shall tread down the serpent's head. Which words john interpreteth when he saith: christ appeared to destroy the works of the devil, that is too say, the devils kingdom, which beginneth with sin, is builded upon sin, and finished with endless damnation. Of this kingdom of Satan christ in his Gospel showeth himself too be the destroyer, by delivering a man that was possessed of a devil. For in as much as he driveth out the devil: First he giveth us too understand, that he is stronger than the devil, and secondly that he is his enemy. Also by this miracle he showeth himself too be the saviour of mankind. Moreover here is showed the unthankfulness of the world toward their saviour, when the wicked jews ascribe God's works unto Satan. Lastly in the end of this Gospel, the woman by her outcry ministereth occasion unto christ, too show the true blessedness For where as the woman crieth out: Blissed is the womb that bore thee: he answereth: Nay rather, Blissed are they that here the word of God, and keep it. The points hereof are four.  

1 The difference between the kingdom of Satan, and the kingdom of Chryst.  
2 The strife between the jews and christ, wherein the jews find fault with Christ's doing, and he defendeth the same.  
3 What shall become of those which having received christ, shake him off again, and serve Satan.  
4 What is true blessedness and felicity.   

¶ Of the first  
christ was casting out a devil. These words do openly testify, that the kingdom of christ, and the kingdom of Satan are two sundry kingdoms, and that there is between these two sundry kingdoms, the greatest difference that may be, in so much as it is not possible for them too agree together. Thou seeing that christ and the devil are two most puissant kings, of two most divers kingdoms, we will speak of both, that men may understand how much evil is in the kingdom of Satan, and how much goodness and felicity is in the healthful kingdom of Christ.  
As concerning the Devil, these four points are too be considered. First, who he is. 2. What he doth. 3. Why he doth. 4. Why God suffereth him too do it.  
Who is he then? As in respect of his nature, he is the creature of God, as are the Angels of God. As in respect of his inclination and of his frowardness (which he hath of himself) he is a liar, a murderer, and a thief, delighting evermore in manslaughter, and lying: and coveting nothing so much as the everlasting destruction of mankind. That the Devil is such a one, we are taught by his craftiness, with which he deceived Adam and Eue.  
What doth the Devil? We see in this Gospel, that he maketh this wretched man blind and dumb. Consider here (I pray you) the cruel tyranny of the Devil against this miserable soul. First he stoppeth up his ears. Why? least he should hear the word of God. And why desireth he that? because he knoweth that the first step too Heaven is too hear God's word. For never man yet (being of years of discretion) attained too salvation, without hearing the word of God. For the Gospel (saith Paul) is the power of God too salvation, too every one that believeth. Secondly he besiegeth his heart, that the word may have no place in it. And why doth he so? Because he knoweth that without faith (which cometh by hearing the word) no man is justified. For as Christ faith: He that believeth not, the wrath of God abideth upon him. Thirdly he maketh him dumb: Wherefore? that he should not confess christ his saviour. For he knoweth that no man is saved without confession of the mouth. For thus sayeth Paul in the tenth unto the Romans: With the heart we believe unto righteousness, and with the mouth we make confession too salvation. Fourthly he maketh this miserable creature blind, that he should not see. And why so? Because he should not see God's works which show forth God's glory, as David witnesseth when he sayeth: The Heavens declare the glory of God, and the firmament showeth his handy works. Behold, Satan closeth up all the ways of salvation from this wretched man.  
Wherefore doth this spiteful creature so? First because he himself is damned, and hath no hope of salvation. Secondly he beareth such a hatred too Christ, that he cannot away with his kingdom. Thirdly, he is inflamed with unappeasable hatred towards mankind, in so much as he coveteth too have them all damned everlastingly, as well as himself. And therefore is it that Peter saith. Pet. 5. The Devil goeth about like a roaring Lion, seeking whom he may devour.  
But why doth GOD give Satan this leave, too trouble men in such wife? First we have merited this punishment for our own sin. For what evil so ever happeneth unto us, we must ascribe it unto ourselves, and seek the cause of it in ourselves. Secondly God suffereth it too the intent we may learn how great Christ's benefits are towards his church. For no man better understandeth the commodities of liberty and health, than he that hath sometimes felt the hardness of imprisonment, and the pains of sickness. Thirdly that against the Devil we should call upon christ, who only is able too overcome him. Fourthly, that we should fear ourselves against him with faith, according too this saying: Whom withstand you strong in faith. For Faith is the overcomer of the world, as john saith: This is your victory that overcometh the world, even your faith. Fifthly that being delivered from the tyranny of Satan by Christ's presence, we may both acknowledge the Christ dwelleth in us, according too that which is written in the 2. Reg. 17. that all the earth may know that there is a God in Israel, that is too say, in the Church: and also that we may magnify God which delivereth us.  
Of the Devil we have heard, who he is, what he doth, why he laboureth the destruction of the Church, and wherefore God permitteth him so too do. Now let us here of our king christ, of whom I will speak, who he is, what he doth, and why he doth.  
Who is christ? God and man, borne of the father before all worlds, everlasting God, with the everlasting Father and the holy ghost, according as we confess in our creed, who came down from heaven for our salvation, and took man's nature upon him, too the intent he might by his death, deliver us from endless death and punishment.  
What doth he? That doth this present Gospel teach us. First he openeth this deaf man's ears: Secondly, he casteth the devil out of him: Besides that, he loozeth his tongue that he may speak. And also he openeth his ears. The self same thing doth he daily in his church. First he openeth our ears that we may here Goods word. Therefore who soever heareth God's word willingly, let him know that his ears are opened: and contrariwise, he that heareth not the word willingly, let him know that his ears are stopped still by Satan. Wherefore who so hath not yet ears to here, let him flee to christ, who only can open them. Secondly he delivereth the heart from the devil, that we may believe. For in the sixth of john, christ teacheth that faith is the work of God: for thus he saith: This is the work of God that we believe in him whom he hath sent. Then if thou believe not, the devil still possesseth thy heart. Wherefore thou must go too christ, who only can overcome him. Thirdly he loozeth thy tongue that now from henceforth thou mayst with thy mouth confess him, magnify him, and call upon him.  
And wherefore doth christ so? First, because he is a lover of men, whose nature he took upon him, at such time as he was conceived man, and borne of the virgin Mary. Secondly, because he is the enemy of the Devil. Thirdly, because it is his office or charge too invade the kingdom of his enemy the devil, too put his said enemy to the spoil, & too reward all that believe in him with everlasting life.  
Now by these things it appeareth how great difference there is between the kingdom of the devil and the kingdom of Chryst. In the devils kingdom is sin and death: In Christ's kingdom is righteousness and life. In Satan's kingdom is damnation: in Christ's kingdom is salvation, and acquittal from damnation. In Satan's kingdom is darkness: In Christ's kingdom is perpetual light. In Satan's kingdom is torment: In Christ's kingdom is joy. In Satan's kingdom is too be seen the devil with all damned souls: In Christ's kingdom the saints enjoy the sight of God, and the glory of immortality, through jesus Chryst. Hereby therefore we may be admonished, both with how great heed the kingdom of Satan is too be shunned, and with how great diligence we must endeavour too be made citizens of the blessed kingdom of Chryst.   

¶ Of the second.  
THe jews seeing this deed of Christ (as the ministers of Satan) do set themselves with might and main against Christ, and say: he casteth out devils by Beelzebub prince of the devils. See how great the malice of the world is. Too the intent it may die in his own sins, it ascribeth the work of God too the devil. What living creature would rise up with so great madness against christ, if he were not stirred thereto by the spirit of Satan. howbeit christ in no wise beareth that reproach of GOD at their hand, but with most strong arguments confuteth this devilish blasphemy.  
The first Argument is: No man can by one devil drive out an other: Ergo you do lewdly too affirm that I cast out devils in the name of Beelzebub. For if one Devil should work against an other, and cast out one another, the devils kingdom should not be steadfast. But now we see the kingdom of Satan too be most stable and strong. For every kingdom divided within itself, shall be made desolate. For wheresoever is discord, there is assured destruction too be looked for.  
The second argument is: If I cast out devils in the name of Belzebub, your sons do also cast out devils in the same name. But this by your own judgement is false. For you affirm them too cast out Devils by the power of God: wherefore you do wickedly too say, that I cast out devils in the name of Belzebub.  
The third argument is: I cast out Devils by the finger of God, that is too say, by the power of God: Ergo, you do falsely ascribe my work too the Devil.  
The fourth argument is: A strong person is not overcome but of his stronger. The Devil is overcome by me: for I cast him out & spoil him: Ergo I am stronger than he. When a strong person armed keepeth his house, the things that he possesseth, are in peace. Who is that same strong armed person? the old serpent. He keepeth his house as long as he dwelleth in the unbéelevers, and while he blindeth men's senses that they acknowledge not christ. And then are all things in peace which he possesseth, when the word of God is put to silence, and men's traditions sound abroad. But as soon as the sword is drawn, which is the word of God, by and by the Devil is compelled too give place: For christ (who is in the word) is stronger than Satan.  
The fifth argument is: He that is not with me, is against me, and he that gathereth not with me, scattereth. That is too say: The Devil scattereth the church, & I gather the church together: Ergo there is no agreement between me and the Devil. And that the Devil scattereth the church, he proveth by a most goodly similitude.   

¶ Of the third.  
WHen an unclean spirit is gone out of a man, that is, when the Devil (who of himself is unclean, & wont by many means too defile the minds of men) is gone out of a man, like as he is now by my power cast out of this wretched man that was possessed: What doth he then? He walketh by dry places, seeking rest: and finding none, he sayeth: I will return into my house from whence I came. He walketh by dry places, that is too say, by hearts that are not watered with the river of the holy Ghost. What is meant by his seeking rest, and finding none? By this phrase of speaking is signified his endeavour: for it is not enough for him too have done harm, unless he may do more harm. So great a desire hath he too destroy men. He is not contented too possess many hearts, but he must also return again too those from which he was expulsed before. Whereupon he saith: I will return into my house, from whence I came. By these words is given us too understand, that he ceaseth not too tempt those that are purged by Faith, but laboureth too enter into the hearts of them again, too the intent too carry them away from the kingdom of Christ: and if he bring that too pass, the end of that man becometh worse than the beginning, because he becometh a new the enemy of christ, and expulseth the holy Ghost: And he shall suffer sorer punishment, if he cast not out the Devil again by true repentance. Let us mark then how perilous a thing it is for them that have once professed themselves Chrystians, too put their necks again under the devils yoke. For as such men do most grievously sin against the holy Ghost: so must they also stand in fear of most grievous punishment. Therefore they that are touched with any care of their Salvation, let them speedily amend, and fight stoutly against Satan, that he cast them not again headlong into the gulf of sin.   

¶ Of the fourth.  
IT came too pass that as he spoke these things, a certain woman in the company, lifting up her voice, said unto him. Blissed is the womb that. etc. But he said: yea rather blessed are they that hear the word of God and keep it. Here first we may mark the diversity of men's judgements concerning God's word. Some wonder at the word, and love it, as this woman did. Some speak evil of it, as they did against whom christ dealeth here. For there have been always such hearers of the word, from the beginning of the world. Cain despised the word, and Abel loved it. Noah loved it, and all the whole world beside despised it. In the time of jeremy, few or none received the word of the Prophets with fruit: but the most part chose rather too return too their old Idolatry. hereupon they say too Hieremie: When we made sacrifice too the Queen of Heaven, (that is too say, too the Sun) all things went well with us. We had abundance of Corne. etc. After the same manner say the men of our time. When we heard Mass, and gave too monks, all things were better cheap, the fear of GOD was greater, and there was more love between man and man. This is the thank that the world yieldeth too God for his well doing. He giveth us the word of salvation; and we had leaver have men's dreams. He offereth it too us freely: and we will earn it with the geugawes of the monks. But let us leave these things, & hearken unto christ. Blissed are they (saith he) that here the word of God and keep it. These words are few, and have a great promise annexed to them.  
What manner of word is that word of GOD? It can be none other, than that which the prophets have delivered us: christ hath confirmed with his own blood: and the Apostles have taught. What manner of word is that? The sum thereof is contained in the instruction of our children, called the catechism: and these are they: The ten commandments, the Articles of our belief, the doctrine of the Sacraments, & the doctrine which ye here every Sunday out of the Gospel: that is too wit (in one word) the same doctrine that the Prophets, christ, and the Apostles taught. This word will he have herd: Ergo, he will also that there be ministers & pastors that are able too teach this word. For seeing that he giveth his word, and offereth soul health which is received by faith through hearing: it is needful that there be persons that can teach this word. How be it, for as much as it is not enough that the word be taught and herd, unless it be also kept: the Lord addeth, and keepeth it. What is too keep the word? It is too learn the word that is herd, too hold it, too believe it, and too perform true obedience unto God through faith. So did our father Abraham. He herd the word, he held it, he believed it, yea and yielded such obedience too it by faith, that he would at God's appointment rather sleay his only begotten Son, than break Gods commandments. But who is he amongst us, that yieldeth this obedience unto God? we will be called Abraham's children, but we will not tread in our father's footsteps. What promiseth he too them that hear it and obey it? Blissed are they saith he. etc. They are blessed, that is too say, set free from all wretchedness, from sin, and from damnation. Blissed, that is too say, enfeoffed in everlasting life and glory through jesus christ our Lord, who with the father and the holy Ghost liveth one God, world without end. Amen.     

The fourth Sunday in Lent commonly called Midlent Sunday. ¶ The Gospel. john. vj.  
AFter these things jesus went his way over the Sea of Galilee, which is the Sea of Tyberias, and much people followed him, because they saw his miracles which he did on them that were diseased. And jesus went up into a mountain, and there he sat with his Disciples. And Easter, a feast of the jews was nigh. When jesus then lift up his eyes, and saw a great company come unto him, he said unto Philip: whence shall we buy bread that these may eat? This he said too prove him: for he himself knew what he would do. Philip answered him: two hundred pennyworth of bread are not sufficient for them, that every man may take a little. One of his disciples (Andrew Simon Peter's brother) sayeth unto him: There is a lad which hath five barley loves, and two fishes: but what are they among so many? And jesus said: Make the people sit down. There was much grass in the place: So the men sat down, in number about five thousand. And jesus took the bread, and when he had given thanks, he gave too the Disciples, and the Disciples to them that were set down, and likewise of the fishes as much as they would. When they had eaten enough, he said unto his disciples: Gather up the broken meat which remaineth, that nothing be lost. And they gathered it together, and filled twelve baskets with the broken meat of the five barley loaves: which broken meat remained unto them that had eaten. Then those men (when they had seen the miracle that jesus did) said: This is of a truth the same prophet that should come into the world. Therefore when jesus perceived that they would come and take him too make him king, he departed again into a mountain himself alone.  

The exposition of the text.  
THe sum of this Gospel is, that christ doth here by his deed and example confirm the doctrine which he taught, in the uj of matthew: First seek ye the kingdom of God, & the righteousness of him (that is to say of God) and all things else shall be cast unto you: to the intent that we being instructed by Christ's word and miracle, should cast off the care of the belly, and follow christ into the desert, leaving all care for ourselves unto him, according too his commandment: cast thy care upon the Lord, and he shall nourish thee. The meaning therefore of all this whole Gospel, is too teach, that they which here, love, and keep the word, shall not perish for want of food, because Christ taketh upon him too care for them. The places are these.  

1 That God hath care for them that follow him.  
2 The circumstances of this present miracle, and the use thereof to us wards.  
3 The deed of this people that would have made Christ king, and of Christ's fleeing.   

¶ Of the second.  
IN this first Doctrine many things offer themselves too be weighed: of which every one doth minister some Doctrine and admonition. As are Christ's journeying and working: the earnestness of the people to here him: what moved the people so to do: what profit redoundeth thereby to the people, and what we ought too learn by the example of the people, and the deed of Chryst.  
christ journeying is showed in these words: jesus went his way over the Sea of Galilee, which is the Sea of Tyberias. This Tyberias was a City builded by Herode near unto jordan in the honour of the Emperor Tyberias. In this journey of Christ's there is too be marked the end and the example thereof. The end of it was to spread abroad his Gospel by teaching and miracles. The example is, that we would follow christ, every man in his vocation, not sparing our selves, but night and day by land and by sea endeavour to answer our calling. And this example is not too be followed by the ministers of the word only, but of all men, according too the manner of each man's vocation.  
What doth christ in this journey? Mark in his .6. chapter saith, that christ had pity upon them, because they were as sheep that had no shepherd, and that he began to teach them many things▪ Matthew addeth that he was occupied all day in healing the diseased. Here do four things offer themselves too be weighed. First, Christ's love. Secondly the cause of this love. Thirdly, what we be without the ministration of the word. Fourthly, what is the end of the ministery.  
When Christ taketh pity of the people, we are admonished too think how like a father he is minded towards us, as who is sorry for our miseries. This is it that the Apostle saith too the hebrews: we have a high priest that can suffer with us in our infirmities. The cause why he pitied the people, is showed by Mark. Because (saith he) they were as sheep that have no shepherd. But what are sheep without a shepherd? Wretched & ready too take harm by thieves & wolves. Now when the Lord said these things, the people was by false teachers led away from the true service of GOD unto sundry superstitions, the fruit whereof is the loss of their souls, like as we erewhile tasted under the Popedom, where in stead of the true service of GOD, there were brought into the church most horrible superstitions: Praying unto Saints, heathenish abusing of the Sacraments, Purgatory and other babbles, which would GOD did not stick still in many men's minds at this day. Hereby therefore we may learn, what men be without the ministery of the word: namely that they be as sheep straying in a wilderness, where they are every moment in very great danger of thieves and wolves: or rather (too tell all at one word) whereas is not the word of God, there is no salvation. Also we may learn here the end of the ministry of the word. Men without the word are as sheep that go astray without a shepherd. Ergo, the word is too them as the shepherd's staff, wherewith men are gathered together out of the wilderness too their own shepherd. Also it is fodder wherewith they are refreshed and nourished. And it is the salve wherewith our souls are healed. Too be short, it is the immortal seed by which we grow up new again too eternal life, when we believe the word that is preached. It is easy then too understand hereby, how needful a thing the word of God is.  
The earnestness of the people too hear christ, is also declared here. A great company (saith the Evangelist) followed him, yea & that far into a desert place from the Cities, where was neither meat nor drink. Behold the exceeding great earnestness where through the people were so joyful to here christ, that they seemed too have no care at all of their body. The day was far spent saith Mark.  
Why the people followed Christ in this wise, john declareth in this days Gospel, when he saith: because they saw the miracles that he wrought. And his miracles were partly a witness of the power of the Godhead in christ, and partly as it were certain seals of his doctrine, and tokens of his exceeding great good will towards men. For the people came too the thinking upon these three things by the signs & miracles which the Lord wrought.  
The people then by this their following after christ reaped this profit, that they came too the knowledge of their salvation. For when he had by wonderful miracles confirmed the doctrine that he had taught them by mouth: they gave credit too his word, by which faith all those were saved that continued in it unto their end. Besides this, many received corporal benefits at his hand. For he healed such as were diseased according as the other Evangelists make report.  
How now, is this example of the people too be followed of us? First we follow the example of this people, if we here God's word diligently, and believe the same, as overcome by Christ's miracles wherewith he hath confirmed the truth of his doctrine. Secondly we shall follow the example of the people in this, that they obey the rule which Christ giveth in the .6. of Math: for thus saith Christ. First seek the kingdom of God, & his righteousness, & all the 〈◊〉 shall be cast unto you. This order is too be observed diligently of all the godly. The first care must be for the kingdom of God, & the righteousness of God. And then also they must labour according too the state of their calling. For thus sayeth the Scripture. In the sweat of thy brows shalt thou eat thy bread. And in the Psalm it is said: Thou shalt eat of the labours of thy hands. Also Paul sayeth: He that laboureth let him eat. So is labour appointed to all men, how be it according too every man's estate. For the labour of a shepherd is one: of a ploughman, another: of a king, another: and of a Chancellor and Senator, another. But all men must beware that they work not arsy-varsy, which thing they do, that care first for the belly, and last of all for the soul. Therefore let him that beareth an office, think thus: My Lord christ sayeth: First seek the kingdom of God and the righteousness of God, and afterward seek the rest of things necessary too live by. I will obey this commandment of my Lord, assuring myself that he will verily perform that which he hath promised, how much so ever reason & the whole world grudge against it, and endeavour too overturn this order appointed by Chryst. God feedeth the birds: and why should he not feed me that am obedient to him? He giveth me a body: and why should he not give me raiment? He giveth me life: and why not food? He giveth everlasting things: and why not temporal things? Whosoever therefore is godly, must follow this rule of christ: First seek God's kingdom and his righteousness, and all things else shall be cast unto you. But (alas for sorrow) many offend against this rule. For first they offend, which not only here not the word of God themselves, but also are a let unto others, that they should not here it. Like as ungodly husbands do, which withhold their wives from héering Gods word, for covetousness of their own gain. Thus by their rash boldness they rush into God's office, & maliciously despise Christ's commandment: whereby it cometh too pass, that whatsoever they go about hath ill success. First they mean too provide for the body, and afterward (if they can find any leisure) they have a little regard too the soul. I gather (will some say) for my Wife and my Children. Thou dost well, and I allow thy meaning: for Nature teacheth and reason persuadeth, that the husband should care for his wife and children. And Paul saith: He that neglecteth his own, is worse than an infidel. But gather thou according too Christ's rule, and the example of this people. First seek the kingdom of God: and next be diligent in thy vocation. If thou do otherwise, thy children shall have small joy of thy labours. For thy labour is cursed, and cursed is the fruit of thy labours, and it shall not profit thy children. For this is a most true saying: The third descent enjoyeth not the goods that evil means have got. Experience teacheth, that the goods which are evil gotten by the parents, are for the most part wastefully and shamefully spent by their children among harlots in brothelhouses, in taverning, in quarreling and brawling. Wherefore if we have any liking of goodliness, let us follow Christ's rule, and the example of this multitude. Which thing if we do, we shall feel God's hand too be bountiful towards us.   

¶ Of the second.  
NOw let us look upon the circumstances of this present miracle, which are many. First the Lord saith to Philip: From whence might we buy bread that these may eat? Why is this put av by the evangelist? And he said this too try him, that is too say, to prove what faith he had, who erewhile had seen the water turned into wine at Cana in Galilée.  
But what answer maketh Philip? two hundredth penywoorth of bread would not suffice them; that every one might take a little. Here Philip being forgetful of the miracles that he had seen before, calleth his own reason to counsel, as if he should say. It is a great company, and it requireth a great sum of money to suffice them, and we have in manner nothing. For it is too no purpose to make questions of buying bread, it is to us purpose to stand debating this or that, where impossibility letteth.  
But there cōmeth another Disciple named Andrew, and saith, Here is a boy that hath five barley loves & two fishes: But these are nothing for so great a company. This disciple is past hope as well as his fellow.  
But what saith christ too this gear? He saith too them, make the folk sit down: as if he had said, for as much as it seemeth a thing impossible too your judgement, that so great a company should here be saved from perishing for hunger: I who have said unto them & you, seek first the kingdom of God and his righteousness, and all things else shallbe cast unto you, will show by deed, that my promise is not vain: do you no more but bid the people sit down too eat.  
Here the disciples obey their master: and to the number as it were of five thousand men do settle themselves to their repast, looking too be fed by miracle.  
When they were set down, jesus took those five barley loves and two fishes, and first blessing them, and giving thanks, distributed as much as he listed to his guests. And after that they were sufficed, he said too his disciples. Gather up the broken meat that remaineth, that nothing be lost. And they obeying him, gathered up twelve baskets full of broken meat. Ye see the miracle whereby christ confirmeth his divine power, his promise, and his office. What must we learn hereby? Many wholesome doctrines may be gathered hereof.  
First here is confirmed that which we have heard in the first place: namely that they which follow christ, shall not perish for want of food, according as you have herd already. Secondly by this miracle is confirmed Christ's love towards them that follow him. Of which thing also we have herd in the first doctrine. Furthermore, by this miracle we are assured, that christ (contrary too the judgement of reason) can help when he will. For like as the kingdom of Christ and the kingdom of the world are divers: so may other things be done in Christ's kingdom, than can be done in the kingdom of the world. For he that is chief in Christ's kingdom is almighty, whose will is a deed. For (as David saith) he hath done all things whatsoever he would, both in heaven and earth. Therefore when the Gospel setteth before us the wonderful works of God concerning the resurrection of the dead, the life everlasting, the eternal punishment of the wicked, and such other things: we must not call our own reason too counsel, to demand of it what can be done: but we must ask the question at God's word only. For if God say aught too us, by and by we must call too mind his mightiness and his truth. In as much as he is mighty, nothing is too him impossible: And because he is true, whatsoever he saith, is assured and steady. For he saith: Heaven and earth shall pass, but my words shall not pass.  
We are taught also by this miracle and deed of Christ's, that God will with his blessing increase the small things of the godly. For suffisance consisteth not in the great abundance of things, but in the lords blessing which only maketh men rich. Whereupon christ in the twelve of Luke sayeth: Man's life consisteth not in the abundance of things that he possesseth. And David in the hundred and one & twentieth Psalm sayeth: and there is abundance to them that love thee. Oftentimes it falleth out, that some poor man fearing God, is better fed with bread and pottage, than a wicked rich man with his dainty dishes and sweet wines. The poor Lazarus was better fed with the crumbs which he could scarce come by, than the rich Glutton with his delicate fare. Let every one of us think upon these things advisedly, and wait patiently for the lords promise, that he may bliss our labours, and increase our bread. For he commanded us too pray and say: give us this day our daily bread.  
Overmore Christ's deed teacheth us too give God thanks for his gifts when we go about too use his heavenly benefits, and too desire him that he will hallow his gifts with his blessing. For the creature of GOD is made holy by the word, and by prayer, according as Paul teacheth in the first too Timothy and the fourth Chapter. But it cometh too pass, that many, because they knowledge not Gods benefits, and much less yield thanks too the giver, are either needy, even in great plenty of things, or else are pressed with great poverty. Wherefore I exhort you to follow this example of christ, as often as you mean too use Gods good gifts. And let this suffice for this present miracle. Now ensueth the third place.   

¶ Of the third.  
WHen they had seen (saith the Evangelist) the miracle that he had wrought, they said: Of a truth this is that Prophet that should come into the world. Therefore jesus knowing that they would come and take him up too make him king, fled again into a Mountain by himself alone.  
Here are two examples propounded: one of the multitude, and another of Chryst. In the multitude we see two things: The one is that by the miracle they acknowledge the Messiah. Which thing is well done of the people. For the Prophet Esay foretold it should come to pass that when the Messiah came into the world, he should work great miracles, by the which he should be known. Thus far therefore the people judged aright. The other that we see in the people, is the error of the people in judgement. Who perceiving by the miracle that jesus was the Messiah, would have made him king. But Christ's kingdom is not worldly, according as he himself said unto pilate: My kingdom is not of this world. The people would feign have been thankful to Christ, but they showed not their thankfulness according too knowledge. Whereby we may learn of this multitude too be thankful too God: how beit in as much as they were evershot in their doing, let us embrace God's word for a rule of thankfulness.  
But when christ understood the unskilful zeal of the people that were minded too make him their King, he fled into a mountain, and suffered not himself too be made king by the people. What may we learn hereby? First that which I spoke of even now, that Christ's kingdom is not worldly. Next, that we must covet no honour contrary to our vocation. Let every man content himself with that degree of estimation that he is called unto, & not take upon him an other man's office, for desire of estimation. But let every one of us in his own vocation look unto these three things. First let us labour lustily in the fear of God. Secondly, let us not seek the praise of the multitude, if we shall have done any good. Thirdly, let this be our purpose, to serve God and his church in the fear of God. They that do otherwise, do nothing aright, but offend God, and utter their own pride, whom God suffereth oft to slide, that their folly may be known, and so may suffer punishment for their presumption. That the which thing happen not unto us let us pray God to govern us with his spirit, too whom the only and everlasting god, be honour, praise and glory for ever and ever Sobeit.     

The fifth Sunday in Lent commonly called Passion Sunday. ¶ The Gospel. john. viij.  
Which of you can rebuke me of sin? If I say the truth, why do ye not believe me? He that is God, heareth Gods words: ye therefore hear them not, because ye are not of god. Then answered the jews, and said unto him: Say we not well, that thou art a Samaritane, and hast the Devil? jesus answered, I have not the devil: but I honour my father, & ye have dishonoured me. I seek not mine own praise, there is one that seeketh and judgeth. Verily, verily I say unto you, if a man keep my saying, he shall never see death. Then said the jews unto him: Now know we that thou hast the devil. Abraham is dead, and the Prophets, and thou sayest: If a man keep my saying, he shall never taste of death. Art thou greater than our father Abraham which is dead? And the prophets are dead: whom makest thou thyself? jesus answered: If I honour myself, mine honour is nothing: it is my father that honoureth me, which you say is your God, and yet ye have not known him, but I know him. And if I say I know him not, I shall be a liar, like unto you. But I know him, and keep his saying. Your father Abraham was glad to see my day: and he saw it, and rejoiced. Then said the jews unto him. Thou art not yet fifty year old, and hast thou seen Abraham? jesus said unto them: Verily, verily, I say unto you: Ere Abraham was borne, I am. Then took they up stones to cast at him: but jesus hide himself, and went out of the Temple.  

The exposition of the text.  
This Gospel containeth a singular Doctrine concerning christ, and a gainsaying of the same doctrine by Christ's enemies. For like as christ defendeth his own person, office, and doctrine, and pointeth out the true fountain of salvation: so the jews Christ's enemies set themselves against the person, office and doctrine of christ, and plead against him with three arguments which Satan hath used from the beginning of the world forth. And those three weapons are these: Hypocrisy, Sophistry, and Tyranny. This Gospel therefore containeth the description of two Kingdoms, that is to say, of Christ's, and of Satan's. For as Christ here maintaineth his own kingdom: So the champions of Satan maintain their masters quarrel. But because it is for our behoof too hearken what christ sayeth, rather than what Satan thinketh against it: I will propound two lessons out of this gospel grounded upon Christ's words, and show what his enemies answered and did against either of them. The places are two.  

1 That like as christ is the true Messiah: so every one that heareth him not, is not of God.  
2 That he which keepeth Christ's words, is set free from eternal death. And in these two chief lessons of this Gospel, I will set forth the strife between christ and the jews, in declaration whereof, many particular lessons do offer themselves.   

¶ Of the first.  
OF the first lesson there be two parts. One, that christ is the true Messiah: the other, that he which heareth not christ, is not of God. Concerning the first part, the text hath thus. Which of you can rebuke me of sin? If I speak the truth why do not you believe me? The jews had found fault with Christ's doctrine, because Satan and his servants hate the truth. christ confirmed his doctrine, by innocency of life, the record of the Prophets, and sundry miracles, so as the jews might have known him too be the true Messiah, and also have believed in him too their salvation. Therefore when as they through the instinct of Satan, for hatred to christ ward, and of love too their own false doctrine, which they had received of their forefather, did with all their power set themselves against christ: christ on the other side thirsting man's salvation, defended his own innocentnesse, doctrine, and office, too the intent he might at least wise, yet win some of his foes unto God, and call them back from falling headlong into damnation. First therefore he asketh if any man can find fault with his conversation. Which of you (saith he) can reprove me of sin? As if he had said: I have lived openly among you without fault from my cradle, so as none of you is able too reprove me of any sin. Now seeing that so to do is the property of the Messiah, why do you not acknowledge me too be the Messiah that was promised long ago? For none is clear without Sin, but the Messiah only. In as much then as none of you is able too convict me of sin, ye do foolishly: not only for that ye acknowledge me not too be the Messiah, but also for that you condemn me of sin. hereunto he addeth concerning his doctrine. If I speak the truth unto you, why believe you me not? As if he had said, In as much as I do by innocency of life, by record of the Prophets, and by many miracles confirm my doctrine too be so true, that whither you will or nil ye confess it to be true: why believe you me not? He is worse than mad that persecuteth that thing as false, which he knows to be true. But this is the nature of men. He that is noozeled in naughtiness of a child, is hardly reclaimed from his error. So great a matter it is too be enured too a thing from the shell. But what may we learn here of christ and the jews? Of christ, all ministers of the word may learn, so too frame their life and doctrine, that no man may have aught too reprove, either in their life or in their doctrine. For albeit that only Christ was pure from all sin: yet notwithstanding those that will teach his gospel with fruit must be clear from open crimes. For the Poet sayeth aright: It turneth too the teacher's shame, When he himself is found too blame. For how (I pray you) can a tippling Priest find fault with tipplers? How dare a whoorehunter chasten whoremongers and adulterers? How shall a covetous person condemn covetousness? or an usurer, usury? or a quarreler, quarrels? or a proud man pride? In fine, he that will rebuke others, must be faultless himself. As for those that say, do as I teach, but do not as I do: they are not the ministers of christ, but of sathan. For no man is too be accounted too teach, unless he express the same thing in his life, that he teacheth in his words. For so doth Paul teach timothy: be thou (sayeth he) a pattern too the flock: That is to say, express the thing in life, that thou teachest in word, that the hearers may behold in thee a lively example of thy doctrine. Whereupon Paul sayeth of himself: Be ye followers of me, like as I am of Chryst. Moreover, they that here the Gospel, must learn somewhat of these jews. Not too set themselves against christ and their teachers as they did: but to take warning at their damnation, and so too repent, that they may be saved by the benefit of Chryst.  
On the other part of the first lesson, the text speaketh in this wise: He that is of God, heareth the wooord of God, and the cause why you hear not, is for that ye are not of God. He assigneth the cause why the jews so maliciously despised Christ's doctrine: that is to wit, for that they were not of God but of Satan. He speaketh not here of man's nature which in very deed is of God, but of men's maliciousness, which is of the devil. For this maliciousness maketh men unwilling to here God's word. Here let every man examine himself, and deem of himself, whither he be of God, or of the Devil. For he that with a good will heareth God's word, hath Christ's record that he is of God. Contrariwise, he that despiseth the word and persecuteth it, is undoubtedly of the Devil: though the ungodly are not willing too here of this. But in like manner as the jews do here persecute and slander christ that told them this: so in likewise are the ministers of the Gospel persecuted at this day by those whom in their sermons they declare to be of the Devil. What then say the jews here? They answered and said unto him: Say we not well that thou art a Samaritane, and hast a Devil? This is the craft of Satan: when he can not deny the truth, he falleth to flat railing. So also standeth the case at this day: when men are not able too deny, but that it is God's word whereby their wickedness is reproved: by and by they fall too railing, and seek for somewhat too carry at in the ministers of the Gospel. But what doth christ here? He answered: I have no devil but I honour my father, and you dishonour me. And I seek not mine own glory, but there is one that seeketh and judgeth. In this answer christ first denieth himself to have a devil, which thing the Lord confirmeth hereby, that he seeketh God's glory, which they do not that have made a covenant with the devil. Afterward he turneth the slander upon the jews, when he saith: And you have dishonoured me that honour God. For those that rail upon them that honour God, must of necessity be led by the Devil. Further more when he addeth: I seek not mine own glory, but there is one that seeketh and judgeth: He removeth from himself the desire of vainglory, and in his dutifulness commendeth himself to his father. By this answer of Christ's, the ministers of the word may learn three things. First (as much as may be) too defend themselves from the slanders wherewith they are charged, lest their ministry should be abased, when they themselves are brought in contempt. Secondly, to cast those railers in the teeth with their own sins, because they make war, not so much against men, as against God himself. And thirdly, not to seek their own glory, but the glory of God, and to persuade themselves assuredly, that God defendeth their innocency.   

¶ Of the second.  
OF the second lesson the lords words speak in this wise: Verily I say unto you, if any man keep my sayings, he shall not see death for ever. These words are too he thoroughly well weyd, as which contain the highest benefit of christ towards men, that is to wit, that he which keepeth Christ's sayings shall not see death for ever. Howebéeit too the intent we may the better understand these things, I will show forth in order what they contain. For the first thing too be observed here, is Christ's oath. The second what manner a once we be without Christ. The third, what we obtain by him. The fourth how we may be able too become partakers of Christ's benefits.  
His oath is to this end, too assure us of God's truth against all the doctrines of men and devils, against the reason of the flesh, yea & against the whole kingdom of the Devil, which consisteth of Sophistry, Hypocrisy and Tyranny. For it is not possible that the son of God should deceive, who hath warranted his doctrine by so great an oath.  
What manner a folk be we without Christ? By Christ it cometh too pass that we see not everlasting death. Wherefore without christ we are guilty of everlasting Death. Now as there are four kinds of Life, so are there four kinds of death also.  
The first is the life of nature, whereby we naturally live in this world. This life simply in respect of itself is good, because it is the gift of God, which he promiseth in the fourth commandment: but it varieth according too the state of men. unto Abraham it was good because he used it too God's glory. But unto Nero it was evil, because he abused it, both too the reproach of God that gave it, & also to his own damnation. against this natural life is set natural death: which of itself is evil, because it is the punishment of sin. Notwithstanding, it varieth according to the states of men. For like as unto Abraham, this death was a passage unto a better life, and therefore was good unto him: so unto Nero it was the gate of Hell, and therefore too him it was evil.  
The second life is of sin, namely whereby sin liveth in man, and reigneth through his lusts, as it doth in all the ungodly. This is always evil, because it tendeth too damnation. against this is set the death of sin, whereby sin is mortified in us: which thing cometh then too pass, when we live in true repentance & the fear of God. This death of sin, is evermore good, because it is the passage too eternal life.  
The third life is of grace, whereby Christ liveth in us through grace. This is evermore good, because it is God's gift, and the way too glory. against this is set the death of grace, that is too say, the privation of grace: which thing cometh too pass when we slide back again into sin, and cast away faith. This is always evil, because it is the way into hell.  
The fourth life is the everlasting life, by which the godly shall live with God and his Angels in endless bliss. This life is most excellent good. against this is set everlasting death, which is endless damnation. Unto this endless death are all men subject without Christ. For unless we be delivered from this death by the benefit of christ, it shall be our perpetual reward for sin: as Paul saith too the Romans the .6. chapter. Such are we without christ: that is, wretched, damned, and guilty of eternal death.  
But what do we become through christ? That doth christ assure us of by his oath, namely that being delivered from everlasting death, we are rewarded with eternal life, in which shall be joy without end.  
How are we made partakers of Christ's benefits? This Gospel answereth. Verily verily I say unto, if any man keep my saying, he shall not see death for ever. Then is this great treasure in Christ's words: which who so keepeth, hath christ, who only is the way too life What is too keep the word of christ? It is too here it, too learn it, and to believe it according to this saying: He that believeth in the son hath life everlasting. Why so? because he that believeth is justified by his own faith, that is to say, is set free from sin, endued with the righteousness of christ, and accepted too eternal life for Christ's sake. He therefore that coveteth eternal life, let him mark well the things aforesaid, let him live in continual repentance, let him here Christ's word, let him believe it, and let him continued in the faith, even unto death. So shall it fall out, that this natural death shall be unto him a passage unto eternal life  
But what say the jews too this healthful Doctrine of Christ's? christ saith: He that keepeth my word, shall not see death. The jews answer, now we know well thou hast a Devil, Abraham and the Prophets are dead, and thou sayest if a man keep my word, he shall not taste of death for ever. Art thou greater than our father Abraham, who is dead? etc. Whom makest thou thyself? As if they had said: If thy word be of such power, that they which here thee shall not taste of everlasting death, surely thou art greater than the prophets and our patriarch Abraham, which are dead, but this is false: for thou art not greater than Abraham. Ergo, it is false that thou sayest, he that keepeth my saying, shall not taste of death for ever? Therefore thou art a blasphemer of God and hast a Devil. Christ answereth, and sayeth: If I glorify myself, my glory is nothing, that is too wit, by your judgement. It is the father that glorifieth me. The meaning of these words is this: The only begotten son of God is greater than the servants of God, or than the adopted son of God. I am the only begotten son of God, according as the father himself witnesseth by his own voice and works. But the Prophets and Abraham are God's servants and Gods children by adoption: wherefore I am greater than Abraham and the Prophets: Ergo, it is no marvel though my word be of greater power than theirs. Then used they a point of Sophistry. For, that which christ spoke of the everlasting death, they construed of the natural death, howbeit maliciously Wherefore christ proceedeth too reprove them, saying: If I say I know him not, I shall be a liar as you are. For you say you know him whom you know not. But what is it to know god? First it is to know who he is, that is to wit, the father, the son, & the holy Ghost. Secondly to believe in him. And thirdly too order a man's life according to his wil  
Howbeit, because the jews gloried of their father Abraham, christ proceedeth too show how vain this boasting is and saith: Your father Abraham was glad to see my day, and rejoiced. In these words christ teacheth three things. The one, that he was before he took man's nature upon him, that is to say, from everlasting, God everlasting. The other, that Abraham believed in him. For too believe in christ is spiritually too see him. And christ is seen three ways: in body only, as the jews saw him that talked here with him: in spirit only, as Abraham & we that believe in him, do see him at this day: both bodily & ghostly at once, as the saints that were conversant with christ upon the earth, & as we that believe in him, shall behold him with our bodily eyes, after the Resurrection of the dead. The middle seeing and the last seeing are healthful: but the first is not healthful. Thirdly christ in these words teacheth, that the jews do not tread in the steps of their father Abraham, of whom they make so great brags. For Abraham acknowledged christ, and believed in him, and was glad of it. But the jews do neither believe in christ, nor are glad of him, but rather condemn christ. And therefore they make a false brag of Abraham. But what answer make the jews to this? Thou art not yet fifty year old, and hast thou seen Abraham? As much too say, as Abraham died two thousand year ago and more, therefore thou couldst not see him, because thou wert not as then. christ answereth: Verily, verily I say unto you, before Abraham was, I am. These words teach three things manifestly concerning Chryst. first that he is very God. Secondly that he is very man. And thirdly that God & man christ are not two persons, but one only divine person, which took man's nature upon it, too the intent he might become a sacrifice for the sins of the world. But what did the jews in this case? They took up stones too throw at him. Here is described the last refuge of Satan, which is violence & Tyranny. hitherto they dealt against christ with railing, hypocrisy, and sophistry: and now in the end they take them too their weapons. But christ hideth himself, and getteth him out of the Temple. In which deed he teacheth two things. One is, that the church is preserved by the power of God, against the tyranny of the world and the devil. Another is, that he will not have his word nor himself in his word, too be among those that persecute him openly: but only among them that receive and love him. To this mediator with the father and the holy ghost, be honour, praise and glory world without end. Amen.     

Upon Palm Sunday. ¶ The Gospel. Math. xxj.  
ANd when they drew nigh too jerusalem, and were come too Bethphage unto mount olivete, than sent jesus two of his disciples, saying unto them: go into the town that lieth over against you, and anon you shall find an Ass bound, and a colt with her: lose them and bring them unto me. And if any man say aught unto you, say ye the Lord hath need of them: and straight way he will let them go. All this was done, that it might be fulfilled which was spoken by the Prophet, saying: Tell ye the daughter of Zion: behold, thy king cometh unto thee meek sitting upon an Ass and a colt, the foal of an Ass used too the yoke. The disciples went and did as jesus commanded them, and brought the Ass and the colt, and put on their clothes, & set him thereon. And many of the people spread their garments in the way. Other cut down branches from the trees, and strewed them in the way. Moreover, the people that went before, and they that came after cried, saying: Hosanna too the son of David: Blissed is he that cometh in the name of the Lord: Hosanna in the highest. And when he was come too jerusalem, all the City was moved, saying: who is this? And the people said, This is jesus the Prophet of Nazareth, a City of Galilee. And jesus went into the Temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money changers, and the seats of them that sold Doves, & said unto them. It is written: My house shallbe called the house of prayer, but ye have made it a den of thieves.  

The exposition of the text.  
THis gospel is red twice a year, that is to say the first Sunday in advent, and upon Palm-sunday, but not for one self-same cause. For upon the first Sunday in advent it is red, because the Prophecy of Zacharie preacheth in it of the Lords coming into the world, who should be the king and Saviour of them that trusted in him. And this day, it is red for the Story, which was done this day, namely the sixth day before he suffered.  
The sum of this Gospel is, that christ sitting upon the Ass and her colt which the Disciples had brought unto him, road toward Jerusalem, about whom the people went crying. Hosanna to the son of David, strewing boughs, & spreading their garments in the way. And also that when he was come into the Temple, he drove out the buyers and sellers. etc. The places are three.  

1 The description of christ the king and of his kingdom.  
2 Of the citizens of this kingdom, and of their duty.  
3 Of the things that were done in the Temple, after that christ was entered into it.   

¶ Of the first.  
OF this read in the first sunday in advent, which is there the second place.   

¶ Of the second.  
THis was the third place in the first Sunday of advent: from whence you shall fetch the exposition unto the title concerning the use of the Lords coming.   

¶ Of the third.  
THe third place is the story of those things that happened in the temple after that christ was entered into it. This story may be divided into four parts, which are these.  

1 The driving of the buyers and sellers out of the temple, and the reason thereof.  
2 The healing of the lame and the blind in the temple.  
3 The defenee of the children that cried Hosanna, too the son of David.  
4 The fretting of the Princes, the Priests, and Scribes against Chryst.    

¶ Of the first part.  
THe Evangelist declareth, that the Lord entered into the Temple, and drove out the buyers and sellers: and moreover, that he addeth the cause of his so doings, when he saith: My house shall be called a house of Prayer, but you have made it a den of thieves. In this deed are three things too be weighed. First the occasion of the deed: Secondly the deed itself: and thirdly, the signification of the deed. The occasion of the deed was the unsatiable covetousness of the priests, who ordained these things for this cause, that they which would offer, should for money have at hand what soever they would wish for. For as much as the covetousness of these men is too be condemned, the ministers of the Gospel must take heed to themselves, that they seek no fetches too pill the people, as it fell out in the popery, where they had Masses, pardons, and other trumpery too sell, to the damnation of themselves, and of others. Secondly, Christ's deed is to be weighed. For in this deed he testifieth himself foo be a king and high Priest, and a looker to the religion of God. Otherwise he had not of his own private authority put too his hand, but had uttered the grief of his mind by words only. This deed of Christ's must as well the godly magistrate, as the overseers of God's religion follow, that there be no defiling of God's religion in the churches of christians. Other that have not this authority, must be sorry and testify it in words that they disallow the corruption of god's service. Thirdly the signification of this deed is too be weighed. For as the temple was defiled: so he meant that there should be a spiritual purging of the temple by his own death and glorious resurrection.  
Moreover in the cause of this deed (which is expressed by these words, my house shall be called a house of prayer, etc.) we may learn two things. First that the temple is the visible seat of God's service. For all be it that every place be a temple too the godly, in as much as it is lawful for them to call upon God every where: yet notwithstanding, the temple or church, is the common place wherein we must assemble to pray, and too do other things that pertain to the outward discipline of godliness. Another is that we should reverence the churches that are appointed too God's service, and keep them clean from Idols and Idol service. But (alas for sorrow) the Popish superstition sticketh so fast too the ribs of a number, that they cannot abide that an Idol should be pulled out of their church. But hereof shall more be spoken at an other time.   

¶ Of the second.  
THe second part of the things done by christ in the temple, is, that he healed the lame and blind that came unto him. By which deed he testifieth, first that he is the true Messiah. For the Prophet Esay foretold, that when Messiah was come, he should work such miracles. Secondly this deed showeth that the office of the Messiah is to destroy the works of Satan. For when christ taketh away the disease he removeth the cause also: and the cause of all diseases in sin. Thirdly he showeth by an outward token, how men should use the church: for the healing of bodily diseases, is a representation of the cleansing of men's souls from spiritual filthiness. Therefore the church must be appointed too this purpose, that we may be purged there from our spiritual diseases: which thing is then done, when we believe the word that is there preached, and by believing are washed from our sins with the blood of christ, according as john saith: The blue of jesus christ cleanseth us from all iniquity.   

¶ Of the third part.  
WHen the children tried in the temple, Hosanna too the Son of David, and that the Pharisees chid them: christ took upon him to stand in defence of the children and justifieth their doing by record of the Scripture. Have ye not red (saith he) Out of the mouth of babes and suckelings hast thou made perfect thy praise.  
Here we have to learn of both: that is to wit, of the children, and of Chryst. Of the children first, let our children learn too know christ, and to set forth his praise. For seeing that christ sayeth, that the kingdom of heaven belongeth too children: undoubtedly his will is, too be praised and magnified by the faith and by the voice of children. But alas, there be many children which not only are Ignorant of christ, but also are so lewdly brought up, that they learn nothing, but too swear, too lie, too talk ribaudry, & too practise other naughtiness: who shall not only be punished themselves one day for their lewdness, but also their parents shall be punished of God, for that they have so wickedly neglected the children that God hath given them to bring up in nurture and godliness. again, we may learn of the children, to confess christ in the mids of his enemies: Here were present the pharisees and Scribes the chief Governors of this common weal, who persecuted christ, and were angry with all those that yielded any honour unto Chryst. Yet could not this cruelness so abash the children, but that the more they were forbidden, the more they cried out. For such is the strength of faith, that wheresoever it be, it can not be hidden, but always bursteth out into the praise of God. This dutifulness is required at all men's hands, according too that saying of Paul in the ten to the Romans: with the heart we believe unto righteousness, & with the mouth is confession made unto salvation.  
By the doing of christ we may learn, first that he will defend those that believe him. And secondly, that after the example of christ according too the state of our vocation, we are bound to defend the innocency of others, and specially too secure & maintain the godly; that they be not oppressed and trodden down by the wicked.   

¶ Of the fourth part.  
THe fretting of the Princes, the Priests, and the Scribes against christ, was foretold long ago by the voice of god and the Prophets. For where as God in the third of Genesis told before hand that it should come to pass, that the seed of the woman should tread down the serpent's head: he meaneth that Satan and his members heathenish and ungodly men, should persecute Christ and his Church. And David in the second Psalm, not only foresaw in Spirit this fretting of the jews against christ, when he saith, why did the Heathen fret, and why did the people imagine vain things? But also by the said place of Genesis, he promiseth it should come to pass, that the woman's seed, (that is to say, christ and all that believe in him) should overcome Satan & his members. Now in what thing this victory consisteth, David in the same Psalm declareth, saying: Blissed are all they that put their trust in him. Wherefore let us renounce Satan and his members, and with strong faith lean upon christ the vanquisher of Satan, and giver of eternal life, to whom be honour and glory for evermore▪     

Of the lords supper, the first Epistle to the Corinthians, and the xj. Chapter.  
THat which I delivered unto you, I received of the Lord. For the Lord JESUS the same night in which he was betrayed, took bread and when he had given thanks, he broke it, and said: take ye and eat ye, this is my body which is broken for you. This do ye in remembrance of me. After the same manner also he took the cup when Supper was done, saying: this Cup is the new testament in my blood. This do as oft as ye drink of it in remembrance of me. For as oft as ye shall eat this bread and drink of this cup, ye shall show the Lords death till he come. Wherefore, who so ever shall eat of this bread & drink of this cup unworthily, shall be guilty of the body and blood of the Lord. Let a man therefore examine himself, & so let him eat of that bread, & drink of that cup. For he that eateth or drinketh unworthily, eateth and drinketh his own damnation because he maketh no difference of the Lords body.  

The exposition of the text.  
THe cause why this feast is instituted, is that the story of the celebration of the lords Supper, should (as this day) be handled in the church, too the intent the true use of this holy Supper may be understood. For when christ the day before he should suffer, instituted this supper, he gave commandment to his disciples, that they should keep this supper in remembrance of him. Wherefore it must needs be, that there are great & weighty causes why it should be needful to make great account of the institution of this supper. For unless we thoroughly and with good heed weigh the causes of the institution of this supper, we cannot sufficiently extol the goodness of our saviour, who although he were in most grievous sorrow for his death which was at hand, would notwithstanding institute this supper, & leave it too his church, for a most assured pledge of our salvation purchased by him, wherein the memorial of the covenant established between God & man by the blood of Christ, might be preserved for ever. Howbeit, to the intent we may be the more distinctly instructed concerning this supper, I will propound three places, which by God's grace I will expound at this time. The three places.  

1 The circumstances of the institution of this Supper, and the signification thereof, whereupon shall be gathered the full description of the same.  
2 The true and lawful trial of such persons as mean too use this Supper to their profit.  
3 The right use and lawful meditation of this Supper.   

¶ Of the first.  
THere be many circumstances in the story of the Institution of this Supper, which I will set forth in order, according too the text.  
The first is of the time. For thus lie the words of the text. Our Lord jesus christ in the same night that he was betrayed. For he instituted this Supper, upon the Thursday late, before the next friday following that he should be crucified. whereupon we may gather two things. First how great it must needs be that Christ's love was towards us, who although he knew he should die the next day, would notwithstanding institute this perpetual remembrance of his benefits. Another is, that the celebration of this Supper must be kept by us in true repentance, according as shall be said again afterward.  
The second circumstance is of the guests that were at this Supper. The master of the feast was christ: they that were at it, were his disciples good and bad. The good surely were very weak: and the bad was but only judas the traitor. Hereby we are taught, that christ will always be present at this Supper, and that this Supper pertaineth too Christ's disciples. And although the wicked do also mingle themselves in among the rest: yet notwithstanding this Supper turneth to their judgement and damnation, as shall be said again hereafter.  
The third circumstance is of blissiing. For he took bread and gave thanks. If the son of God gave thanks before he used things: what becometh it us too do.  
The fourth circumstance is of the elements. For he used bread and wine in the institution of this supper. For as the outward man is nourished with bread and wine: so the inward man is spiritually fed with the body and blood of Christ.  
The fift circumstance is of the things that are present invisible at this supper, as are the very body and the very blood of our lord jesus Chryst.  
The sixth circumstance is the commandment: for he commandeth his Church to keep continually the same manner of celebrating his supper. Do this saith he.  
The seventh circumstance is of the new covenant. This Cup (saith he) is the new testament in my blood. Why this Supper is called the new Testament, it shall be told you afterward.  
The eight circumstance is the end for which the Supper was instituted, which end is expressed in these words. Do ye this (saith he) in remembrance of me. That is too say, As often as ye use this supper renew ye the remembrance of my benefits, that is to wit, of my death and resurrection: and show ye forth my death till I come.  
The ninth circumstance followeth upon the eight, namely that the celebration of this supper belongeth only to them that be of years of discretion, that may be instructed of the lords death, and that are able too give thanks openly too the Lord for his benefits.  
These are the circumstances of this supper that are too be weighed diligently. Now will I show what things are meant by this Supper. For as the Paschal Lamb had many significations in the old Testament: So also hath this holy Supper of Christ's, which is succeeded in the place of the paschal Lamb. Therefore as the paschal Lamb, first did put the people in mind of the benefit done in old time, that is too wit, of their deliverance from the bondage of Egypt: And secondly confirmed the faith of them that used it: and thirdly shadowed the sacrificing of christ that was to come: and four was a figure of the everlasting covenant between God & man: So also hath this supper sundry significations: and that partly in respect of the time past, partly of the time present and partly of the time too come, and partly of the everlastingness. Which significations I will declare as plainly as I can, God further both me in teaching, and you in hearing, that it may turn too God's glory, & too the healthful instruction of ourselves.  
What is the signification of the supper in respect of the time past? If we look back too the time past, this holy supper is a certain calling too mind of the Story of our Lord's passion, according too Christ's commandment: Do ye this in remembrance of me. As often then as we come too the Supper, or other wise be present at the celebration of the supper, we must be mindful of the death, burial, and resurrection of our Lord.  
What is the meaning of the supper in respect of the time present? First it signifieth that we are united and incorporated into christ, and that spiritually. For so teacheth Paul when he saith, The Cup of Blessing which we bliss, is it not the communion of Christ's blood? The bread than we break, is it not the communion of Christ's body? That is too say, the partaking of the body and blood of christ, maketh us to have a certain communion with Chryst. Again, it signifieth that we also are united among ourselves by the spirit of christ, as many of us as are partakers together of this supper. Of which communion, the one loaf is a token, as Paul testifieth when he sayeth: because as there is one loaf: so we being many are one body. For as the loaf is made of many corns: so as many as communicate together, do grow together into one body spiritually, the head whereof is christ: and this is the cause that Paul calleth the Supper a communion.  
Hereupon one of the holy fathers saith. The supper is called a Communion: first, for that by it we communicate with christ: secondly, for that we be made partakers of his flesh and of his Godhead: and thirdly, for that by it we communicate and are united together one with another.  
Moreover by this supper is meant, that we are spiritually nourished, and sustained or fed with the body and blood of Christ. For like as bread and wine do nourish, increase, preserve, and comfort men's bodies: So doth Christ's body & blood nourish, increase, preserve, and comfort our souls unto everlasting life, if so be that true faith be found in us.  
What is the signification of this Supper in respect of the time to come? This holy supper signifieth, that by the power of Christ's body raised from the dead, our bodies also shall one day rise again, that they may be made like unto the glorious body of Chryst. Whereupon Paul saith: If christ be risen again, we also shall rise again, that we may enjoy the continual presence of Christ's body for evermore. whereupon certain of the holy fathers have termed this Supper conduct money, because it putteth them that receive it before their death, in mind, that christ is unto them the passage from these troubles, to eternal bliss.  
What is the signification of the Lords Supper in respect of the everlastingnesie? It is a perpetual warrant of God's favour towards men, at no time subject unto change, and therefore the Lord himself calleth this his supper the new Testament, as which shall never become old at any tyme. How be it too the intent this thing may be understood more clearly, I will (as briefly as may be) declare what things are most meet in every Testament, and how all those things which ought to meet in every last will or testament do meet here: and moreover what the new testament is.  
In every testament or last will, there be five things. First the Testator that maketh the wil Secondly the goods which the Testator bequeatheth. Thirdly the heirs that are made, Fourthly the death of the testator. And fifthly the conditions that are to be kept of them that are made heirs by the wil In this new Testament the testator is Chryst. The heritage is the possession of eternal life. The heirs are the children of God, that is to say, all that believe in Chryst. The death of christ the testator followed presently after. For he died, was buried, and rose again the third day. The conditions too be observed of the heirs that are named, are, that they should believe in christ, and obey him, and continue in innocency of life unto the end: And if they fall into sin, that they earnestly repent them before their death. hereupon we may now in this wise conclude what the new Testament is. The new Testament is is an everlasting covenant, established by the death of the Testator jesus christ, concerning the grace of God, the forgiveness of sins, and the free gift of eternal life promised too all nations & people that believe in christ crucified.   

¶ Of the second.  
WHen Paul saith: Let a man examine himself, and so eat of that bread and drink of that cup: for he that eateth unworthily, and drinketh unworthily, eateth and drinketh his own damnation. These words of Paul confirm four things. First that the use of the Supper ought too be in the church. Secondly that it is necessary for men to try themselves before they use this Supper. Thirdly that he which receiveth this Supper unworthily, doth sin most grievously. And four, that this supper is too be ministered only unto those that are able too examine themselves. I will speak of the second only; that is to say: how every man ought to examine himself, that mindeth too use this Supper too his behoof.  
How then must he prove himself, that will use this supper? That doth Paul teach, the second Epistle too the Corinthians and the xiij Chapter in these words: Examine your selves whither you be in faith: examine yourselves. Know ye not yourselves that christ is in you? By which words is understood, that rightful trial consisteth in this, that true Faith and the presence of christ be felt in us, that is to say, (too use plainer words:) He is tried and cometh worthily too Christ's holy Supper, that cometh too it reverently in the fear of God, in true repentance, in true faith, and with a Godly purpose. And on the contrary part, he that presseth to it unreverently without the fear of god, without true repentance, without true faith, and with purpose to sin: cometh unworthily, not making difference of the body and blood of the Lord, and he eateth his own damnation. Therefore whosoever approacheth too this supper: and hath a purpose to continue in his sins, he is a blasphemer and receiveth the sacrament with judas.  
But too the intent rude people should not rashly presume to come to this supper, the discipline of confession & absolution is instituted in our churches, too very good purpose. For this discipline availeth greatly to this, that a man may orderly examine himself.  
Howbeit too the intent we may judge aright, concerning confession and absolution: first it is too be known, that as there be two sorts of confession, so there be two sorts of absolution also. One kind of confession, is to God only: that is too wit, when a man confesseth his sin before God, acknowledgeth himself to be a sinner, and desireth forgiveness for Christ's sake, & without such confession, none (of full years) is saved. In this wise did David confess himself when he said: Have mercy on me O God, for I have sinned against thee. Enter not into judgement with thy servant, for no man living shall be justified in thy sight. So confesseth Daniel himself, when he saith: We have sinned and done amiss with our fathers. So did the publican when he durst not lift up his face unto heaven: but struck his breast, saying: O God be merciful to me ● sinner. Unto this confession answereth the absolution that is given by only God. And this is done when a man believeth his free promise. For whosoever believeth, is justified from sin, that is to say, set free from sin. For sith that sin is a falling away from the law & will of God, with a binding unto everlasting death & damnation: undoubtedly absolution must be the releasing of the believing man, from that bond whereby he is bound to everlasting death and damnation. So was Manasses assoiled, so was David, so was the thief upon the cross, so was Mary Magdalene. So are we assoiled daily, when we say with a true heart, I believe the remission of sins: and when we pray with faith, forgive us our trespasses. Let this suffice concerning the first kind of confession, and the absolution of the same.  
another Confession is of Discipline, when a man for counsel, instruction, and confirmation of his Faith, cometh to the minister of the Church, acknowledgeth himself a sinner, craveth comfort, and desireth too be instructed with God's word, too the intent his conscience may be made quiet. In this case the minister of the word must instruct him that so confesseth himself. And if he know him, he must lay before him the sins that he hath perceived by him. He must show him the greatness of God's wrath toward unrepentant persons. And on the other side, if in confessing himself, he be sorry for his sin, and promise amendment: he must comfort him with the promises of the Gospel. And if he say he believeth the promises, the minister must in Christ's name assure him that GOD is at one with him, and denounce unto him the forgiveness of his sins, in the name of the Father and of the Son, and of the holy Ghost: warning him earnestly too shun sin hereafter, that the end of him become not worse than the beginning. And thus much concerning the second kind of confession, and the absolution that answereth the same. As concerning the public confession and absolution, I must entreat thereof at another time: & also of the Confession that is made to the brethren whom we have offended.   

¶ Of the third.  
NOw remaineth that we tell which is the right use and lawful meditation of this holy Supper. Then sith this holy Supper of christ, is the Sacrament of our redemption by the sacrifice of christ: these things are orderly too be considered, and earnestly weighed in the receiving of this holy Supper.  
first, the Communicants must call too mind the cause of Christ's death, namely the sin of mankind. Rom. 4. He died for our sins. Esay. 43. He smote him for our iniquities.  
The second thing that is too be thought upon, is the end of Christ's sacrifice, which is: the redeeming of us from the bondage of sin and death. 2. Corinth. 5. For he hath made him too be sin, which knew no sin, that we by his means should be that righteousness which is allowed before God. 1. john. 1. The blood of jesus christ cleanseth us from all iniquity. john the first: christ is the Lamb of God that taketh away the sins of the world.  
Thirdly, by the excellency of this sacrifice, we must consider how great the wrath of GOD must needs have been against Sin, which could not be appeased by any other sacrifices, than the one sacrifice of the only begotten son of God.  
Fourthly the exceeding great mercy of GOD is too be thought upon, who would receive us wretched sinners into favour, for the satisfaction of his son.  
Fifthly, the great love of the son of GOD is too be thought upon, who taking man's nature upon him, was content to become a sacrifice for us, and too remove gods wrath unto himself, and satisfy God's justice with the punishment of the cross. All these things will the son of God have us too think upon, when he biddeth this supper too be made in remembrance of him.  
When we thus muse upon these things, beholding God's wrath, there riseth up a sorrowfulness: and by thinking upvon God's mercy and the propitiatory sacrifice, there springeth up faith: out of both which, there issueth thankfulness, confession, patience and other virtues, of which this supper putteth us in mind.  
Too be short, as the Son of God maketh a covenant with us too receive us mercifully: so let us on the other side make a covenant with him too believe him, and to receive his benefits thankfully. Which thing that we may unfeignedly do, jesus christ the maker of this supper grant unto us. And unto him, with the father, and the holy ghost, be honour and glory for ever. Amen.     

The Passion of our Lord jesus Christ according too the order of the story, compiled by laying the four Evangelists together.  
ANd when they had sung an hymn, jesus going out, went as he was want over the broke Cedron into mount Olivet, and his Disciples followed him. Then said he unto them: All you shall suffer offence by me this night. For it is written, I will strike the shepperd, and the sheep of the flock shall be scattered. But when I am risen again, I will go before you into Galilee. And Peter answering, said unto him. Though all be offended by thee, yet will I never be offended. jesus said unto him: verily I say unto thee, that this night before the Cock crow twice, thou shalt deny me thrice. But he said more earnestly: No though I should die with thee, yet will I not deny thee. In likewise also said all his other Disciples. Then came jesus with them into a town that is called Gethsemany, where was a garden, into which he entered and his disciples with him. And judas the traitor knew the place, because jesus had oftentimes resorted thither with his Disciples. Then jesus said unto them: Sit ye here, while I go and pray yonder. And taking with him Peter, james, and john the two sons of Zebedee, he began too be abashed and too be heavy, and too be grievously vexed. And he said too them: my soul is heavy even unto death. Tarry ye here and watch with me, and pray that ye fall not into temptation. And he went from them as it were a stones cast, and kneeling down fell flat too the ground upon his face, and prayed that if it were possible that hour might pass from him: saying: Abba father, All things are possible to thee. Let this cup pass from me. Nevertheless not as I will, but as thou wilt. And he came to his Disciples, and finding them a sleep, said unto Peter: Simon art thou a sleep? Couldst thou not do so much as watch one hour with me: Awake ye and pray, that ye enter not into temptation: Verily the spirit is ready, but the flesh is weak. again he went away the second time, and prayed saying: Father, if this cup can not pass from me, but that I must needs drink of it, thy will be done. And returning, he found them again asleep. For their eyes were heavy, and they witted not what to answer. Then leaving them, he went his way again, and prayed the third time the same words, saying: If thou wilt, thou canst remove this cup from me: Nevertheless, thy will be done, and not mine.  
And there appeared to him an Angel from heaven that comforted him. And being stricken with sorrow, he prayed very long: and his sweat was as drops of blood, trickling down upon the ground. And when he was risen up from his prayers, and was come again too his Disciples, he found them a sleep for very pensiveness: And he said unto thee: Sleep ye from henceforth, and take your rest. Why sleep ye? it is enough: Behold, the hour is at hand, and the Son of man is delivered into the hands of sinners. up let us go: he is at hand that betrayeth me. But pray ye lest ye enter into temptation.  
And by and by, while he was yet speaking, Behold, judas one of the twelve, having taken a band of men, and officers of the high Priests, and the Pharisees, and the elders, and the Scribes, with a great company following him came thither with lanterns and torches, with swords and clubs. Now this traitor had given them a common watch word, saying: whomsoever I kiss, he it is: Lay hands upon him, & carry him away warily. jesus therefore knowing all things that should happen unto himself, went forth, & said. Whom seek ye? They answered unto him, jesus of Nazareth: jesus said unto them: I am he. And judas that betrayed him stood among them. As soon therefore as he had said to them, I am he, they went back, and fell down too the ground. Then asked he them again, whom seek ye? And they said, jesus of Nazareth. jesus answered, I have told you that I am he. Therefore if ye seek me, let these men go their ways, that the word might be fulfilled which he had spoken: Of them whom thou hast given me, I have lost none. And judas stepped out unto jesus too kiss him: and coming forthwith unto him, said: Hail master, & kissed him. And jesus said unto him: Friend, wherefore comest thou? judas, betrayest thou the son of man with a kiss? Then came they too jesus, & laid hands upon him, & took him. And they that were about him seeing what was toward, said unto him: Sir, shall we strike with the sword? Simon Peter therefore having a sword, drew it and smote the servant of the high priest, & cut off his right ear. And the servants name was Malchus. And jesus answering, said: Give me leave thus far forth. And he said unto Peter: Put up thy sword into the scabbard. For all that take the sword in hand, shall perish with the sword. Dost thou not think that I can now pray too my father, & he will give me more than twelve legions of angels? Shall I not drink of the cup, which my father hath given me? How then shall the scriptures be fulfilled? for so it must needs come too pass. And as soon as he had touched the servants ear, he made him whole. And in the same hour jesus said unto them that were come too take him, namely too the chief priests and the officers of the temple, and the elders: Ye come out unto me with sword and clubs, as it were too take some thief. I sat daily among you, teaching in the temple, and ye stretched out no hand against me. But this is your very hour, and the power of darkness, that the scriptures may be fulfilled. And all this was done that the writings of the Prophets might be fulfilled. Then all his disciples forsaking him, fled. And a certain young man followed him being naked, saving a sheet cast about him, and the young men caught hold of him. But he leaving his sheet behind him, fled away naked from them.  
The band of men therefore, and the petycaptaine, and the officers of the jews took jesus, and bound him, and led him away too Annas first. Anna's was father in law too Cayphas, who was high priest for that year. And Cayphas was he that gave the counsel too the jews, that it was expedient that one man should die for the people. And they led him too Cayphas the high priest, where all the high Priests, the Scribes, and the elders were assembled. And Simon Peter and that other disciple followed jesus aloof unto the Bishop's palace. And that other disciple was known too the high priest, and entered with jesus into the Bishop's palace. But Peter stood without at the gate. That other disciple therefore which was known too the high priest, went out & spoke too the wench that kept the door, and brought-in Peter. And the servants and officers stood warming themselves at a fire of coals beneath in the mids of the hall, for it was cold. And Peter also was standing with them, and warming himself too see the end. The wench therefore of the high priest, which was the doorkeeper, beholding Peter warming himself by the fire, looked earnestly upon him, and said: Thou also wart with jesus, for thou art art also one of this man's Disciples. But he utterly denied it before them all, saying: Woman I am not, I know him not, nor I wot not what thou sayest.  
Then the high Priest examined jesus of his disciples and of his doctrine. jesus answered him: I have spoken openly unto the world. I have always taught in the Temple and in the synagogue whereas all the jews resort, and in secret have I spoken nothing. Why askest thou me? Ask them that herd me what I have spoken to them. Behold they know what I have said unto them. When he had said these words, one of the officers standing by, gave jesus a blow, saying: Answerest thou the high Priest so? jesus answered: If I have spoken evil, bear witness of the evil, but if I have spoken well, why dost thou smite me? Anna's was he that had sent him bound to Cayphas the high priest.  
And Simon Peter stood warming him in the porch. And anon after his first denial, as he went out into the porch, the Cock crew. And an other wench saw him, and began again too say too them that stood by, this man also was with jesus of Nazareth, and hereupon they said unto him: Art not thou also one of his disciples? and another said: Thou also art one of them. And he denied it again with an oath, saying: Man, I am not, neither do I know the man. And a while after, about the space almost of an hour, a certain other man avouched with them that stood by, saying: Verily thou also art one of them. For thou art both a Galilean, and thy speech bewrayeth thee. One of the high Priests servants, (the Kinsman of him whose ear Peter smote of) said unto him: Did not I see thee in the garden with him? Then began he too curse and forswear, I know not this man of whom you talk. And immediately as he was yet speaking, the Cock crew again. And the Lord turning himself about looked upon Peter. And Peter remembered the words of the Lord jesus, who had said unto him, before the Cock crow twice, thou shalt deny me thrice. And he went out of the gate and wept bitterly.  
And the chief priests and elders, and the whole counsel sought false witness against jesus, that they might put him too death, and they could not bring it too pass, no not when many false witnesses came in, for their allegations were not sufficient. At the last there came two false witnesses, and bare false witness against him, saying. We have heard him say, I can and will destroy this temple of God that is made with hands, and in three days will build up another made without hands. And yet were not their witnesses sufficient so. And the chief priest rising up in the mids, examined jesus, saying: Answerest thou nothing? Why do these men bear witness against thee? But jesus held his peace, and answered nothing at all. again, the high priest asked him and said. Art thou that christ the son of the blessed? I adjure thee by the living God, to tell us whither thou art Christ the son of the living God: jesus said unto him: Thou hast said, I am. Nevertheless I say unto you, hereafter ye shall see the son of man sitting on the right hand of power, and coming in the clouds of the air. Then the chief priest rend his garments, saying: he hath blasphemed, what need we witnesses any more? Behold now, ye have herd his blasphemy, what think you by it? And they all condemned him, saying. He is worthy of death. Then the men that held jesus, mocking him did spit in his face, and buffeted him with their fists. And other some covering his face, (specially the servants) clapped him on the face with their hands, saying: Reed unto us Christ, who is it that struck thee. And many other things said they in scorn against him.  
And as soon as morning came, all the high Priests and Scribes, and elders of the people, and the whole counsel assembled, and laid their heads together against jesus, that they might put him too death. And they led him into the consistory, saying. Art thou the same christ? tell us. And he said too them: If I shall tell you, ye believe me not. And again, if I shall ask you any question, you will not answer me, nor let me go. From this time shall the son of man be sitting at the right hand of the power of God. And they all said unto him: art thou then the son of God? who said: you say that I am. And they said: why seek we for any further witness? For we have heard it of his own month. And the whole company of them rising up, led jesus bound from Cayphas into the common hall, and delivered him unto Pontius Pilate the Precedent. And it was early days.  
Then judas that had betrayed him, seeing that he was condemned, repented him, and brought back the thirty pieces of silver too the chief Priests and the elders, saying: I have sinned in betraying the guiltless blood. And they answered, what is that too us? Look thou too that. And casting down the silver pieces in the Temple, he went his way and hung himself with a halter: and as he hung, he burst a sunder in the mids and all his bowels fell out. And the chief of the Priests taking up the money, said: it is not lawful too put them into the common Treasure, because it is the price of blood. Wherefore taking counsel upon the matter, they bought with those pieces of silver, (which were the reward of iniquity) a potter's field too bury strangers in. And it was known too all that dwelled in Jerusalem, in so much as that field was called in their mother tongue Akeldama, that is too say, the field of blood, even unto this day. Then was fulfilled that which was spoken by jeremy the Prophet, saying: And they took thirty pieces of silver, the price of him that was sold, whom they bought of the sons of Israel, and gave the money for a potter's field, as the Lord hath appointed me. How be it the jews entered not into the common Hall, lest they might be defiled, but that they might eat the passover. Pilate therefore went out unto them, and said: what accusation bring you against this man? They answered and said unto him. If this man were not an offender, we would not have delivered him unto thee. Then said Pilate unto them: Take him you yourselves, and judge him according unto your own Law. Then said the jews unto him: It is not lawful for us too put any man too death. Too the intent the word of jesus might be fulfilled, which he had spoken, signifying what death he should die.  
And the chief priests and elders began too accuse him grievously, and too lay many things unto his charge, saying: We have taken this man perverting our nation, and forbidding too pay Tribute unto Caesar, and affirming himself to be an anointed King. Then Pilate went again into the common Hall, and calling jesus examined him, saying: Art thou that King of the jews? jesus standing before him, answered. Speakest thou this of thyself, or have others told it thee of me? Pilate answered: Am I a jew? Thine own nation and thy chief Priests have delivered thee too me, what hast thou done?  
jesus answered. My kingdom: is not of this world. If my kingdom were of this world, verily my servants would fight for me, that I should not be delivered too the jews. But now is not my kingdom from hence. Pilate therefore said unto him. Art thou then a King? jesus answered: Thou sayest, I am a King. Too this intent was I borne, and for this purpose came I into the world, that I may bear witness unto the truth. Pilate said unto him: what is truth? And when he had said this, he came forth again too the jews, and said unto them: I find no fault at all in this man. And when the chief priests and elders accused him, he answered nothing. And Pilate examining him again, said: Answerest thou nothing? Behold, How many matters they lay unto thy charge, heerest thou not? And he answered him not too any word, in so much as the Presidente wondered very sore. But they became more fierce against him, saying: He hath stirred the people, teaching through all jewrie, beginning at Galilee even unto this place. When Pilate heard speaking of Galilee, he demanded of him whither he were a man of Galilee. And as soon as he knew that he pertained too Herod's jurisdiction, he sent him unto Herode, who also was at that time at Jerusalem.  
When Herode saw jesus, he was exceeding glad: for he had been desirous of a long time too see him, because he had hard much of him, and he hoped he should have seen some miracle wrought by him. And he asked him many questions. But he made him none answer. Also the chief Priests and Scribes stood laying sharply to his charge. And Herode with his men of war despised him. And when he had mocked him, he put a white garment upon him, & sent him back again to Pilate. And Pilate & Herod were made friends among themselves the same day: for before that time there was grudge betwixt them.  
Then Pilate calling together the chief Priests & the Magistrates and the people, said unto them. Ye have brought this man unto me as a perverter of the people, and behold in examining him before you, I find no fault in this man concerning those things that you accuse him of, no nor Herode. For I sent you over too him, and behold nothing worthy of death is done unto him. I will therefore chastise him, and let him go.  
Now at that feast it was of custom, that the precedent must let lose to the people, some one prisoner, whom soever they would demand. Now he had at that time in prison a notorious fellow, namely a murderer, that was called Barrabas, who with other fellows of his faction, was cast into prison, for committing murder in a tumult which he had raised in a certain city. And the people crying out with one voice wholly together, began to ask importunately that he should do as he had always done unto them. Therefore as they were clustered together, pilate answered unto them. Ye have a custom that I should let one lose unto you at Easter: therefore whither will you that I let go unto you Barrabas, or jesus that king of the jews which is called Christ? For he knew that the chief priests had delivered him for envy. Now as he was sitting in the place of judgement, his wife sent unto him, saying: Have thou nothing too do with that righteous man, for I have suffered many things for him this night in my sleep. But the chief of the priests & the elders stirred the people, persuading them too desire too have Barrabas let lose to them, & too have jesus put too death. The precedent answering, said unto them: which of the two will ye that I let lose unto you? And all the whole multitude cried out together, saying: Away with this man and let loose to us Barrabas. And Pilate spoke too them again, and being desirous too have let go jesus, said: What will ye then that I do unto jesus whom you call King of the jews? And they all cried again: crucify him, crucify him. Then said he too them the third time. What evil hath he done? I find no fault in him worthy death. I will therefore chastise him and let him go. But they cried out the more, saying: Let him be crucified. And they cried importunately upon him, requiring that he might be crucified. And the noise of them and of the high Priests prevailed.  
Then Pilate took jesus and whipped him. And the presidents men of war carried him away into the Palace, which is the Counsel house, and called unto him all their band, and unclothing him, put upon him a purple garment: and plaiting a crown of thorn, set it upon his head, and gave him a reed in his right hand, and bowing their knees before him, began to salute him in mockage, saying: Hail king of the jews. And they buffeted him. And when they had beespitted him, they took the Reed and smote him on the head, and kneeling down worshipped him.  
Pilate therefore went forth again, and said unto them. Behold I bring him out unto you, that you may know I find no cause in him. jesus therefore went forth wearing a crown of thorn and a rob of purple. And pilate said too them: Behold the man. When the high priests and officers saw him, they cried out, saying: crucify him, crucify him. Pilate said unto them. Take you him, and crucify him. For I find no cause in him. The jews answered him: we have a law, and according too our law he ought too die, because he hath made himself the son of God. When Pilate had heard this saying, he was more afraid. And he entered again into the common Hall, and said unto jesus. From whence art thou? But jesus made him none answer. Then said Pilate too him: speakest thou not too me? Knowest thou not that I have power to crucify thee, and that I have power too let thee go. jesus answered: Thou shouldst not have any power against me, unless it were given thee from above. Therefore he that delivered me unto thee hath the greater sin. From that time forth, sought Pilate to acquit him. But the jews cried out, saying: If thou quit him, thou art not Caesar's friend. For who so ever maketh himself a King, is against Caesar.  
When Pilate herd that word, he brought jesus forth and sat down too give judgement in a place which is called Lithostrotos, and in Hebrew Gabbata. And it was about the sixth hour of the day of the preparation of the passover And he said to the jews: Behold your king. And they cried away with him, away with him, crucify him. Pilate said unto them. Shall I crucify your King? The high priests answered, we have no King but Caesar. Then Pilate seeing he availed nothing, but that the noise increased more, willing too satisfy the people, adjudged him too be dealt with according too their demand. And taking water he washed his hands before the people, saying: I am guiltless of the blood of this righteous person. Look you too it. And all the people answering, said: his blood be upon us and upon our children.  
And he let lose Barrabas unto them, who for insurrection & murder had been cast in prison according to their demand. And having whipped and mocked jesus, he delivered him into their hands too be crucified.  
The soldiers taking jesus, put of his purple garment, and put upon him his own garments, and led him away bearing his own cross to be crucified. And as they were going out, they found one passing by, a man of Cyrene, named Simon, coming from his ground, the father of Rufus & Alexander. Him they laid hold upon, and compelled him to take up his cross. And they laid the cross upon him, that he might carry it after jesus. And there followed him a great multitude of people, and women, that wept and bewailed him. jesus turning him to the women, said unto them. Ye daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For behold, the days shall come, in which they shall say: blessed be the barreyn, and the wombs that have borne no children, and the breasts that have not given suck. Then shall they begin too say too the mountains fall upon us: and to the hills, cover us. For if they do these things in a green tree, what shall be done in the withered? And there were two other also led with him, that were offenders, to be put to death.  
And they led him to a place which in Hebrew is called Golgatha, which is by interpretation a place of dead men's skulls. And there they gave him eyzle or myrrh wine mixed with gall, too drink. And when he had tasted of it he would not drink.  
And they crucified him in Golgatha, and with him two thieves: one on his right hand, and another on his left, and jesus in the midst. And the scripture was fulfilled which saith, and he was accounted among the wicked. And it was the third hour when they crucified him. And jesus said: Father forgive them, for they know not what they do.  
Moreover, pilate wrote a title containing the cause of his death, and they set it upon the cross over the head of jesus: the writing was this: jesus of Nazareth king of the jews. This title did many of the jews read, because the place where jesus was crucified was near unto the City. And it was written in Hebrew, Greek and Latin letters. Then said the high Priests of the jews unto pilate: writ not king of the jews but that he said: I am king of the jews. pilate answered: That which I have written, I have written.  
Then when the soldiers had crucified jesus, they took his garments, and made four pieces, unto every soldier a piece, and his cote also. But this cote of his was without seam, woven from the top throughout. Therefore they said among themselves: Let us not cut it, but let us cast lots for it whose it shall be: that the scripture might be fulfilled which was written by the Prophet, saying. They parted my raiment among them, and upon my cote did they cast lots And they sat down and watched him there. And the soldiers verily did these things, and the people stood looking on.  
Also near unto the Cross stood the mother of jesus, and his mother's sister, Marry the wife of Cleophas, & Mary Magdalene. Therefore when jesus saw his mother, and the disciple whom he loved standing by, he said to his mother, woman heholde thy son. And afterward he said to his disciple, behold thy mother. And from that hour the disciple took her for his own.  
And those that passed by, railed upon him, wagging their heads, and saying: Woe be to thee that destroyest the temple, and buildest it up again in three days. Save thyself. If thou be the son of God come down from the cross. Likewise the high priests jesting among themselves, with the Scribes & the elders, and the people said: he hath saved others but himself he cannot save. If this be Christ King of Israel, the beloved of God, let him save himself, and let him come down from the cross out of hand, that we may see and believe him. He trusted in GOD, let him deliver him now if he will have him: for he said, I am the son of God. The same thing also did the thieves that were crucified with him cast him in the teeth with, railing upon him. The Soldiers also coming unto him, mocked him: and offering him vinegar, said unto him: If thou be that King of the jews, save thyself. And one of the offenders that hung by him railed upon him, saying. If thou be Christ, save thyself and us. The other answering, rebuked him, saying: Dost not thou fear God neither, seeing that thou art condemned as well as we? And we surely are condemned justly, for we receive according too our deeds, but this man hath done none evil. And he said too jesus. Lord remember me when thou comest into thy kingdom. And jesus said to him: Verily I say unto thee, this day shalt thou be with me in Paradise.  
From the sixth hour there fell darkness upon the whole earth, unto the ninth hour, and the Sun was darkened. And about the ninth hour jesus cried with a loud voice, saying: Eli, Eli, Lamazabathani: which if a man interpret it, is. O God my God why hast thou forsaken me? Some of the standers by, when they heard him say so, said: Behold he calleth for Elias. And jesus knowing that as then all things were finished, too the intent the scripture might be fulfilled, said, I thirst. There was set by a vessel full of vinegar, and by and by one of them running too it, took a spundge, and filling it with vinegar and Hyssop, put it upon a Reed, and put it to his mouth that he should drink, and with the rest said. Let him alone, let us see if Helias will come and take him down. Therefore when jesus had taken the vinegar, he said: it is finished. And he cried again with a loud voice, saying: Father, into thy hands I commit my spirit. And assoon as he had spoken these words, he bowed down his head and gave up the ghost.  
And behold, the veil of the Temple rend a sunder in the mids from the top too the ground, and the earth shook, and the stones clave a sunder, & the graves opened, and many bodies of the Saints that had slept arose, and going out of their graves, after his resurrection came into the holy City, and appeared unto many.  
And the captain that stood over against him, and those that were with him watching jesus, seeing that he had given up the ghost with such a cry, & seeing the earthquake, and the things that had been done, were sore afraid, and glorified God, saying. Of a truth this was a righteous man and the son of God. And all the company of them that were come together too behold these things, and had seen what happened, returned knocking themselves on the breasts.  
There stood all his acquaintance a far of & many women that had followed him from Galilee, beholding these things. Among whom was Mary Magdalene, & Mary the mother of james the less and of joses, and Salome the mother of Zebedies sons, which women had followed him all the while he was in Galilee, and had ministered unto him, & many other more, that had come up with him from Galilee too Jerusalem.  
The jews therefore because it was the preparation of the passover, too the intent the bodies should not remain upon the cross on the Saboth day (for that Saboth was a high day) desired Pilate that their legs might be broken, and they taken down. The Soldiers therefore came, and broke the legs of the first, and of the other that was crucified with him. But when they came to jesus, & saw him already dead, they broke not his legs, but one of the Soldiers thrust him into the side with a spear, and by and by issued out blood and water. And he that saw it bare witness of it, and his witness is true. And he knoweth that he saith truth, to the intent that you also may believe. For these things were done that the Scripture might be fulfilled, ye shall not break a bone of him. And again another Scripture saith: They shall see him whom they have pierced.  
After this, when evening came, because it was the Easter even which goeth before the Saboth, there came one joseph of Arimathaea, borne in Arimathaea a City of the jews, a rich man, and a counsellor, and a good and just man, who had not consented to the devise and deed of them. For he also was one of them that looked for the kingdom of god. For he was also a disciple of jesus, but privily for fear of the jews. He taking courage to him, went in unto pilate, and be sought him that he might take down the body of jesus. And pilate wondered that he was already dead, and sending for the Captain, inquired of him whither he were already dead or no. And when he knew the matter by the Centurion, he gave the body of jesus unto joseph, commanding it to be delivered unto him. And joseph bought a sheet. Thither came also Nichodemus that had come before unto jesus by night, bringing with him of Myrrh and Aloes mingled together about an hundred pound weight. So they took down the body of jesus, and lapped it in a clean sheet, and wrapped him in linen with spices, as the manner of the jews is to bury. There was in the same place where he was crucified, a garden, and in the garden a new tomb of joseph's, which he had hewn out of a stone, wherein as yet had never man been laid. Therefore because it was the Easter even of the jews, & that the Sabbath day drew near, they laid jesus in it, because the tumb was near at hand, & rolling a great stone to the mouth of the grave, they went their ways. And there were present Mary Magdalene, and Mary joses, sitting against the tomb, and other women, which also were come with jesus from Galilee, beholding where and how his body was bestowed. And when they came home, they prepared spices and ointments, and rested the Saboth day according to the commandment. But the next day that followeth the preparation of the pass over, the high Priests and Pharisees came together unto pilate, saying: Sir, we remember that this deceiver while he was alive, said: After three days I will rise again: Therefore command the tomb to be guarded until the third day, least peradventure his Disciples do come and steal him away, and say unto the people, He is risen from the dead, and the last error shall be worse than the first. pilate said unto them: Ye have a watch, go and make it as sure as ye can. Then they went their ways, and guarded the tomb, sealing the stone, and setting watchmen about it, too keep it.  

The exposition of the text.  
Forasmuch as no work is more wonderful than the work of our redemption, which is the passion and death of our Lord jesus christ, according too that saying of Peter in the first chapter of his first Epistle: ye are not redeemed with transitory things, as Gold & silver: but which the precious blood of the unspotted & undefiled Lamb, namely of jesus Christ: It becometh us, right dear beloved brethren & sister, to endeavour by all means possible to know the story of this wonderful work, specially seeing it is betaken unto us in the Articles of our faith, where we profess ourselves too believe in the son of GOD our Lord jesus christ, that suffered under Ponce Pilate, was crucified, dead and buried. etc. And that too the end, that by the knowledge of this story, faith might be stirred up in us by the holy ghost, whereby it may come too pass, that the fruit of this wonderful work may extend unto us.  
How be it, too the intent I may the more distinctly and plainly speak of this wonderful work, I will divide the whole doctrine of the Lords passion into three places or articles: which are these.  

1 How many sundry ways our Lord suffered.  
2 The estimation and fruit of our Lord's passion.  
3 The godly and healthful meditation of our Lord's passion.   

¶ Of the first.  
Because we have sinned both in body and soul, and that satisfaction must needs have been made for both: our Lord jesus christ suffered both in soul and body. Therefore I will speak of his suffering in both, namely of the soul and body of our Lord.  
That he suffered in soul, he himself witnesseth both in speech and in outward appearance. In speech, when he saith: My soul is heavy even unto death: and upon the Cross: My God, my God, why hast thou forsaken me? Héerunto also doth pertain the prophecy of David concerning christ: The sorrows of Hell have compassed me about: that is too say, I was stricken with exceeding great sorrows. He testifieth his sorrow in outward appearance at the grave of Lazarus. john the xj. and in the garden. At the grave, when he thought upon the devils tyranny over mankind, and the misery of mankind. For all the sorrows of mind, that Christ endured by the space of three and thirty years unto his death, are part of the passion which the son of God suffered. In the garden he showeth, that the heaviness of his mind was exceeding great, when for the bitterness of sorrow he sweat drops of blood. It is a natural thing for a man too weep, and sometime too sweat in excess of sorrow at the hearing of some sudden evil: but never was any man found yet, that sweat blood for sorrow: for no man is able too sustain so great sorrow.  
If ye demand the causes of this exceeding great sorrow: ye shall understand that it is not one cause, but many: whereof the chief are these.  
First the thinking upon the tyranny over mankind, and the exceeding great misery wherewith all men were oppressed for falling from God.  
Secondly, the thinking upon God's wrath, which it behoved him too sustain for our sins which he took upon himself. For all be it that he were clear from all sin: yet took he upon him the guilt of the sins of all the whole world. Whereupon john sayeth: The Lamb of GOD taketh away (that is too say, beareth in his body) the sins of the world. The son of God therefore did in very deed feel the wrath of his father. Which feeling stirred up so great sorrow in his most holy soul, that he sweat blood.  
Thirdly, the thinking upon the punshment which he foresaw he should shortly the next day following suffer in his most holy body, and the reprochfulnesse that he should be put unto.  
Fourthly, the thinking upon the unthankfulness of that most part of the world. For he foresaw it should come to pass, that many wise men, many men of power, & divers others, should take scorn of this his punishment which he should sustain too redeem them, yea & that they should persecute him & his. He foresaw also, that the greatest part of them that bear the name of christians, should through their own wickedness, ungraciously deprive themselves of this his benefit. Which four causes procured most bitter sorrow in the heart of christ. Upon this our lords sorrow must we also think, that we may be stirred up too faith & godliness, lest we perish with the thankless world.  
Let this suffice briefly too be spoken concerning the vexation of Christ's soul. Now will I speak of the punishment of his body. For although that the vexation of his body began in the Ox stall, when there was no room for our lords mother in the Inn: and afterward when at the eight day of his birth, he was let blood in circumcising: and so forth unto the time that he was made a sacrifice for us upon the altar of the cross: yet notwithstanding I will at this time entreat but of that punishment which he endured last of all. And although that by the story which I have already recited, a man may easily understand how sundry ways our Lord was afflicted in his most holy body: nevertheless I will gather into a short sum, that which is dispersed at large in the story, & divide it according too the state of the places, in which he was punished. The places are these: The gardin, the house of Caiphas, the consistory of the priests, the house of Herod, the common hall, and Galgata, that is too say, the place without the City, where offenders were wont too be put too execution.  
What suffered he in the Gardin? He was betrayed with a a kiss: the soldiers laid hands upon him: he was apprehended and pinioned: he was led away like a thief & a murderer: and there also all his disciples forsook him.  
What suffered he in the house of Cayphas? He was mocked with false witnesses: he was railed upon beyond measure: and he catched a blow of the priests servant.  
What suffered he in the consistory of the Priests? He was charged with false witnesses, he was scoffed at, he was spit in the face, he was buffeted, he was stricken blindféeld, and bidden guess who struck him.  
What suffered he in Herod's house? He was scorned by the tyrant and all his whole court: and in token of utter contempt, Herod clothed jesus in a fair garment, and sent him back again unto pilate.  
What suffered he in the common hall? There is he accused: false witnesses are brought in against him: he is demanded too be crucified: for more despite, pilate's men of war put a purple garment upon him: A crown of thorn is set upon his head: a reed is given him in his right hand: and in crouching & kneeling unto him, he is scoffed at with this taunt. Hail king of jews: they spit in his face: they buffeted him: his most holy head was stricken with cudgels: and in the end (at the request of the priest & the whole people) he was condemned too the cross, a most vile kind of death.  
What suffered he after his condemnation? There is laid upon his shoulders, the timber of the cross whereupon he should be nailed: he is crucified between two thieves, too the intent he should be déenied the wickedest of them all: as he hangeth on the cross there is given him vinegar and gall too drink: and at length in these most grievous torments, he dieth. Hereby it appeareth how bitter punishment the son of God our Lord jesus christ endured.  
But of what things shall the grievousness of his punishment put us in mind? Sure of many things, and specially of four.  
For first is seen the greatness of God's wrath against sin. For our sin had so provoked the wrath of God, that it would not be pacified but by the son of god, who taking man's nature upon him, supplieth our room, and satisfieth God's justice.  
Secondly here is seen the filthiness of sin. For according too the quality of the misdeed, do the punishments also vary. A traitor is punished upon the wheel: a thief on the gallows, a murderer with the sword: and a child offending, with a rod. But the son of God suffered a most shameful death, and a death that was accursed in God's law. By which thing is signified, how abominable sin is in the sight of God.  
Thirdly is seen the humbling of God's son, who was abased beneath all creatures: by which humbling of himself he testifieth his love towards mankind, for the redeeming of whom he abode so great things.  
Fourthly, is seen the horrible and unappeasable hatred of the jews against the Saviour that was sent unto them. And although nothing is here done more than God had determined should be done: (For Christ's Passion was long time before prefigured and foretold by the holy Prophets of God, as Peter saith in the first Chapter of the first Epistle) yet notwithstanding the jews did not this thing too the intent too obey or accomplish the purpose of God, but too satisfy their own hatred. For the nature of the world is such, that if any man rebuke the wickedness thereof any thing sharply, it seeks too rid them out of the way, too the intent it may sin the more licentiously. Let this brief saying suffice for the first part.   

¶ Of the second.  
WE have seen of what sort Christ's passion was: now concerning that which I have promised in the second place, I will show what estimation Christ's passion is of before God, and what fruit groweth thereof.  
What estimation then is it of before God? The passion of our Lord jesus Christ is the sacrifice propitiatory, wherein the everlasting son of God becoming man, and being appointed by God too be the everlasting priest, offered himself by the everlasting spirit too the everlasting father, that by this his oblation, he might pacify God's wrath, and make amends for the fault and punishment of mankind, too the intent that all which believe or shall believe in him, might by him be sanctified unto eternal life, according too that saying of john in his xvij chapter: for these do I sanctify myself. Hereby is manifested how great is the estimation of our lords passion, and what fruit redoundeth thereof too us men, upon condition that we rest upon christ by lively Faith. christ being ordained mediator between us and God, doth by his sacrifice (that is too say, by his death and passion) pacify God's wrath, & he himself being the priest, offereth himself up too God: and that is too the intent too deliver us from deserved damnation▪ We see therefore that there be five things in this sacrifice. First the priest is christ himself 2. The sacrifice or thing that is offered up, is the priest himself. 3. God is he to whom this sacrifice is offered up. 4. The world is it for which this oblation is made. 5. The bargain & covenant is, that this oblation turneth too the welfare of the faithful only.  
But how can it come too pass, that the death of christ alone should make sufficient and full amends for the sins of the whole world? Behold the Lamb of God (saith john) which taketh away the sins of the world. For of the undividable and unspeakable union of the Godhead and manhood in one person, groweth the worthiness, estimation, and endless merit of all the works and passions of christ. Therefore when it is said, The son of man hath redeemed us by the desert of his passion: a work of inestimable price and incomparable value is named, because the same son of man that hath suffered, is also God.  
Also the death of the Son of man is a satisfaction, because it is the death of such a man as is God. The obedience of the Son of man is our righteousness, because it is the obedience of a man that is God. So the son of man forgiveth sins because he is God. The flesh of christ is the food of life, because it is the flesh of a man that is God. And although the Godhead in christ suffered not, but his manhood only as saith Peter: christ suffered in the flesh: yet his passion extendeth too his whole person. In so much, that what so ever reproach is done too Christ's manhood, the same redoundeth too the reproach of his whole person, according too this sentence: they have crucified the Lord of glory. In consideration whereof, the Church confesseth the son of God too have suffered, because he suffered in the manhood which he had taken upon him.  
Of what estimation our lords passion is before God, it is already said, and also what is the fruit thereof in general: howbeit now to the intent the fruit of our lords passion may be seen the better, I will divide it into parts. These therefore are the fruits.  
The first is, that obedience is performed. Phi. 2. He humbled himself, and became obedient even unto the death of the cross.  
The second is, that the Devil is overcome. For this purpose (saith john) appeared christ, that he might destroy the works of the Devil, according too the first promise. The woman's seed shall tread down the Serpent's head.  
The third is, that man is saved from sin and justified. Behold (saith john) the Lamb of God that taketh away the sins of the world. Also Rom. 4. He died for our sins. 2. Cor. 5. Him that knew no sin he made sin, that we might be made the righteousness of GOD in him: that is too say, he made christ a sacrifice for sin, that through his righteousness we might be made righteous before God.  
The fourth is, that the jews and Gentiles are made equal, according too that saying. Ephes. 2. For he is our peace which made both one and hath broken down the wall that was a stop between us, and hath also put away through his flesh, the cause of hatred (that is too say, the law of commandments contained in the law written) too make of twain one new man in himself, so making peace that he might reconcile both unto God in one body, through his cross.  
The fifth is, that death is abolished. Osée. 13. O Death, I will be thy death. Too be brief, Christ's sacrifice is our redemption. For it is the price paid for us, wherewith God is pacified, man redeemed, the Devil overcome: yea & all things in heaven & earth put under one head, which is christ. Ephes. 1.   

¶ Of the third.  
THe godly & healthful minding of our lords passion may be brought into six parts, which Christian folk ought too think upon, not only at this time, but all the time of their whole life. For the godly minding & weighing of these parts, doth not only confute those which in the Papacy think themselves too have discharged their duty, if they say over so many Pater nosters and ave maries, kneeling before Idols, set up for a superstitious service of God: but also wonderfully strengtheneth and comforteth the godly. I will therefore set out the six parts of this minding.  
The first is, that thereby will come too our mind how great the wrath of GOD must needs have been for the sins of men, which could not be appeased by the work of any creature, but that of necessity the only begotten Son of God must die too pacify God's wrath, by making this rightful satisfaction for sin.  
The second is, that thereby will come too our remembrance how unmeasurable and unsearchable hath been the mercy of God the Father, who rather would that his only begotten Son should suffer most bitter death, than that mankind whom he had created should perish. Peradventure thou mayst surmise that God could have delivered mankind by some other means. What art thou that wilt teach God what he might have done: Think thou upon God's justice and mercy together. For as his mercy moved him too save: so his justice moved him too look for rightful amends of the wrong. Man sinned: and for so doing he must either perish, or make amends. Now, man being no more but man, could not satisfy God's justice: and other than man, none ought too do it. God's wisdom therefore found through mercy a remedy in this case, which was, that the eternal son of God should become man, by means whereof he both was able too satisfy God's justice, because he was God: and ought too do it, because he had taken man's nature upon him. Thus in Christ's Passion appeareth mercy too be mixed with justice, and wisdom hath tempered them both.  
The third is, that thereby will come too mind the most excellent and unspeakable love of the Son of God towards mankind, who vouchsafed too turn the wrath of his Father too himself, and too abide so slanderous a Death: and that for his enemies, as Paul beareth witness. Rom. 5.  
The fourth is, that thereby will come too mind the true mean whereby the fruit of our lords Passion may be applied to thee, so as it may be for thy soul health. This applying of it is brought too pass three ways: by the word, by faith, and by the Sacrament. By the word, as it were by the hand of GOD, is the benefit of the lords passion offered unto thee, where and as often as the Gospel of jesus christ is preached: and the ministers of the word do in God's steed show the fruit of our lords Passion too all that here the Gospel. again, when the benefit of the lords Passion is thus offered as it were by the hand of God: it must be received by Faith, as it were a certain hand of man, the which Faith the holy Ghost worketh in men that here the Gospel, and obey it. Furthermore, it is sealed up with either Sacrament, of Baptim, and of the lords supper, and the strength and use thereof is painted out as it were in tables, like as we heard yesterday. Therefore when thou rehearsest the Article of thy belief concerning the Passion of the Lord, persuade thyself firmly, and believe most assuredly, that the son of GOD suffered death for thee. Which thing if thou do, thou art partaker of the Lords death, in so much that all the whole obedience of christ is thy acquittal from sin, and thy righteousness. But there is a double obedience too be marked in Christ: his obedience of the Cross, and his obedience of the law, which was his perfect fulfilling of the same. Like as his obedience too the cross, is our cleansing from sin: so his obedience of the law, is imputed to us for our righteousness. Rom. 5.  
The fifth is, that when we be thus made partakers of the Lords passion through faith: it will come too our remembrance, what is the lot of the godly in this life. For like as Christ hath suffered, so will he have the rest of the godly too suffer, that they may be conformable too the image of the son of God. Whereupon Paul in the sixth too the Romans saith: For therefore do we suffer with him, that we may be glorified together with him.  
The sixth is, that we shall call too mind what thing christ (who hath redeemed us with his own blood) requireth at our hands. For now sith we are redeemed by him, we must obey him. What willeth he? First that we should renounce his enemy the devil. Secondly that we should flee sin, that we offend not God again wittingly and willingly with our sins. Thirdly that we give ourselves too holiness and godliness, and that we serve him in true fear all the days of our life. Which thing if we do, we shall obtain the end of our faith, that is, the everlasting salvation of our souls. Which God the Father grant unto us, through jesus christ our Lord. Amen.     

Easter day. The Story of the Resurrection of our Lord jesus christ, compiled by laying together with the four Eaangelists.  
AS soon as the Sabbath day was passed, Marry Maudlin, and the other Marry, which is called jacobie, and Salome, and joanne, and the other women that were with them, which came with jesus out of Galilee, brought and made ready sweet odours, that they might come and anoint jesus. For they had rested the Sabbath day according too the commandment.  
At eventide of the Saboth which dawneth toward one of the sabbaths, that is too say, very early in the morning before the break of the day, while it was yet dark, the first day of the week, they went forth and came too the tomb by the Sun rising, bringing with them the odours which they had prepared. And behold there was a great earthquake: For an Angel of the Lord came down from Heaven, and coming too the tomb, rolled the stone from the mouth of it, and sat down upon it. And his countenance was like lightning, and his raiment as white as Snow. And the watchmen for fear of him were astonied, and became as dead men.  
And the women said among themselves: Who shall roll us the stone from the mouth of the grave? For it was an exceeding great one. And when they had looked back, they saw the stone was rolled from the grave. And entering into the grave, they found not the body of the Lord jesus Mary Magdalene therefore ran too carry tidings of these things. And it came too pass, that while the women were amazed in their mind at the matter, because they had not found the body of jesus: Behold, two men stood by them in bright raiment, and when the women were afraid, and cast down their countenance too the ground, they said unto them: Why seek ye the living among the dead? He is not here: but is risen. Remember what he told you while he was yet in Galilee, saying: That it behoved the Son of man too be betrayed into the hands of sinners, and too be crucified, and too rise again the third day. And they remembered his words, and departing back from the tomb, they afterward reported all these things too the eleven, and too all the rest. And when they told these things too the Apostles, their words seemed too them too be doting fools, and they believed them not. When Mary Magdalen ran away (as it is said) she came too Simon Peter, and too that other Disciple whom jesus loved, and said unto them: They have taken away our Lord out of his grave, and we know not where they have bestowed him. Peter therefore rose up, and that other Disciple, and went too the grave. And they ran both together, and that other Disciple outran Peter, and came first too the grave, and when he had bowed himself down, he saw the linen clothes lapped up, yet went he not in. Then came Simon Peter following him, and entered into the grave, and saw the linen clothes lie, and the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also that other Disciple which came first too the Sepulchre, and he saw and believed. For as yet they knew not the Scripture that he should rise again from the dead. The Disciples therefore went again too their own home. And Peter marveled at that which had happened,  
Mary stood without the Sepulchre weeping. And as she wept, she bowed herself into the Sepulchre, and saw two Angels in white, sitting the one at the head, and the other at the feet, where they had laid the body of jesus. And they said unto her: woman, why weepest thou? She said unto them: For they have taken away my Lord, and I wot not where they have laid him. When she had thus said, she turned herself back, and saw jesus standing, and knew not that it was jesus. jesus said unto her. Woman why weepest thou? whom seekest thou? She supposing he had been the Gardener, said unto him: Sir if thou have borne him hence, tell me where thou hast laid him, that I may fet him. jesus said unto her: Marry: She turned herself and said unto him: Rabboni, which is too say, master jesus said unto her: touch me not, for I am not yet ascended too my Father. But go too my brethren, and say unto them: I ascend too my Father and your Father, too my GOD and your God. This is that Mary Magdalene out of whom jesus had cast seven Devils, to whom when he was risen, he showed himself first, in the morning the first day of the week. She going her way, told the Disciples that had been with him mourning and weeping that she had seen the Lord, and that he had spoken such things unto her. And when they heard that he was alive, & was seen of her, they believed it not. And the women entering into the Sepulchre, saw a young man at their right hand clothed in a long white garment, and they were afraid. For it was an Angel of the Lord. And he said unto them: Be not afraid, for I know that ye seek jesus that was crucified: he is not here: he is risen as he said: come and see the place where the Lord was put, and go quickly and tell his Disciples that he is risen from death. And behold he will go before you into Galilee, there ye shall see him. Lo I have told you. And they departing quickly from the tomb, went their ways with fear and great joy, and ran to bring his Disciples word. And they trembled and were amazed, and told no body any whit of it, for they were afraid. And as they went too bear word of it too his Disciples, behold jesus met them, saying: All hail. And they came and held him by the feet and worshipped him. Then said jesus unto them, be not afraid. Go and tell my brethren, that they go into Galilee, and there they shall see me. When they were gone, behold, some of the keepers came into the City, and showed unto the high priests all the things that were happened. And they gathered them together with the Elders, and took counsel, and gave large money too the soldiers, saying: say ye that his Disciples came by night, and stole him away while ye slept. And if this come unto the Precedents ears, we will appease him and save you harmless. And they took the money and did as they were taught. And this saying is noised among the jews unto this day.  

The exposition of the text.  
THis feast is the highest of all feasts, wherein is set forth unto us the Article of our Lord's resurrection from the dead, & that the third day (according too the Scriptures) who by his glorious resurrection, as he was conqueror of death, sin, and the Devil: so became he the redeemer of all them that shall not refuse too believe in him. It is a custom in this feast too entreat (out of the story of the resurrection) concerning the benefit or fruit of the same, & of the use thereof: all which things this present Gospel containeth. It is told by the Angel that christ is risen. This is the sum of the story. The women are willed not too be afraid. This is the fruit of this benefit: and the women seek christ raised from death. By the example of whom is commended unto us, the healthful use of our Lord's resurrection. Wherefore not without cause, Paul writing too Timothy, saith: Remember that jesus christ is risen from death. For as the same Apostle saith in the .10. too the Romans. If thou believe in thy heart that God hath raised him from death, thou shalt be saved. How be it too the intent this Article of our faith may be the better confirmed unto us, I will handle three places in this sermon, which are.  

1 How many ways there are too prove the Lord resurrection.  
2 Why he arose the third day.  
3 What is the fruit of Christ's resurrection.   

¶ Of the first.  
BY three kinds of Testimonies is the lords Resurrection confirmed. For there are Testimonies that go before, and that go with it, and that come after it: Of which I will speak in order. Christ admonisheth us in the xxiiij of Luke, that we should advisedly weigh the testimonies that went before the lords Resurrection, where he saith: So is it written, and so ought Christ too have suffered and risen again the third day, and repentance and remission of sins to be preached in his name unto all nations. But where is this written? He himself answereth and saith: In Moses and the prophets & the Psalms it is written of me. Therefore in Moses, in the Prophets and in the Psalms, must we seek for the Testimonies that go before our Lord's resurrection.  
In Moses there is a double kind of Testimony concerning the Lord's Resurrection. For it is both foretold in express words, & shadowed with many figures. The express words are these: The woman's seed shall break the Serpent's head: that is too say, christ shall overcome the Devil, which thing could not be done but by Christ's rising again from death▪ For if christ had tarried still in his grave, the devil had had the upper hand of Chryst. For as long as christ lay in his grave, Christ had no victory, that is, he had no triumph. But assoon as our Lord opened his grave, and came out of it alive: he showed himself conqueror and triumpher over Satan. hereunto also pertaineth this saying. In thy seed shall all the nations of the earth be blessed. Now as in death is the curse: so is blessing too be seen in the life of Christ. Also it is shadowed with figures in Moses. Adam dying and afterward being raised again, was a figure of christ dying and rising again. For thus saith Augustine, Christ's resurrection was prefigurate in our first father Adam, because like as Adam rising after sleep, knew Eve shaped out of his seed: So Christ rising again from the dead builded the church out of the wound of his side. Isaac also being laid upon the altar too be sacrificed, and yet being delivered by the Angel, was a figure of christ offered up upon the Cross, and afterward raised from death by the power of God. joseph being cast into prison, & afterward brought forth unto high honour, did betoken the death & resurrection of the Lord.  
In the Prophets also are both sayings and figures of this Resurrection. isaiah. 53. chapter. If he give his soul for sin, he shall see long lasting seed, and the will of the Lord shall prosper in his hand. Daniel telleth openly that christ shall be put too death, and that he shall reign for ever. Oseas also saith, the third day he shall quicken us. Among many other figures are these. Samson is shut within the City and the gates fast locked: And our Lord is closed in the grave fast sealed. Samson breaking the locks, and bearing away the gates, escapeth without harm. And christ breaking the powers of hell goeth out free. Like as the ship should have perished if jonas had not been cast out: so should the world perish if christ had not suffered. And like as jonas was in the belly of the Fish three days, and afterward was cast out on land. So christ was three days in the earth, and afterward came forth alive out of his grave.  
In the Psalms also are Testimonies and Figures of Christ's resurrection. The second Psalm entreateth altogether of the kingdom and priesthood of Chryst. The fifteen Psalm: Thou shalt not suffer thy holy one too see corruption. The xxij Psalm preacheth the lords Passion and resurrection. The. Cx. Psalm. He shall drink of the brook by the ways side: therefore shall he lift up his head. The same David doth shadow the death & resurrection of the Lord. David fleeing so oftentimes, & at length being advanced too the kingdom, was a figure of Christ's abasement by death, & of his glorification by rising again. Such manner of proofs of the lords death & resurrection, there are many in Moses & in the Prophets, and in the Psalms: but I have recited but few for shortness of time. To the furtherance hereof cometh it also the christ oftentimes forewarned his Disciples of his death and resurrection.  
Of testimonies that go with it, there be two sorts: namely, express words, & signs. In this Gospel the Angel saith: He is risen, he is not here. The sign was seen, the grave was empty, there was an Earthquake: the Lord showed himself first too Mary Magdalene: afterward too the more part of the Apostles: and then too five hundred brethren: he is conversant with his Disciples forty days: and at the end (in the sight of a great number) he ascended visibly into heaven, from whence (the ten day after his ascension) he sendeth the holy Ghost according too his promise, which holy Ghost convinceth, christ too have ascended into heaven in deed, as triumpher over death and hell.  
The testimonies that follow, are of two sorts also. The preaching of the Apostles which is confirmed with sundry miracles, & afterward the record of the whole Church confessing christ their Lord and mediator▪ Besides these, there be other signs also. The inward sign, is Christ's spirit in the heart of the believers, which testifieth unto them, that christ liveth. The outward signs are Baptism, and the Lords supper. For by Baptim is figured Christ's death, burial, and resurrection, as Paul teacheth the vij too the Romans. The lords Supper doth also represent unto us Christ's resurrection. He that believeth not these testimonies, going before it, with it, and coming after it, shall one day see him coming in the Clouds too be his judge, whom he acknowledged not too be his Saviour here on earth.   

¶ Of the second.  
WHy arose he again the third day? Why did he not put it of till the last day, that we might have risen together with him? He rose again the third day, first too fulfil the Prophecies. For it was told before by the Prophet Oseas, and prefigured in jonas, that he should rise again the third day. Secondly too make good his own promises. For he promised his Disciples, that after he had been delivered too the Gentiles, and mocked of them, he should be put too death and rise again the third day. And he prevented not the third day, because all men might certainly know, that he was dead in deed. Therefore by lying forty hours in his grave, he showed himself too have been dead in very deed. And why he delayed not his resurrection till the last day, there are right weighty causes ready too be showed.  
The first is, because it was written: Thou shalt not suffer thy holy one too see corruption. For Christ's body might not rot in the grave. First for that it was made of the blood of the most chaste virgin by the working of the holy ghost. Secondly, for that as long as he lived in this world, he kept it pure and undefiled. Therefore had it been vnméet that such a body should have become worms meat.  
The second cause why he delayed not his resurrection, is our hope. For thus sayeth Peter. Blissed be God the Father of our Lord jesus christ, for begetting us again too a lively hope, through the resurrection of christ from the dead.  
The third cause is, that he should be the first of them that rise again. For like as Adam was the first that appeared in mortal body by reason of sin: so ought christ too be the first that should appear in immortal body, justifying us, and healing our bodies from eternal death.  
And although we shall all rise again, and that others besides christ have risen again: Yet is there exceeding great difference between the resurrection of christ, and of other men. For first, christ rose again by his own power, which thing no man could ever do, save only he. Secondly the other that were raised (as the widows son, the ruler of the synagogue's daughter, and Lazarus, and others) rose too die again. But christ rose too live for evermore.  
Besides this, Christ's Resurrection differeth from the Resurrection of other men, in fruit and efficacy. For christ by his own power raiseth up others, which thing was showed in the Garden where he was buried, and rose again at the rising of the Sun. Lastly Christ's rising again differeth from ours in time also. For as it is already showed, and as we knowledge in our creed, christ rose again the third day: but our Resurrection shall be delayed till the last day. For than shall appear the everlasting life and endless righteousness, which he shall give too all his, that is too say, too all them that believe in him. Thus much concerning the second place, why Christ rose again the third day, and how his resurrection differeth from ours, that by the Resurrection of christ, we may conceive lively hope of the everlasting and incorruptible heritage in heaven.   

¶ Of the third.  
NOw remaineth the third place concerning the fruit of Christ's Resurrection, which is more plentiful and abundant, than that it may be expressed by man's tongue: Paul saith, that by christ all things are restored in heaven and in earth. For first, christ by coming out of his grave, showeth himself conqueror and triumpher over Death, Hell, and Satan, and so maketh good the promiss uttered concerning him in times past: The seed of the woman, shall tread down the Serpent's head: which Prophecy john expounding, saith: christ appeared too destroy the works of the Devil. How be it, as too us ward that are men, for whose salvation he came down from heaven, was made man, died and rose again, there are four sundry kinds of fruits of Christ's Resurrection too be considered. For Christ's Resurrection is first our justification. Secondly, the power whereby sin is subdued in us: thirdly, an example of newness of life, & the cause thereof: and four, the cause of our resurrection, and a most assured warrant of the same. Of these four manner of fruits I will speak in order.  
Therefore the first fruit of our lords resurrection, is the justification of us, of which fruit Paul speaketh in the fourth too the Romans, He died for our sins, and rose again for our justification. And Daniel in his ix Chapter, Iniquity shall be taken away, and everlasting righteousness shall be brought in. To the intent this fruit may be the sweeter, we must consider of how great value it is. We are borne in sin, and subject too God's wrath. Ephes. 1. We are all by nature the children of wrath: The reward of sin is death. Ro. 6. from this death are we delivered by the resurrection of Christ. For by Christ we are quit from the gilt of sin, and so consequently from eternal death. hereupon cometh that saying in the apocalypse: Blissed and holy is he that hath his part in the first resurrection: for upon them hath the second death no power, but they shall be priests of God & of christ, and they shall reign with him. For as the first death is by Adam: so the first Resurrection is by Chryst. hereunto also pertaineth this saying: Blissed are they that wash their garments in the lambs blood, that they may have power in the tree of life, and may enter in at the gates of the City.  
The second fruit of our Lord's Resurrection, is, that it is the power which is shed into the believers, which maketh them able too rise from vices unto virtue. This power is bestowed upon us in Baptim, and confirmed in the lords Supper, so that we be not behind hand with our parts. And yet this power is felt in those only, that are borne again of immortal seed. 1. Peter. 1.  
The third fruit is the example. For as Paul sayeth: christ rose again too the intent we might walk in newness of life. Those therefore that follow their own vices, living wickedly & uncleanly, do testify by their own doing, that they despise christ, whose Resurrection is set before us, as a glass to see how we ought too lead our life. For they think that christ was scourged, crowned with thorns, and shed his blood upon the altar of the cross, too the intent that they may give over themselves too all outrageousness, tyranny, pride, and lusts: and after this manner (as much as in them lieth) they crucify the son God of new again. We therefore (who covet not only to be called, but also to be the same that we are called, that is to say, Christians,) must think upon the matter as it is in deed: namely, that christ died for the cleansing of such men's sins, as receive Faith with him and live in true repentance, by mortifying the old man and quickening the new man. There be four evils wherewith men are burdened: ignorance, guiltiness of sin, vices, and fear of endless damnation. against ignorance, christ is unto us wisdom: while he by his Gospel instructeth us of his will towards us. For if we were not instructed concerning his will, by the word of god: our mind should be wrapped in continual darkness, which darkness is put away by the light of the Gospel.  
against the guiltiness of sin, christ is unto us righteousness. For his obedience is imputed to us that believe, so as now we may appear in God's sight, not as sinners, but as righteous persons.  
against the vices and lusts naturally bred in our flesh, christ is unto us sanctification, while by the virtue of the Resurrection, he sanctifieth us through the holy ghost.  
against the fear of endless damnation, christ is unto us redemption. These four benefits of christ, doth Paul join together in the first Epistle too the Corynthians and the first Chapter, in these words: God hath made christ unto us, wisdom, righteousness, sanctification, and redemption. He therefore that desireth this highest and utmost benefit, must speedily pass forth unto it by the former, as by steps. For assoon as any man hath learned christ, he must believe in him: when he believeth in him, he must be sanctified with his spirit: that is to say, he must (after the example of christ risen again,) lead a new life. After this new life, shall at length follow full deliverance in the last judgement, when he shall render unto every man according too his deeds. Let this therefore whereof I have now spoken, be the third fruit of our Lord's Resurrection, namely that we live a new life after his example. hereunto tendeth that saying of Paul: If ye be risen again with christ, savour the things that are above.  
The fourth fruit of the Lords Resurrection is, that it is both the cause, and the warrant of our Resurrection, by which the souls of the dead shall be joined again too their bodies at the second coming of christ, when he shall come too judge the quick and the dead. hereupon Paul. 1. Cor. 1●. chapter disputeth at large, and handleth this point: Christ is risen from the dead, Ergo, we shall rise again also. 1. Thes. 4. For if we believe that christ jesus died and is risen again, so shall God also raise up with him, those that are fallen a sleep through him: And john in the .v. Chapter. The hour shall come in which all that are in their graves shall here his voice and come forth: They that have done good, too the Resurrection of life, and they that have done evil, to the Resurrection of judgement. Here is mention made of a double resurrection, that is to wit, of life and of judgement. The Resurrection of life, is that which he promised too them that have done well. The Resurrection of judgement is that which he threateneth to those that have done evil. hereunto also pertaineth that saying of Paul in the tenth too the Romans. This is the word of faith which we preach. If thou shalt acknowledge the Lord jesus with thy mouth, and believe in thy heart, that God hath raised him from the dead, thou shalt be saved: that is to say, thou shalt rise again to the Resurrection of life and everlasting salvation.  
And these things are briefly spoken concerning the Resurrection of our Lord, whereby first of all is to be confirmed our faith, concerning the Article of the Resurrection. Secondly is to be confuted the error of the jews which deny Christ's Resurrection. And so shall we be put in mind of the fruit of his Resurrection, that by the same we also may in this life rise from sin, and at length in the last day, rise to the Resurrection of life, through jesus christ our Lord, to whom with the father and the holy ghost be honour, praise and glory for evermore. Amen.     

The second Holiday in Easter week. ¶ The Gospel. Luke. xxiv.  
ANd behold, two of his disciples went that same day too a town called Emaus, which was from jerusalem, about lx furlongs: and they talked together of all the things that had happened. And it chanced while they commoned together and reasoned, jesus himself drew near, and went with them. But their eyes were held that they should not know him. And he said unto them: what manner of communications are these that ye have one too an other as ye walk and are sad? And the one of them (whose name was Cleophas) answered and said unto him: art thou only a stranger in jerusalem, and hast not known the things which have chanced there in these days? he said unto them: what things? And they said unto him of jesus of Nazareth, which was a Prophet, mighty in deed and word before God and all the people: and how the high priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he, which should have redeemed Israel. And as touching all these things, too day is even the third day that they were done. Yea and certain women also of our company made us astonished, which came early unto the Sepulchre and found not his body: and came saying, that they had seen a vision of Angels, which said that he was alive. And certain of them which were with us, went too the Sepulchre, and found it even so as the women had said, but him they saw not. And he said unto them: O fools and slow of heart too believe all that the Prophets have spoken. Ought not christ too have suffered these things, and too enter into his glory? And he began at Moses and all the Prophets, and interpreted unto them in all Scriptures which were written of him. And they drew nigh unto the town, which they went unto. And he made as though he would have gone further. And they constrained him, saying: Abide with us, for it draweth towards night, and the day is far passed: And he went in to tarry with them. And it came to pass as he sat at meat with them, he took bread and blessed it, and broke, and gave to them. And their eyes were opened, and they knew him, and he vanished out of their sight. And they said between themselves: did not our hearts burn within us while he talked with us by the way, and opened to us the Scriptures? And they rose up the same hour and returned too jerusalem, and found the eleven gathered together, and them that were with them, saying: the Lord is risen in deed, and hath appeared to Simon. And they told what things were done in the way, and how they knew him in breaking of bread: and they believed them not. And it was toward eventide the same day which was one of the Saboth, and the doors were shut where the disciples were gathered together for fear of the jews.  

The exposition of the text.  
THe sum of this story is, that Christ the same day that he arose, appeared to two of his disciples as they were going to Emaus (now this Emaus was a town almost two miles of from Jerusalem, and commoned with them concerning the Messiah. Whom when he had instructed, and made himself known to them in breaking of bread, he vanished out of their sight. And they being certified of his resurrection, returned by and by too Jerusalem, and told all that had happened unto the eleven disciples. Now to the intent we may the easier understand this story, I will distribute it into four parts, which are: 

1 What these two Disciples did before christ came unto them in their journey.  
2 The talk between christ and his Disciples in the way.  
3 What happened in the house.  
4 What those Disciples did after the Lord had instructed them.    
These parts have every of them their peculiar doctrines and admonishments, which we will declare in the exposition of each of them by themselves.  

Of the first part.  
Two of them the self same day that the Lord rose, went too a town which was about three score furlongs of, which make seven thousand and four hundred paces, that is to wit, about two miles, somewhat under or over. This was the cause of their talk. And as they were going, they talked of Chryst. Hereby we may learn two things. First that occasion of exercising godliness is not to be neglected. Secondly when we have gotten this occasion, that we must not break it of, for matter impertinent and trifles. In these disciples we see three things. First a token of godliness. Secondly weakness of Faith. And thirdly a wonderment at those things that had happened.  
That they talked reverently concerning christ and his doings, it is hereby too be presumed, that by this their communication, they allure christ unto them. The weakness of their faith appeared, in that albeit they had herd before of the Prophecies concerning Christ: yet were they somewhat slow to believe perfectly. So the Christian faith hath his conception and his tenderness, which is to be cherished with communication of christ, until it may grow too some strength. Also they marveled at those things that had happened. For nothing is more wonderful, than for a dead man to come out of his grave alive. This wonderment was mixed with hope and fear, or with belief and doubting. For like as the fleshly understanding and judgement of reason provoked them too doubt: so the spark of Faith that was in them, resisted their doubting, although very faintly. So cometh it often too pass in christian folks. On the one side the flesh assaileth and striveth too draw a man into wanhope. On the other side the spirit setteth himself against the flesh, sometime more faintly, and sometime more stoutly. How be it to the intent the spirit yield not too the flesh, it is to be quickened up with talking of christ, that is too say by minding and hearing the Gospel and other godly exercises. By this example than is confirmed the saying of the Prophet Esay in his forty and two Chapter: who speaketh thus of Chryst. A bruised Reed shall he not break, nor quench smoking flax, but he shall utter judgement in truth. These two similitudes teach, how christ dealeth with those that be his, in whom he findeth any spark of godliness. By the similitude of the bruised Reed, he meaneth that he will not altogether break and crush in pieces, those that are half broken already: but rather ease them, and bear with them, that he may preserve and increase whatsoever good is in them. These two Disciples were half broken and not far from a fall, so sore were they tossed with the wind of the flesh. But to the intent they should not fall, christ beareth them up with his grace. again the metaphor of the smoking flax, is taken of matches, which by reason of the smoke that they send forth, do not lightly go out, so there be any body by too put too his hand. Even so where so ever there péereth any spark of godliness, Christ is straight at hand, and cherisheth and kindleth it, that they may burn more clearly, according as we see in these two Disciples. Here from may we draw most excellent comfort. Although we weak men do stagger and halt, although we be already bruised and disjointed: yet doth not he by and by cast us away as utterly unprofitable: but beareth with us a long time, until he have made us more strong and steady, so that we follow the example of these Disciples.   

¶ Of the second part.  
ANd it came to pass that as they were talking and questioning one with another, jesus falling into their company went with them. This deed of Christ's, first confirmeth Christ's promise, which is: wheresoever two or three be gathered together in my name, there am I in the mids of them. Although this be not done always bodily: yet is it done in deed spiritually, which thing the Lord meaneth too show unto us by this bodily presence. Hereby therefore we may learn that which I warned you of in the former part of this story, that what soever they be that seek reverently after christ, they set open the gate unto christ to help them, and by their godly exercises, procure him to be their teacher, like as on the contrary part heathenish men by their unclean communication, foreclose the gate that he can not come at them. This thing is avouched, not only by this example, but also by the saying of the Prophet Esay. 66. Unto whom shall I have respect, but too the poor and broken in spirit, and him that standeth in awe of my words?  
But what meaneth the Evangelist by that he saith: Their eyes were held lest they should know him. Hereby we are put in mind of our weakness. For neither our eyes nor our ears do execute their duty, unless the mercy of GOD do grant them the power so too do. And if the case stand so with the eyes of the body, much more true is it in the eyes of the mind. Hereby we may learn three things. One is that the powers of our senses or of our mind are none at all, but if they be enabled from heaven. Another is, that we abuse not our mind and our senses too the dishonour of our creator. For if we do, it is too be feared, least for a punishment he bereave us both of mind and sense. The third is, that we desire of him both the lightning & preservation of our wits too his glory.  
And he said unto them. What manner of talk is this that you have one to another as ye walk, & are sad? These words do sufficiently show that which I said before, namely that they wavered between hope and fear, and had not yet overcome fear. Howbeit the Lord doth here strengthen these waverers, according to that saying of Paul: The Lord shall not suffer you to be tempted above your power, but shall with the temptation make a way for you to get out, that you may be able to endure it. Here had those two Disciples yielded, and their faith had been quenched by temptation, (which thing their heaviness witnesseth) if christ had not out of hand stepped in, and undershored their downfall. Let us also by these men's example, and by Christ's deed, comfort and raise up ourselves.  
And one of them whose name was Cleophas answering, said: Art thou alone a stranger in Jerusalem, and haste not known what hath been done in these days? Cleophas marveleth, that he alone knew not that which was known too the whole city, and to all the strangers that were resorted thither to the feast of passover.  
To whom he said: what things? as concerning jesus of Nazareth. etc. The answer of Cleophas hath four things in it. First it is an acknowledging of Christ, & a witnessebearing of his innocency: who (saith he) was a Prophet, mighty in deed and in word, before God and all the people.  
This description contains three things touching Chryst. First and foremost, that christ is a Prophet, that is too say, a teacher of Gods will sent from God. secondly, that he is not a Prophet of the base sort, but mighty in work & word, that is to say, excellent in holiness of life, and ableness of teaching. Thirdly is added (before GOD and men,) whereby is meant, that christ in such wise executed the office of a Prophet, that he behaved himself holily in all things, as in the eyesight of God. This acknowledging of christ was great, although it were not full and perfect. The Pharisees, the high Priests, Pilate, and Herode, did put christ to death as a blasphemer. These disciples bear witness that he was sent of God. Whereupon we may derive this doctrine, that in religion, not the judgement of the great men, but the rule of God's word is to be followed. They were offended at the outward appearance of christ: and these following the truth of God, did (as much as they could) set themselves against these blasphemers.  
The second thing that is the in answer of Cleophas, is the publishing of the Lords passion: wherein he declareth, both by whom he was condemned, and of what kind of death he suffered. Our high priests and Elders (sayeth he) condemned him and delivered him to death. He openly avoucheth that the high priests and elders are the enemies of Christ. Whereby we also are admonished to accuse them openly, that persecute the Gospel, as the Pope doth, and many tyrants in the world. Also he showeth what kind of death, he was put unto, when he saith: And they crucified him: Than the which kind of death, although there was none more reproachful in the world: yet was not Cleophas therefore afraid to count him a holy man.  
The third thing that is in the answer of Cleophas, is the confession of his belief in christ: We hoped (saith he) that he should have redeemed Israel. Cleophas confesseth openly that he believeth upon christ, whom the high Priests had put to death. And this is the nature of true Faith▪ For he that believeth unto righteousness, confesseth with his mouth too salvation.  
The fourth thing that is in the answer of Cleophas, is the strengthening of his weak faith by the promise of Christ, and the witness of the women, by the vision of the Angels, and the record bearing of certain of the Apostles. For when Cleophas nameth the third day, he doth it for that the Lord had promised too rise again the third day. This promise believeth he too be fulfilled, notwithstanding that he be tossed between hope and fear. But against fear, he taketh unto him the nourishment of Faith, lest it should be utterly quenched. And where as he telleth, that the body was not found by the women, and that there appeared unto them a vision of Angels, and that the report which the women had made of the empty tomb, was avouched by the witness of men: these things tend all too this end, too persuade himself fully, that christ was risen again. So the godly man being doubtful between faith and fear, underproppeth his faith, and to the uttermost of his power wrestleth against fear.  
But what saith the Lord too this gear? O fools (saith he) and slow of heart too believe the things that are spoken by the Prophets. Here first hath our Faith somewhat too learn at Christ's hand. christ verily findeth fault with those disciples for their slowness, as well in learning, as in believing, yet doth he not cast them off for their weakness. But rather (according too his own custom) he chastiseth them after a fatherly sort, and helpeth their weakness: lest being overcome with fear, they should quench the little fire of their faith. For he came too be a physician of the weak, and not to fordoo the weak with fear. Hereby we may learn, that christ will not cast off any man that hath a small and weak faith, so he suffer it too be strengthened and increased by the word of God. But what thing findeth he fault with in these two Disciples? with two things. Ignorance or dullness in learning and slowness in believing the Prophets. Dullness hindered their unerstanding and slowness hindered their Faith. For although they had a very little Faith, yet ought they too have made greater furtherance in it, for that they had not only herd from their childhood the foresayings of the Prophets concerning christ, but also christ himself foretelling them what kind of death he should be put too, and that he should (the third day after come out of his grave again alive. Here is our dullness also reproved, who have herd the Gospel so many years together, and yet many are too be found amongst us, that have not yet learned the Apostles creed: of whom I am sore afraid, unless they amend betimes.  
After that christ hath found fault with them, he beginneth to teach: Which is the point of a good schoolmaster. And therefore he saith: Ought not christ too have suffered these things, and so too enter into his glory? This is the ground that the Lord teacheth upon: the méening whereof is this. christ according too the foresaying of the prophets, ought too suffer death upon the Cross, and afterward too rise from death, and to enter into his glory. He ought to suffer verily for our sins, and to rise again for our justification. Rom. 4. Then seeing ye confess me too be christ, ye must also know out of the Prophets that it behooved me too die, and rise again from the dead. This thing showeth he also out of Moses, and the Prophets: but the Evangelist telleth not by what places of Scripture he did it Notwithstanding, it is not too be doubted, but that he first of all expounded the promise concerning christ set forth unto Adam: which is this: The seed of the woman shall tread down the serpent's head, and many such other, as you have herd yesterday. Moses (by the commandment of God) did set up a brazen serpent in the wilderness, & as many as looked thereon, were healed of their wounds. Which figure christ expounding in the third of john, sayeth: Like as Moses lifted up the serpent in the wilderness: so it behoveth the son of man to be lift up, to the intent that all that believe in him, should not perish, but have life everlasting. Howbeit as he was reciting these things out of Moses and the prophets, they drew near the town that they were going too, and he made as though he would have gone further, but they constrained and entreated him too tarry with them. Hereby we may learn what account we ought to make of them that rebuke us, when we do amiss, and call us back into the way of sound doctrine. They do not here give christ taunt for taunt, & call him fool again, but they acknowledge their own folly, and yield themselves too him easy too be taught, too the intent they may be delivered from their error and folly. Thus do all the godly. On the contrary part, the ungodly fret and wax mad against those that go about to call them back into the way by showing them their error, as we have herd even now that the jews did.   

¶ Of the third part.  
NOw followeth what was done within the house. And it came to pass (sayeth the Evangelist) that as he sat at meat with them, he took bread and blessed, broke it, and reached it too them, & their eyes were opened and they knew him. Here the Evangelist declareth, that the disciples knew the Lord by breaking of bread. For as often as the Lord took meat, he had both a peculiar manner of praying, and a singular gesture in reaching forth the bread. Which things because they had often marked in Christ, they knew him thereby, for that being now raised from the dead, he kept the same manner that he had done before. Therefore like as the disciples knew christ by his gesture: so let us as often as we eat bread, learn by his example to offer thanks to him the author of life, which mark will make us known from heathenish men.  
Moreover as soon as christ was known, he vanished out of their sight: and they henceforth talked of him with more sweetness than before. Did not our heart (said they) burn within us by the way, while he spoke unto us, and opened the scriptures unto us? Here we may mark the fruits of God's word in men. And albeit that christ now a days appear not unto us bodily, and speak unto us mouth to mouth: yet notwithstanding he speaketh unto us by the ministers of his word, according as he saith: He that heareth you, heareth me. What is that fruit? Whosoever heareth God's word with his ears, and with his heart, in him there is kindled a certain fire, and his heart beginneth to glow. Then like as he that feeleth not this glowing in his heart when he heareth God's word hath ears, but not too here: and a heart, but not too understand: and that through his own default, because he understandeth the holy ghost: So he that feeleth this glowing in his heart, hath a witness of Christ's spirit speaking in him, and that he hath a lively & true faith. Wherefore we are warned too here God's word in the fear of GOD, with great reverence and earnestness.   

¶ Of the fourth part.  
ANd they rising up the same hour, returned to Jerusalem, and found the eleven gathered together. etc. These things teach, that that heat which is kindled in us by the preaching of the word, is not idle, but showeth itself abroad out of hand. For he that knoweth christ aright, coveteth also that others should know him likewise, too the intent that many may glorify him together. That such a heat may be kindled in us, our Saviour jesus christ grant, to whom with the father and the holy ghost be honour for evermore. So be it.     

The third Holiday in Easter Week. ¶ The Gospel. Luke. xxiiij  
AND as they thus spoke jesus himself came as they were set down, and stood in the mids of them, and said: Peace be unto you: and he upbraided them with their unbelief and hardness of heart, because they believed not those that had told them how they had seen him risen from death. And they being amazed, and afraid, thought they saw a ghost. And he said unto them: Why are ye afraid, and why do thoughts arise in your hearts? See my hands and feet, that it is I. Feel me, and see, for a spirit hath no flesh and bones as ye see me have. And when he had said thus, he showed them his hands and his feet & his side. Then were the disciples glad when they saw it was the Lord. And while they yet believed not for joy, and wondered, he said to them: Have you any meat here? And they offered him a piece of broiled fish, and a piece of a honey comb. And he took it, and ate it in the sight of of them, and said unto them: These are the words that I spoke unto you, while I was yet with you, that all things must be fulfilled which are written of me in the la of Moses, and in the prophets, and in the Psalms. The opened he their mind that they might understand the scriptures, and said unto them: Thus is it written, and thus it behoved christ to suffer, and to rise again from death the third day, and that repentance and forgiveness of sins should be preached to all people in his name, beginning at Jerusalem. And you are witnesses of these things. And he said unto them again: Peace be to you. As my father sent me, so send I you also. When he had said so, he breathed upon them, and said unto them: Take ye the holy ghost. Whose sins soever ye release they are released unto them: and whose sins soever ye withhold, they are withheld.  

The exposition of the text.  
THis is the fifth appearing of the Lord upon the very day of Easter, in which he appeared too the Disciples that were talking of him. For first he appeared too Mary Magdalene, out of whom he cast seven devils. Secondly, he appeared to the women as they were returning from his grave. Thirdly he appeared unto Peter. Fourthly unto Cleophas, and his companion. And fifthly (as this text showeth) unto the xj Disciples as they were talking together of him. The places are two.  

1 Christ's greeting, and the testimonies whereby his Resurrection is proved.  
2 The necessity of Christ's death and Resurrection, and the use of the same, namely that repentance & forgiveness of sins must be preached to all nations in his name.   

¶ Of the first.  
Jesus stood in the mids of them, and said unto them: Peace be to you. The disciples being sorrowful, talked of christ, who is present with them, according to his promise: wheresoever two or three are gathered together in my name, I will be in the mids of them. For although this be not done always in his bodily presence, yet is it done, in very deed: For he will never do against his promise. Now what he bringeth with his presence, his greeting showeth, wherewith he here comforteth his sorrowful Disciples. For in as much as christ is given too be a comfort too the sorrowful, here he offereth peace, saying: Peace be unto you. This peace which the Lord wisheth to his disciples, is not common, but heavenly: not of the world, but of the kingdom of Heaven: not between man and man, but between God & man. Howbeit too the intent we may understand how great a good thing this peace is, which christ offereth to those that be his, I will expound more at large the things that come too hand in consideration of this peace, whereby we may gather a full description of this peace.  
Because peace is established between such as were at odds: first we must consider who are the parties that are at odds. These are two: God and man. God is happy & blessed without man: Man is miserable, and damned without God. Then had God no need to seek peace with man: but man without peace with God is in extreme misery, & therefore hath néed● of nothing somuch as of peace with God.  
secondly, when parties are at variance, it must needs be, that there went some offence before. This offence taketh his beginning not of God, but of man. What is this offence? sin.. This sin was a certain falling away from God to the devil, unto whom Man made himself subject. Now how sore an offence this was, it is easy to deem, by the greatness, by the manyfoldnesse, by the shamefulness, and by the penalty thereof. The greatness of it is, that the Creature offended and despised his Creator, who was the sovereign goodness of man. The manyfoldnesse thereof is too be seen by the fruits. The shanfulnesse appeareth by the horrible defilement of all mankind, which followed his offence. The penalty was curse and damnation, besides innumerable calamities and miseries, wherewith mankind lieth overwhelmed in this life.  
The offence being known which hath made us gods enemies, in the third place, is too be considered the mediator, who verily ought to be such a one, as both could appease God's displeasure and also make full amends for the wrong, that was done. Too pacify the displeasure of GOD no creature was able: and too make amends for the wrong, God ought not. Therefore such a mediator was too be sought, as both could by reason of his power, and ought by reason of nature▪ When such a one was not to be had: the second person in trinity, came into the world, and took man's nature upon him, & became man jesus Chryst. This jesus christ is joined too God the father in Godhead, and too man by his manhood. Wherefore he both could as God, and aught as man, because he took our case upon him.  
The mediator hath made amends for the wrong. For he hath taken upon him our guiltiness, for which he hath suffered punishment upon the altar of the cross, and hath satisfied Gods justice. Howbeit forasmuch as we abide yet still defiled with sin: christ during all his whole life in this world, did continually obey God's law fully and perfectly, which righteousness of his, he imputeth too all believers, that they may be righteous in God's sight: And so with his oblation he pacifieth God's wrath, and clotheth us with obedience, that we may appear righteous in God's sight.  
amends being made, atonement is begun between God and man. For the father is appeased through the obedience of his son.  
Howbeit, forasmuch as in all atonements, there must needs pass some covenant between those that are reconciled: the same thing is seen also in this place established between us and God. For as on the behalf of GOD, there is a frank and fatherly promise of mercy, according too this text, I will be thy God, and the God of thy seed after thee. Also, This is my beloved son, in whom I am well pleased: and again: As truly as I live, I will not the death of a sinner, but that he should turn and live: so on man's behalf there is faith, whereby the fatherly promise is taken, & whereby we are adopted too be the children of God, through his only begotten son jesus Chryst.  
And forasmuch as in covenants, seals are wont too be set too: these also are not omitted in this most high covenant. For there be three seals. The first is Christ's oath: verily, verily, I say unto you, he that believeth in me, hath life everlasting. The second sealing is by the Sacraments of Baptim, and the lords supper, which are the most assured seals of the covenant between God and man, and shall never be canceled, unless man through his own default, do cast away Faith. The third seal is the earnestpeny of the holy ghost, who beareth witness too our spirit, that we are the sons of God. hereunto also pertaineth that saying 2. Cor. 1. He hath sealed us up, and hath given us the earnest of the spirit in our hearts. These are the signs and seals wherewith the peace that is agreed upon between God and man is sealed and confirmed, that it may stand steadfast.  
Furthermore, lest any man may surmise, that this peace: pertaineth but too a certain few, the publishing thereof is too be marked, which is universal. For christ at his going up into heaven, gave commandment too his Disciples, that they should proclaim this peace over all the world: For thus saith he: Go into the whole world, and preach the Gospel too all creatures. This peace therefore belongeth too all that receive the voice of the Gospel, and believe in christ, continuing so too the end. For thus sayeth the Lord: Blissed is he that continueth too the end. For it is not enough for a man too have begun well, unless he proceed forward from day too day.  
If ye inquire after the fruits of this most amiable peace: ye shall find them too be many, both in this life, and after the resurrection. In this life by the benefit of this peace, thou hast access too God as too a most meek father, through jesus Christ. For thus saith Paul: We being justified by faith, have peace with God through jesus christ, by whom also we have access too this grace in which we stand. The second fruit of this peace is a good conscience. For before, the conscience of sin vexeth us: but after we feel this peace, our conscience is made good and cheerful, as was the thieves upon the cross, when he herd: This day shalt thou be with me in Paradise. After the same manner, when we here in the Gospel, that remission of sins is denounced to them that believe: the conscience of the believers becometh quiet. With this good conscience is joined the joy of the Spirit, whereby it cometh too pass, that we glory even in the mids of afflictions, as Paul saith. Howbeit this glorying and this joy of Spirit is increased by thinking upon the word, by prayer, by use of the Sacraments, and by other godly exercises. After this fruit followeth also a fourth, namely brotherly love. For when we perceive and feel by faith, that God our common father is reconciled to us by our common mediator: we begin too love one another, as copartners of this common treasure. With this fourth fruit, there goeth also a fifth, which is a glad departure out of this life, according as Simeon (when he had seen christ the author of this peace) said: Now let thy servant departed in peace: for mine eyes have seen thy salvation.  
The fruit of this peace after the Resurrection, shall be everlasting joyfulness, everlasting gladness, and everlasting fruition of the sight of GOD, and of all the Saints that have lived from the beginning of the world too that day. This fruit is no man able too conceive sufficiently in this life.  
Now that I have somewhat largely spoken of those things that meet together in this peace, I will draw into a brief sum or description, what this peace is. The peace between GOD and man therefore, is a mutual agreement of GOD and man. Of GOD accepting man into favour for Christ's sake; and of man, receiving (by faith) the grace that is offered him, and promising earnestly his obedience unto God. Let this suffice concerning the peace which christ offereth here, not only too the eleven disciples, which were then present: but also unto us, and too all that will receive this peace when it is offered them by the preaching of the gospel▪ After this peaceable greeting, it followeth in the text, by what means christ proved himself too be risen again from death in deed. And he showeth that the same thing was so foretold in Moses, in the prophets, & in the Psalms. But for as much as you have herd of these things upon Easter day, and yesterday: I will speak only of the necessity & use of Christ's death and resurrection.   

¶ Of the second.  
SO is it written, and so ought christ too suffer and rise again from death the third day, and repentance and forgiveness of sins too be preached in his name too all nations, beginning at Jerusalem.  
First therefore when he saith, so is it written: His will is, that not reason, but Scripture should weigh with us, as often as the kingdom of God cometh in question: Where this is written, he addeth: saying: It must needs be, that all things be fulfilled in the law of Moses, in the Prophets, and in the Psalms. Therefore when any question is put forth concerning salvation, Moses must be called too counsel, the Prophets must be read, and the Psalms must be perused: and consequently the writings of the Evangelists and Apostles Whatsoever is repugnant too these writings, must be rejected, as proceeding from Satan.  
What is written? that christ ought so too suffer and rise from death the third day. When he saith, So ought, it importeth a necessity of Christ's death and resurrection.  
Why then ought he? First that the scriptures which can not lie, might be fulfilled. For like as GOD endureth for ever: so his word endureth for ever. And christ sayeth: Heaven and Earth shall pass, but my words shall not pass. secondly, this thing must needs be done, because God hath so determined. For it can by no means be avoided. but that that thing which God hath certainly determined, must needs take effect. Thirdly, it was of necessity, that christ must suffer for the redemption of man from endless punishments, which they had deserved by their sins. For had not christ suffered, we had abidden in our sins under the wrath of God. Fourthly it was of necessity that christ should suffer, for the glory wherewith he was too be crowned afterward. Fifthly, it behoved christ too suffer for our instruction & comfort. Forasmuch as he is our head, it behoved him to lead us the way, as well in persecution as in glory. Sixtly, it behoved Christ to suffer, too the intent the truth might answer the figures. For many figures of the old Testament, did represent Christ's death and Resurrection, of which is spoken upon Easter day. briefly (too conclude in one word) christ suffered, died, and rose again, that God's displeasure might be pacified, mankind saved, and the devils kingdom destroyed.  
Thus have we, of how great necessity it was, that christ should die and rise again. Now let us here what is the fruit and use of this wonderful work▪ Which thing the Lord declareth in these words. And repentance and forgiveness of sins too be preached too all nations in his name, By these words is gathered, first what the Gospel is, and what is the effect of it. The Gospel is a preaching of repentance and forgiveness of sins for Christ's sake. The effect of the Gospel is, that deliverance from sin and salvation happen through jesus christ only. howbeit too the intent it may appear the more plainly unto us, how great benefits are offered us by the Gospel (all which lie hid under these words of christ:) I will bring a somewhat more large description out of the Scriptures.  
The Gospel is a general preaching, wherein is uttered the deliverance from the curse of the law, and God's wrath: and wherein forgiveness of sins, Salvation and Eternal life is proclaimed to them that believe in the Son of GOD, for the Sacrifice of him, according too the promises made in old time too the Fathers: that the glory of God's goodness, might continually be published: and that moreover men being delivered by christ, might bring forth fruits meet for the Gospel, and at length enjoy everlasting life.  
In this description is first set forth, from what evils we be set free by means of the Gospel: that is too wit, from the curse of the law, according too that sentence. Galath. 3. christ became accursed for us, that is too say, he took upon him the curse that we deserved for our sins, too the intent we might become heirs of righteousness and blessing. This thing also avoucheth Paul. 2. Cor. 5. where he saith thus: Him that knew no sin, he made sin, that we might be made the righteousness of GOD in him. This is as much too say, as christ which was free from all sin, became guilty for us. Therefore is it well said, that deliverance from the curse of the law, is preached unto us by the Gospel. Moreover because God's wrath was joined with the curse of the law, we are also delivered from God's wrath when we believe the Gospel. He that believeth not (sayeth the truth) the wrath of God abideth upon him. Therefore he that believeth, is no longer under wrath, but under grace. Now where as grace reigneth, there the devils tyranny hath no power, there is no sting of everlasting death, there is no fear of hell, from these evils therefore doth the Gospel preach deliverance.  
But what are the good things that it bringeth word of? It bringeth tidings of forgiveness of sins, of salvation, and of eternal life. We being guilty of sin, are by nature cursed and damned to everlasting death. But now doth christ in his Gospel, offer us forgiveness of sins, Salvation, and everlasting life. Which good things he hath purchased for us, by his death and glorious Resurrection.  
We have heard by what evils we are set free by means of the Gospel, and what good things are offered us by the same. Now followeth too whom these good things happen, namely too them that believe in the Son. This is proved by many texts of Scripture. He that believeth (sayeth christ) hath life everlasting. Like as before this sayeth goeth forgiveness of sins: so goeth there with it soul health. And Peter sayeth, that the end of our Faith is the health of our souls. The same thing is mente here, when it is said. There must repentance be preached, wherthroughe we sorrow for our sins, and flee unto christ, who saith: I came not too call the righteous, but sinners too repentance. After these things it followeth, by whose benefit we attain so great good things, namely for the sacrifice of christ, that is too wit, for Christ's death and resurrection. Whereupon Paul in the fourth too the Romans. He died for our sins, and was raised again for our justification.  
And lest any man should think the Gospel too be a new learning, I added in the definition, according unto the promise made by the fathers in old time. For both unto Adam after his fall was the promise made in the third of Genesis, and it was often times after repeated & beaten into the Father's heads, by the space of four thousand years, till christ came in the flesh. In the conclusion are added the ends for which christ came: first too deliver us from the judgement of the law: secondly that they which are delivered, should bring forth fruits worthy of the Gospel: thirdly that they should blaze abroad this so great a benefit: and four, that at the last they should obtain full redemption in eternal life, through our Lord jesus christ, to whom with the Father and the holy Ghost be praise, honour, and glory for ever and ever. Amen.     

The first Sunday after Easter. ¶ The Gospel. john. xx.  
THE SAME day at night, which was the first day of the sabbaths, when the doors were shut (where the disciples were gathered together for fear of the jews) came jesus and stood in the midst, and said unto them: Peace be unto you. And when he had so said, he showed unto them his hands and his side. Then were the Disciples glad when they saw the Lord. Then said jesus unto them again: Peace be unto you: As my Fathet sent me, even so send I you also. And when he had said these words, he breathed on them, and said unto them: receive ye the holy Ghost. Whosoevers sins ye remit, they are remitted unto them. And whosoevers sins ye retain, they are retained.  

The exposition of the text.  
THis Gospel containeth part of the story, that john the Evangelist wrote concerning the resurrection of the Lord, in which part the Lord testifieth by his visible and fleshly presence, by word, deed, and miracles, that he is risen from the dead. And betaking unto his Disciples the ministery of his word, he avoucheth them too be blessed that shall believe in him. In the end of the text, is added the final cause of all the holy Scripture. For thus sayeth he: These things are written that ye may believe, and that by believing, ye may have life in his name. howbeit for asmuch as enough is spoken already the last week concerning the lords resurrection, I will not make any more process about it at this time: but will entreat of three other places which are contained in this Gospel. The places.  

1 Of the ministery of the word and of the power of the Church.  
2 Of the confession of Thomas.  
3 Of the end of holy Scripture.   

¶ Of the first.  
THe words of the text concerning the ministery of the word and the power of the Church, are these: Peace be unto you, as my Father sent me, so send I you. When he had said this he breathed upon them, and said unto them: Take ye the holy Ghost: whose sins so ever you release, they are released unto them, and whose so ever you with hold, they are with holden. Here have we few words, but they be pithy and contain a plentiful doctrine, which all christians ought too know. Wherefore I exhort you too give good ear, that you may understand this doctrine. And too the intent that may be done the more commodiously, I will divide these words whereby the ministery is ordained, into four parts. The first part: peace be unto you. The second part: as my father sent me, so send I you also. The third part: he breathed upon them and said, take ye the holy ghost. The fourth part: whose sins so ever you release, they are released unto them, and whose so ever you with hold, they are withholden. Of these four parts will I speak in order.  
The first part, namely the greeting, Peace be unto you, doth not only comfort the Disciples that were then present, but also giveth courage too all that be and shall be ministers of the word in the Church. He that taketh upon him the ministery of the word, hath by and by the Devil his enemy, who continually lieth in wait for his doctrine and life. If he cannot corrupt his doctrine, he endeavoureth too stain his life, that a man might deny the thing in his works, which he teacheth in his words. If the Devil cannot defile his life, he layeth a snare for the doctrine, that men might be deceived with erroneous doctrine, and so be damned. In many he defileth both life and doctrine. Besides that, the minister of the word hath also the world against him, which assaileth him eft with Tyranny, eft with Hypocrisy, and eft with Sophistry, that he might not execute his duty aright.  
What should the minister of the word do in so great disstresse? He shall comfort himself with this saying of christ: peace be unto you: and therewithal he shall pray unto God, that he will keep him in this peace, so as he hinder not the course of the Gospel either by his doctrine or by his conversation. He shall set more by the peace of christ, than by all the delights and friendships of the world. Let this then be the comfort of the ministers of the Gospel, which must fight aageinst the crafts of the Devil, the tyranny of the world, hypocrisy, and sophistry.  
The second part is: As my father sent me, so send I you. How did the father send the son? The father sent the son to destroy the kingdom of the devil, according too that saying The woman's seed shall tread down the serpent's head: Also, Christ appeared too destroy the devils words. What? doth it not belong only too christ too tread down the serpent's head? Doth it not belong only too christ too destroy the works of the devil? Yes surely, only unto Christ. But in this so great a work, there need two engines: Sacrifice and Doctrine. Christ was sent, that he alone by sacrifice should appease his father's wrath, and vanquish the Devil. Afterward, because this benefit is offered too men by Doctrine, he destroyed the work of the Devil by doctrine also. Therefore was christ sent for two purposes: too pacify God by sacrifice, & too teach. For the first purpose, christ only was meet too be sent: for the latter purpose, (that is too wit, too teach) were sent in old time all the Prophets, and afterward the Apostles, and all men that are lawfully called to the office of preaching. Therefore as in respect of teaching, christ sendeth his disciples as he was sent by the Father? Hereby we may gather two things. First the difference between the kingdoms of the world, and the administration of the church: or between the governors of the world, and the governors of churches. For the ministers of the word are not sent too be Lords on the earth. For christ took no Lordship upon him: neither are they sent too the pomps of this world which Christ despised: but too teach the Gospel: too set up the kingdom of God: and too preach salvation unto men. Secondly hereby is too be gathered what authority the word is of, which they preach that are called to the ministery. As my father hath sent me (saith he) so send I you, that you may speak, not in your own name but in mine. Here unto pertaineth that saying of the Lord unto his disciples. Math. 10. He that heareth you, heareth me: and he that despiseth you, despiseth me. Here have they that teach the word, a comfort, and they that here it a weighty admonition. For when those that teach the word godlily in lawful vocation, do suffer any thing at the thankless world: they have a comfort in this, that they bear the room of christ, and that christ suffereth wrong with them, who will in time revenge himself. And they that here the word, are admonished first of the authority of the word, for they are bound too here the word none otherwise, than if they herd christ himself speaking Next, they are warned too make account of the godly ministers of God's word, as of Christ's ambassadors. Besides that, they are put in mind of the penalty which they incur by the just judgement of God, as many as despise either the word preached, or the ministers themselves. Also the ministers of the word must consider too what degree of worship they are exalted, that they do not either infect the pureness of the doctrine, or estrange their hearers from them by their evil conversation.  
The third part. And when he had said: he breathed upon them, and said unto them. Take ye the holy Ghost. These words contain a singular doctrine. For Christ by these words showeth from whence the word which is preached by the voice of the ministers, hath his power and working, which undoubtedly is not enclosed in the voice of the minister, nor hangeth upon the holiness and worthiness of man: but all the power and working of the word proceedeth of the virtue of Christ's spirit. For when as christ here breatheth upon the disicples, and biddeth them take the holy ghost, he giveth too understand, that the holy ghost shall always be present at the ministry of the word: as if he had said: behold ye shallbe the ministers of the new testament, which shall build me a church in the world by preaching the gospel, and I know how weak you are too go through with so great a work, specially seeing the devil, the world, and all man's reason shall set themselves against you. Wherefore I will that the holy ghost shallbe present in this your ministery, by whom your labour shall become effectual. For he by his power shall bring too pass, that my word which you shall preach, shall not return to you in vain. Here we may gather a profitable doctrine and admonition. The doctrine is, that the holy ghost is tied too the word, and will be effectual by it. The admonishment or comfort is, that thereby as well the teachers as the hearers may raise up themselves at the presence of the holy ghost, against the enemies of their salvation.  
The fourth part. Whose sins so ever ye shall release, they are released unto them: and whose so ever ye shall withhold, they are withheld. In these words he ordaineth and establisheth that spiritual power of the church, which we call the power of the keys, and the key is showed wherewith the kingdom of heaven is opened and shut.  
Notwithstanding, too the intent this most profitable doctrine may be evidently understood of all men, I will divide it into certain points, which are these: From whence is the power of the church: what it is, in whom it resteth, & wherein it consisteth. These points being well understood, there is no man but he shall handsomely perceive, what and what manner of thing the Ecclesiastical power is.  
From whence then is this power? From God, by jesus Christ. For if ye have an eye no further than on man, it is but a single ministery. But if ye have an eye too christ, it is an high power, than the which there is none upon earth, either greater, or profitabler, or of more worship. For christ sitting at the right hand of the father in the throne of his majesty, ordereth and directeth this power. He therefore that despiseth this power, both is bereft of the fruit thereof, and also dishonoureth the son of God.  
What is the power of the Church? It is the power of releasing & withholding sins that is too say, of preaching the Gospel, which who so believeth, too him is the kingdom of heaven opened: and he that believeth not, too him it is showed that the kingdom of heaven is shut up.  
In whom resteth this power? In the Church. For when our Lord gave the keys too Peter and the other Apostles, he bestowed these keys upon the very Church, at the which the ministers fetch the keys, as the handmaid hath the keys of her mistress.  
In what thing consisteth the power of the keys? In the effectual working of the holy Ghost, who in the word and by the word is mighty of operation, & worketh faith in the hearers of the word. So the word is as it were one key which the minister of the word occupieth, and faith is another key which the holy ghost putteth too: and when these keys are put too both together: then is the kingdom of heaven opened.  
Now that we have in this wise expounded these things, let us weigh the words of this text somewhat déeplyer. first therefore when he sayeth (whose so ever:) stay thyself and consider of this word (whose so ever.) First that the promise of grace is universal. Set thou this universal promising against the temptation of particularity, and include thyself within the general promise. next, set this word, (whose so ever) against the multitude of sins. And when thou art tempted, too despair for the multitude of thy sins, let this promise of the Lord come too thy mind: whose so ever. etc. He sayeth not, if a man commit a few sins, or many: neither saith he, if he be a jew, a Greek, a gentleman, a commoner, a rich man, or a poor man: but he saith, whose so ever. Moreover this place doth us too understand, that absolution may be given both publicly and privately. So Peter assoiled three thousand men openly, & also Cornelius privately, in which sort the Prophet Nathan also assoiled David. The ministers of the word may use that general kind of absolution, as often as they preach the Gospel: And they may use the special kind, when reason requires it: that is too wit, when any man desireth too have private conference with the minister of the word, for the strengthening of his faith.  
2 It is put in the text Sins, without any addition. Wherefore all kinds of sins are too be understanded here, which are four. First corruption of nature: secondly the boughs that spring out of the evil root: thirdly the sins committed by error: and four wilful sins. There is no sin at all but it is forgiven, if forgiveness be desired for Christ's sake.  
The word Release, is too be marked, for which Matthew hath Lose. christ commandeth his Disciples too release & lose sins. Too release them as det: & too lose them as a pinching burden. For sins are debts, because that like as debts do bind too payment: so sins bind men too satisfaction, unless the penalty be released. sins also are burdens, because that as a heavy burden weigheth him down that beareth it: so sins weigh men down with the burden of curse, and the sentence of the law, until christ come & take up the burden upon himself. But what? Can man unbind & release sins? God faith in .43. of Esay: I am he, I am he that wipeth out thine iniquities, and will not bear thy sins in mind. This text convinceth that only God releaseth sin. again, whereas the Lord saith here, whose sins so ever ye shall release, they shallbe released in heaven? I answer▪ Christ's saying showeth manifestly, that there is a double releasing: one upon earth by the ministers of the word, and another in heaven which is done by God alone. Of this latter speaketh Esayas Too be brief, God releaseth as Lord and owner, & the ministers of the word release as servants and messengers that declare the will of their master: which release is made by telling the will of God. This is proved. Num. 6. where the Lord saith in this wise: The priests shall put the name of the Lord upon the children of Israel, but I will bliss them. Too unbind therefore (which is the duty of the priest,) is too declare that God hath released the fault.  
But how do they withhold sins? by the word, and according too the word: that is too wit, what sins soever ye shall declare too be withhild by the word of god, they shallbe withholden in heaven also. I have spoken more hereof in the feast of the Lords supper: and therefore now I pass to the second place, whereof I will entreat very briefly.   

¶ Of the second.  
COncerning Thomas, we have two things in this story, that is to wit, unbelief and confession. His unbelief he showeth in these words: unless I see the gash of the nails in his hands, I will not believe. He herd the other Disciples telling how they had seen the Lord, and yet he being utterly unmindful of all the foretellings of the prophets, and of Christ, believeth not. So sore doth man's reason set itself against God and his word in matters of salvation. Hitherto concerning his unbelief: Now followeth concerning his faith and confession. An eight days after, the Disciples were together again in one house, and Thomas with them: And jesus came when the gates were shut, and stood in the mids of them, and said, peace be unto you: and he said too Thomas, bring thy finger hither, and see my hands, etc. And be not unbelieving, but believe. When he had herd the Lords voice, and was convicted by the manifest sign, he conceived faith, out of which he uttered this confession, my lord & my God. At Thomas therefore we may learn two things: from whence faith is, & what is the true confession. Faith is of the word & of the sign, according whereunto we have the gospel the most true word of christ, and two most stately signs, Baptim and the Lords supper. This faith conceived by the word & confirmed by sign, will utter a true confession, such as this is of Thomas, who crieth out here, my Lord and my god. This confession of Thomas, if it be well sifted, containeth four things. For first it acknowledgeth christ too be the same man that was slain a three days before by the jews. Secondly whereas he calleth him God, he acknowledgeth his Godhead.  
Moreover whereas he sayeth not two Lords or two Gods, but one Lord and one God: he acknowledgeth the unity of his person. Lastly whereas he saith, my Lord and my God, he confesseth his office of redemption, upon whom he also stayed himself by lively faith.   

¶ Of the third.  
BLissed are they that have not seen and have believed. This universal doctrine concerning believers is too be observed. For here christ by express words pronounceth them blessed that believe, although they see not christ with their bodily eyes. hereunto pertaineth all the whole Scripture, as he saith. But these things are written, that you might believe that jesus is the son of God, and that believing ye might have life in his name. The end therefore of the Scripture, is, that we may believe. The end of faith, is, that the believers should have everlasting life: to which bring us jesus christ the author of life, too whom with the father & the holy ghost be honour for evermore. Amen.     

The second Sunday after Easter. ¶ The Gospel. john. x.  
christ said unto his Disciples: I am the good shepherd: a good shepherd giveth his life for the sheep. An hired servant, and he which is not the shepherd (neither the sheep are his own) seeth the wolf coming, and leaveth the sheep and fleeth, and the wolf catcheth and scattereth the sheep. The hired servant fleeth because he is an hired servant, and careth not for the sheep. I am the good shepherd, & know my sheep, and am known of mine. As my father knoweth me, even so know I also my father. And I give my life for the sheep: and other sheep I have, which are not of this fold: Them also must I bring, and they shall hear my voice, and there shall be one fold and one shepherd.  

The exposition of the text.  
THe occasion why this Gospel is set forth in the church at this season, is this. We herd in the first holy day after Easter, to what end it be hooved Christ too suffer & rise again from death: that is to wit, that in his name, repentance & forgiveness of sins might be preached too all nations: through which preaching the kingdom of Satan might be destroyed, & the kingdom of Christ set up. Now in as much as this thing cannot otherwise be brought to pass, than by faithful ministers of the word: (whom the scripture termeth shepherds:) It liked the church, as on this day to set forth the gospel concerning the chief shepherd jesus christ, & his care toward his sheep, and that to this intent, that the faithful ministers of the word might in their doctrine, life, and charge, follow the example of this shepherd. Hitherto concerning the occasion why this present Gospel is red as this day. The sum of the Gospel is, that like as christ professeth himself too be the true shepherd, and to have a care of his sheep: So on the contrary part, he testifieth that there be wolves that lie in wait for his flock, whom the hirelings seeing, do flee away, & leave the sheep too be torn in pieces by the wolves: against the falseness of whom, the Lord promiseth that he himself will look to his sheep, & he declareth that he hath yet other sheep which he will bring together, that there may be made one fold and one shepherd. The places are three.  

1 Of Christ the shepherd, and other true shepherds.  
2 Of the Wolf, the hireling & the fleeing of the hireling.  
3 Of Christ's sheep, of their mark, and of the unity of the sheepfold.   

¶ Of the first.  
IN the first place, concerning the shepherd christ, we have two things. The one is, what is his towardness: the other what are his benefits towards his church. Now as touching christ the shepherd, we must always bear in mind the confession of Thomas which we herd an eight days ago. For whereas he saith my Lord and my God, first he confesseth him whom he speaketh too, too be the same man that had been crucified and dead, whom he now acknowledgeth too be risen again from the dead in deed. Secondly he confesseth also the same man to be very God: for he saith, & my God. Thirdly he confesseth this man & God to be one person. For he saith, not my Lords, but my Lord. Fourthly he confesseth this God and man, one person which is both God & man, too be his saviour. For he is my Lord & hath charge of me: and he is my God that hath taken me into his tuition and favour. Therefore he confesseth christ to be the true Messiah and Saviour of the world, and consequently that true shepherd that was promised of old time, of whom Zach, 10. I will raise up a shepherd upon the earth. Him doth Peter call the shepherd & Bishop of our souls. This have I spoken briefly of Thomas confession concerning christ the shepherd, too the intent we may understand what is the towardness or inclination of this our shepherd: Now let us here our Lords words. I (saith he) am the good shepherd, but what doth the good shepherd? The good shepherd giveth his life for his sheep. That is to say, he is a good shepherd, which loveth his sheep so well, that he will rather suffer death, than leave his sheep to be a pray too thieves, and to be torn of the wolves. This promise he confirmed also by his deed: for he suffered a most shameful death for his sheep.  
We have herd how great Christ's love is towards his sheep. Now that we may behold his benefits, which he bestoweth of his mere goodness, we will apply the similitude of a shepherd of sheep, to christ our shepherd. What then doth a good shepherd? First he gathereth his sheep together: secondly he goeth before them: thirdly he leadeth them forth into pastures: four he feedeth them: fifthly he watcheth them: sixthly he ruleth them: seventhly he defendeth them: eightly he healeth them that be hurt: ninthly he fetcheth in them that stray, with his shepherd's hook: and tenthly he bringeth them home when he hath fed them. All these benefits doth christ perform spiritually too his church.  
First therefore christ our shepherd gathereth his sheep together. But how? by the preaching of the Gospel. This begun he too do by and by after the fall of our first parents. For in spirit he was present with the Prophets, and gathered many sheep unto him. Afterward he came himself, to seek the lost sheep: And at this day he giveth preachers too gather sheep in his name.  
Secondly he goeth before his sheep. How? In persecution and in glory. In persecution when he suffered divers miseries in this life, which the saints also must needs taste of. And in glory, when by rising again from death, he entered into the glory of heaven, whom in their time all shall follow, as many as be his true sheep.  
Thirdly he leadeth them forth too feed into most pleasant and fine meadows, as David saith in the .23. Psalm: he made me sit down in well grown pastures, to the waters of refreshment shall he lead me.  
Fourthly, when he hath led them into the meadows, he feedeth them with his word & with his spirit. With his spirit, when he comforteth them and strengtheneth them within: and with his word, when his gospel is preached, whereby faith is conceived too believe upon this shepherd.  
Fifthly he watcheth them, & sitteth as it were in a watch-toure too foresee that no body fall upon his sheep unbewares. And this doth he by his Angels, by the faithful ministers of his word, by the godly Magistrate, and too be short, by good governors in families▪ common weals, and households▪  
Sixthly, he ruleth them, namely with his spirit, his word, and his discipline. Whereupon David saith: The Lord ruleth me, and nothing shall be wanting to me. In a place of pasture hath he settled me.  
Seventhly, he defendeth them. Whereupon Paul saith: if God be on our side who can be against us? And David: Although I walk in the valley of the shadow of death, I will not fear any harm, because thou art with me. Thy rod and thy staff, they have comforted me.  
Eightly, he healeth them that be hurt: for as sheep are oftentimes attainted with thorns & venims, which are healed by the skilful shepherd: so christ our shepherd doth cure and heal his sheep that are hurt with the thorns of evil conditions, and the venom of poisoned doctrine. Whereupon the .146 Psalm saith: which healeth the wounded in heart & bindeth up their sores. Ezech. 34. I will feed my sheep, & I will make them sit down: I will seek that which was lost, & I will bring again that which was cast away: I will bind together that which was broken, & I will strengthen that which was weak.  
Ninthly he fetcheth in them that stray with his shéephook, while he loadeth them with the cross, and as it were casteth a snaffle upon their heads. If that good shepherd should not do so, many sheep would through the delights & prosperities of this world, be led away from Christ's flock, and cast themselves into the mouths of the wolves. Whereupon David saith of himself: It is good for me o Lord that thou hast brought me low, that I might learn thy justifications.  
Lastly when he hath fed them, he leadeth them home. christ gathereth, feedeth, defendeth, and cureth his sheep in this world as in a wilderness of a foreign realm. But at the last day he shall convey his sheep home that is to say into their own country, where the Godly shall enjoy continual peace, and quietness with Chryst.  
I have spoken of christ the shepherd, of his towardness, care & benefits towards his sheep, that is to wit, all that believe in him. Now will I add somewhat concerning the shepherds that are ordained under him too have the charge of the lords flock. And it were too be wished that all had like Doctrine, conversation, and regard toward their sheep, as had that true shepherd. But because that is not so, there are four differences & kinds of shepherds to be noted.  
One kind is of them, that teach well and live well, following the example of the chief shepherd. Such were Esay, jeremy, Ezechiel and the other Prophets. Such were Paul and Peter: Such at this day are all godly parish priests and Bishops which shine before others in doctrine, conversation, and profession. These are by David and Daniel compared to stars shining in heaven, where they be lightened with the everlasting brightness of Chryst. These (as Paul saith) are worthy of double honour. These build the City of God with both their hands.  
The second sort is of them, that teach evil and live evil. These are the worst, for they pull down the temple of God with both hands. Of which sort Peter and Jude the Apostles have told us that there should be many in these latter times.  
The third kind is of them, that teach well, but live evil. Look what these men build in the church with their right hand, they pull it down again with their left, and they are altogether like the shipwrights that builded the Ark of No: for they preparing the Ark for others too save them from the flood perished themselves in the mids of the waves. Such one was judas in times past, & many such are found at this day. They say do as we teach, but follow not our works. Of these spoke christ, saying: when the Scribes and pharisees sit in Moses' Chair, do as they bid, but not as they do. The damnation of these men is just. For they know & teach the things that are to be done, and yet they do them not themselves, whereas it is a shame for the teacher to be taken tardy with the fault that he rebuketh in others. Therefore sayeth Barnard well. Shepherd's must fat their sheep with their own examples, rather than with the examples of other men.  
The fourth kind is of them that teach evil, but live well, so as they be not subject too open crimes. These be hypocrites & do most harm of al. For whereas men gaze at the outward appearance of conversation, they are easily drawn too embrace their doctrine also. Like as many of you in the papacy have seen Monks, that not only have seemed holy to themselves but also have sold their good works unto others: so lie they in wait both for the souls of men and for their goods. Thus I have spoken concerning the four kinds of shepherds or teachers in the church, of whom the first only is praise worthy, and buildeth Christ's church too the soul health of many, and that according to the doctrine and commandment of our chief shepherd jesus Christ.   

¶ Of the second.  
NOw followeth the second place concerning the wolf & the hireling. Of which the wolf teareth & destroyeth Christ's sheep, and the other leaveth the sheep in danger, & giveth them over into the wolves mouth. For thus saith the text. But the hireling and he that is not the shepherd, who is not owner of the sheep, seeth the wolf coming and forsaketh the sheep & runneth his way, & the wolf catcheth the sheep and scattereth them. Here it behoveth us to know, who is that wolf of whom the Lord speaketh, & after what manner he entereth upon the sheep, & when the hireling is to be thought to flee.  
Who is then this wolf that the Lord speaketh of here? It is the devil. For assoon as man was created, he set upon him by and by, assailed him, and threw him too the ground. So goeth he about hungry at this day, seeking whom he may devour, neither will he cease as long as this world standeth.  
By what means (I pray you) setteth he upon Christ's sheep? He setteth not upon them one way, but he hath four ways too set upon them. For he is wont to rush in among Christ's sheep, either by sophistry, or Tyranny, or wickedness, or Hypocrisy.  
He setteth upon them with Sophistry, either when he disguiseth vices with the titles of virtues, or when in stead of God's truth he fosteth in errors, to the intent he may destroy Christ's seely sheep. Too call upon Saints, & to earn everlasting life by our works, are most grievous sins: and yet he defendeth them as good deeds: and so of many other things.  
He invadeth Christ's sheep by Tyranny, when he bringeth too pass that they be destitute of food and other helps of this present life, or else when he assaulteth them with open war, too the intent he may either trouble the pureness of the Gospel, or else quite abolish it.  
He invadeth Christ's flock with wickedness & stumbling-blockes, when he draweth many unto naughtiness, where: through the holy ghost is shaken of, & men again brought in bondage unto sathan. How many in these days are by this policy overthrown, there is no man that seeth not. In what village reigns not envy, backbiting, bibbing, whoorhunting, & such oath horrible wickednesses? In as much as we see these things we have an assured proof that sathan invadeth Christ's sheepfold.  
Also he invadeth Christ's sheepfold by hypocrisy, as often as he covereth most heinous offences with his outward pretence of holiness: like as was want too be in old time among the Monks, is yet still at this day among them that have not yet laid away their pharisaical fashions.  
We have already by what ways the wolf, (which is the Devil) invadeth Christ's sheepfold. Now will we speak of the fleeing of the hireling. For the hireling is he that is no owner of the sheep, and therefore he runneth away when he seeth the wolf make toward them.  
But did not christ now & then flee? Did he not command his disciples that when they were persecuted in one city, they should flee into another? Did not Paul himself flee when he was let down from the wall in a basket? Now in as much as it is certain that neither Christ was a wolf, nor the rest of the Apostles, it must needs follow that this fleeing whereof the Lord speaketh here, is not to be understood of every kind of fleeing. But it is to be known, that there is a fleeing of the body, & a fleeing of the mind. The fleeing of the body is sometimes lawful, but the other is not. But what is the fleeing of the mind? It is when one fleeth from doing his duty. And this fleeing is of four sorts, according to the wolves four manners of invading Christ's sheepfold. For what minister of the word so ever for any cause forbeareth to set himself against Sophistry, tyranny, wickedness and hypocrisy: the same is a hireling, and not a true shepherd. For the good shepherd first setteth himself against Sophistry, by defending the true doctrine, and by rebuking and confuting the false. But the hireling at this invasion of the wolf is afraid, & dares not defend the true doctrine, lest he should lose some of his earthly commodities. Therefore either he winketh at the false doctrine, or at least wise he reproveth it not as he ought to do: and in so doing he is said to flee, not in body but in mind, because he forsloweth his duty, secondly the good shepherd will set himself against tyranny. howbeit because there be two kinds of shepherds, the one Civil, the other Ecclesiastical, as the Civil shepherd must set himself against Tyranny of wolves by the sword: so the ecclesiastical shepherd must set himself against it by prayer. He that doth not this, is a hireling & not a shepherd. Thirdly the good shepherd shall set himself against wickedness by rebuking & excommunication them that give offence too the church with their misbehaviour: like as john rebuked Herod, Christ the pharisees, & all the Prophets did set themselves against the vices of their times. The devil hath egged a faithful person too adultery, too incest, too covetousness, too unlawful lusts, or to bibbing. In this case the good shepherd stands not in fear of men, but of God: and rebuketh men's vices according to his duty. Contrariwise the hireling being careful of his own ease, dareth not open his mouth. If he rebuke, he doth it in general terms, but he dareth not charge the offenders to their face, as did the Prophets & other true shepherds. But some such hireling might object: behold I am here, I fled not. Augustin answereth him: because thou hast held thy peace, thou hast fled: and thou hildest thy peace because thou art afraid. Fourthly the good shepherd setteth himself against hypocrisy, when he plucketh of the visor of outward hypocrites, and bewrayeth how foul the face of sin is. But the hireling runneth away from this wolf, and dareth not displease any man, least men should hate him.  
Now remaineth a question too be discussed, whither bodily fleeing be lawful at all times or no? Whereunto I answer. Any shepherd that gaddeth from place to place, either too increase his living, or for weariness, or for the unkind dealing of men, is surely an hireling and no shepherd. Notwithstanding, if tyrants persecute a man, or lay wait for his life, it is lawful for a godly shepherd too flee the hands of the Tyrant, that afterward (if it may be) returning again, he may do more good by his life, than he could have done by his death. How be it in this case Godliness must be their rule.   

¶ Of the third.  
THe third place is of Christ's sheep, and of their mark, and that there is but one sheepfold and one shepherd. The sheep of christ are all they that here christ, and like sheep do follow him in true simplicity, innocency, meekness, and obedience. Neither are there any other marks too know Christ's sheep by, than devotion toward God, charity towards our neighbour, pureness of conversation, and a certain holy carefulness and forwardness in our vocation. And where as he sayeth he hath other sheep, that must be brought in too the same fold, he meaneth that there is one holy catholic Church of the jews and gentiles together. And therewithal he expresseth the manner how the sheep shall be brought together when he sayeth: And they shall here my voice. The preaching of the gospel therefore, and the believing of the Gospel when it is preached, causeth us too be gathered into Christ's sheepfold. They that upon this place do gather, that before Doomsday there shall be so great agreement in true Religion, that there shall be no héeresies nor schisms: are far wide. For all the foresayings of the prophets teach the contrary. And christ, when, he said: Think ye that when the son of man cometh, he shall find Faith upon the earth? ment it should come to pass through persecution, that the most part should fall from the faith. And the nearer that the day of the Lord approacheth, so much the féercer is the devil, too trouble the little flock of christ with his sophistry, tyranny, wickedness, and hypocrisy. Wherefore let us pray too christ the Shepherd of our souls, that he will defend us in so great perils, too the glory of his name. Too whom with the father and the holy ghost, be honour praise and glory for ever. Amen.     

The third Sunday after Easter. The Gospel. john. xuj.  
JESUS said unto his Disciples: After a while ye shall not see me: and again after a while ye shall see me, for I go too the father. Then said some of his disciples between themselves: what is this that he sayeth unto us? after a while ye shall not see me, and again after a while ye shall see me, and that I go to the father? They said therefore: what is this that he saith: after a while? we cannot tell what he saith. jesus perceived that they would ask him, and said unto them: ye inquire of this between yourselves, because I said: after a while ye shall not see me, and again, after a while ye shall see me. Verily, verily, I say unto you ye shall weep and lament, but contrariwise, the world shall rejoice. Ye shall sorrow, but your sorrow shall be turned too joy. A woman when she travaileth hath sorrow, because her hour is come. But assoon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is borne into the world. And ye now therefore have sorrow: but I will see you again, and your hearts shall rejoice, and your joy shall no man take from you.  

The exposition of the text.  
A His gospel is part of that sermon that Christ made too his disciples at his Supper, the day before he suffered, in which sermon he taught them many things. For he made mention of his own office, death, torments, resurrection, and glorification. Moreover, he reasoned concerning the Church what it is, and what should be the state of it in this world: as that it should have adversaries which should assault it, and that it should at length by Faith overcome all her troubles: and unto this part pertaineth also this present Gospel. For he comforteth his Disciples, whom he perceiveth too be sad for his foretelling them of his Crosse. He showeth them before, that he would visit them again, assoon as he were risen from death. And he addeth a very goodly similitude of a woman traveling of child, with whom the church shall taste the like fortune. For like as the sorrowful great belied woman, taketh exceeding great comfort of the birth of her child: Even so the Church having wrestled out of the miseries of this present life, shall in the end enjoy full glory with Christ, so she continue steadfast in his faith unto the end. The places are three.  

1 Christ's forewarning concerning his own death and Resurrection.  
2 The weakness of the apostles: and so consequently of all mortal men,  
3 The Cross of the Church in this world, and the glorious and joyful deliverance of the same.   

¶ Of the first.  
COncerning the death and resurrection of christ, I will speak somewhat briefly, because we have herd all things o'late more plenteously. After a while ye shall not see me, and again, after a while ye shall see me: for I go too the father: Here doth christ somewhat darkly foreshow them his death and resurrection: But his meaning is this. After a while (saith he) ye shall not see me, that is too say, I shall lie dead a three days in my grave, so that you shall not see me. And again after a while ye shall see me, that is too say, I shall be raised again from death, and you shall see me forty days before I ascend visibly into heaven, and be taken away out of your sight by a cloud. And this is it that he sayeth because I go to the Father, that is too say, after my death, I shall pass from persecution to the glory of heaven. What? is he not present with his church after his ascension? Yes, he is present according too his promise, even unto the end of the world. howbeit not after a bodily manner, but after a divine and spiritual manner. For God's word and the holy Ghost are the glass▪ wherein christ will be holden: and this beholding is sufficient, wherewith we must be contented, until he himself come to judgement: for afterward we shall enjoy the sight of him for evermore.  
But why did he put his Disciples in mind of his death and resurrection? Surely there be many causes, of which the chief is this, which he allegeth in these words. I have told you of these things before hand, that when they be come to pass, you may believe. For men's minds are greatly strengthened, when they see things fall out▪ according to that which was told them before. Neither did any thing more raise the Apostles, than that they saw all things answerable too Christ's foresayings: whereby they might both understand his Godhead, and thoroughly perceive his office. Moreover the Lords will was, by the often forewarnings too provide for the infirmity of his disciples. For this is the point of a faithful master, to have a consideration of their capacity whom he taketh upon him to teach, and too remedy their rawness by often beating the self same things into their heads. Besides this also, he therefore foretold his death and resurrection, too the intent his disciples should know that he knew before of his own death and resurrection, and that he willingly obeyed the father, even unto death, too the intent he might deliver us from death. This sermon of Christ's, is too be applied unto us also: for not much unlike happeneth unto us. He sêemeth too be a while from us, when he leaveth us comfortless wrestling under the cross. And afterward again he is seen of us, when he comforteth us by the Gospel, and manifesteth the presence of his spirit in our prayers.   

¶ Of the second.  
THe rawness of Christ's disciples in matters of salvation is described in these words. What is it (say they) that he saith, After a while ye shall not see me, and again after a while ye shall see me, and that I go to the father, we know not what he speaketh. It is a greater wonder, that they being so often warned of the lords death and Resurrection, not only by types, figures and riddles: but also by express words, could never the more understand him. What is the cause hereof? Surely, there are two causes. One is, for that an opinion once conceived in the mind, is not easily pulled out, specially if it have taken deep root. The jews, yea and the Lords Disciples themselves dreamt that Christ's government should have been civil, so as christ himself being made chief Emperor, should subdue the whole world and reign over it, and that his disciples should have been next about him: which thing the mother of Zebedies children declared sufficiently, when she made request that the one of her sons might sit at Christ's right hand, and the other at his left. another cause, is the dimness that is in all mankind, whereby it cometh to pass, that no man is able too perceive the things that pertain too God, unless he have the holy Ghost too be his teacher. Hereby we may lean, first too bewail this our blindness. Secondly too here God's word more often, whereby we may be delivered from this dimness of ignorance: and thirdly to crave of God that he himself will teach us according too that place of the xxv Psalm: Lead me forth in thy truth, and teach me, because thou art the God of my salvation. Good and rightful is the Lord, therefore shall he teach sinners in the way. But we must take heed that when the Lord teacheth, we shut not the ears of our heart against his voice, like as all they do that here God's word without fruit. As for those that so stop their ears against God's voice, they may at length deserve too be left up in their blindness and ignorance for ever. God preserve us that we incur not this penalty of unthankfulness, wherewith we see many to be horribly punished. For there are many too be found, that if a man ask them after the hearing of a Sermon what they have brought away, have not a word to answer. But if ye question with them of talk had at a feast, or in game, they can rehearse you every thing, so as they will not miss ye a word. What is the reason? In some folk, the cause of it is man's natural dullness in matters of Salvation. In other some, the cause of it is the punishment of sin also: that hearing, they here not, and understanding they understand not. Wherefore right dear beloved, let us fall too amendment of life, let us call upon God for help, and when we feel in ourselves a weariness of hearing and learning the word of God. Let us by and by think that the devil layeth a snare for us, and let us forthwith flee unto Prayer, beseeching GOD that he will both teach us, and also by his spirit make room for his word in us.   

¶ Of the third.  
Verily verily I say unto you, that you shall mourn and weep, but the world shall rejoice. And you shall be sad, but your sadness shall be turned into joy, He repeateth the same thing that he had spoken a little before, concerning his death and Resurrection. For by three signs which were set forth, he gave an inkling what should come after, although somewhat darkly. By the morning of his Disciples, is signified the death and burial of christ. By the gladness of the world is signified the triumph of the Jews killing Chryst. For when they had put him too death, they thought themselves and their common weal too be out of all hazard. And when he addeth, Your sorrow shall be turned into joy. He signifieth that he will rise again from death, whereby his disciples shall conceive joy. This self same thing declareth he by the similitude of the woman travailing with child, who as long as she is in her labour feeleth grievous throws: but as soon as she seeth the child borne, she taketh so great joy, that she utterly forgetteth the pain that she felt a little before. After the same manner the disciples of the Lord felt great sorrow of mind, when the Lord was dead and buried: but anon after, when the Lord was raised again from death, for joy they forgot the sorrow past. And this is it that he saith: And I will see you again, and your heart shall rejoice, because you shall see me raised from death, and no man shall take your joy from you: that is to say, I shall die no more, that ye should be cast into heaviness for my death: but I shall live for ever, & so instruct you by my spirit concerning the knowledge of God, that you shall have no more need too ask me any more questions. Thus have we plainly seen the méening of the Text. And now are all these things too be applied too the church of all times, which in this world shall be under the cross, while the ungodly rejoice: Howebéeit at length when christ appeareth, it shall obtain full & perfect joy, whereof shall be none end. For these thréedays wherein our Lord suffered and rose again, are an image of the cross of the church, and of the joy of the world, that is to say, of the ungodly persecuting christ, and killing him in his membres: & of the glorious deliverance of the church, which shall at that time be full, when our Lord shall come in the clouds with glory and great power, and shall take up those that be his, into everlasting joy, and deliver the ungodly too the devil, too be tormented with eternal pains.  
For as much then as this place admonisheth us of the Cross of the Church, and of the glorious deliverance of the same, I will first show what the Cross is, and how divers: next what are the causes of the Cross: Then the difference between the cross of the Godly, and the punishments of the ungodly: Also with what mind the Godly may bear the cross: and lastly from whence comfort is too be sought under the Crosse.  
What is the Cross? It is any affliction whereunto the members of Christ's Church are subject in this world, whereof there seem to be four differences. For the cross of a godly person, is first either a grief of mind and affliction of body, and that for sundry causes: as for the receiving of some loss, for the sorrowful mischance of some friend, for thirst, nakedness, imprisonment, or torture, as holy jacob had exceeding grief of mind for the loss of his son joseph: joseph suffered affliction of body in the prison: Lazarus felt hunger and the pain of his biles at the richman's gate: and many are exercised at this day with sundry troubles and griefs both of mind and body.  
2 Or it is a most sharp fight between the flesh and spirit in the Godly. For the flesh lusteth always against the spirit, and now and then getteth the upper hand, seeming to give the spirit an utter overthrow: as we see in David, who being overcome with the concupiscences of the flesh, felt into the most heinous offences of murder and adultery, and had perished for ever, had he not been called back too repentance, and the flesh subdued again under obedience of the spirit. hereupon Paul crieth out, who shall deliver me from the body of this death? The grace of God, through jesus Chryst.  
3 Or it is a hardness and distress of vocation in household state, civil state, or ecclesiastical state, that is too say, of private, public, & ecclesiastical state. How great a cross even the godly husbands & wives feel, in bringing up their children, and in seeking needful things whereby too live, they know that have had the trial of it. Such as bear office, as kings, noble men, counsellors, and precedents, are not free from the cross: at least wise if they be godly. So also godly bishops, parish priests, and the other ministers of the Churches, do oftentimes feel a cross, by reason of the difficulty of their office.  
4 Or else the cross is a punishment for some certain fault. Like as there be many causes of the troubles of the Church, of which causes I will now entreat.  
What then are the causes of the cross of the church: Certain causes of the cross are within us, and certain without us. Within us are three causes of the cross: whereof the first is sin inhabiting in us, that is too say, original sin. If this sin were not bridled, it would bring forth damnable fruits. The second is, Concupiscence shooting out of the same, as a flame out of fire: which flame unless it were quenched with the water of the Cross, would kindle the fire of hell. The third cause is, that there be in us daily backslidings, which original sin procureth by his concupiscences. Seven times in a day (saith Solomon) doth the righteous man fall, and riseth again. These daily fallings doth the cross stay that is laid upon us by God too the intent we should not be damned with the world in our sins.  
Besides these, there are also causes of the cross without us, but of an other nature. For God of his fatherly goodness visiteth us with his rod. For whomsoever he receiveth, him he chastiseth, with none other affection than the good father. Again, the devil lies in wait for the church, as we see in job, but God appointeth him bounds, beyond which he is not able too range. Moreover the limbs of the devil, that is too say, tyrants and evil men in this world, which trouble the Church in this life. Also there be other causes of the cross, which I will let pass, and speak of the difference between the cross of the godly, and the punishment of the ungodly.  
What is the difference then between the Cross of the godly, and the punishment of the ungodly, sith we see as well the godly as ungodly stricken with grievous miseries in this world? surely there be many differences.  
The first difference is taken of the efficient causes. For as the affection of the godly proceedeth of the fatherly love of the heavenly father towards his children: so the punishments of the wicked proceed of the wrath and sore displeasure of the just judge god, who punisheth the wicked as his enemies and adversaries.  
The second difference is taken of the final causes, for the godly are exercised with the cross too their good: but the ungodly are stricken with punishments too their undoing, unless they amend.  
The third difference is taken of the effects. For the godly do bliss God, and call upon him in their cross, as job did. But the ungodly fret at God, and are angry with him. The godly are nurtured: the ungodly are confounded. The godly are tried: the ungodly are distroubled. The godly under the cross do hope: the ungodly do despair.  
The fourth difference is taken of the time. The godly are afflicted for a short time, that afterward they may be glorified with Christ their head: but the ungodly are wrapped in mischief for ever. Whose present affliction is as it were a handful of their endless pains in hell.  
The fifth difference is taken of the place. The godly are chastised in this world only: but the fire of the ungodly shall never be quenched. For here they are tormented with an evil conscience, and in the world too come they shall be overwhelmed with God's everlasting wrath, and suffer punishment that never shall have end. So have we the differences of the crosses of the godly, and the punishments of the ungodly. Now will I add a few things concerning the comfort, wherewith the godly must raise up themselves under the Crosse.  
From whence then is comfort too be sought? First the godly that is pressed under the cross, shall consider two things in his affliction: namely judgement, and mercy. judgement, that he is punished for his sins. Therefore sayeth christ: Sin not, least some worser thing happen unto thee. And mercy, that he is punished too the intent he should turn and repent, according too this text. 1. Cor. 11. When we are judged of the Lord, we are chastised, that we be not damned with this world. Therefore when the faithful is exercised with the cross, let him seek comfort at the fatherly mercy of God.  
Secondly, the godly in his cross, shall take comfort by examples, whereof many are recited in the xj too the hebrews. And Paul doth oftentimes lay before us the example of christ, too which it behoveth us too become conformable under the Cross, that we may be glorified with him in time too come. For the godly suffereth with christ, as it were a member of his. For like as christ suffered, first that he might obey the Father, and secondly, that he might vanquish and condemn our sin: so must we also obey GOD under the cross, both too vanquish and too condemn our own sin: not by making satisfaction for it as he did, but by mortifying it.  
Thirdly, the godly shall fetch comfort at the ends of the Crosse. For the godly is not chastised with the Cross, too the end he should perish: but too the end he may be holden in, and as it were rained with a certain bridle from falling away from God.  
Fourthly, the godly shall comfort himself with the presence of God: for thus saith God: I am with thee in tribulation. For if God defended us not with his presence in our cross, our hearts would utterly fail, and we should renounce our profession. Fiftly the godly shall take comfort at the promise of deliverance, asuagement of pains, and at God's help. Our fathers cried unto thee (sayeth the Psalm) and thou heardest them.  
Sixtly, the godly shall seek comfort by comparing the present affliction with the glory too come. The one lasteth but a moment, the other is eternal. Let this suffice concerning the cross of the godly. GOD grant us grace too glorify him with true patience under the Cross, through our Lord jesus christ, too whom be honour and glory world without end. Amen.     

The iiij. Sunday after Easter. ¶ The Gospel. john. xuj.  
Jesus said unto his Disciples: Now I go my way unto him that sent me, and none of you asketh me whither I go. But because I have said such things unto you, your hearts are full of sorrow. Nevertheless I tell you the truth, it is expedient for you that I go away, For if I go not away, that comforter will not come unto you. But if I depart, I will send him unto you. And when he is come, he will rebuke the world of sin, and of righteousness, and of judgement. Of sin, because they believe not on me. Of righteousness, because I go too my Father, and ye shall see me no more. Of judgement, because the Prince of this world is judged already. I have yet many things too say unto you, but ye cannot bear them away now: how be it when he is come (which is the spirit of truth) he will lead you into all truth. He shall not speak of himself, but whatsoever he shall hear, that shall he speak: and he will show you things too come. He shall glorify me for he shall receive of mine, and shall show unto you. All things that the Father hath, are mine: therefore said I unto you, that he shall take of mine, and show unto you.  

The exposition of the text.  
THis gospel is a piece of that sermon that Christ made after Supper, the night before he suffered, wherein (as I told you this day seven-night) he warned his Disciples aforehand of his Passion, Death, and Resurrection: and disputed of the persecution and comfort of the Church, and the state of his kingdom, of what sort it should be unto the end of the world: and that too this end, that his Disciples should be confirmed in the faith, and not renounce their profession, for the cross and stumbling blocks thereupon risen among many. This also was the cause of this Sermon that I have rehearsed: the effect whereof is, that christ promiseth to his church an advocate, teacher, and governor, the holy Ghost. Whereby is showed the difference between the administration of the civil government, and the kingdom of Chryst. For that hath need of outward sinews, as laws, decrees of magistrates, open punishments. etc. But this is governed by the word, by the spirit, by fatherly discipline, and by sacraments. The places are three.  

1 The profit and néedefulnesse of Christ's departure too the Father, wherein the kingdom of christ is described.  
2 What the holy Ghost doth in the world.  
3 Of the saying: I have many things too say unto you, but you are not able too bear them away at this time.   

¶ Of the first.  
I Go too him that sent me, and none of you asketh me whither goest thou? that is too say: Now is my death at hand, and my victory over death, which when I have obtained, I will ascend too my father. That the Lord speaketh so darkly, he doth it too this purpose, too stir up his Disciples too make more diligent inquiry of his Death and resurrection. But they for all that thought nothing less than that he whom they had acknowledged too be the Messiah, should be delivered too so reproachful a death: so blind is reason in matters pertaining to God. It creepeth here upon ground, it can not deem aright of heavenly things, and of Christ's kingdom.  
Because (saith he) I have told you these things, your hearts are filled with sorrow, that is too say, because ye have herd me make mention of my death & crucifying, ye are stricken with sorrow. For ye understand not what good my death and Resurrection shall bring you. But I tell you truth: it is expedient for you that I go, as if he had said: ye shall not think of my death, as of the death of an other man: but know ye this, that my death, my resurrection, and my going too the father, shall bring singular profit unto you. The profit in effect is this. Like as christ was borne, circumcised, offered in sacrifice, and a teacher unto us: so also was he put too death, and raised again from death for our salvation, conditionally, that we lean upon him by steadfast faith. Whereupon is that saying the ten too the Romans. If thou believe in thy heart that God hath raised up jesus christ from death, thou shalt be safe. This profit of Christ's going away, his disciples understood not: but only dreamt of a worldly kingdom, wherein christ as the highest Monarch should hold the sovereignty.  
For if I go not away, that comforter shall not come unto you, as if he had said, I shall suffer for your sakes, I shall rise again for your sakes, I shall go too the father for your sakes: that from thence I may send you a sanctifier, a comforter, and an advocate. In these words he giveth us too understand two things: the one is, that the Church shall have enemies in this world, and that it shall be exercised with the cross. The other is, that in the cross and in persecution, it shall have the holy Ghost a comforter and advocate, whom he shall give unto it. For thus he saith: And when I am gone I will send him unto you. All these things tend too this purpose, that when the Disciples should see christ betrayed by judas, caught too be punished, and condemned to most shameful death, they should by some means take heart to them, upon trust of these promises of christ. From hence also let us seek comfort, as often as we be afflicted in the kingdom of the world, and let us think upon the difference between Christ's kingdom and the kingdom of the world. In that, is the holy Ghost an advocate and comforter, whom the Father shall give too them that ask, according too Christ's promise: and he shall give the holy Ghost to them that ask: but in this there is affliction and misery.   

¶ Of the second.  
IN the second part, the text telleth what the holy Ghost shall do in the world. When he cometh (saith he) he shall reprove the world of sin, of righteousness, and of judgement. Of sin, because they have not believed in me: of righteousness, because I go too my Father, and now ye shall not see me: and of judgement, because the Prince of this world is judged already. These words of christ are too be referred unto two times, namely unto that time that followed immediately after the lords Ascension, and too the rest of the whole time unto the end of the world: First therefore will I show how these words are too be understood in respect of the time that followed immediately after the Ascension of the Lord, when the holy Ghost was given visibly too the Apostles upon Whitsun Sunday. First he saith: the holy Ghost shall reprove the world of sin, that is too say, The holy ghost shall manifestly convince that too be sin, which the world thinketh too be no sin. For the world (that is too say, mine enemies of whom I am rejected, despised and nailed too the cross) being convicted by the manifest witness of the holy Ghost and their own conscience, shall confess itself too have done amiss, and also too have sinned very grievously in that it hath not believed on me, which thing heretofore it took too be no sin at all. How true this is, they bear witness, whom Peter reproveth of murder in the second of the Acts. For they being convicted of their sin, say: Men and brethren what shall we do? Thus are these men compelled too confess their murder: and too acknowledge them selves too have sinned grievously, in killing him on whom they ought rather too have believed.  
Secondly he shall reprove the world of righteousness, that is too say, the Holy Ghost shall clearly convince, that that is righteousness which the world thinketh too be no righteousness. For the holy Ghost shall prove openly before the world, that christ was righteous in deed, which thing the proud pharisees and the world thought not, but christ confirmed his righteousness by his deed. That it is so, it appeareth by the reason added: For (sayeth he) I go unto my Father and you shall see me no more: that is too say, When the world shall see openly in the Church that I have shedded the holy Ghost into you, it shall be compelled too confess that I was righteous in very deed, and not an ungodly & blasphemous person, in that I said, I was the son of GOD, for the holy Ghost shall bear witness of mine innocency.  
Furthermore, the holy Ghost shall reprove the world of judgement, that is too say, the holy Ghost shall clearly convince, that that judgement is already given, which the world thinketh not: for he shall bear witnesie that the Prince of this world is judged. What is that? The world which called me christ in mockage, and did bid me come down from the Cross, shall be convinced by the holy Ghost (whom I shall pour out upon you on Whitsonday) that it hath judged amiss. For the holy Ghost shall bring too pass, that they shall in very deed understand and know, how that I having vanquished the Devil by my resurrection, do bear the whole sway in the world, when no man shall be able too withstand you. This is the meaning of these words, if we refer them unto the working of the holy Ghost upon Whitsun Sunday, which thing we must needs do. And yet they belong not so precisely too that time, but that they both may and must also be referred too the whole time following, even unto the end of the world, according as I will show by and by.  
First therefore, the holy Ghost shall reprove the world of sin, that is too say, shall show it too be guilty of sin. Of what sin? For that (saith he) they believed not in me. And are there none other sins that the holy Ghost shall reprove than unbelief, or not too believe on christ? Yes surely there are infinite and horrible sins against the first and second table. Why then did he put this alone? Because as long as this remaineth, the rest also are retained with it: and when this goeth away, the rest are released. Therefore like as all other sins are where unbelief is: so where as is faith in christ, all sins are forgiven. For everlasting life is promised to him that believeth, which should not be done unless the sins were forgiven.  
Here than we see how needful a thing it is too believe in christ. But what is too believe in christ? It is too persuade a man's self that christ is the high Priest and King, who by his death hath made satisfaction for sin, and by his glorious resurrection hath brought righteousness, or that by his blood, he who is both GOD and man, hath purchased a Church unto himself. Acts. 20. This faith is not the work of man, but of God. It springeth not of reason, but of God's word. Moreover the word of GOD is of two sorts: Law and Gospel. The law pulleth away trust in ourselves and the Gospel worketh trust in Chryst. For the law setteth before us the rightful will of GOD: namely that we should keep the Law, or otherwise too be damned by the will of God. The gospel setteth before us the gracious will of God, which is, that God forgiving our sins, will receive us into his favour for Christ's sake. Therefore like as by the law we come too the knowledge of our own weakness, and by this too the knowledge of God's rightful will and judgement, and so consequently too despair: so by the understanding of the Gospel, we come unto the knowledge of God's mercy for Christ's sake, who was given too be made a Sacrifice, that he might take away the sins of all that believe in him. By this knowledge, through the working of the holy Ghost, is conceived faith, whereby all sins are abolished, and Christ's righteousness offered unto us, that we be no more condemned as sinners, but appear in God's sight righteous & as his sons: too whom eternal life is promised for an inheritance, according too this Scripture, he that believeth in the son hath everlasting life: but he that believeth not on the Son shall not see life, but the wrath of GOD abideth upon him. Why so? Because he abideth in his sin, for the which he is bound unto everlasting pain, according too that saying, he that believeth not in the son, the wrath of God abideth upon him. By the name of wrath is signified curse & pain, joined with damnation. Hereby it appeareth how needful faith is, & what it bringeth too pass.  
Then followeth. And he shall reprove the world of righteousness, because I go too the Father, and you shall see me no more. That is, the holy Ghost shall reprove the world, for not following true righteousness, wherethrough we might stand before God. And this true righteousness is the righteousness of christ, namely that he going too the father is there an high Priest and intercessor for the believers: for Christ's suffering and intercession too the Father is the righteousness of the believers. But because the faithless world believeth not this, it is reproved of the holy Ghost. For he effectually convinceth, that righteousness cannot happen too men by any means else, than by the imputation of Christ's righteousness, which falleth too their lot that believe on him. These are strange and wonderful things to them that understand not the righteousness of Faith, but dream themselves too be righteous either for the outward obedience of the law, or for men's traditions, as the pharisees in old time, and our Papists do in these days. These perceive not that all the works of the world are far more imperfect, than that they can overcome the power of the Devil and Death. But how is it proved that Christ's obedience is our righteousness? It is proved by most grounded testimonies of the scripture. Paul Rom. 5. Like as by the disobedience of one man, (namely of Adam) many became sinners: So by the obedience of one (namely of christ) many shall be made righteous. We have this righteousness of christ imputed unto us, when we believe on him, according too that text too the Romans. With the heart we believe unto righteousness. Also: Abraham believed God, and it was imputed to him for righteousness. Paul Rom. 3. We suppose that a man is made righteous by Faith, without the deeds of the law. The self same thing meaneth Christ in this place, when he saith: The holy Ghost shall reprove the world of righteousness, because I go too the father. That is, the holy Ghost shall not only prove me too have been righteous, but also shall manifestly show that I am the righteousness of them that believe in me.  
It followeth further. And the holy ghost shall reprove the world of judgement, because the prince of this world is judged. That is, the holy ghost shall (maugre the world) prove me too be that seed that was promised too tread down the Serpent's head, that is too say, that should judge the Prince of this world, with whom also are all his members judged and condemned. For if the head be condemned, what can the members do? Wherefore let the Devil rage against the godly as much as he listeth: yet is he able too do nothing. He shall lie in wait truly: but he shall not overthrow us, as long as we keep our Faith strong and stable. For thus saith john. This is the victory that overcometh the world, even your faith. By the world is meant Satan himself with all his band of Tyrants, Sophisters, hypocrites and merit-mongers. For Christ by his spirit confoundeth the judgement of Satan, who by his guard condemneth the gospel. For he shall not stop the course of the Gospel, although he oftentimes attempt it with rivers of blood, from the beginning of the world unto this day, and specially after Christ's Resurrection.  
We have in what sort the holy Ghost shall reprove the world. Now let us shortly see what he doth in the Church. First he is present effectually in the word & the sacraments. For wheresoever the word of God is preached purely, and the Sacraments ministered according to Christ's institution, there is he present, and will work effectually in the hearers of the word, and in the partakers of the Sacraments. But as for them that either here the word slightly, or use the Sacraments without reverence, they set themselves against the holy Ghost, and despise the ministration of the word and Sacraments, too their own harm and damnation.  
again (as this Text teacheth) the holy Ghost is present in the Church, as a comforter, advocate, and teacher of the truth. For we in the world are pressed with many inconveniences, against which we have need of a comforter: lest being discouraged with adversities, we should renounce our profession. Our adversary the Devil accuseth us daily, as he accused job. Here could we not stand without our advocate, who warranteth us that God is at one with us, and will not cast us away for our sins, so we fall too repentance. Besides this, we are infected with much and deep ignorance, so as we are not able to understand gods matters. Wherefore we have need of the holy ghost too teach us, who will lead us into all truth, according to Christ's promise. And when the spirit of truth shall come, he shall teach you all truth.  
The holy ghost cometh after two sorts: visibly and invisibly. He came visibly, into the Apostles upon Whitson-Sunday, as we shall hear when the time cometh. He cometh invisibly into men's hearts, when the Gospel is preached, and he sealeth up the truth of the Gospel in the hearts of the hearers. christ speaketh of both the comings of the holy Ghost. For that which went before in the Apostles visibly, the same followeth invisibly wheresoever the Gospel is taught purely. But too what end tendeth the doctrine of the holy Ghost? He shall not speak of himself, but whatsoever he heareth, that shall he speak. That is, the holy Ghost shall teach you the same doctrine that I have taught you, & shall tell you whatsoever shall come too pass. That is, he shall reveal unto you what manner of kingdom my kingdom shallbe, both in this life and after the general resurrection. And he shall glorify me, because he shall take of mine, and show unto you. That is, the holy Ghost shall by his record and effectual working, stablish the glory which the Father hath given me: so as the gates of Hell shall not be able too prevail a whit against my kingdom: for they can never darken my glory.   

¶ Of the third.  
NOw remaineth too speak of this saying: I have yet many things too say unto you, but you cannot bear them away as now. This place do the Papists abuse, as though the Apostles had not delivered a full doctrine too the church. And this they uphold, too the end they may establish their Masses, prayings too Saints, Rosaries, Pardons, holy water, and other deceits of Antichrist. But christ speaketh according too the capacity of his Disciples, and of the weakness that was in them before his death, & of the gift that they should receive after his resurrection, upon Whitsun Sunday. As if he had said, I would speak many things too unto you concerning my kingdom and other mysteries: but as yet ye are not fully & thoroughly taught by the holy Ghost, whom I will give you in his time, who shall lead you into all truth, that is too say, into full knowledge of my kingdom. This full truth did the Apostles obtain upon the very day of Pentecoste or Whitsun Sunday, which afterward they did put in writing. We must seek the same truth, and hold ourselves continted therewith, if we mind too be the Scholars of the holy Ghost, too whom with GOD the father and the everlasting Son, be praise and glory for ever and ever. Amen.     

The .v. Sunday after Easter. ¶ The Gospel. john. xuj.  
Verily, verily, I say unto you: what so ever ye ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name. Ask and ye shall receive, that your joy may be full. These things have I spoken unto you by proverbs. The time will come when I shall no more speak unto you by proverbs: but I shall show you plainly from my Father. At that day shall ye ask in my name. And I say not unto you that I will speak unto my Father for you: For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. I went out from the Father, and came into the world. Again, I leave the world, and go unto the Father. His Disciples said unto him: Lo, now thou talkest plainly, and speakest no Proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee any question: Therefore believe we, that thou camest from God. jesus answered them: now ye do believe. Behold, the hour draweth me, and is already come, that ye shall be scattered every man too his own, and shall leave me alone. And yet am I not alone: for the Father is with me. These words have I spoken unto you, that in me ye might have peace, for in the world shall ye have tribulation: but be of good cheer, I have overcome the world.  

The exposition of the text.  
FOr a good consideration is this Gospel read in the church as upon this day. For it containeth the chiefest work of Christians, and the work that is peculiar to them. For only Christian folks can perform this service of Invocation unto God. For after that upon last Sunday was declared what is true Faith, what is righteousness, what is judgement, and (too be brief) what is the kingdom of Christ, and in whom it consisteth: In very good time & order is mention made this day, of the chief service that the Citizens of Christ's kingdom can perform, which is the true calling upon god. And because no exercise of the godly is more needful than prayer, and that no work is more hard, than too pray aright: I will in this sermon entreat of prayer only. And too the intent we may the easier understand this doctrine, I will say two things concerning prayer, which are these.  

1 What Christian prayer is, and how many sorts there be of it.  
2 What are the conditions that must go with every prayer.   
For when I have discussed these two places, I hope there shall be no man (so he yield himself easy to be taught) which shall not clearly and plainly understand, what thing Christian prayer is, and how néedefully the service of prayer is required at our hands.  

¶ Of the first  
WHat thing is Christian prayer? It is a lowly lifting up of the mind unto God, in desiring aught at God's hand, or yielding thanks for benefits received. Now that there be two sorts of lifting up the mind unto God, first it is confirmed by the record of David, who going about too pray, saith in the .25. Psalm. Unto thee O Lord have I lift up my soul: and secondly by the form of praying appointed to us by the Lord: Our father which art in heaven. Moreover by the gesture of them that pray, who as they are praying are wont too lift up their eyes unto heaven. This therefore it behoveth us to know, that prayer is not a prattling of the speech only: but that it is an humble lifting up of the heart unto God, with which humble lifting up of the heart, words also proceed out of the mouth.  
But of how many sorts is christian prayer? It is of four sorts, Deprecation, Adoration, entreatance and thanks giving. These four kinds of prayer will I declare briefly.  
Deprecation is an humble lifting up of a man's mind unto God, whereby is desired deliverance from such things as trouble or vex him. As when we desire too be delivered from Tyranny, violence, diseases, famine, and other things that seem sharp unto us.  
Adoration is a lowly lifting up of man's soul unto God whereby we desire some benefit at his hand: as when we desire encreasements of faith, love, patience, chastity: and when we crave those things that we have need of toward the maintenance of this life.  
Intretance is an humble lifting up of a man's mind unto God, whereby one maketh suit for an other: as when we pray for such as lie extremely sick, or for others that have need of our prayers.  
Thanks giving is an humble lifting up a man's mind unto God, whereby we yield thanks unto God, either for beneats bestowed upon ourselves or others, or for ridding ourselves or others from some inconveniences. Now we perceive what Christian prayer is, and how many kinds there be of it. Hereafter remaineth that we speak of the continual circumstances of godly prayer.   

¶ Of the second.  
IN every godly prayer, there must needs be always these .v. properties & circumstances. Forced, the earnestness of heart in him that prayeth: secondly, consideration of the causes that move us too pray: thirdly, who it is that we call upon: four by whom we are herd: and fifthly what we ought to ask of God. For these things shall make us a difference between the vain babbling of the heathen, and the effectual prayer of the godly. Wherefore I beseech you dear brethren, that you will diligently learn, and thoroughly weigh these continual circumstances of prayer.  
The first circumstance of a godly prayer, is the affection of the heart, that the heart be well bend and settled in praying. For if honesty require that our body be well ordered when we have communication with men of more honour than ourselves: it is much more meet that our mind be very well disposed, when we shall speak before God in the sight of his Angels. What manner of affection than ought his too be, that will call upon God with fruit? First of all, let him put off all imagination of his own glory, worthiness, and desert. Next let him think upon his own neediness, and persuade himself that he is utterly destitute of all aid, unless the Lord reach him out his helping hand. Then let him cast down himself by true repentance. And lastly let him be kindled too prayer by confidence of gods promises. For who so ever swelleth either with opinion of his own virtue, or feeleth not his own neediness, or casteth not himself down before God through true repentance, or wanteth faith: he prayeth with the Pharisie and not with the Publican, that is too wit, he prayeth not aright and effectually.  
The second circumstance, is of the causes whereby we must be moved too pray. And there be many causes, whereof I will rehearse some, too the intent that greater desire of praying may be stirred up in us.  
The first cause is God's commandment, whereunto it becometh all creatures too be obedient. Call upon me (saith he) in the day of thy trouble. And Christ's Apostles do oftentimes provoke us too pray, by the commandment of God. We must diligently muse upon this cause, which may stir up in us a desire too pray.  
The second cause is the promise. For God hath promised that he will here our prayers, according as it is said in this Gospel: Whatsoever ye shall ask the father in my name. he shall give it you. Also in the Psalms: Call upon me in the day of thy trouble, and I will here thee. Too here, is nothing else but too grant our requests.  
The third cause is the cross pressing us, that is too say, the feeling both of our own and other men's néedynesse. Here we must look about us, what pincheth us at home, and what abroad: we must thoroughly weigh the public and private harms: we must think upon the distress of the Church, encountering in this world against the devil and his members: and too be short, we must think upon all the necessities that nip us in this life: whereby we may be stirred up too call upon God.  
The fourth cause is victory in temptations. Whereupon in the first of Saint james, we are commanded too pray, as often as we are troubled with temptations. And christ sayeth: Pray, that ye enter not into temptation. For he that prayeth earnestly and continually, shall not easily be overcome, either by the slights of the devil, or the wickedness of the world, or the provocation of his sinful flesh. hereupon Solomon saith: The name of the Lord is a most strong tower, that is too say, The calling upon God, is a most assured defence against all evils.  
The fifth cause is, the sundry subtleties of Satan, who layeth snares for us in our doctrine and conversation. Paul Eph. 6. biddeth us take that sword of the spirit (which is the word of God) against Satan, by all manner of entreatance and prayer.  
The sixth cause, is the most plentiful fruit of often prayer. For the custom of praying keepeth us in the fear of God, and in godliness. For that man is not easy too take a fall, who fencing himself with continual prayers, doth earnestly set his mind upon godliness. Contrariwise they that neglect the exercise of prayer, are subject too divers casualties. Many that are led too execution, know not so much as the form of prayer prescribed by christ: and though some know it, if a man ask the question, they confess, they prayed seldom or never.  
The seventh cause is, the examples of holy men, whose chief care in this life, was too call upon God earnestly. The jews prayed thrice a day: in the morning, at noon, and at night. So also did Daniel, and many others whoose godliness is commended. But among many ye shall find some that in steed of prayer, do not only in the morning, at noon and at night, but also whole nights & whole days together, give themselves too wickedness, too make a soft pillow for the Devil, that he may rest the more quietly in their hearts. These most weighty causes it behoveth us too think upon earnestly, too the intent we may drive away our drowsiness, and be stirred up too call upon God in good earnest.  
But some passing over these most weighty causes, say: God knoweth whereof we have need, and he beareth us good wil For he is our Father, therefore we need not weary ourselves with praying. I answer. True it is that GOD knoweth what things we have need of, and he is our father in deed? conditionally that we be his sons by faith. Neither do we therefore ask of God, because we would teach him that which he knoweth not. But it is too be known, that he will not have the order broken which he hath appointed. For as he hath ordained that he will have us fed with meat & drink: which thing he could notwithstanding do without these means: so his will is that we should obtain the good things that pertain as well too our salvation, as to the sustentation of this life, by prayer which proceedeth of faith. ye receive not (sayeth S. James. 4.) because ye ask amiss. And Christ saith: The lord shall give the holy Ghost too them that ask, but he saith not too loiterers or them that live careless. We must therefore ask, if we set by our own welfare. We must acknowledge both, as well the goodness of GOD who is ready too give too those that ask, as the neediness of ourselves who should not be able so much as too draw our breath, unless he sustained us  
The third circumstance is, who he is that is too be called upon. It were no need too speak of this circumstance, if there were not some too be found still, that call upon I cannot tell what Saints. Wherefore I will speak briefly of this circumstance, which is so exceeding necessary. And I say with good advise and not at adventure, that God only is too be called upon. And the same alone is God the Father, the Son and the holy Ghost. The son is too be called upon as one self same God with the Father and the holy Ghost. Again he is too be called upon as a mediator between us and God. That God alone is too be called upon, it is confirmed by four reasons, whereof the first is commandment. For we have commandment too call upon God only. Now whereas nothing pleaseth God without faith: and faith cannot be without the word: it followeth that none is too be called upon, but he concerning whom we have commandment.  
The second is promiss. No Invocation hath promiss, but that which is made unto God: therefore we do amiss too call upon any other than God.  
The third is example. We have no example of holy men that called upon Saints. Wherefore let us tread in their steps, and let us yield this divine service, unto none but too whom it is due, that is, alonely unto God.  
The fourth is a manifest forbidding. Thou shalt worship the Lord thy God, and him only shalt thou serve. Wherefore it is too be held for a most certainty, that the Devil brought in the calling upon creatures, that is too say, upon Saints, for three intents. First that he might spoil christ of his honour. Next that he might work reproach too the Saints departed. And again, that the Idolaters that call upon Saints might perish. I warn you therefore that are still in your error, too amend betimes, lest ye fall into the hands of the living God when you look least for it. Neither boots it them that some say they do it of a good intent. For all intent of man in matters of salvation is evil, unless it be guided by God's word and the holy ghost. For thus saith God himself: The thoughts of men are wicked from the beginning. And Paul saith: The fleshly man, (that is, he that hath not the spirit of God) perceiveth not the things that are of God.  
The fourth circumstance is: by whom we ought too call upon God. For it is written that God heareth not sinners. Therefore there is given unto us a mediator jesus Christ, in whose name we shall call upon God, according as christ teacheth us in the Gospel of this day, saying: What soever ye shall ask the father in my name, he shall give it you. Upon trust of him therefore, and not upon confidence of our own worthiness, shall we make our prayer, being sure that God will here us by him. howbeit, for as much as this sentence of Christ's is notable, and full of comfort, I will expound it more distinctly, for it containeth many profitable admonishments. This saying in my name (that is, for my sake, & in acknowledging and confidence of me,) comprehendeth many things, For it teacheth, warneth, and comforteth.  
I pray you what teacheth it? First that our own worthiness is too be excluded. For we may not call upon God in confidence of our own worthiness, but in trust of Christ's defence. Secondly, that Hypocrisy is to be separated from true prayer. The Pharisie in his prayer, boasteth much of his own holiness. I am not (saith he) as other men: I offer the tenths of all that I possess: I fast twice a week. This man prayed not in Christ's name: but upon trust of his own holiness, he rather poured out waste words than prayed. Thirdly, that heathenish bragging is too be laid away. For the Heathen thought they were herd, when they had first deserved it at God's hand: Like as Agamemnon thought he should be herd for his sacrifysing of an hundred beasts at once. Fourthly, it teacheth the difference between the prayer of Christian folk, and the prayer of all other men. For only Faith maketh the difference between the prayers of Christians and of others. The Turks, jews, Paynims and such like think they call upon God, but in deed they do not: because they are void of trust in the mediator, and acknowledge not him too be God, who is the father, the son, and the holy ghost.  
Of what thing doth this saying in my name warn us? it warneth us of our blindness. For when christ biddeth us ask in his name, no doubt but they be great things which we ought too ask. Being warned therefore by this saying, let us open our eyes and look about us, what common and what private: what inward and what outward: what ghostly and what bodily things we ought too demand: and on the contrary part, what evils we ought too pray too be rid off.  
How doth this saying in my name comfort us? It comforteth us against two very great impediments of Prayer, which are unworthiness and distrust. For when he sayeth, ask in my name, he will have us set his worthiness against our unworthiness, & his promiss against our distrust. But many receive not that which they ask, because they ask amiss, neglecting their faith in Christ, and rather beating the air with vain babbling, than piercing the heaven with ardent affection of faith. These cannot justly complain that they pray often and obtain nothing. Wherefore that we be not found in the number of them, let us pray with faith.  
The fifth circumstance is of the things that we ought too demand or too desire deliverance from. Things too be requested are of three sorts. For either they concern gods glory, or our own salvation, or else the good things that pertain too the commodity of this life.  
Before all things we must pray for the advancement of God's glory, according too this, Hallowed be thy name. Notwithstanding we must not in this behalf appoint God a mean: for he knoweth best by what mean his glory may be advanced. But we must through assured confidence ask, and persuade ourselves that he will here us.  
Also we ask our salvation, but without all condition, because we have an universal promiss of salvation. For every one that calleth upon the name of the Lord shallbe saved.  
As for the good things that make too the sustenance of this life, we must ask them upon two conditions: namely so as the obtaining of the thing that we demand, do neither hinder Gods glory, nor hinder our own salvation.  
After the same manner must we pray for deliverance from those evils that fight against these kinds of good things. The evils of the first & second sort, are too be wished away without condition. But those evils that are troublesome to us in this life, are too be wished away upon condition that it be no hindrance too God's glory & our own salvation. For God's glory is too be preferred before all things. And thus much concerning prayer. GOD grant us grace that these words may take root in our hearts, through jesus christ, to whom be honour and glory for ever and ever. Amen.     

Upon the day of our Lords Ascension. ¶ The Gospel. Mark. xuj.  
Jesus appeared unto the eleven as they sat at meat: and cast in their teeth their unbelief and hardness of heart, because they believed not them which had seen that he was risen again from the dead: and he said unto them: Go ye into all the world, and preach the Gospel too all creatures: he that believeth and is baptized, shall be saved. But he that believeth not shall be damned: And these tokens shall follow them that believe. In my name they shall cast out devils, they shall speak with new tongues, they shall drive away Serpents. And if they drink any deadly thing it shall not hurt them. They shall lay their hands on the sick, and they shall recover. So then when the Lord had spoken unto them, he was received into Heaven, and is on the right hand of God. And they went forth, and preached every where: The Lord working with them, and confirming the word with miracles following.  

The exposition of the Text.  
THis feast is ordained in the Church, for that article of our creed, wherein we profess ourselves too believe in jesus christ ascending into Heaven, when he had been conversant with his Disciples forty days after his glorious resurrection. In this feast, as in others there be three things too be weighed. First the story with the circumstances thereof. Then the benefit that is bestowed upon us: And lastly the right use and minding of the story. These three things offer themselves in the exposition of this Gospel. The sum whereof is, that the Lord (the fortieth day after his resurrection) appeared too his Disciples, whom he upbraided with their unbelief and hardness of heart, & commanded them too preach the Gospel through out all the world, showing what fruit shall redound of the preaching of it too the hearers, so they receive the Gospel by faith. Moreover too the intent their preaching may be credited, he promiseth too confirm their doctrine with miracles. When he had given this charge, he ascended visibly into heaven, and sitteth at the right hand of his father. And his Disciples obeying his commandment, went abroad too preach the gospel, the which our Lord confirmed with signs ensuing. And this is the effect of the Gospel. The places are three, 

1 The rebuking of the Apostles.  
2 The institution of the ministery of the word.  
3 Christ's Ascension into heaven.    

¶ Of the first.  
THe fortieth day after his resurrection, he appeared to his Disciples and upbraided them with their unbelief and hardness of heart, because they had not believed those that told them they had seen him risen again from death. He findeth fault with two things in his Disciples: hardness of heart and unbelief, that is too say, the root and his fruit. The root is hardness of heart, which taketh increasement and strength, partly of it own original beginning, & partly of it own corruption. For a man that is not inspired with the holy ghost, cannot understand any of those things that are of the spirit of God. Of this most naughty root there are very many and evil fruits. The first is that which is rebuked here, namely unbelief. Out of this afterward, bud most naughty branches, as disobedience towards God, & whatsoever lewdness and wickedness is in this life. By which the power of the root unsuppressed, is perceived, and also seen how great increasement unbelief hath taken. For this is a most assured token, that wheresoever sin reigneth, there unbelief as an Empress possesseth the heart of man.  
Furthermore, we may learn hereby, first (after the example of the weak Apostles) not too despair of ourselves being weak, although we cannot by and by comprehend the heavenly mysteries. For the Church hath evermore her certain wounds for our Lord too pour his wine and Oil into. Neither is it reason for any man too hope that he may put of all weakness, as long as he carrieth this mortal body about him. But like as in old time the people of God being brought into the promised land, had their neygbors the Philistines enemies unto them, against whom they kept continual war. So we being brought into Christ's church, have both inward and outward enemies against whom we must make war, least we were sluggish through idleness. The other thing that we have too learn here, is that we should consider by the deed of christ not casting off his raw & weak Disciples, how gentle a high Priest we have, who casteth us not off for our weakness, so there be any spark of faith in us. And consequently by his example also we may learn, too deal gently & favourably with the weaker sort.   

¶ Of the second.  
WHen christ being ready too ascend into Heaven, giveth commission too his Disciples, saying: Go ye into the whole world, and preach the Gospel too all creatures. He that believeth, and is baptised shall be saved, and he that believeth not is condemned already, he beginneth the manner of setting up his kingdom, and showeth the fruit of the same kingdom.  
By two means is the kingdom of christ set up: by word and by the sacrament: the fruit whereof is salvation of the people. Contrariwise, they that be not Citizens in this kingdom, are subject too the sentence of damnation.  
Here we see there is great difference between the aministration of a kingdom of the world, & Christ's kingdom: and no marvel at all: For the kingdom of the world is fleshly, but the kingdom of christ is spiritual. That is set up & maintained by the laws of men: but this is set up & maintained by the word of God.  
howbeit forasmuch as the word of God containeth singular doctrines, I will expound them somewhat more largely and distinctly, too the intent we may the better understand Christ's mind towards us, and the benefits of the Gospel.  
First he saith: Go into the whole world. ye see the commission. For he sendeth his disciples not too any one nation, but too all men, dwelling abroad through the whole world. Hereby we may consider the riches of God's mercy, and the preciousness of Christ's sacrifice. It is God's mercy that all that were damned through sin, should here the voice of the Son of GOD, concerning salvation too be obtained through Chryst. For it is not too be thought that God would have the voice of the son of man sound unto the world, that the greatest part should be destitute of the fruit thereof, but rather that by hearing they should live, & be saved through Christ, so that they received the preaching of the Apostles by faith.  
This is more plainly declared by this saying: Preach ye, or proclaim ye. Too whom? Too all creatures, that is too say, too all men, without any exceptions of persons, nations or kinds. For God is a lover of men, and willeth the salvation of all men, according too this saying, his will is, that all men should be saved, and come too the knowledge of his truth: But what must the Apostles proclaim? The gospel, that is too wit: glad tidings of the overcoming of the enemies of mankind, which are sin, death, the devil, and hell: of peace made betwixt God and men: and of everlasting salvation, which they that believe in christ shall obtain by inheritance. This is the sum of the Gospel. howbeit too the intent this sum may be the better understood, I will give a more plentiful definition, the which I will also briefly declare by testimonies of the scripture.  
The Gospel is a doctrine revealed from heaven, wherein is showed deliverance from sin, curse, and God's wrath: and wherein is proclaimed forgiveness of sins, salvation, and everlasting life to them that believe on the son of God, for the sacrifice of the same son of God, that the goodness and mercy of God may be published, & that they which are delivered by the son, may by faith in the same son bring forth fruits worthy the Gospel. This definition containeth many things, which we will rehearse and confirm in order.  
First I said, that the Gospel is a doctrine revealed from heaven, which thing is confirmed by that which is written in the xuj to the Romans, where Paul calleth the Gospel a mystery hidden from the beginning. By which words he signifieth most manifestly, that the Gospel dependeth not upon man's reason. For if reason could by any means through it own sharpness, have perceived this doctrine, it might in no wise have been called a mystery hidden from before all worlds.  
again, it is said in the definition, that in the Gospel is showed deliverance from sin, from the curse of the law, and from God's wrath. For the prophet Danieil saith: that christ shall take away sin. And Paul saith, that the curse of the Law is abolished by the coming of christ. Also the heavenly father telleth us from heaven, that he is pacified for his sons sake. And this thing too be most true, all the godly do feel: having witness of the holy Ghost, by whom they cry, Abba, father. Which thing undoubtedly they should not do, unless they persuaded themselves for a certainty, that sin is taken away, the curse of the law abolished and Gods wrath pacified.  
In the third place is added, that in the Gospel is proclaimed forgiveness of sins, salvation, and everlasting life. For thus saith the Lord himself in the xxiiij of Luke. So is it written, and so it behoved christ too suffer, and repentance and forgiveness of sins too be preached too all nations in his name. And in this days Gospel he saith. He that believeth, shall be saved. And the Lord himself saith: He that believeth on the Son, shall have life everlasting. What needs many words? All the whole scripture promiseth forgiveness of sins, salvation, and everlasting life too all that embrace the Gospel.  
But forbicause these benefits befall not too all men (for Cain, judas, Saul, and many others perished, and at this day alas, the most part of the world runneth into destruction) therefore is added in the fourth place of the definition, that these benefits happen too the believers. For the Lord saith plainly: he that believeth in me shall not perish, but shall have life everlasting. And lest any man should think that this dependeth upon the state of works, Paul writeth, that a man is justified without works: & the same Paul pronounceth, the everlasting life is the gift of God through jesus christ: that is, that it befalleth too them that believe in christ, not for their own desert, but by the benefit of Chryst.  
In the fifth place is added, for the sacrifice of the Son of God. For thus sayeth Paul, through the redemption that is in christ Iesu. For the Greek word Apolytrosis, which Paul useth, signifieth such a ransom as is made by payment of a fine for the pardon of a man's life. Such a fine paid christ for us when he was made sin for us, that we might be made the righteousness of God in him. 2. Cor. 5.  
Sixthly is added: that the goodness and mercy of GOD might be published. Which thing is confirmed by the example of the troup of Angels singing this Hymn at our Lord's birth: Glory unto God on high, and on earth peace, and unto men good wil We must think that this was done too this end, that all that acknowledge this christ, may (by the example of the most pure Angels) learn too set out the goodness and mercy of God, specially seeing that nature calleth upon us too render thanks too such as have deserved well.  
Last of all in the definition of the Gospel is added. That those which are delivered by the Gospel, should bring forth fruits worthy the Gospel. For Paul in the .2. Ephe. saith: We are created in jesus christ unto good works, in which we must walk. And the same Paul saith, that we ought too walk in the light, because we are the Children of light. For how I pray you standeth this with reason, that we should be exempted out of the bondage of sin, and yet serve sin and be oppressed with the yoke thereof? The grace of God (saith Paul) appeared too the welfare of all men, too the intent that renouncing all ungodliness and fleshly desires, we might live soberly, godlily and righteously in this world.  
Forasmuch then as we have by strong reasons showed, that sin, curse, and God's wrath are taken away by the Gospel: and that in their room do succeed righteousness, salvation, and everlasting life for Christ's sake, as long as we believe in him: and that for this benefit God will have us set forth his goodness, and show thankfulness in all our whole life: It followeth that the Gospel (as I said) is a doctrine revealed from heaven, wherein is preached deliverance from sin, from curse of the law, and from God's wrath, and wherein is proclaimed righteousness, salvation, and everlasting life too all that believe in christ, for the sacrifice of him, that the goodness and mercy of God may be set forth, & that those which are delivered by the Gospel, may bring forth fruits worthy the Gospel.  
Thus much concerning the Gospel. And as for that which is added concerning Baptim, whereby the benefit is applied too the Gospel, and sealed up, it is spoken already in the first Sunday in Lent, and often elsewhere.   

¶ Of the third.  
NOw followeth the place which is peculiar too this feast. For the Evangelist declareth that our Lord ascended in too heaven: Wherefore I will say a little (and that as plainly as I can) concerning Christ's ascension into heaven which is an Article of our creed.  
In this article of our Lord's ascension, there be three things too be specially considered of us. First his coming down, for before he went up, he came down. Secondly his ascension. And thirdly the fruit of Christ's ascension.  
In the coming down of christ from heaven into the earth, there are two things too be considered: the gift, and the Example. The gift, for that christ descended from Heaven and took man's nature upon him, that by offering himself in sacrifice, he might rid us of our sins. For by the sacrifice of christ, the father is pacified, and for christ our mediators sake so abased, all believers are received, and are the children and heirs of God. For therefore did the Lord come down from heaven, therefore did he humble and abase himself, that we might ascend from the earth too Heaven, and that we might be exalted too everlasting life and glory. And the example: That we also should come down and be humbled. 1. Peter. 2. christ suffered for us leaving us an example, that we should follow his steps.  
Of what manner Christ's ascension into heaven was, the scripture showeth. He ascended visibly with a bodily and natural moving, and a cloud took him up into heaven. Whereupon is said, he ascended above all heavens, Eph. 4. Nevertheless, he did not by ascending, change his human nature into his godhead, or so shed it out that it should be everywhere with his godhead, although the union of them be inseparable.  
The fruit of Christ's ascension is manifold, according as it is easy too gather by divers places of scripture.  
The first fruit therefore is, that christ is a triumpher over his enemies, which are sin, death, the devil, and hell. For these enemies hath he vanquished, and triumphed over them by his glorious ascension. He wiped out sin when he was made a sacrifice for sin. assoon as sin was wiped away, death was disarmed: for sin is the sting of death. When death was once destroyed, the devil lost his force and weapons. Lastly, for as much as hell devoureth only them that are under sin, death, and the devil: it followeth that christ being the conqueror of sin death, and the devil, did also overcome hell.  
Secondly, he ascended, too be our head, which ascended into heaven first, that he may show the way unto us: whereupon john. 14. I go my way to prepare you a place, and I will take you up unto me.  
Thirdly, he ascended, that he might from heaven spread the beams of his power over all the world. Eph. 4. He ascended above all the heavens that he might fill all things. Then is he not ascended too be utterly away from us: but that with his present power he may rule heaven and earth and be present with his Church unto the end of the world.  
Fourthly, he ascended, that he might give gifts too men. Eph. 4. And he hath given, some Apostles, some Prophets, some Evangelists, and some teachers. That is too say, he ascended, that he might be effectual in the ministery, confirming it by wonderful miracles, and sealing it in the hearts of men.  
Fifthly, he ascended, that we might have an advocate in heaven. 1. john. 1. If any man sin, we have an advocate with God the father, jesus christ the righteous, and he is the propitiation for our sins.  
Sixthly, he ascended, that he might draw our hearts unto himself. Math. 6. Where as is thy treasure, there is also thy heart. Coll. 3. If ye be risen again with Christ, seek the things that are above, where christ sitteth at the right hand of the father. Our conversation then must be in heaven, where our Saviour sitteth in glory, too whom with the Father and the holy Ghost be honour, praise, and glory world without end. Amen.     

The uj Sunday after Easter. ¶ The Gospel. john. xv.  
WHen the comforter is come, whom I will send unto you from the father (even the spirit of truth which proceedeth from the father) he shall testify of me. And ye are witnesses also because ye have been with me from the beginning. These things have I said unto you, because ye should not be offended. They shall excommunicate you, yea the time shall come, that who soever killeth you shall think he doth God high service. And such things will they do unto you, because they have not known the father, neither yet me. But these things have I told you, that when that hour is come, ye might remember then, that I told you. These things said I not unto you at the beginning, because I was with you.  

The exposition of the text.  
THis Gospel also is a part of that sermon that christ made too his Disciples the night before he suffered, the sum whereof we have herd a while ago. This text containeth the promise of the Advocate the holy Ghost, who shall be present in the Church when it suffereth persecution by the wicked world. For christ telleth us, it will come to pass, that wicked men, and specially the Jews, shall be carried with so great woodness against the Church, that under the pretence of Religion, they shall run with might and main upon the godly, yea and persuade the world, that it is a certain service of God too kill the godly: and too cast them out of their congregations. And he sayeth, that the cause of this outrage, is ignorance and blindness: that is too wit, that they neither acknowledge the wrath of God against sin, nor understand the benefits of Chryst. The places are three.  

1 The office of the holy ghost, and of the ministers of the word in the Church.  
2 A warning least the godly being offended at the stumbling block, should renounce that profession & faith.  
3 Of the cross of the godly, & of their glorious deliverance.   

¶ Of the first.  
ANd when the comforter shall be come, whom I will send you from my father, he shall bear witness of me: yea and you also shall bear witness. These words contain the first doctrine of this Gospel, namely that the holy Ghost and Apostles, and their successors must bear witness of Chryst.  
Concerning the holy ghost, these things are gathered out of the text. First that he is one God with the father and the son. Secondly, that he is a distinct person from the father and the son. Thirdly, that he proceedeth from the father & the son. And four, that he is given too the church by Chryst. And why he is given to the church, it is here declared, namely that he may be a comforter: that he may be a teacher of the truth: and that he may bear witness of Christ. Of which offices, I will therefore speak the more briefly, because the same things are too be repeated upon Whitsun Sunday.  
Why is he called a comforter or Advocate? Like as by this terming of him, is given an inkling of the persecution and accusing or condemning of the church by the heathenish world: so is it also expressly meant thereby, that it shall not be forsaken of christ in the time of persecution, but that Christ sendeth it an advocate, namely the holy Ghost.  
The properties of this advocate are four: First, that he be at hand too his Cliant, that is, too him that suffereth violence or wrong, or is accused by the wicked world. Secondly that he take upon him the case of each man, yea and of the whole Church, as his own case. Thirdly, that he teach and admonish him that erreth, and instruct him that he be not overthrown in his case. Fourthly, that he comfort him in his trouble. Therefore when the holy ghost is called an advocate, it is meant thereby, that he is the defender of the Church, that he taketh the case thereof upon himself: and that he teacheth and comforteth the church.  
Again, the text saith, that the holy Ghost shall be the teacher of truth. By which name is showed, first that men can not obtain healthful truth, of their own disposition and nature. Secondly, that the doctrine of truth is not of the law, but of the Gospel. For reason of his own inclination doth (after a sort) understand the doctrine of the law. And thirdly that the holy ghost worketh mightily both in the teachers and in the learners. For he maketh the teachers too understand the truth, and the learners too receive it. And therefore we are admonished too call upon the teacher of truth, that he may give us the key of knowledge: and too beware that we drive not away from us that same most pure spirit, through our uncleanness. For in as much as he is holy, that is, clean, chaste, and a maker of others holy, he dwelleth not in an unpure heart: that is too wit, in such a heart as tumbleth itself in his own filthiness, and defileth itself as a swine by wallowing in the mire.  
Besides this, he saith: This holy Ghost shall bear witness of me. Of which office the ministers of God's word also shallbe partakers.  
But what doth the holy Ghost witness of christ? and what shall the ministers of the word witness of him? First the holy Ghost and the ministers of God's word bear witness of christ, that he is very God according too the Scripture, one in Godhead with the father and the holy Ghost, as we profess in our creed. Secondly the holy Ghost witnesseth, that christ is very man according too our creed: who was conceived by the holy Ghost, and borne of the virgin Mary. Thirdly the holy Ghost witnesseth, that Christ though he be both God and man: yet is but one Lord, one christ, one person, according as our creed beareth record, & christ also of himself, when he saith: No man goeth up into heaven, but he that came down from heaven, the son of man that is in heaven. Fourthly the holy Ghost beareth witness of Christ's office, that he is a bishop and a king. A bishop verily, which with his own sacrifice pacifieth the wrath of the father, and by his intercession bringeth us unto God. And a King, in that he hath vanquished our enemies, death, sin, the Devil and hell, and shall come too judge the quick and the dead. These four things doth the spirit witness of Chryst. These four things are delivered us concerning Christ in our creed. These four things shall all godly ministers of God's word witness of christ, till he come too judgement.   

Of the second.  
THese things have I spoken to you, that ye should not be offended. Christ doth them to understand, to what end he spoke so much of the church, of the holy ghost, & of his death & resurrection: that is to wit, that being confirmed by these things, they should not be offended with the rest of the world. This admonishment is necessary at all times: for the world is full of stumbling blocks. Woe (saith christ) be unto the world for offence: meaning, that they are like too buy it dear, that fall from the Gospel because of offences. Now too the intent every one of us may judge a right concerning an offence, I will set forth a full doctrine concerning offences.  
An offence in general, is whatsoever keepeth a man back from the right course of the Gospel, that is too say, either word, deed, or outward appearance (if I may so term it) which is too any man a cause or occasion of stumbling, or of being offended, so as either he be hindered or else step aside from the right course of salvation.  
Of this stumbling block there are more kinds than one. For there is one offence or stumbling block which is called given: and another that is called, taken. Which what manner of ones they be, I will declare by definitions and examples.  
An offence given, is that which riseth either of some word or deed that is evil in itself, or else of some word or deed, that is indifferent, that is too wit, neither good nor evil, but cast forth out of season. Both of these is straightly forbidden by God's word, and christ himself avoucheth it too be better for a man too be drowned in the mids of the Sea, than too give occasion of offence too any body. The examples are these: Arrius denied christ too be God, whereby he caused many too stumble, and was a cause of endless damnation, both too himself, and too many others. David by his adultery was a stumbling block too all the inhabiters of his Realm, and had pearished for ever, if he had not repent. against this stumbling block prayeth Solomon, when he saith: Keep me from the snare that they have laid for me, & from the stumbling block of them that work wickedness. The most part of the world stumbling at this block, stick in damnation, & daily many fall headlong into destruction by dashing against this stumbling block, both privately & publicly. Privately are offended children, servants, and married couples. Children see their parents abstain from God's service, and they abstain likewise. They here their parents swear, and they swear as well as they. They here them talk of ribaudry, and by and by they follow their example. For wicked things stick fastest in mind. They see them bibbing, deceiving, and dealing unjustly with their neighbours, and they like good scholars learn the same trades. But woe be too them by whom such stumbling blocks are made. For they with the whirl wind, and tempest of their stumbling blocks, do throw down and beat out the crop of Christ's church.  
This household stumbling block is the seed of all evils in the world. For such things as children learn of their fathers & mothers, they keep still when they be old, and also teach the same too their children. Wherefore the parents that fear god, must take exceeding great heed, that they be not stumbling blocks too their own children. Therefore let them talk godlily, let them do all things rightly. Let them serve God, and stir up their children too do the like, and let them bring them up in correction and nurture of the Lord, according as Paul admonisheth: and let them always bear in mind this saying of christ, which is written in the ninth of Mark: whosoever offendeth one of these little ones that believeth in me, it were better for him that he had a millstone hanged about his neck, and were cast into the sea.  
Moreover, this offence is committed also as well by the magistrate, as by the subjects. As when Hieroboam set up a calf in Samaria too be worshipped, & when the same man playing the tyrant did persecute the holy prophets of God. But this offence is most grievous in ministers of churches, when they either by lewd doctrine or corrupt life, give occasion too many too speak evil of the Gospel, and minister special occasion of falling too them that be weak, as are covetous persons, whoremongers, drunkards, murderers, & such others as offend the Church with their behaviour: Which sort the zealous Bishops ought too dispose, lest they by their falling, should draw many more with them too decay. Neither are subjects too be excused in this behalf: for we see what the world is: all are corrupt. Who offendeth not in drunkenness? who giveth not occasion of stumbling by accustoming himself rashly too swearing? where is there one among a number, that layeth not some snare or other too stumble at?  
howbeit, because offences given, are not all of one sort (for some are given by a word or deed that is evil in itself, and other some are given by a word or deed not evil of itself, but done or spoken out of season:) It is too be known, that the first kind without exception is too be shunned of all men that have regard of everlasting salvation. But as for that offence that is given by a thing indifferent, is not always too be eschewed, but we must deal according too this difference of men. Some men are strong, as they that already know the Christian liberty. Some are weak and have the beginning of Religion, but are not sufficiently settled in the christian liberty. Other some are obstinate, unable too be taught and wilful. The first sort is not offended at the use of things indifferent, but rather rejoiceth in the christian liberty. The third sort are offended, but thou shalt not care for them, for they are the enemies of Chryst. Neither shalt thou abstain from the use of things indifferent, for their sakes: and much less shalt thou abstain from true virtues: as are the true worshipping of God, true invocation, and true confession of the son of God. Neither shalt thou abstain from true doctrine, but after the example of christ, teach thou and profess thou the true Gospel, even in sight of hell gates. For so did christ: so did the prophets: so did the apostles: yea and all the godly of all ages. It is wont too be commonly said, that he the judgeth aright, teacheth aright, & doth aright, ought not for any offence, too forbear any thing that is aright. This surely is most true, and is confirmed by the examples of christ & his apostles. But as concerning the middle sort of men (that is to wit, the weak) the rule of Paul is too be noted: Rather than I will offend my weak brother, I will eat no flesh while I live. After the same rule it is too be deemed of other things indifferent. For in all our doings there is a consideration too be had of mutual charity and edifying.  
Nevertheless this offence given, whereof we have already spoken, hath yet another difference, taken of the difference of the persons. For some persons are set in some room of authority: & other some are inferiors leading a private life. The offence that is given by a person set in any authority, is much more grievous than that which is given by a private person that is placed in no office, & therefore it deserveth greater punishment, both in respect of the person himself, who defileth the place to which he is promoted by God, & also for other men's sakes, to whom he by his lewd example hath given a more forcible cause of falling. For even as the greater a stone is that falleth from a high rock, the more pieces it maketh in the fall: Even so the greater state that a person is of, & the higher that he is placed in degree of dignity, so many the more draweth he down with him when he falleth. Likewise also a minister of God's word, sinning in drunkenness, whoredom, manslaughter, or any other crime: is a greater stumbling block, than a soldier, a courtier, a mariner, or a ploughman, and therefore is too be restrained and punished with greater punishment: For he draweth more with him unto decay. After the same manner is too be deemed of others. David in the Realm of jewrie was not an adulterer and a murderer alone: yet notwithstanding, his sin (by reason of the offence that grew thereof) was more horrible than the faults of other men in God's sight: wherefore it was punished also with grievouser punishments, specially of the body. Much more grievously sinneth a drunken master of a house, than a servant. For he is an example unto his whole household: but this other (as a despised person)▪ is not taken for any example, except it be of as lewd as himself. And thus far as touching an offence given.  
An offence taken, is that which any man taketh too himself at other men's well doings, or otherwise: and it is of two sorts. Human & devilish. Human, is partly of ungodly folk, partly of godly folk. Of ungodly folk, when the ungodly are offended, either at the doings of the godly, or at the free usage of things indifferent, or else at the outward countenance of the Church. For when the ungodly see the godly distressed under the cross, & too be (as it were) outcasts in the world, the ungodly take thereby an occasion of a sorer fall. As the jews, which were offended at the lowliness of christ and the misery of his Church: after which sort many at this day also are offended at the wounds of the Church. Contrariwise, the godly take offence, when they see the wicked flourish: when the Church is oppressed by tyrants: when many guiltless persons are punished: and when they see the Church turmoiled with heresies. But they overcome this stumbling block again, partly by the strengthening of the holy Ghost, partly by the examples of Christ's church, and partly by earnest prayer: neither is there any better remedy against the stumbling blocks of this kind, than too set against them the continual custom of God, who suffereth his Church too be overwhelmed with sundry miseries in this world▪ too the intent it may in time too come be glorified with his beloved son our Lord jesus Chryst.  
The Devilish offence taken, is when men preposterously catch occasions, which they stretch too a further liberty of sinning. Doubtless the cause why Chamscoffed so malapertly at his Father, was that he might purchase too himself liberty too sin without controlment. We see very many such now a days, which ever narrowly pick out the faults of the holy fathers (as the incest of Loath, the drunkenness of Noah, the concubineship of Abraham, the adultery & murder of David, the perjury of Peter, the hard yoke that joseph laid upon the Egyptians, and the greedy gathering of Zachey:) too the intent they may sell themselves too all naughtiness. Yea rather they seek by men's vices, how they may harden themselves too the contempt of God. Wherefore not without cause, this kind of stumbling is called devilish, as the which is shored up with slanders too the contempt of God.   

¶ Of the third.  
THe third place is of the persecution or cross of the church: for which place look before in the third Sunday after Easter.     

¶ Upon the feast of Pentecost, which we call Whitsonday. ¶ The Gospel. john. xiv.  
IF ye love me keep my commandments, and I will pray the Father, and he shall give you another comforter, that he may abide with you for ever: even the spirit of truth whom the world cannot receive, because the world seeth him not, neither knoweth him. But ye know him: for he dwelleth with you, and shall be in you. I will not leave you comfortless, but will come too you. Yet a little while and the world seeth me no more: but ye see me. For I live, and ye shall live. That day shall ye know that I am in my Father, and you in me, and I in you. Flee that hath my commandments and keepeth them, the same is he that loveth me. And he that loveth me, shall be loved of my Father, and I will love him, and will show my own self unto him. judas saith unto him (not judas Iscarioth▪) Lord, what is done that thou wilt show thyself unto us, and not unto the world? jesus answered, and said unto them▪ if a man love me, he will keep my sayings, and my Father will love him: and we will come unto him, and devil with him. He that joveth me not, keepeth not my sayings. And the word which ye here, is not mine, but the Fathers which sent me. These things have I spoken unto you, being yet present with you. But the comforter which is the holy Ghost whom my Father will send in my name, he shall teach you all things, and bring all things too your remembrance what so ever I have said unto you. Peace I leave with you: my peace I give unto you. Not as the world giveth, give I unto you. Let not your hearts be grieved, neither fear. Ye have herd how I said unto you: I go, and come again unto you. If ye loved me, ye would verily rejoice, because I said, I go unto the Father: For the Father is greater than I And now have I showed before it come, that when it is come too pass, ye might believe. Hereafter will I not talk many words unto you. For the Prince of this world cometh, and hath nought in me. But that the world may know that I love the Father. And as the Father gave me commandment, even so do I.  

The exposition of the text.  
THis feast which we call Pentecost, that is the fiftieth day, was ordained in remembrance of the confirmation of the Gospel, the fiftieth day after Christ's resurrection. For that day, our Lord sent the holy Ghost from heaven, who sat upon the Apostles visibly in likeness of flames of fire, and he (according too Christ's promiss) not only leadeth the Apostles into all truth, but also certifieth the whole world, that jesus christ is in heaven, who from thence confirmeth his doctrine by this wonderful deed. For like as the fiftieth day after the jewish passover which they ate first in Egypt, the law was given, and the doctrine thereof confirmed with great miracles according as it is written. Exod. 19 Even so after the true passover, (that is too wit, after the kill of the Lamb of GOD which is christ) Gods will was too confirm the Gospel of his Son, with this wonderful deed, that is, by the visible giving of the holy Ghost, according as we shall here more largely in the lesson at Evensong.  
Now let us enter upon the most sweet Gospel, which also is a piece of that long Sermon that the Lord made to his Disciples the day before he suffered. The sum of the text that you have herd, is, that christ giveth a true mark of faith and love of God, and of the fruit of the same faith and love, namely that the disciples should have quiet consciences through the holy ghost, whom he promiseth that the father shall send in his name. Also Christ giveth them to understand of his victory against Satan, that even by this victory the world may know, how well the father loveth it. And all these things tend too the strengthening of his disciples, lest through offence of the cross, they might go back from their profession. The places are four.  

1 The true mark of faith and of the love of God.  
2 The fruit and use of keeping the word of God.  
3 Christ's promising the holy ghost the comforter.  
4 Of the peace that Christ promiseth too those that be his.   

¶ Of the first.  
IF a man love me, he will keep my sayings. Let us mark these words advisedly. For they show a true mark of faith & of the love of God. He that loveth Christ, heareth him willingly: He willingly keepeth that which he heareth: And he willingly doth that which he keepeth. For these things are by nature joined together. We see it is a custom among men, that they do not without weariness here those persons towards whom they are not very well minded. And that contrariwise they covet nothing more, than with all attentiveness of mind, to here those whom they love entirely: specially when they know they speak many things sagely and wisely too their welfare and profit.  
But what is the saying of christ? First too repent. For so did his messenger john Baptist and he himself also begin his preaching. Hereby is uttered his affection towards us: For without repentance it is unpossible too be saved. Whereupon he saith, except ye repent, ye shall all perish. Secondly, too believe the Gospel, that is, too believe assuredly that christ is such a one towards him, as he is declared to us in his Gospel too be, that is too wit, a Saviour, a justifier and a Redeemer. The end of this faith is the health of our souls. 1. Peter. 1. and in john: He that believeth in the son hath everlasting life. Thirdly, too bring forth fruit by this faith: First devotion too godward, or service of God▪ Secondly innocency of life, and keeping holy both of mind and body: Thirdly, love of our neighbour flowing out of a true faith, a pure heart & a good conscience: And four too do the work of our vocation in fear, too the glory of God and profit of our neighbour. All these virtues are beautified with true patience, which is a certain obedience towards God under the cross. He that will be my Disciple (saith the Lord) let him take up his cross and follow me.  
What? Wherefore requirest thou so many things? Are we not justified & saved by faith alone? Yes, it is true. But there is a difference too be put betwixt the causes of salvation and the obedience that God requireth of those that be his. We are justified by faith only: but when we are justified, we are made new men: that is too wit, the sons of God, and hence forth we must (after the example of our father) lead a new and blessed life.  
But here is too be considered also, that as there is a double mark of the children of God: so there is a double mark of the children of Satan. The mark of the children of God is one while inward, and another while outward. The inward is repentance, faith, godliness, & good conscience. The outward is hearing of God's word: and honest conversation among men. For as christ showeth here that the love of his word, and the hearing of it, is a mark of his Disciples: so Peter requireth honest conversation among men, whereby God may be glorified, & his church edified. But the inward mark of Satan's children is, too be without faith, without godliness, too have an evil conscience, and evil affections too have the mastery. The outward mark is, outward contempt of the word, and a lewd life. Mark well these marks, and let every man examine himself, whither he be too be accounted among the children of God, or among the children of the Devil. If he perceive himself too be among the children of Satan, let him pull back his foot out of hand, lest he be thrown headlong into damnation sooner than he looked for. If he perceive himself too be among the children of God, let him give God thanks, and desire increase of faith, love, and other virtues: let him desire too be strengthened by the holy Ghost, lest he be withdrawn from his godly and holy race by the sleights of Satan.   

¶ Of the second.  
ANd my father will love him, and we will come unto him and devil with him. here are rehearsed the most sweet fruits of keeping the word of God.  
The first fruit is, that the Father loveth such as keep Christ's word. For he holdeth them right dear in his beloved. Ephe. 1. How great a good thing this is, it may be understood hereby, that those which believe not in christ abide under God's wrath, according too this saying: He that believeth not in the son, the wrath of God abideth upon him. Where as the wrath of God is, there is sin, death, damnation, hell, the tyranny of the Devil, and (too be short) all mischief. Contrariwise whereas is the love of God, there are the enemies overcome, there is salvation, there is joy, there is life everlasting. Therefore let us think upon this first fruit of keeping God's word, that by thinking thereon we may be kindled the more too love the word.  
The second fruit is, and we (saith he) will come unto him. Than the which coming there can be no greater honour. If God the father, the son and the holy Ghost come too him that keepeth Christ's words, undoubtedly it followeth, that they came not too him before. But that he was in the devils power, and in the kingdom of darkness, where death and damnation reign. It is a great friendship if a King come too his subject, it is a great honour too be visited of a man's better: but unto this honour none other is comparable, that God the father, God the son, and God the holy Ghost come unto a man that loveth christ, and keepeth his sayings.  
The third fruit is, that the Trinity not only cometh too a man that keepeth Christ's sayings, but also maketh his dwelling with him, & abideth in him. Christ meaneth by this most sweet promiss, that those which here Christ's word and keep it, are the temples of the Trinity, in whom dwelleth the father, the son, & the holy Ghost. And although that all the whole church is called one church of God: yet is every several Christian a several temple of the holy Ghost. Behold how princely a promiss this is. If any body should promiss a miserable man a great treasure of gold, he should have good cause too be merry and rejoice, that of a poor and wretched creature, he should become a rich and happy man. But here is promised a most incomparable treasure, namely the dwelling of the Trinity in us, which far surmounteth all the treasures of the world.  
But what doth the Father when he dwelleth in a man? what doth the son? what doth the holy ghost? The father with his might shéeldeth and defendeth the men in whom he dwelleth, against the rage of sathan: whereas sathan executeth full power upon all believers. The son with his wisdom and light, teacheth and lighteneth them against all mists of all manner of darkness. The holy ghost with his holiness, sanctifieth, consecrateth, & anointeth them too be the Prophets, Kings, Priests, and saints of the Lord. Too be Prophets, because we see those things with the eyes of our faith, which no bodily ear is able too conceive. Of this Prophetical office speaketh joel, according as Luke also maketh mention. Act. 2. Too be Kings, partly because we are made the children of God by the victory of Christ: and also because that by the power of Christ, we reign over death and hell. Lu. 22. I appoint unto you a kingdom, like as my father hath appointed unto me. Too be priests, because when we believe in christ, we have authority too offer unto GOD the sacrifice of praise: we have liberty too call upon God through jesus Christ our only mediator and high priest: we have authority too teach God's word. howbeit every man according too the manner of his calling. And too be saints, because that through Faith in Christ, we are accounted as pure as if we had fulfilled the law to the uttermost. Behold what a number of fruits the keeping & loving of Christ's word bringeth with it. There can be no greater dignity, there can be no greater glory, there can be no honour or worship more excellent. But what shall we learn by it? To live worthy so great honour, that we by our own uncleanness drive not God out of our hearts: but rather that we exalt him with continual praises, in true godliness and sanctification. That so great worship ought to put us in mind hereof, Peter teacheth. 1. Pet. 2. where he saith thus: you are a chosen generation, a kingly priesthood, a holy nation, a people whom God claimeth proper too himself, that ye should set forth, his works, who hath called you out of darkness into his wonderful light. You that in times past were no people, are now the people of God, you which in times past obtained no mercy, have now obtained mercy. hereupon the Apostle inferreth: Abstain therefore from fleshly lusts which fight against the soul, and make your conversation honest among the Heathen. As many benefits of God then as we here of towards us, so many spurs shall there be to prick us forward too godly and holy life. Wherefore sith christ here promiseth so great things, and sith that the heavenly Trinity dwelleth in them that believe: Let us endeavour too be clean and pure, as it be cometh God's temples too be. Let us be spiritual things, that we may reign over sin, and not serve it any more in the lusts thereof. Let us be priests that may offer quick sacrifices unto God, and call upon him by faith in Chryst. Let us be saints and segregated from the heathenish routs of the world, that we fall not into our former filthiness again.   

¶ Of the third.  
ANd the comforter, the holy Ghost whom the father shall send in my name, he shall teach you all things. This is Christ's promiss, whereby he promiseth his Disciples the holy ghost. We have herd before what is the worthiness of the christians: Now let us here what is joined with this worthiness. And because I am not able to utter these things according too their worthiness, I will (after the manner of babes) prattle of each thing that is spoken in this royal promiss. These few words therefore do contain seven points concerning the holy ghost, the which I will rehearse briefly, and apply them too our use. For these points contain the causes why the holy ghost is sent and given.  
First he is called an Advocate. Although I have spoken somewhat an eight days hence concerning this name: Yet peradventure it shall not be amiss too repeat it again too day.  
Therefore he is called an Advocate (that is too say a spokesman,) because he is at hand too the afflicted and doth teach them, comfort them, & take their case upon him as his own: and in conclusion compelleth us too cry out, and too say with all our heart: Abba father, have mercy upon us for thy sons sake, whom thou hast given too be our Saviour. And this is the first cause why the holy ghost is given.  
The second is, that he may quicken us, and thereupon he is called a spirit. Now there is a double life. The one natural, wherethrough all living creatures live: and this endureth for a short time, for it is swallowed up by death: and the other life is of God, from which Paul sayeth, that all those are strangers which have not known christ. The author of this life is that spirit of christ, which he promised too his disciples. This is not of short continuance: but everlasting, as which is proper too the everlasting God. And this life live all they that believe in the son of God. Gala. 2.  
The third cause of sending and giving the holy ghost, is that he may make us holy, of which operation he is called holy: and he maketh us holy, at what time he worketh faith in us when he regenerateth us, when he reformeth our understanding, affections, and will: and too be brief, when he bringeth too pass that we become new creatures, and live according too the will of God.  
The fourth cause of sending & giving the holy ghost unto us, is that he may establish a certain lovingness among us: and therefore he is said too be sent from the father too his children. For as the father embraceth his children with an inward kindness & love: so he desireth nothing more, than that the children following the nature of their father, should maintain brotherly love among themselves. Thus too do it becometh them that acknowledge God too be their common father. As for those that refuse too do so, either they never were his children, or else they are shamefully grown out of kind from the nature of their father.  
The fifth cause of sending the holy ghost is, that we may learn of him, in what sort our heavenly father is minded towards us. Therefore the Lord saith: and he shall teach you all things. What? Shall he teach any other thing than that which the Prophets and Moses have taught? Or any other thing than is delivered us in the scripture? No forsooth. For he shall teach the self same things. Doth not the scripture suffice? Yes, it sufficeth as in respect of doctrine, but not as in respect of our capacity. For although we here the word a thousand times: yet is it uneffectual unless he teach within. For anointing (as saith the Apostle) teacheth all things.  
The sixth cause of sending and giving the holy ghost, is showed in this saying, in my name. By which saying is signified the uttermost end or the final cause why the holy ghost is given: which is, that they which believe in christ may be saved. For in as much as christ is our salvation, & that the holy ghost is sent in his name: there is no doubt, but he is sent for our salvation sake.  
The seventh cause is, that he may confirm Christ's word in us. He (saith christ) shall teach you all things: he shall put you in mind of all things that I have spoken unto you. These things are signified briefly concerning the holy ghost, in our Gospel that is red this day in our Church: more things are noted yet more briefly in our creed, which are, that the holy ghost is very God, that he is the third person in Trinity, that he quickeneth and sanctifieth, & that we must lean unto him by lively faith, as unto the father and the son. But as concerning these things we shall here more another time, and have herd more a while ago.   

¶ Of the fourth.  
MY peace I leave unto you, my peace I give unto you not as the world giveth do I give you. This promiss of christ is right great also, and much greater than the world understandeth. Doth not Christ say, (as we have herd of late) in the world ye shall have trouble, and they shall cast you out of their synagogues? It is so. Therefore christ maketh a difference between the two sorts of peace: between the peace of the world, and his peace. What manner of peace the peace of the world is, there is no man but he understandeth. But what manner of peace Christ's peace is, only the children of God understand. For it is that peace whereof the Gospel speaketh, and of which I have entreated abundantly the first Sunday after Easter. Nevertheless too the intent I may briefly repeat the same things: The peace of Christ is our reconcilement unto. God, the remission of our sins, the giving of the holy ghost, and everlasting life, according too this prayer of the Church: O God which by the lightning of the holy Ghost hast taught the hearts of the faithful, give unto us that peace which the world cannot give, and that our hearts may be quiet. This peace the son of God grant unto us, too whom with the father and the holy Ghost be honour and glory for evermore. Amen.     

Upon Whitsun Monday. ¶ The Gospel. john. iij.  
SO GOD loved the world, that he gave his only begotten Son, that who so ever believeth in him, should not perish, but have everlasting life. For God sent not his son into the world too condemn the world, but that the world through him might be saved. But he that believeth on him, is not condemned. But he that believeth not, is condemned already, because he hath not believed in the name of the only begotten son of God. And this is the condemnation: that light is come into the world, and men loved darkness more than light, because their deeds were evil. For every one that evil doth, hateth the light, neither cometh too the light, lest his deeds should be reproved. But he that doth the truth, cometh too the light that his deeds may be known, how that they are wrought in God.  

The exposition of the Text.  
WE heard yesterday how the Gospel of jesus christ was confirmed by a wonderful miracle, namely that christ sent the holy ghost from heaven in a visible shape, whom not only the Apostles felt, but also all that were that day at Jerusalem saw: according as Luke declareth. Act. 2. This day the Church setteth forth a Gospel, wherein christ comprehendeth a sum of that doctrine, for the confirmation whereof the holy Ghost was given upon Whitsonday. christ talketh with Nichodemus, who was one of the pharisees and a Prince of the jews, as we shall here more at large upon Trinity Sunday.  
unto him doth christ (in the text which I recited even now) declare the causes of salvation and damnation, & showeth from whence cometh the original both of salvation, & also of damnation. He sayeth that christ was given, too the intent that they which believe in him should be saved. The rest he witnesseth too stick still in their damnation, as we shall clearly see in the exposition of the text. The places.  

1 The commendation of God's lovingness and mercy towards men.  
2 The instrument whereby Christ's benefits are applied too men, is sealed.  
3 A comfort for the godly against the temptation of sin and judgement.  
4 The difference betwixt the believers and the unbelievers.   

¶ Of the first.  
SO GOD loved the world, that he gave his only begotten Son. In these few words is commended unto us the lovingness and mercy of God: and that not by naked words, but by a deed most excellent of all others. For it is not a true love, which either lieth hid in the heart only, or sitteth in the tongue: but which proceeding from the innermore affection of the heart, uttreth itself by word and deed. How then doth God love here? He loveth in such wise, that he gave even his own son too be the price of the ransom for the redemption of the world, that he might by his death redéem them that were adjudged too death & damnation. Of this love of God speaketh Paul. Rom. 5. God condemneth his love towards us, in that when we were yet sinners, christ died for us. And Rom. 8 If God be on our side, who can be against us? Who spared not even his own son, but gave him for us all. We daily behold great tokens of God's love towards men, in all our whole life, & in the government of things. Notwithstanding, that love which so shineth forth in the matters of this life, is scarcely a slender shadow of that most excellent love wherewith he embraceth us in his son, whom he hath given too most bitter death for us. This love of GOD hath exceeding mercy going with it, of which Moses, the Prophets, and the Psalms do preach in many places: out of whom I will take a few testimonies, too confirm our belief concerning Gods good will towards us. Moses Exo. 34. saith thus. O Lord God of power, merciful, and gentle, and of much compassion, and true, which extendest mercy unto thousands, which takest away iniquity, wickedness, and sin. Deut. 5. I am the Lord thy God that showeth mercy unto many thousands that love me and keep my commandments. isaiah. 16. And his throne shallbe prepared in mercy. jonas. 4. for I know that thou art a gentle and merciful God, patient and of much compassion, & a forgiver of men's wickedness. David Psa. 2. The earth is full of the Lords mercy. And the .102. Psal. As far as the heaven is from the earth, so hath he strengthened his mercy upon them that fear him. Also Psal. 103. The mercy of the Lord is from generation too generation upon them that fear him, and his righteousness upon their children's children. Also in the same Psalm. The Lord is merciful and gentle, slow too anger, & great in mercy, he dealeth not with us according too our iniquities, neither rewardeth he us according too our misdeeds: but as high as the heaven is above the earth, so much hath his mercy surmounted towards them that fear him. As the father pitieth his children, so doth the Lord pity them that fear him. There be many such testimonies of scripture, which set out unto us the unspeakable love and mercy of God, and show the largeness of the same love and mercy, and the effect and applying thereof. For the largeness of god's mercy is seen in these points, that it extendeth itself unto thousands, that it filleth the earth, & that God pitieth as the father pitieth his own children. The effect or fruit of it is seen in this, that it taketh away sin, that it justifieth sinners, that it acquitteth of the due penalty. This mercy is grounded in his son, because he by offering himself in sacrifice hath satisfied God's justice, & by his obedience towards the law of God, hath purchased righteousness unto us. This mercy is applied to them that love God, & fear him, & keep his commandments: that is, too them that believe in Christ, which through faith perform new obedience. But as touching this matter, more is to be spoken in the second place. Let us here consider more deeply the words of the text. God so loved the world (saith he.) Who loveth? God. Whom loveth he? The world. Here stay thyself, & think upon this word. He loveth this world: Ergo his healthful lovingness pertaineth not to the jews only, for they are but a piece of the world. He loveth the world: Ergo he loveth not only a certain few of the world, as the holy & virtuous that are in the world: but rather christ came into the world of purpose to save the sinners. What meaneth he then by the world? All men that are in the world. Behold the Lamb of God (saith john) which taketh away the sins of the world. And again, gods will is that all men should be saved. As often therefore as we here that God loveth the world, let us think ourselves to be a parcel of that world which he loveth. How falls it out then that he loveth us, considering that we are sinners? God findeth two things in us. One which he himself hath made, and another which cometh of ourselves. That we are men consisting of soul & body, it proceedeth of him: This his creature God loveth. But that we are sinners, we have it not of him, but it proceedeth of ourselves. This doth God hate, & for the cleansing hereof hath he given his son: & willeth that those which will be partakers of his mercy, should mortify it in themselves by continual repentance. But how doth God love the world? So as he hath given his son for it: that is to wit that he should take upon him the sin of the world, & die for it upon the cross. Surely it is a great love, than which there can be none greater. But reason is here offended, which understandeth not God's purpose, and objecteth in this wise. Is not God almighty? Yes surely. Can he not do what he listeth? Yes undoubtedly can he. Had it not been better than if he had showed his love towards men by some other mean? Austin answereth. If he had done otherwise, neither would that have liked thee. It pleased him (saith Paul) too save the unbelievers by the foolish preaching of the Gospel. Wherefore setting aside the judgement of reason, let us say with David: Thy word is a lantern too my feet. Also this is too be known, that God is not only almighty, but also most just, most merciful, and most wise. Mankind was fallen into sin. What did justice require in this case? Surely that mankind should be punished according too the greatness of his sin. Now as his sin was infinite (for the infinite goodness was defaced thereby:) so Gods justice required that either mankind should suffer endless punishment, or else that rightful amends should be made in stead of the punishment. This amends could none make but God. But forasmuch as God ought not too be punished: the son of God took man's nature upon him, and in it made satisfaction for the sins of the world. And so God showed himself not only almighty, but also most just, most merciful, and most wise. For he alone found out the way which reason could not find. He gave his son, who by his heavenly power overcame sin, death, the Devil & Hell: who of his mercy hath received us: who with his righteousness hath satisfied the justice of God: who through his wisdom hath found out the way of salvation.   

¶ Of the second.  
THat all that believe in him should not perish, but have everlasting life. Here is the instrument set forth whereby the benefits of our Mediator christ are applied unto us. howbeit for as much as these are the words of the son of God, and the chief flower or pith of the whole scripture: I will sift them one by one, and show what doctrine is too be gathered of every word.  
First he saith: All. This word all remedieth two most grievous temptations: whereof the one is of particularity, and the other of unworthiness for the multitude of sins. There are divers that confess God too be merciful too many for Christ's sake: but they doubt whither so great a good turn pertain too themselves or no. This is a sore temptation, the which the son of God remedieth with this one word all. For if Christ's benefit extended not itself too all, he would in no wise have said all, but many or some. Let us then give the praise of truth unto christ, and let every man thoroughly persuade himself, that Christ's benefits belong to him also. again another temptation riseth of the thinking upon the greatness of sins, which temptation the miseries of this present life increase. This doth christ remedy also by this word all. For he saith not every just man, or that committeth the lesser sins: but all: that is to wit, every one that is found within this wide world. This also confirmeth the price of our redemption. The blood of Christ (saith john) cleanseth us from all iniquity: that is too say, from all that which we do amiss contrary too the law of God. Therefore let no man despair by reason of the greatness of his disease. Our Physician christ is wise, and hath an effectual remedy against all diseases, namely his own death and obedience.  
Then followeth the second word: that believeth: by which word mankind is dissevered into two sorts of men: of whom the one believe, & the other believe not. They believe, which persuade themselves that Christ is favourable to them, according too his promiss: and they believe not, which despise the gospel, and will not credit Christ: & these perish through their own default. verily the benefit extendeth itself too all men, & is offered too all according too Christ's commandment: but it is received of the believers only, according too Christ's commandment and promiss. Go ye into the whole world & preach the gospel to all creatures. He that believeth shallbe saved. Behold, the benefit is offered unto all: but only the believers take hold of it: the rest perish through their own default. For although that God of his mercy is willing too have all men saved: yet will he of his just judgement, that the unbelievers perish, whom he would have saved, if they had not refused to embrace their salvation by faith.  
The third word is on him: For he is saved that believeth on him, that is, on the son of God, very man, the saviour of the world jesus Chryst. What is it too believe on him? It is too despair of thyself, and too hope for all good at his hand.  
The fourth word is, should not perish. In this saying are showed two things: first that all which believe not on Christ are subject too the sentence of damnation. And secondly that men be acquit from this sentence of damnation, by the merits of only christ through faith only. This therefore is the greatest benefit of the Gospel, too be set free from deserved destruction and endless damnation.  
The fifth saying is: but have life everlasting. This is the chiefest benefit of the Gospel. Endless death is due to us by our own desert: eternal life is due to us by the desert of Christ, so that we lean unto him by steadfast faith unto the end. By these things now is too be gathered a firm difference betwixt the law and the Gospel, and between works and faith: The law promiseth eternal life: but it is too them that do the law. But because no man is able too fulfil the law, it followeth that no man can attain life by the law. The Gospel promiseth eternal life freely too all that believe in Christ, because christ hath for all such satisfied the righteousness of the law. faith therefore receiveth that benefit freely which the law offereth without condition of fulfilling the law. Notwithstanding, when we have obtained this benefit by faith, we must do works, not too the intent too deserve Heaven and everlasting life by them, but as God's Children too perform true obedience too our Father, and to show our faith by our fruits, in all godliness and honesty.   

¶ Of the third.  
FOr God hath not sent his son into the world too comdemne the world, but that the world might be saved by him. He that believeth in him is not condemned: but he that believeth not is judged already, because he believeth not on the name of the only begotten son of God. These words contain a third place, that is too wit, comfort and terror. For it both comforteth the godly acknowledging their sins: and putteth the stubborn in fear, that will not believe in christ. Now for as much as GOD easily saw what the weakness of men was (and chiefly of those that earnestly think upon the sentence of the law) and saw the wilfulness of no small number: he applied his word unto them both. For the first sort, when they here how all that yield not full obedience too the law, are subject too the sentence of death, can not but be dismayed at the threatenings of the law. Those therefore doth christ comfort, and sayeth: GOD hath not sent his Son too condemn the world, but that the world might be saved by him. He speaketh of his first coming into the world, which was too save sinners that fall too amendment. For he used this sweet allurement: Come unto me all ye that labour and are laden, and I will refresh you. Also, I came not too call the righteous, but the sinners too repentance. As many then as obey Christ's voice, and repent, are free from the judgement of damnation. For thus sayeth the truth: He that believeth in him, is not judged. That is too say, with the judgement of damnation. This promiss will comfort us against the sentence of the law, and of our own conscience. For he that shall be judge of the quick and the dead, sayeth openly. He that believeth in him, is not judged. The trust unto this promise shallbe needful for us in the hour of death, against the threatenings of the law, the dredfulnes of death, the flames of hell, & the tyranny of the devil. For it cannot come too pass, that the everlasting truth should lie. Hitherto concerning the comfort of them that believe. Concerning the terror of them that will not believe the gospel, it followeth: but he that believeth not, is judged already, because he believeth not in the name of the only begotten son of God. what? Shall there then be none other judgement? Yes: the son of man shall come too judgment in his time, according as he hath promised. What meaneth he then by saying: He is already judged, that is too say: condemned. By this saying, he showeth what manner of ones all the children of Adam be without faith, that is, without Christ our mediator: namely that they be judged (that is too say, condemned) that is to wit, as in respect of the cause & the matter. For the cause & matter of their damnation is in themselves, which is the transgression of god's law & wilfully rebelling against God. Besides this, the sentence of the law spoken long ago when he had first created man, & afterward repent in mount Sinai, is that all they are cursed that obey not God according too his commandment. unto this curse are all they tied that believe not in the Son of God, who alone hath taken upon him the curse of them that believe in him. That this is so, we are done too understand by the things that follow. And this is the judgement, that light is come into the world, and men have loved darkness more than light. That is too say, therefore shall men be damned, because they have not received the light of the son of God by faith: but rather would abide still in their own ignorance, and that by reason their works were evil.   

¶ Of the fourth.  
FOr every one that doth evil hateth the light, and will not come too the light, lest his works should be reproved. When thieves will steal, they love the dark: so men that are not yet borne again by faith in Christ too do well, are carried with might and main unto naughtiness, and therefore do hate the light of the Gospel: where contrariwise he that dealeth uprightly with a good conscience, cometh to the light, that is to say, doth his works openly, and is not afraid, that men should see them. That is too wit, he that cometh too the light of christ, and hath learned of his spirit too do well, he abideth no longer in the darkness of ignorance, but endeavoureth too walk like the child of Light. Hereby then we may learn, first the difference between them that believe, and them that believe not. For the difference is too be found out by their works, as the Lord saith in an other place: A good tree bringeth forth good fruit: and an evil tree bringeth forth evil fruit. again we may learn, that the light of the Gospel cannot abide that we should be wrapped in our old darkness. Too this purpose make so many exhortations of christ and his Apostles. In Matthew the Lord saith: Let your light so shine before men, that they may glorify your heavenly father. And Paul sayeth: Ye are the children of light, walk as in the light. After the same manner also speaketh Peter: Untoo which lively stone rejected of men, but chosen and honoured of God, come you, and as lively stones be builded upon it a spiritual house, and a holy priesthood, too offer spiritual sacrifices, acceptable too god through jesus Chryst. Let no man think therefore, that the Gospel giveth liberty too sin. The Gospel delivereth from sin: Wherefore it will not that we should any more yield ourselves under the yoke of sin, when we are once rid of it. If (sayeth our Saviour) the son have set you free, ye shall be free in deed. He that committeth sin, is the flave of sin. Then sith we are set free by jesus christ, let us use our freedom in such wise, as we may be the servants, not of sin, but of God, through jesus christ our Lord. Too whom be honour for ever. So be it.     

The third holy day in Whitsun week. ¶ The Gospel. john. x.  
Verily, verily, I say unto you: he that entereth not in by the door into the sheepfold, but climbeth up some other way, the same is a thief and a murderer. But he that entereth in by the door is the shepherd of the sheep: To him the porter openeth, and the sheep here his voice, and he calleth his own sheep by name, and leadeth them out, And when he hath sent forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. A stranger will they not follow, but will flee from him: for they know not the voice of strangers. This Proverb spoke jesus unto them, but they understood not what things they were which he spoke unto them. Then said jesus unto them again: Verily, verily, I say unto you: I am the door of the sheep. All (even as many as come before me) are thieves and murderers, but the sheep did not hear them. I am the door, by me if any enter in, he shallbe safe, and shall go in and out, and find pasture. A thief cometh not but for too steal, kill, and destroy. I am come that they might have life, and that they might have it more abundantly.  

The exposition of the text.  
WE herd yesterday of the everlasting life which we attain by faith in Christ: & this day is showed unto us the true door, and the true door keeper, lest any man might stray from the right gate of eternal life, and seek an other way or door, by which he cannot come too eternal life. Now too the intent we may the better understand the text of this Gospel, we must mark the occasion and purpose or drift thereof, whereby the effect of the meaning may be gathered. The occasion was this. christ healed a blind man, that had been blind from his birth: by which deed he showed his godhead, and that he was the Messiah, which had been promised long ago. But the pharisees and Scribes (who at that time were counted the shepherds of God's people) were offended, as they that envy christ, the honour of the Messiah, and true shepherd that was promised. against the ungodliness of whom, christ maintaineth and upholdeth himself too be the true shepherd. His drift therefore is too show the true sheepfold, that is, too define the true Church, whereof he alone is the true shepherd. Thus have we the occasion & drift of this sermon. And the sum of it is, that he both confuteth the Scribes (which vaunted themselves too be the true shepherds) and avoucheth himself too be the true shepherd, in whose sheepfold be as many as here his voice and follow him, and departed from strangers: that is too say, from false shepherds. The places are two.  

1 Of false shepherds.  
2 Of the true shepherd and sheepfold.   

¶ Of the first.  
Verily, verily, I say unto you, he that entereth not into the sheepfold at the door, but climbeth in another way, he is a thief and a murderer. This is the description of a false Prophet. And by setting forth the example of one, he signifieth all false Prophets. He is a false Prophet that entereth not in at the door. What is it, not too enter in at the door? It is too appoint another way too salvation than christ only. Then whosoever strayeth from christ, strayeth from the door, & is a false shepherd. Arrius denied Christ's Godhead: therefore did he stray from the door, for christ is very God. Photinus denied Christ's manhood: therefore he strayed from the door, for christ is very man. Sabellius made two persons in christ: therefore strayed he from the door, for jesus is both God and man, one Lord, and one christ. The Papists say, we are not saved by the only merit of christ: therefore they stray from the door, for christ alone is the saviour of the world. The pharisees and Papists thrust upon us men's traditions in steed of the Gospel: wherefore they stray from the door, and enter into the sheepfold (that is, into the Church) by another doctrine, than the doctrine of Moses, the Prophets, the Psalms, and the Apostles, for this is too climb in another way. We may therefore note hereby the true mark of false Prophets, which is too climb into the sheepfold some other way than by the very gospel of christ, or than by christ himself, and to take upon them the office of teaching. These false teachers are thieves and murderers. They are murderers after a double manner. First, in that they thought their own doctrine too be sufficient too salvation, & the only doctrine that fed: when nevertheless there is no understanding of the word, but if Christ open, and as it were unbolt the door. Secondly, for that they devised also new traditions of their own brain, which they thought too be available too salvation: according as we manifestly see it to have been customably done by the Papists, which have taught, that this work, this Mass, this rosary, this praying unto Saints, and this order, deserved salvation. They are thieves moreover, first because by their craftiness, they take away the true doctrine. 2. Cor. 11. like as the serpent deceived Eve by his wiliness. Secondly, for that when they have stolen away the true doctrine, they foist in a wicked doctrine, wherethrough they strengthen the hands of the ungodly, and discourage the heart of the righteous. Ezech. 13.  
But what meaneth it that it followeth in the text, As many as came before me, are thieves and murderers? Came not Moses, Elias, Esay, Heliseus, jeremy, Daniel, & many others before christ? If they came before him, they were thieves & robbers, according as the lord in this place avoucheth openly. They are said too come before Christ, that come without Christ, that come without his doctrine and spirit. But the holy prophets of God came with Christ's spirit and doctrine: therefore they came not before christ, neither were they thieves & murderers, but true shepherds of Christ's sheepfold. hereupon Austin saith well: They come with him, that come with god's word. I (saith he) am the way, the truth, & the life. If he be the truth, they come with him that be true. As many then as come without him, are thieves & murderers, that is too say, they come of their own heads, to the intent to steal & kill. They are thieves because they say that that is theirs which is an other man's: and they are murderers because they also kill that which they have stolen. So then how great danger there is in false teachers. They claim Christ's flock to themselves like thieves: and they kill them like murderers. Upon good cause therefore doth christ in the Gospel warn all men too beware of false prophets, that is of false teachers that bring not with them God's truth.   

¶ Of the second.  
But he that entereth at the door, is the shepherd of the sheep. Here he entreateth of the good shepherd, and defineth him too be the good shepherd that entereth in at the door. There are four sorts of good shepherds. For first God himself is called the shepherd of his sheep, according too that which is written. Hierem. 22. Behold, I will gather the remnant of my flock out of all lands, into which I had cast them out, and will bring them again into their own grounds, and they shall increase and be multiplied. Also Psalm. 23. The Lord is my shepherd, I shall want nothing: he shall put me in a place of pasture. Secondly christ, God & man, is also a true shepherd, as he himself witnesseth in this gospel, and as we have herd even now. I am the good shepherd: which thing he proved by that that he redeemed his sheep with his own life. The third kind of shepherds are the godly teachers, of whom the Lord speaketh in Hieremie: I will raise up shepherds among them, and they shall feed. And christ maketh Peter a shepherd, when he sayeth: Feed my sheep. The fourth kind of Shepherds is the civil magistrate. Whereupon king David is called the shepherd of the people: and in old time kings were called shepherds of people. Howbeit the Lord in this Gospel speaketh not of the first and last kinds of shepherds, but only of the middle sorts of shepherds: that is, of himself and other godly teachers of the Church: of whom I will speak somewhat, howebéeit briefly, because I spoke of this matter a while ago. A good shepherd therefore in general is, first he that entereth in at the door, that is, which cometh with Christ and bringeth the true Gospel, as the prophets and Apostles did in old time, and as all do at this day as many as teach the Gospel purely. Secondly, he that feedeth the sheep, not with rotten but with wholesome fodder, namely with the lively word of God. Thirdly this doorekéeper or porter openeth: that is too say, christ maketh the word effectual and available too the salvation of the sheep. For unless Christ open, in vain is the labour taken, and the sheep are not fed too any purpose. Fourthly, he calleth his own sheep by their names: that is too say, he knoweth his sheep, he loveth them, and embraceth them with a singular care. Fifthly, he goeth before them. How? In doctrine, life, and Crosse. For a good shepherd must be a pattern too his flock in doctrine, life, and cross. Sixthly, his sheep follow him, that is too wit, in pureness of doctrine, in holiness of life, and in patience under the cross. But why do his sheep follow him? First because they know his voice: Secondly because they flee from a stranger: for they know not his voice. We have here a description, not only of a true shepherd, but also of the true sheep, which are in one sheepfold of the chief shepherd God. What is the sheepfold? It is the catholic church. Who be the sheep? All that here the voice of the shepherd, following him and fleeing from strange shepherds, who in deed are no shepherds but thieves and murderers. Here are the differences too be held betwixt the true Church and the false Church. The proper marks of the true Church, are these: which whoso hath not, let him know that he is none of Christ's sheepfold.  
Which are these marks of the true Church, or of Christ's true shepfold? The first is the uncorrupted voice of the heavenly doctrine, according too this saying: My sheep here my voice: The second is the right use of Baptism. The third is, the use of the Lords supper according to Christ's institution. The fourth is the use of the keys according too Christ's commandment. The fifth is the Crosse. The sixth is mutual love among Christ's sheep. The seventh is mutual prayer one for another. And the eight is the maintenance of the ministery of god's word. These are the true marks of Christ's church, the which a man may comprehend in fewer words. As we may say, that the first mark of Christ's sheep, is the uncorrupt voice or preaching of the gospel: the second, the lawful use of the Sacraments: and the third obedience towards the ministery of the word. For in these three are contained the other eight that I set.  
We have in general who is a good shepherd, and who be the true sheep. Now let us apply them too examples. First, unto christ the chief shepherd and unto his sheep. And afterward too other ministers of the word, who under christ are also called shepherds.  
christ proveth himself too be a good shepherd, by that he giveth his life for his sheep. For he came down from heaven too seek that was lost, too heal that was diseased, and too close up the wounds which the wolves had given his sheep. This shepherd went before his sheep in pureness of doctrine, innocency of life, & cross. He feedeth his sheep with the healthful fodder of God, that is, with the word of the gospel. He gathereth together his stray sheep. He keepeth away the wolves with his shéepehooke. And too be brief, he setteth by nothing so much as by the welfare of his sheep. His sheep are Abel, Abraham, Isaac, jacob, David, joseph, Anna, Mary, Simeon, and many others, which leaving their error, gave ear too Christ's voice, following him in doctrine, life, and cross, whom they shall follow in glory also, in their time. For if we suffer with him, we shall be glorified with him. His sheep at this day, are as many as believe the gospel, and serve christ in true profession and godliness.  
Now what reward Christ's sheep shall look for at their shepherd's hand, who is both the door and the doorekéeper, christ himself showeth, when he sayeth: If any man enter by me, he shall be saved, and he shall go in and out, and shall find feeding, That is too say, if any man leave the darkness, and follow me that am the light, he shall go in, namely by faith: and he shall go out, by profession, godliness, and charity: and he shall find feeding, that is too wit, by the word of life in this world, and by everlasting blessedness in the life too come.  
Besides this, good shepherds are all godly ministers of the word, which follow Christ's example in feeding of their sheep. Such a one was Helias, such a one was Hieremie, such a one was Esay, such were the Apostles, & such now a days are all they that preach christ sincerely and go before their sheep in doctrine, life, and cross, which flee not the Wolves, but keep them from Christ's sheepfold with the sword of the spirit and earnest prayers. These also have sheep of their own, those that hear their voice, and follow them in doctrine, godliness, & patience. What? do not their sheep belong unto christ only? Yes, that do they. How then saith he that they belong too the shepherds that feed them? They are their shepherds in respect of charge: but they are only Christ's in respect of possession and ownership: for he hath purchased the sheep unto himself with his own precious blood. But in as much as we have lately heard the sermon concerning the shepherd and his sheep, I will say no more of them here, but will betake you all too our chief shepherd jesus christ, to whom with the father and the holy Ghost be honour and glory for ever. Amen.     

Upon Trinity Sunday. ¶ The Gospel. john. iij.  
THere was a man of the Pharisees named Nichodemus, a ruler of the jews. The same came unto jesus by night, and said unto him: Rabbi, we know that thou art a teacher come from GOD: for no man could do such miracles as thou dost, except GOD were with him. jesus answered and said unto him: verily, verily, I say unto thee: except a man be borne from above, he cannot see the kingdom of God. Nichodemus said unto him: how can a man be borne when he is old? can he enter into his mother's womb and be borne again? jesus answered: verily, verily, I say unto thee, except a man be borne of water, and of the spirit, he cannot enter into the kingdom of God. That which is borne of the flesh, is flesh, and that which is borne of the spirit, is spirit. Marvel not thou that I said unto thee, ye must be borne from above. The wind bloweth where it lusteth, & thou hearest the sound thereof, but thou canst not tell whence it cometh, nor whither it goeth: So is every one that is borne of the spirit. Nichodemus answered, and said unto him: how can these things be? jesus answered and said unto him: Art thou a master in Israel, and knowest not these things? Verily, verily, I say unto thee: We speak that we know, and testify that we have seen, and ye receive not our witness. If I have told you earthly things, and ye believe not: how shall ye believe if I tell you of heavenly things? And no man ascendeth up into Heaven but he that came down from Heaven, even the Son of man, which is in Heaven. And as Moses lift up the Serpent in the wilderness, even so must the Son of man be lift up: that whosoever believeth in him, perish not, but have everlasting life.  

The exposition of the Text.  
THis feast may worthily be called the feast of our creed, or of our Faith. For it is ordained too the intent folk should in the Church be taught concerning God, who is one and true in substance, and three in persons: and of benefits towards the Church. For after that christ and his benefits: the lovingness of the Father in sending his son into the world: and the sending of the holy Ghost too comfort the Gospel, had been entreated of, the former Sundays: the Church thought it convenient too knit all these things together, and too teach them as this day, too the intent the things that were declared at large, might briefly be brought too remembrance again. And the church setteth forth this text of the gospel, which you have herd, for a very good purpose. For in it are set forth God's benefits towards his Church. For as the Father sent his Son, that he might become a sacrifice for sin: so is the holy Ghost given too beget the believers again, unto everlasting life. The sum of this present Gospel therefore is, that those which are begotten again in the faith of christ, are heirs of eternal life, by the benefit and merit of christ, whom the father hath sent. Now to the intent we may keep a certain order, I will in this sermon entreat.  

1 Of the knowledge of God.  
2 Of the spiritual regeneration or new birth.  
3 Of that most comfortable saying of christ, as Moses lifted up the serpent in the wilderness: so must the Son of man also be lifted up. etc.   

¶ Of the first.  
FOr as much as too know God, is life everlasting: it standeth men in hand too look for the true knowledge of God. The knowledge of God is of two sorts. The one is heathenish, natural, and philosophical: and this is unperfect: For the wise men of the world, which were not instructed by God's word, erred in four points. First in the substance of the Godhead. Secondly in the persons. Thirdly in his providence. And four in his will. The Epicures are hissed out of all men, who denied that there is any god at all. The wise men which confessed that there was but one God, misdéemed of his substance. For they thought not him too be God, who is the Father, the Son, and the holy Ghost. Neither deemed they aright concerning the persons. As for God's providence, some of them took it quite away. Other some denied it too be universal. For they were of opinion, that god cared for the greatest things, but not for these earthly things. As for Gods will concerning free mercy, they were utterly ignorant of it: but that he will one day punish the stubborn, they were warned by the record of their own conscience. But from whence had the heathen this slender knowledge, such as it is? David and Paul witness, that they had this knowledge of God by his creatures. For Paul in the first too the Romans saith: That which is too be known concerning God, was manifest unto them. For God did show it unto them. So that his invisible things, that is too say, his eternal power and godhead are understood and seen, by the works from the creation of the world, too this intent that they might be without excuse. David also saith: The heavens declare the glory of God, and the firmament showeth his handy works. That is too say, the heaven that we see, showeth God the woorkmaister thereof. The effect of all philosophical knowledge concerning God, cometh too this point: First man by beholding the things that are created, is brought too this point, that he confesseth there is some body by whom all these things were made: and by whose power all things are governed: and hereby he must of necessity be drawn too this eternal power and godhead: for it must needs be, that he that made all things, must be of ancienter continuance than all the things that are made, and so consequently without beginning. And it followeth of necessity, that this incomparable power which sufficeth too rule so huge a work, must needs be more excellent than any other power, be it never so exceeding. Now this is the self same thing that we call God: who again, unless he be only one, surely is not he that made all things, nor that ruleth all things, and therefore neither everlasting, nor almighty, no nor God. This is the sum of that which the wise men of the world do know concerning God. Of which knowledge the use is of three sorts. The first is, that men may acknowledge God by his creatures: secondly, that when they know him they should worship him: and thirdly, that when they know God, and worship him not, they should be inexcusable. The first and second are the proper end of knowing God. The third is accessary through man's own fault. Another knowing God cometh of the Scripture, or of God's word, which knowledge is briefly contained in the Apostles creed: which is, that we believe there is but one God: that we believe there is three persons in one Godhead: that we should know Gods will, and his benefits towards his church: & that we should know the mean, by whom we may be made partakers of the benefits of the holy trinity.  
howbeit too the intent we have the fuller perceiverance of this knowing of God, I will set and expound four points concerning this healthful knowledge of God, whereof the first shallbe a confirmation that there is but one God. The second, a declaration that there be three persons in that one godhead. The third, what is too be considered in every of the persons severally: & the fourth what is the healthful use of knowing God. First the confirmation is too be fetched out of records. And as for records that confirm the unity of God, I will take them out of Moses, the prophets, the Psalms, and the writings of the Apostles. Moses. Exod. 20. Deut. 5. I am the Lord thy God that brought thee out of the land of Egipte, thou shalt have none other Gods before me. Deu. 6. hearken O Israel the Lord our God is one God. Esay. 43. Before me there is no God made, neither shall there be any after me. I am, I am God, and there is no saviour besides me. 44. I am the first and the last, and besides me, there is no God. Psalm. 18. Who is God but the Lord of hosts, and who is strong, but our God? Paul. 1. Cor. 8. We know that there is none oother GOD but one. 1. Tim. 2. There is one God. These records and many other▪ do evidently convince, that there is but one God, which thing the Catholic Church also confesseth, when it saith: I believe in one God.  
The second of the persons. That there be three persons in one godly nature, not multiplied but abiding one in number: Reason is not able too conceive. Wherefore this is a mystery rather too be reverenced, than too be searched. hereupon saith Bernard. Too search this, is a point of rashness: but too know it, is eternal life. And Solomon: He that is a searcher of his majesty, shall be overwhelmed of his glory. Wherefore let us in this behalf, keep our reason prisoner under God's ward, and let us believe the testimonies of the scriptures concerning so great a mystery. The reason why the Church believeth that there be three persons in one nature of Godhead, is this: There is but one God, which thing is already proved by many testimonies. The father is God, the son is God, the holy Ghost is God. Ergo the Father, the Son, & the holy Ghost is one God. That the Father is God and likewise the Son, and the holy Ghost, it is too be proved four ways. First by the clear words of the Scripture. Secondly by their works. Thirdly by the worship which is due too the Father, the Son, & the holy Ghost. And four by the continual consent of the Church.  
The words of the Scripture are clear. Math. 3. The Father speaketh from heaven: the Son standeth in the river, the holy Ghost cometh down in likeness of a dove upon Chryst. 1. john. 5. There are three that bear witness in Heaven: the Father, the word, and the holy Ghost, and these three are one.  
again, their works show the same thing. The Father createth, the Son createth, the holy Ghost createth. The Father justifieth, the Son justifieth, and the holy Ghost justifieth. The Father governeth all things, the Son governeth all things, and the holy Ghost governeth all things, These works of creating, justifying, and governing, are proper unto God. Wherefore in as much as they are attributed too the Father, the Son and the holy Ghost alike, we must of necessity confess the Godhead of them.  
The same thing is also confirmed by the worship of them. The Father is prayed unto, the Son is prayed unto, the holy Ghost is prayed unto. But none is too be prayed unto save only God, neither is any too be believed on, saving God only: Wherefore the father, the son and the holy Ghost are one God.  
Héeruntoo also pertaineth the consent of the church. This is the Catholic faith, that we worship one God in Trinity, and the Trinity in unity, neither confounding the persons, nor dividing the substance. For the person of the Father is one, the person of the son is another, and the person of the holy Ghost is another.  
The third is, of those things that are too be considered in the persons. In the persons there be five things too be considered. 1. The substance. 2. the person. 3. the distinction of the persons. 4. the work. 5. and the wil  
The substance or nature of the father, the son, and the holy ghost, is all one. For the father is not one thing, the son another thing, and the holy ghost a third thing: for the substance of the godhead is one, and the nature simple. And therefore the father is said too be in the son and the holy ghost: the son in the father and the holy ghost: and the holy ghost in the father and the son.  
The second thing that is too be considered in the Trinity, is the person: that is too wit, that there is one person of the father, another of the son, and another of the holy ghost. In this Trinity of persons nothing is before or after other, nothing greater or lesser than other: neither in time, because all the persons are coeternal: nor in nature, because all are of one self same substance: nor in dignity, because they are coequal: nor in understanding because they are comprehended in understanding all together.  
The third thing that is too be considered in the Trinity of the persons, is personal distinction. And here is first too be marked, how God is discerned from creatures. And next how the persons of the Godhead are discerned one from an other. The distinctions by which God is discerned from creatures, are these. First, that in one undivided nature not multiplied, there be three persons. Secondly that God is an everlasting mind. Thirdly that God is the creator. Fourthly that God is in the world & above the world. And fifthly that God is in all places, & yet contained within no place. These five properties are incident too God only, and too no creature.  
The persons are distinguished one from another, by double properties, inward and outward. The inward, are too beget, too be borne, and too proceed. The father alone begetteth the son: the son only is borne of the father▪ the holy ghost only proceedeth from them both. The outward properties are too send, and too he sent: Only the father sendeth the son and the holy ghost are sent, but after a divers manner. The son being sent, took upon him man's nature, wherein he was made a sacrifice. The holy Ghost is sent into men's hearts too kindle a new light in their minds.  
The fourth thing that is too be considered in the persons, is the work of the Trinity. Herein is the rule of Austin too be observed. The works of the Trinity (as in outward view) are undivided: howbeit saving the property of each person. The father createth, the son createth, and the holy Ghost createth. The father regenerateth, the son regenerateth, & the holy ghost regenerateth. But the Father createth by the son, and the holy ghost preserveth the things created. The father regenerateth in the son, by the holy ghost.  
The fifth thing which. I said was too be considered in the persons, is the will: which what one it is, these things, following do declare. 1. First their works past and present. 2. The commandments. 3. The threatenings and promises of the law. 4. The promises of the Gospel. 5. Examples: and. 6. his unparcialitie, and that he is no accepter of persons. All these things together teach, that God is angry with sinners, & will punish them, and that he will forgive the sin of all those that flee too the Mediator, and give them everlasting life, without having respect of any nation or people.  
Now remaineth the use, which is manifold. First therefore these things will frame our judgement aright concerning God. For we must acknowledge God too be such a one, as he hath showed himself too be by his word & record, according too the verse: Believe thou God that thing too be, which he hath showed he is too thee. Secondly, these things teach us too have a right opinion concerning the creation, which is the work of the whole Trinity. Thirdly too have a right opinion concerning the reparation of mankind, which is also the work of the whole Trinity, as is said afore. Fifthly, these things instruct us how to call upon god aright. For invocation is too be directed too this God alone, which is the father, the son, and the holy ghost. Sixthly, these things admonish us too live warily and holily, as in the sight of god. And thus much concerning God and the Trinity, all which things are briefly set forth in our creed.   

¶ Of the second.  
Unless a man be borne again of water and the holy ghost, he cannot enter into the kingdom of God. This is the second doctrine that I purposed upon: For the better understanding whereof, two things are too be marked. The first is, with whom christ talketh: the other, what was the occasion of this saying▪ What manner a one he was with whom christ talked, the text showeth. He was an honourable and a noble man: he was a Prince of the jews: he was a Pharisie; such a one as lived blameless according too the law of Moses. And the occasion was this. Nicodemus came too christ by night, and like a right Pharisie thought himself righteous by the deeds of the law, by sacrifices, and by keeping of the Sabbaths. Wherefore he wondered that john set out a now doctrine concerning righteousness and baptism▪ which he himself being a doctor of the law, was ignorant of▪ Christ therefore preventeth his judgement with this saying. Unless a man be borne again, he cannot enter into the kingdom of God. At these words Nicodemus is astonied, and saith: How can a man when he is old be borne again? Too whom christ answereth: Verily I say unto thee, except a man be borne again of water and the spirit, he cannot enter into the kingdom of God. Here christ showeth that he meant not of the fleshly birth (according as Nicodemus understood him:) but of the spiritual birth, which he proveth too be needful by this, that our former birth is unclean. That (saith he) which is borne of the flesh, is flesh. That is too say, whatsoever is borne in this corruption of nature, is unclean and guilty, and therefore not meet too receive the kingdom of God. Héereuntoo he addeth the manner of regeneration. The wind bloweth where it listeth, and thou heerest the noise of it, but thou knowest not from whence it cometh, nor whither it goeth. So is every one that is borne of the spirit. That is too say: Like as the wind is then first felt when it bloweth albeit that no man know from whence it cometh, or whither it goeth: so this spiritual regeneration is made after a certain secret manner by the power of the holy ghost, which when it is done, is perceived by the new motions of the new man.  
howbeit too the intent we may understand these things, we must mark the conveyances and instruments of this spiritual birth▪ First the seed of this birth is the word of the Gospel, which is preached by the voice of the ministers. Secondly the holy Ghost, who in the preaching of the gospel is effectual, & worketh faith: by which we both give credit too the word of God, and also persuade ourselves that god is at one with us for his sons sake, and therewithal altereth our nature too a new obedience. Thirdly when these benefits are received by faith▪ as it were into the soil of the heart, than man being borne a new, feeleth by and by within himself the motions of the holy ghost: and water is applied outwardly as a seal of the inward regeneration, and a testimonial of the grace of christ bestowed upon him. The effects of this new birth are seen in the mind, in the affections, in the will, and in the outward works. For the mind is lightened with the brightness of God: the affections are purged: the will is made forward: and a new obedience of all the powers is begun. briefly, he that believeth, is borne a new.   

¶ Of the third.  
AS Moses lifted up the Serpent in the Desert, so must the Son of man be exalted, too the intent that all that believe in him should not perish, but have life everlasting. The Story of the setting up of the Serpent in the wilderness, is in the fourth book of Moses and the xij. Chapter. Which figure christ in this place applieth too his own person, saying: Like as Moses lifted up the Serpent in the wilderness: This saying of christ containeth many things. For first it openly witnesseth, that the law taketh not away sin. For if the law could take away sin, than christ had not needed too have been sacrificed too purge sin. again, it showeth why christ was given too be the Messiah, and why the son of GOD took man's nature upon him. For he was given too be lifted up upon the Cross, and that salvation might by that means happen too the whole world. Besides that, this saying showeth that Christ's kingdom is spiritual and everlasting. Moreover it teacheth what manner of righteousness it is, whereby we stand before God, or how we be made partakers of Christ's benefits, that is too wit, when we believe on christ that was lifted up, that is too say, that died upon the altar of the Crosse. Last of all here is set forth a most sweet comfort, that this grace whereby we have entrance into heaven, is offered unto all men: which thing this word of universality all that believe doth show. Let us therefore conceive good hope of salvation, which is offered too all men by jesus Christ, to whom with the father & the holy Ghost be honour for ever, and ever. Amen.     

¶ Upon the first Sunday after Trinity. ¶ The Gospel. john. x.  
THere was a certain rich man, which was clothed in purple and fine white, and fared deliciously every day: And there was a certain beggar, named Lazarus, which lay at his gate full of sores, desiring too be refreshed with the crumbs which fell from the rich man's board, and no man gave unto him. The Dogs came also and licked his sores. And it fortuned that the beggar died, and was carried by the Angels into Abraham's bosom. The rich man also died and was buried: And being in Hell in tormenres, he lifted up his eyes and saw Abraham a far off, and Lazarus in his bosom, and he cried and said: Father Abraham have mercy on me, and send Lazarus, that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame. But Abraham said: Son, remember that thou in thy life time rceivedst thy pleasure, and contrariwise Lazarus received pain: But now he is comforted and thou art punished. Beyond all this, between us and you there is a great space set, so that they which would go from hence too you cannot: neither may come from thence too us. Then he said: I pray thee therefore Father, send him too my Father's house (for I have five brethren) for too warn them, least they come also into this place of torment. Abraham said unto him: they have Moses and the Prophets, let them hear them. And he said: Nay Father Abraham, but if one come unto them from the dead, they will repent. He said unto him: If they hear not Moses and the Prophets, neither will they believe, though one rose from death again.  

The exposition of the Text.  
FRom the first sunday in advent hitherto, hath been set forth the doctrine concerning every several article of our Faith. Now in the Sundays following unto the first Sunday in advent again, is entreated of Christ's miracles, and of the nature and true fruits of faith: and that too this intent, that the truth of the Gospel might be confirmed by the doctrine of miracles, and that the doctrine of faith, and the fruits of the same, might stir us up too good works. christ teacheth of good works, five ways. For sometime he is contented with the doctrine alone, as when he saith: be ye merciful, fall too repentance, bring forth fruits worthy repentance. And sometime he allegeth himself for an example for his too follow, as when he saith: learn of me because I am meek and lowly of heart. One while he propoundeth parables: as of the good steward, of the ten virgins, of the seed cast into the ground, and such others, whereof there is store in the stories of the Gospel. And another while he useth threatenings, as when he saith: except your righteousness exceed the righteousness of the Scribes & Pharisses, ye shall not enter into the kingdom of heaven. Also woe be too you Scribes, pharisees, Hypocrites. etc. And now & then he setteth forth the rewards and penalties, with notable examples, like as he doth in this Gospel. Too be short, the Lord leaveth nothing unattempted whereby he may make his disciples bend too live honestly.  
Now let us come too this days Gospel: the sum whereof is, that christ our Lord by putting forth two examples, discourageth us from unmercifulness and cruelty towards the poor, and encourageth us too pity, and too constantness in suffering the miseries of this life. For as by the example of the rich glutton, he teacheth what punishment remaineth for the unmerciful: So by the example of poor Lazarus, he exhorteth too pity and honest life in the fear of God. The use hereof therefore shall be, that the rich men which are merciless towards their neighbours, may behold as it were in a table, what punishment they shall one day abide, if they amend not betimes. And again, that the poor being godly and afflicted in this life, may (by the example of this poor man Lazarus) raise up themselves, and patiently tarry for their deliverance and blessed rest, if they continue in faith unto their death. The places be three.  

1 The description of this Glutton, with the lessons thereof.  
2 The description of Lazarus, with the comforts thereof.  
3 The Lords saying: They have Moses and the Prophets.   

¶ Of the first.  
THere was a certain rich man, which was clothed in Purple and fine white. In this first place are four things too be marked, which are. 1. A general rebuke of them that are cruel to the poor. 2. The cause of this rich man's damnation. 3. The right use of riches. 4. The state of the wicked men's souls after this life.  
First therefore when this Glutton is damned, in general are all they reproved that are hard too the poor, and which flowing in riches themselves, are touched with no care of the poor: of which sort there be many in the world. This rebuke pertaineth too those also, that neither with their counsel nor with their substance do help the ministery of the world, or the needy members of the church. Wherefore let every man advise himself well, and take warning by the damnation of this Glutton, that he may learn too be wise.  
The cause of this Gluttons damnation are not his riches, and the fineness of his apparel, and his dainty fare, so they had been measurably used, as it appeareth by the Gospel itself. For poor Lazarus was taken up into the rich Abraham's bosom. For if riches had been the efficient cause of damnation, Abraham also had been damned: David had been damned: and so had many other kings and rich men been damned. But riches, and honour and such other things may be an occasion of damnation, namely when men abuse them to the dishonour of God, and the contempt of their neighbour, too the maintenance of pride & superfluity. But what were the causes why this Glutton was damned? Three horrible faults, which are noted expressly in the text. Of which the first was fleshly carelessness, which had with it these evils: that he repented not: that he had no feeling of God's judgement and wrath: that he was touched with no care nor regard of his duty. For fleshly carefulness hath these things continually going with it. another fault for which this Glutton was damned, was riot and surfeiting, by which both men's bodies and minds are overcharged, that they cannot think a whit of the matters of their salvation. The third fault for which the Glutton was damned, was the disdaining of Lazarus, which thing sufficiently bewrayeth that he had no faith. For where as is true faith, there can be no cruelty towards the poor and needy. For these three causes, was the Glutton damned. After whose example many run daily too assured damnation, which with their riches do meynteine carelessness, surfeiting, and disdain of Christ's members. Wherefore if we like too be saved, let us amend betimes, and let us take heed that we abuse not Gods gifts too our own destruction.  
In the third place it is to be gathered by this example, on the contrary part, what is the true use of riches, which true use consisteth in these four points.  
The first is, that we employ part of our substance too the maintenance of the ministery: and this use is confirmed first by the end of man. For man was made too the end he should acknowledge and praise God. Wherefore the goods that he hath aught too be employed too this end. Secondly this use is confirmed by the commandment of God oftentimes repeated. For God commandeth us too help the church with our abilities. Moreover this use is established by the examples of godly kings and other holy men, who wished nothing so much, as with their riches too beautify and maintain the ministery of the word. against this first and godly use of riches do many offend: among whom be: First such as convert their riches too the overthrow of the ministery, like as many Tyrants have done in times past, and do at this day. Secondly such as pluck away the Church goods, and keep them too themselves. Thirdly also, such as bestow no part of their own goods too the maintenance of the ministery of the word. And moreover, such as by suit or other sleights get into their hands the Church goods under an honest title: as though they were ministers of the Church, whereas they be no better than dumb dogs which neither have done service too the Church or common weal, nor ever can do service, but are slothful bellies and dull beasts: who nevertheless will be saluted by the names of Prelates, Canons, Vicars, Abbots, etc.  
The second and true lawful use of riches is, that we employ part of them too the maintenance and garnishing of the common weal wherein we live. For common weals are the sogeorning places of the Church: and therefore we own thankfulness unto them, although we should receive none other commodity by them. against this use many offend: as for example, those that pay not the rightful Tributes, those that raise unrightful Tributes: those that employ not the Tributes too the maintenance of the common weals, but too riot and surfeiting, and oftentimes too making wrongful wars.  
The third right and lawful use of riches, is that every man should maintain his own estate honestly without nigardship. against which use offend, first they that wast away their goods in drinking, feasting, and apparel too sumptuous for their degree, as many do. And secondly also covetous men, which delight in their own filthiness, & maintain not their estate honestly as becometh them, but are basely apparelled and feed grossly, when in the mean while their money lieth rusting and rotting in their coffers.  
The fourth true and lawful use of riches is, that we bestow some part of it upon the poor, and specially upon such as in their poverty are also godly. For this is the chief cause why God sendeth poor folks among us, that he may make a proof, whither we will follow his mercy according too Christ's commandment. be merciful as your heavenly father is merciful. Against this use do many also offend with this rich glutton, whose fellows they shall be one day in punishment, for that they have in this world followed him as their master in cruelness towards the needy.  
Now followeth the fourth thing which I said was too be considered in the example of the rich glutton: Namely, what is the state of their souls that depart out of this life without faith. For whereas Christ saith, that the rich glutton lifting up his eyes in hell, saw Abraham a far of, & desired that Lazarus might dip the top of his finger in water too cool his tongue: he peinteth out a table, which representeth the state of wicked men's souls after their death: wherein these things are noted. First the exceeding great torment, & the continual worm of the conscience. 2. The remembrance of his cruelty which he had executed upon them that were in misery. 3. Their desire too be relieved by the help of those too whom they had been unmerciful in this life. 4. That there shall be no end of their torments, & that it is in vain for them to sue for any easement of their pains, For look what our Lord for our capacities sake painteth out by way of communication between the glutton and Lazarus: that did the glutton feel in his own conscience, which the Lord (who knoweth all things) could not be ignorant of. Let this punishment of ungodliness therefore allure us too earnest repentance, that we be not put too torments whither we will or no.   

¶ Of the second.  
ANd there was a certain beggar named Lazaraus, which lay at his gate full of sores, desiring too be satisfied of the crumbs that fell from the rich man's table, and no man gave unto him. In this example of Lazarus are many things too be observed whereby we may receive both instruction and comfort.  
First here is confirmed the Sermon of Peter, who saith that judgement beginneth at the house of the Lord. For God punisheth his own in this life, that they may as it were with a bridle be kept within the bounds of their duty. For if all things should happen to them as they would wish, they would be made drunken with the prosperous success of things, and fall from godliness too ungodliness. whereupon Moses speaking of the jews, said: The people sat down too eat and drink, and rose again too play: that is too say, they fell too Idolatry and other heinous offences. Wherefore let us bear in mind the saying of Paul. 1. Cor. 11. When we are judged, (that is to say afflicted,) we are chastised of the Lord, that we should not be damned with this world. Therefore let us have an eye to God's fatherly mind, as often as we be hardly dealt withal in this life, and taking warning by our cross, let us fear God, leading a godly and blameless life.  
again, by this example of Lazarus we are taught, that they are not all wretched before God, which are cast under foot in this world: nor on the other side all in God's favour, that seem happy and blessed in this life. Lazarus was miserable in this life: but he was in favour with God. The Glutton was happy in this world: but he was in God's displeasure. What was the cause? Lazarus feared GOD through a lively faith: but the Glutton feared not God, but was void of faith.  
Thirdly we see in Lazarus an example of God's providence. He lieth despised and disdained. But when he lay without all comfort, the dogs came & licked his sores. Whereby is signified, that God suffereth not the godly to be so overpressed with miseries, but that he intermeddleth comfort with their sorrows. For there is no doubt but it came too pass by God's providence, that the dogs came & licked the sores of Lazarus, too the greater damnation of the Glutton and his household. For the meinie followed the wickedness of their master: for the text saith, and no man gave unto him.  
Fourthly let us mark here the common lot of the godly and ungodly. The Glutton dieth, and Lazarus dieth. Death is common to them both, but not the falling out of their death. For the Glutton by death passed too misery: but Lazarus attained too felicity.  
Fiftly here is too be marked in Lazarus, the ministery of the Angels. The Glutton despised Lazarus while he was alive: but the Angels carried up his soul when he was dead. He that was despised in his life, was regarded and honoured of God's Angels in his death. Neither happeneth this in Lazarus alone: but that which we read of him, is common too all the godly. For as the souls of the godly are regarded of God: so are they carried by the Angels into the haven of salvation and blissfulness.  
Sixthly, in the example of Lazarus, we see what is the state of the godly men's souls after this life. Lazarus is carried into Abraham's bosom. What is Abraham's bosom? Like as Abraham was therefore called the father of the faithful, because that with him was laid up the covenant of eternal life, the which he keeping in faithful custody, delivered (as it were from hand too hand) first unto his own children, and afterward too all nations: & that they are called his children as many as are heirs of the same promiss: So after death they are said too be gathered into his bosom, because thy receive the fruit of the same faith with him. For like as a man's sons when they come home together at night from their daily labour, are cherished as it were in their Father's bosom: So the godly (after their travels taken in this life) are after death gathered together into blissful rest, where they are well at ease and in happy case until the rising again of the dead. This bosom of Abraham is called also paradise, as in that saying of Christ to the thief: this day shalt thou be with me in paradise: where (according too the Psalm) is abundance of joy by beholding of God and everlasting pleasures in his right hand. Too be brief. Blissed are they that die in the Lord, because they shall be evermore with God & shall enjoy endless joy.  
And as concerning the communication of Abraham & the Glutton, it is to be known that these things happened spiritually. For so thought the Glutton with himself in his torments, and such answer received he in his own conscience.  
Seventhly behold in Lazarus, the image of the Church in this life. For it is afflicted, and it is despised of the mighty & rich men of this world.   

¶ Of the third.  
THey have Moses and the Prophets, let them here them▪ This is a very weighty admonishment and exceeding behooveful: for by this saying many are damned.  
First every one is damned that receiveth not Moses and the Prophets. For these are given of God too lead unto God and to show the way of salvation. He therefore that receiveth them not, abideth in his damnation.  
Secondly they are damned that receive them, but yet set more by men's traditions, and rather frame their life after men's commandments than after God's commandments, notwithstanding Gods charge given openly too the contrary. For thus saith he in jeremy. Cap. 20. Walk ye in my statutes, and not in the commandments of your fathers.  
Thirdly are damned here Pope Gregory, the Anabaptists, and other Euthusiasts, which look for new Revelations from heaven, and give more credit too the fumes of a frantic and melancholic brain, than too the heavenly voice, or rather forsake and utterly cast away the word of God.  
Fourthly we learn hereby too make much of the doctrine of Moses, the Prophets, and Apostles, which will be a lantern for us too eternal salvation, so we follow the light thereof. For the world hath not a more precious treasure than God's word. David did make more account of this, than of the finest gold. Through this, Lazarus (who was poor in the world,) was rich before God. By this did job raise up himself in the mids of his miseries. Wherefore right dear brethren, let us also love God's word. Let us assure ourselves that that is the instrument whereby is offered unto us the preciousest of all treasures jesus christ, and by him everlasting life, which our heavenly father grant unto us by the same jesus christ, too whom be honour and glory for ever and ever. Amen.     

Upon the two Sunday after Trinity. ¶ The Gospel. Luke. xiv.  
A Certain man ordained a great supper, and bad many, and sent his servant at supper time, too say too them that were bidden: come, for all things are now ready. And they all at once began too make excuse. The first said unto him: I have bought a farm, and I must needs go and see it, I pray thee have me excused. And an other said: I have bought five yoke of Oxen, and I go too prove them, I pray thee have me excused: And another said: I have married a wife, and therefore I cannot come. And the servant returned and brought his master word again thereof. Then was the good man of the house displeased, and said too his servant: go out quickly into the streets and quarters of the city, & bring in hither the poor & feeble, & the halt, & blind. And the servant said: Lord it is done as thou hast commanded, & yet there is roum. And the Lord said unto the servant: go out into the high ways & hedges, & compel them too come in, that my house may be filled. For I say unto you, that none of these men which were bidden shall taste of my supper.  

The exposition of the Text.  
LIke as the last Sunday it was showed in the Glutton, that the contempt of a man's neighbour is hindrance too salvation: so in this Gospel we are taught another let which is too be shunned, that is too wit, that we set not more by our own possessions and affairs, & by the care of worldly matters, than by the Gospel of christ, or that we suffer not ourselves to be letted and busied with the commodities and pleasures of this world, that we come not too the supper, unto which we are bidden by the preaching of the Gospel. Now the occasion of this Parable, was a certain pharisees talk at a feast too which christ was bidden. For when christ had declared, that such as are liberal too the poor, shall be rewarded in the resurrection of the righteous, the Pharisie intending too sooth christ in his words, said: Blissed is he that eateth bread in the kingdom of God. Notwithstanding for as much as Christ saw the overthwart conditions and froward inclination of this Pharisie, and of the rest of the jewish nation: he put forth this Parable, wherein he peinteth out both the just rejecting of the jews, and the free receiving of the Gentiles. The drift & end of which Parable is, that we should not suffer the transitory things of this life, too be a hindrance unto us for coming too the heavenly supper, whereunto we are bidden by the gospel. The places are four.  

1 The greatness of God's mercy is pointed out in this Supper.  
2 The unthankfulness of the world is noted in those that refuse too come when they are called.  
3 Of his compulsion, how he compelleth, and by whom.  
4 A threatening of punishment to them that receive not the Gospel.   

¶ Of the first.  
HOw great God's mercy is towards mankind, it is evident by many proves. For not only God's word, but also Gods exceeding great benefits towards the whole world (and specially towards Christ's church) bear witness of God's unspeakable mercy. The earth (saith David) is full of the lords mercy. The greatest proof of this mercy is the giving of his Son, too redeem the world drowned in utter misery, and that by his death and passion, too the intent that men being delivered from this misery, should be rewarded with everlasting life, which is called here the great supper, and in Matthew the marriage of the king, unto which great Supper men are called of God's mere mercy, too the intent they may be filled at it with spiritual dainties everlastingly.  
howbeit, too the intent the delicates of this Supper may be the plesanter unto us: I will set out severally one by one the circumstances that are noted in the text, and show what instruction and admonishment is too be learned by each of them.  
The first circumstance therefore too be considered in this supper, is concerning him that biddeth us unto it. For thereupon hangeth the estimation of it. Who is it then that prepareth this Supper? Is it some worldly king? No. Yet were that King worthy too be much made of for his liberality, & too be praised for his mercy, that would prepare a princely feast royally furnished, for miserable and poor souls. Who is it then? It is God our heavenly father, the Lord of Lords, and king of kings, who only is rich, and well stored with delicates. This circumstance is a most evident testimony of God's goodness and mercy.  
The second circumstance is, that God here the master of the house biddeth guests too Supper. c And what is meant by the name of supper? The very Gospel and all those things that are joined with the Gospel: as is salvation and eternal life. See how great mercy shineth forth here What is the reason of the terming of it so? Why are these so great good things called a supper? Surely it is not done without great causes, of which number there be three chief. The first is because the Gospel promiseth everlasting joy and endless good things. For as the Supper is set before men in the latter end of the day: so the good things which the Gospel offereth, shall (of the mere mercy of God) be given in reward too the believers after that they in distress have outworn the manifold labours of this life. The second cause is, for that like as the evening (which is the time that men are wont too prepare for supper) is the end of the day: so the age in which all men by the ministery of preaching, are bidden too repast of the heavenly Supper, is of the last age. The third cause is, for that the Gospel is the last voice of GOD in the world, after which there is none other too be looked for: in likewise as the Supper is the last meat that is set before men in the day. For there shall never sound any other voice of God from heaven, but this self same voice of the Gospel, shall sound unto the last day of judgement.  
The third circumstance is in this word Great, by which is commended unto us the richness of God's mercy. For God biddeth not a king or two, or a wiseman or two unto this supper: but he biddeth the whole world. He overskippeth not the poor, he neglecteth not the rich men, he shutteth not out the gentlemen, he keepeth not the country folk nor the townsmen from his feast: he holdeth no scorn of the little ones, disdaineth not the great ones: all men without exception that are dispersed through the whole world, biddeth he too that great supper. For the text witnesseth, both that it is a great supper, and that many are bidden.  
The fourth circumstance is of the manner of his bidding. The manner is expressed in these words. And he sent his servant at the hour of Supper too say too them that were bidden. Here by the name of servant is meant the Prophets, Apostles and all godly teachers, whom God hath sent from the beginning of the world too bid guests too the Supper. Too this supper did God himself bid the patriarch Noe. He being bidden, bade the rest of the world in God's stead. Afterward when the world through it own unthankfulness was perished in the flood: Abraham was by Gods own mouth bidden too this supper. After which time, when the malice of the world was increased upon the earth: God chose one peculiar people, among whom he often times raised up Prophets, that bad guests too this supper. And the master of the house continued in so doing, until he sent his own Son our Lord jesus christ, whom those that were bidden hanged upon the Crosse. And he being raised again from death, sent out his apostles into the whole world, too bid all nations too this most delicate supper.  
The fifth circumstance is of the hour of the supper. What is this hour? It is the time of grace, and the time of glory. The time of grace, is the time wherein is preached unto men the liberality & mercifulness of the master of the house: which time is divided into three parts: into promise, performance, and the time that hath followed the performance. The time of promise was from Adam unto the birth of christ, almost four thousand year. Then was the time of performance, during all the while that christ was conversant here upon earth in the flesh, and preached, and offered himself the price of redemption, for them that were bidden too this supper. The time that followed the performance, is thenceforth from the sending of the Apostles into the whole world until the day of judgement: in which time we also be, and are bidden too this Supper by the voice of the Ministers of God's word. The time of glory in eternity. When we shall sit down in the heavenly glory, not only with Abraham and Isaac, but also with God the Father, God the Son, and God the holy ghost: and shall enjoy everlasting mirth and gladness in christ jesus our Lord.  
The sixth circumstance is, the manner of the bidding. Come (saith he) for all things are ready. That is too say (as we see in the bidding of john Baptist and christ) Repent, and believe the Gospel, for the kingdom of heaven is at hand. This bidding requireth repentance, that is too wit, an alteration of the former life that we should departed from evil and do good: and it requireth faith, that is too wit, that we should believe that this Supper is set on the Table for us: not in respect of our deserving, but of mere mercy, for the Son's sake, whom God hath given unto us, too be our wisdom, righteousness, sanctification, and redemption. For with these gifts (and as it were garments of the Son of God) must we enter into the Supper of everlasting life. For christ by his wisdom reformeth our minds: with his righteousness he decketh us when we believe on him: with his sanctification or hallowing, he cleanseth us: and at length he receiveth us into his parlour, where shall be perpetual redemption, glory, and happiness. And thus much concerning the first place, wherein is set out unto us the mercifulness of GOD, which is from generation too generation upon all that fear him, as the virgin our lords mother singeth.   

¶ Of the second.  
But all began with one consent to excuse themselves. For they refused too come too this Heavenly Supper. For as the swine makes more account of the mire wherein he berayeth himself, than of gold and precious stones: even so men that are weltered in their own filthiness, shun the goodliness of so great a supper. In which thing three evils are too be lamented: the misery of mankind, their exceeding great unthankfulness, and their corrupt judgement. The misery is, that men being over pressed with sinfulness and curse, do not only not go about to wind themselves out of so great mischiefs: but also are even delighted with the filthiness. So far are they from seeking redress. And this is that christ speaketh of: No man cometh too me, save he whom my father draweth. The unthankfulness is, that men being bidden too a free supper, that is too wit, too free deliverance from sin, from God's wrath, from the curse of the law, from hell, and from the devil: too forgiveness of sins, too God's favour, too righteousness, too heaven, too God himself, too live blessedly with him for evermore: do notwithstanding refuse too come. Who is able too bewail this unthankfulness sufficiently? The corrupt judgement is, that men set more by transitory goods, than by everlasting goods: by a few, than by many: by brittle, than by durable: by earthly, than by heavenly: by things that maintain this life for a small time, than by things that maintain both soul and body in everlasting life. Is he not counted foolish that preferreth clay before gold? Yes surely most foolish, as one that can judge nothing aright. Much more foolish is he, yea far out of measure most fool of all, that preferreth death before life, sin before righteousness, hell before heaven, the devil before GOD (and to be brief) innumerable evils before innumerable good things. Let us acknowledge this our most corrupt judgement, and let us pray to have our minds reform with new light, that we may rightly understand what things are good in deed: and orderly desire the things that we judge aright of: and persever to the end in seeking those things which we orderly desire.  
Now that we have spoken thus much in general concerning the great misery of mankind, the exceeding unthankfulness and most corrupt judgement of men: Let us look upon the text, which continueth the sundry manners of their excuses. First it saith: And all began with one consent too excuse themselves. That is to say, the greatest part of the world being thankless held scorn of the benefit that was offered freely. The first therefore said: I have bought a farm and I must needs go see it, I pray thee have me excused. Here is described the first kind of men that excuse themselves. Under which kind are all they contained, which trusting too their own power, refuse too come to this royal supper. Yet is not power the efficient cause of this excuse: but only an occasion in those which acknowledge not their power too come of God, but lean unto their own puissance, that is too wit, too a staff of reed. For when sin, death, hell, and the devil assault: man's power availeth not: for in this case the power of God only availeth, namely Christ's Gospel, which Paul defineth too be the power of God too the salvation of every one that believeth. And that power and possession of lands is not the efficient cause of refusing too come too this dainty Supper, examples show. David was of power, and had great lands. Nero also was of power, and had lands. Of which two, the first being bidden too the marriage came: the other refused. Why so? because the one used his power too the glory of God: the other abused it too his own destruction. For being deceived by it, he refused too come too this supper. Here therefore we are admonished too use our lands well, that they be not a hindrance unto us, for coming too the heavenly Supper. I omit examples.  
And an other said: I have bought five yoke of Oxen, and I go too try them, I pray thee have me excused. Here is described a second kind of men that excuse themselves that they cannot come too this supper. Under this kind are contained the rich men of this world. Why? Are riches the efficient cause of this refusal? No surely. Abraham was rich: and the glutton of whom we heard of late was rich: but Abraham was not letted by his riches: For he made more account of this Supper, than of his earthly riches. contrariwise the glutton was drunken, and sotted in his riches, and therefore refused too come. For when riches are in evil men's hands, they are as a bait, whereby they being enticed, are caught and killed. Therefore christ sayeth they be thorns, & he avoucheth it too be a hard matter for a rich man too be able too enter into the kingdom of heaven. The Philosopher Plato said right: that riches were blind without wisdom, and that they are sharp sighted when they follow wisdom. So may we also say, that riches are thorns without godliness, and that they are roses, when they follow godliness. For the godly with their riches (as it were with certain Roses) do beautify the ministery, the common weal, and their own houses. Whosoever then hath the riches of this world, let him endeavour that godliness and charity may be the governors of them, as we see it was in the holy patriarchs, and Kings, and many other godly and holy men.  
And the third said: I have married a wife, and therefore I cannot come. Here is described the third kind of men, that refuse too come too this Supper. Under which kind are contained all those which being given too the pleasures of this world, pass not for the Gospel of Chryst. The marrying of a wife is not of itself either evil, or the cause of refusal: but only an occasion unto some men that misuse the gift of God. Abraham had a wife, and so had many godly men: who notwithstanding did not therefore refuse too obey the Gospel. Wherefore let married couples endeavour too have christ with them, and let them beware that they take not occasion of evil at that which is good. hitherto we have herd of three kinds of men that excuse themselves for coming at this Supper when they are bidden. And by these we may understand all things that hinder men from hearkening to the Gospel.   

¶ Of the third.  
THe servant returning home, brought the master of the house word what answer they made: and being sent forth again, when he had gathered together a great number of poor folk and cripples, he is commanded too compel men too come in, that the house of his feast may be filled. In this compulsion is set forth unto us a singular comfort. For GOD not only promiseth, not only biddeth, not only commandeth: but he also enforceth and compelleth folk to come in too his Supper. But how compelleth he? Surely many ways, Parents and householders shall compel their household, and by familiar nurture and awe accustom them too here christ, and too live after a godly and virtuous manner. hereupon is that saying of Paul: Bring up your children in the law and fear of the Lord. The Magistrate shall likewise compel his subjects by good laws and ordinances, by example, and by taking away of idolatry. Like as Ezechias and Theodosius did, who took away the instruments of Idolatry. But of all men it belongeth chiefly to the ministers of the word too compel folk by threatening and rebuking them: as we reed that christ, the prophets, and the apostles did.   

¶ Of the fourth.  
NOne of those men that were bidden, & refused too come, shall taste of my Supper. That is to say: All despisers of the Gospel shall be shut out from everlasting life. For the wrath of God abideth upon all that believe not in the Son. This is the effect of the fourth place.  
howbeit this days Gospel serveth too three uses. The first is, that weighing thoroughly the greatness of God's mercy, we should give him thanks by jesus Chryst. The second is, that we should beware, that we withdraw not our selves from obedience of the Gospel under no pretence. The third is, that we be not mysseled, by the example of men of power, rich men, and voluptuous men, and so fall headlong into destruction: but rather that we endeavour by all means we can, too be conveyed into this heavenly supper, by our Lord jesus christ, to whom with the father and the holy ghost be honour and glory world without end. Amen.     

Upon the three sunday after Trinity. ¶ The Gospel. Luke. xv.  
THAN came unto him, all the publicans and sinners for to hear him. And the Phariseis and Scribes murmured, saying: He receiveth sinners and eateth with them. But he put forth this parable unto them, saying: What man among you having an hundredth sheep (if he lose one of them) doth not leave ninety and nine in the wilderness, and goeth after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders with joy. And assoon as he cometh home, he calleth together his lovers and neighbours, saying unto them: Rejoice with me, for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance. Either what woman having ten groats; (if she lose one) doth not light a candle and sweep the house, and seek diligently till she find it? And when she hath found it she calleth her lovers and her neighbours together, saying: Rejoice with me, for I have found the groat which I lost. Likewise, I say unto you, shall there be joy in the presence of the Angels of God, over one sinner that repenteth.  

The exposition of the Text.  
THe occasion of this days Gospel is this. For as much the goodness of our lord was so great that he disdained no man were he never so miserable or never so great a sinner, but rather alured all men unto him, according too this saying. Math. xj. Come unto me all ye that labour, and are laden and I will refresh you. It came too pass, that the very Publicans▪ knowing of this mercy and goodness of christ, came too him: that they might be partakers of the grace that was offered most freely and bountifully too all men. And therefore would christ not only comfort them with words, but also with deeds, and with keeping company with them. Therefore when any of them bade him too a meals meat, he came and ate with them: and that too this end that he might win them too God the father, that is too say, might turn them from their most naughty ways, unto true and healthful repentance; too the intent that being quit from the gilt of cursedness, they might be made heirs of eternal life through jesus Chryst. The pharisees marking this doing of Christ's (as they were a proud sect, swelling in their own pharisaical (that is too say false) righteousness) murmured against christ, and privily accused him of breaking God's law. But what saith christ too this? He teacheth them both. The Publicans, if he cometh to save sinners: and the pharisees, why he keepeth company with sinners: whereby is gathered, the Christ's kingdom sighteth against the opinion of the pharisees & the kingdom of Satan. For as Christ's kingdom is mercy & forgiveness of sins, in so much that the angels in heaven rejoice at every sinner that repenteth: so Satan's kingdom is merciless cruelty, and a certain overthrowing of sin. The places are two.  

1 The murmuring of the pharisees, & wherefore christ kept company with sinners.  
2 It is taught by two parables, why christ came into this world, and what we must do, if we will be saved.   

¶ Of the first.  
THe Publicans and sinners resorted to him too hear him, and the Scribes and Pharisees murmured, saying: This man receiveth sinners and eateth with them. Here are set forth unto us two kinds of men, and their manners. The one is of Publicans and sinners, which come unto christ too hear him, that they might be gathered into his sheepfold, and be saved. For after that they heard how christ rejected no sinners, but offered grace too all (so they refused not too amend) they doubted not too come unto him, yea and that upon great hope of salvation. The other is of Pharisees and Scribes. These disallowed Christ's doing and his mercifulness towards sinners, and therefore murmured, saying: This man receiveth sinners, and eateth with them.  
Now of this murmuring of the Pharisees, there be many causes: whereof I will rehearse some, that we may see with what spirit they speak, and beware ourselves, that we be not attached with the same disease, and seem too hinder the salvation of other men.  
The first cause therefore is envy or spitefulness, which is proper too the Devil and his members. For this spitefulness sticking in their hearts, makes them that they cannot abide, too see christ and the Publicans in company together▪ for they envy the Publicans so much, that they could not find in their hearts that they should be amended by keeping company with good men. Of this sort of pharisees there be 〈◊〉 at this day, than will be known by the name of pharisees.  
The second cause of murmuring, was intolerable pride in the scribes and Pharisees, wherethrough they despised the Publicans as Dogs, in so much that they eschewed too eat meat with them or too enter into the house where they were.  
The third cause of murmuring was the overweening of their own righteousness and holiness. For as they vaunted themselves too be righteous for keeping the traditions of their Fathers & for their sacrifices, (as he that saith I am not as other sinners, nor as yonder Publican: I fast twice a week, etc.) so they stoutly despised those that had not this vysour of holiness, as folk accursed and abominable.  
The fourth cause was, their desirousness too have raised a slander upon Christ, for they went about too persuade the common people, that christ was such a one, as they were with whom he was conversant.  
The fifth cause was a zeal that they had too the law of God, but not a right. For they made the commandment of the law, a cloak too their murmuring. For Exod. 23. the law forbiddeth them too have any company with the inhabiters of the land. Also Exo. 34. They are commanded never too join friendship with the inhabiters of that land, lest it might turn too their own decay, that is too wit, least being corrupted with their evil custom, they might be made Idolaters and Heathenish despisers of God's law. For as Paul saith: A little leaven soureth a whole lump of dough, and as it is in a certain verse. One scabbed Sheep infecteth all the flock. Like as one Grape taketh bruising at the bruise of an other Grape: so also are men easily made worse by the evil company of others. Like as Medea also sayeth in a certain place: The resort of naughty women unto me hath made me nought. Too this purpose also serveth this of Solomon: He that handleth Pitch shall be defiled of it. Also: He that doth keep company with a proud body shall learn too be proud. And Sirach: Every man accompanieth himself with his like. Many such texts of Scripture doubtless had the Pharisees gathered together too bring christ in a slander.  
But what shall we say too these sentences of Scripture? divers of them carry with them the causes of forbidding them too have company with sinners. And (too tell you at a word) the texts of scripture alleged, forbidden the weaklings (which may easily be made worse) too have company with such as will not be converted, but rather labour with might & main too win others too be fellows of their naughtiness. christ could not be touched with this first: for he was not a weakling, that he might be stained with the company of sinners: wherefore the prohibition of the law concerneth not him: for the law saith in express words, from whence also the rest of the things take their force: lest peradventure they make thee too sin against me, if thou shalt serve their gods, which thing out of doubt will be thy overthrow. The other agreeth not too the Publicans, with whom the Lord is red here too have been conversant. For they meant not too make christ a companion of their naughtinesie: but they resorted unto him too here him, and that in obtaining faith by hearing him they might be saved. Their seeing that both christ being moved with compassion, keepeth company with them, that he may bring them into his sheepfold fro whence they were strayed: and that the publicans thirsting after salvation, are desirous too be relieved of the burden of their sins, which they feel too be most heavy: the pharisees do wrong 〈◊〉 murmur against Chryst. Whom notwithstanding, christ gooth about too bring into the way again, by putting forth these two parables: the one of the hundred sheep, and the other of the ten groats.  
Now, out of these things that are answered too the quarrelings of the pharisees, there riseth a question. For seeing it is answered, that the scriptures (which condemn the companying with evil men) do pertain too the weaklings: it may be demanded, in as much as we are weak, what it behoveth us too do? whither we ought utterly & continually too shun the pharisees. Too this question I answer: they are too be shunned, and they are not too be shunned. The weak which find their own weakness, namely that they are easy and ready too fall: let them learn by their own experience too eschew the company of these whom they stand in fear of lest they be bewrayed with their pitch, & attainted with their scabbedness. For as justine the martyr saith: The mind of man by keeping company with naughty packs, doth draw unto itself as it were a certain scabbedness; and is filled with many evil humours. It is the duty of householders, magistrates, and ministers of the word, too beware that such be not suffered, by whose company the simple may be made worse. The householder must suffer no servant in his house, that is a cause of offence too his children. The magistrate must repress blasphemers with the sword. The ministers of God's word must first chastise unclean persons by rebuking them. And if they profit nothing that way; they must cast them out of the church by excommunication, that the godly & the simple may know how they ought too shun the company of them. And that such are too be eschewed, this saying of Paul teacheth. 2. Thes. 3. We give you warning brethren in the name of the Lord jesus christ, that ye withdraw yourselves from every brother that behaveth himself disorderly, and not according too the doctrine which he hath received of us. Let this then be spoken concerning the weak sort, which must utterly shun the company of lewd persons. But as for them that are well instructed, and those that bear public office, (whose duty it is too bring back the stray sheep unto christ) they may (or rather must) now & then be conversant with the evil sort, as the physician is in company with the diseased person, not too be infected with the hatches of his patient, but too restore him too health by his cunning and skill in lechecraft. After the same manner, it is not only lawful for the ministers of God's word, but also the very necessity of their duty and the trust that is committed unto them, requireth that they should disclose the malice of the wicked and heal it as much as may be. But if the disease shallbe incurable, they shall follow the example of Physicians, and not stand healing of that which they cannot heal: but commit the whole matter too God, & be sorry for them.   

¶ Of the second.  
WHat man of you that hath a hundred Sheep. etc. By this Parable christ teacheth two things. The one, why he came into the world: the other (which dependeth upon the first) wherefore he is conversant among sinners. Whereupon followeth the confutation of the murmuring of the pharisees. Why he came into the world he showeth by the example of the shepherd. For as the shepherd goeth into the wilderness too seek his lost sheep: so came christ into the world too seek men that were led away by sin into the wilderness. again because it is Christ's office too seek sinners, that they may be called back too salvation, which thing cannot be done but if he keep company with them: hereupon it followeth that the grudging of the pharisees against christ is too be disallowed, which would drive him from his embassage, that the weak should not be healed. Therefore doth he aptly witness in another place: I came not too call the righteous, but sinners too repentance. This is the effect of the parable concerning the sheep: & the same thing doth the parable of the woman seeking her lost money, set forth. Now let us look upon the parable of the sheep by piecemeal, that we may find the more sweetness in it, when we behold the carefulness of christ our shepherd for us.  
The man that had a hundred sheep is christ jesus, the true shepherd, who gave his life for his sheep. john. 10.  
By the stray sheep are meant all those that perceive themselves too wander in the wilderness: that is too say, which acknowledge themselves too be sinners, and desire too be received, as the Publicans did here. They acknowledged themselves too be sinners, and they heard report of the true shepherd, and therefore they had a mind too be received of him, when they herd him say: Come unto me all ye that labour, and are laden, and I will refresh you▪ And so the text openeth too us the parable of the stray sheep, in the publicans, who hearing Christ's voice, come too him, and acknowledge their error.  
By the ninety and nine sheep understand all men in the world, who although they stick still in their sins and in damnation, yet they perceive it not, but rather think themselves righteous and blessed and therefore they refuse too here Chryst. For they imagine themselves too be more righteous than that they have need of the righteousness of Chryst. They think themselves more sound and healthful, than too have need of christ the physicians help. That these are signified by the ninety and nine sheep, the text itself doth openly prove. For the ninety and nine sheep are compared too the Scribes and pharisees, that is, too the Hypocrites that bragged themselves too be righteous. We have, who is the shepherd, who is the stray sheep, and who be the fourscore and nineteen that stray not. Now let us see, first what time the sheep began too stray. 2. How the shepherd came too seek the stray sheep▪ 3. How he carrieth it when he hath found it, into the fold, and healeth it, and feedeth it. 4. What happened when the sheep was found.  
When began the sheep too stray? First when it was driven into the wilderness by the wolf. That is too wit when Satan led our first parents away from God. And secondly as often as men having been called from their most wicked ways, are by Satan's sleight led away again from Christ's sheepfold. So also at this day, as often as we step aside from the right way of salvation, either in doctrine or in manners, we are likened too the stray sheep.  
How came christ our shepherd too seek the stray sheep▪ First he come in spirit, and that was in the holy Prophets and patriarchs, as often as he stirred them up too show men the way of salvation. In this wise came he when Moses was sent, when Helias was sent, when Helizeus, Esay, & many others were sent. Secondly he came in the flesh, when he took man's nature upon him, and suffered for us.  
How seeketh he▪ and when he hath found, how bringeth he it home too his sheepfold? He seeketh the stray sheep by the preaching of the Gospel, when he commandeth the gospel too be preached. And he carrieth it home into the sheepfold, when he gathereth the faithful into the Church. For he went into the wilderness, and finding the sheep, laid it upon his shoulders, that is too say, by the merit of his passion he brought into his Church, those that believed in him.  
How doth he heal & feed the sheep that he hath brought home into his fold? He healeth all his bruises with his blood, while he acquitteth those that believe in him, from all guiltiness, and endueth them with his own righteousness. He feedeth them when he bestoweth the fodder of the Gospel up on them, & cherisheth them with his spirit. These good turns of the shepherd toward his stray sheep, are exceeding great.  
But what happeneth when the sheep is found? He calleth together his friends and neighbours, saying: Rejoice with me because I have found my sheep that was lost? What this is, he himself expoundeth when he saith: I say unto you, there shall be joy in Heaven for one sinner that repenteth, more than for four score and nineteen righteous men that need no repentance. Lo what cometh too pass when a sinner repenteth. Even the Angels rejoice with Christ the shepherd. And the Angels in heaven rejoice for three considerations. First for that men as well as they, are created too set forth God's glory, which thing cannot be done of them that repent not. For they as much as in them lieth do hinder the praise of God by all means. Secondly for that they see the kingdom of christ increased, by the coming in of new Citizens. Thirdly, for that nothing liketh them better, than too see the kingdom of sathan abolished, which thing cometh too pass when men repent. But which are those ninety & nine righteous men that need no repentance? Is there any man with out sin then? Surely there is no man without sin. For all have gone astray, and are become unprofitable. But there be three sorts of sinners. For there be sinners that think themselves righteous, and therefore are said too have no need of repentance: which thing doubtless is too be understood of their own judgement concerning themselves. For in very deed there is no man but hath need of repentance. again there are sinners that know themselves too have sins, and yet nevertheless go on still in their sins, not passing for the law of God which accuseth them. Also there are sinners that acknowledge their sin, that is, which hate sin, and therefore do repent and flee unto Christ. The first and second sort are signified by the ninety and nine sheep. And the third sort is signified by the one stray sheep. The Scribes and pharisees represent a likeness of the four score & nineteen that repent not: and the Publicans represent the one stray sheep. What are we taught here? That the greatest number is of them that perish, and the least is of them that are saved: that is too wit, scarce one of every hundred. Hereupon is that complaint of christ: many are called, but few chosen, that is too say, good, that obey christ calling them by his Gospel. We see this in examples. Before the flood, the greatest part of the world followed the lewdness of Cain, in so much as there were but only eight men found righteous, which were saved by the Ark. again, many years after, Melchisedech and Abraham well near alone were godly. Besides that, only Loath with his daughters escaped out of those great Cities Sodom and Gomorre, all the rest perishing in the fire for their sins. Neither standeth the case any otherwise at this day. The Gospel is despised of most men, and received of very few. Therefore let us take warning by this peril, too repent: that we perish not with the greatest part of this thankless world. The Lord is gentle too receive us: The Angels long for our amendment: and our own soul health is in hand, which christ offereth unto all sinners that repent. Too him therefore be honour for evermore. Amen.     

Upon the four Sunday after Trinity. ¶ The Gospel. Luke. vj.  
BE ye merciful as your father also is merciful. judge not, and ye shall not be judged: condemn not, and ye shall not be condemned. Forgive, and ye shall be forgiven. Give and it shall be given unto you, good measure and pressed down, and shaken together, and running over, shall men give unto your bosoms. For with the same measure that ye meet withal, shall other men meet too you again. And he put forth a similitude unto them. Can the blind lead the blind? Do they not both fall into the ditch? The disciple is not above his master: Every man shall be perfect, even as his master is. Why seest thou a mote in thy brother's eye, but considerest not the beam that is in thine own eye? Fither how canst thou say to thy brother? Brother, let me pull out the mote that is in thine eye, when thou seest not the beam that is in thine own eye? first thou hypocrite, cast out the beam out of thine own eye, then shalt thou see perfectly too pull out the mote that is in thy brother's eye.  

The exposition of the Text.  
THis Sermon of Christ's, pertaineth too the third part of Repentance. For ye know that there be three parts of Repentance. sorriness, faith, and new obedience or amendment of life. sorriness acknowledgeth the sin. and hateth and shunneth it. Faith fleeth unto christ, who delivereth from sin, and justifieth them that believe. New obedience consisteth in four things, which are: Reverence towards God, holiness of life in every man too himself, love of our neighbour, and diligence in that vocation too which every man is called. Now for as much as these be the parts amendment of life, christ in this Gospel frameth an exhortation to charity or love towards our neighbour, the which he implieth here under his parts. And because that mercy towards our neighbour, is as it were the first imp of it: he exhorteth unto mercy, by which he meaneth all manner of duties which we own one to another in this life. For what soever one oweth too another, when he hath paid it, he is no longer a debtor: saving only of love, which we can not so fully pay, but that we must always remain debtors. Whereupon Paul Rom. 13. Own nothing too any man, but that ye love one another. Now too the intent we may the more clearly understand this Gospel: I will speak of two things.  

1 What be the works of love or of mercy which is commended unto us in this place.  
2 What be the reasons wherewith christ exhorteth us here too show mercy, that is too say, too the works of charity towards our neighbour.   

¶ Of the first.  
BE ye merciful. etc., When the son of God exhorteth his Disciples unto mercy: he giveth us to understand, both of what mind we ought too be one towards another, and also that in this life, (by reason of many infirmities,) each hath need of others help. Which lesson if they which will be called Christians, would in these days bear well away: there should be less debate and less mischief. We will all of us be called Christ's disciples: but no man will do that he commandeth. The servant obeyeth the commandment of his master: the handmaid hath her eye waiting upon his mistress: yea there is no man but he giveth more ear too his superiors in this world, than many that will be called Christians, do give too christ their God and Saviour, who hanged upon the Cross for them, and earned heaven for them. And what is the cause? Forsooth for that they are Christians in word only, and not in heart. For he that is a Christian in very deed, mindeth nothing so much as too obey his master christ, of whom he hath both his name & salvation. Wherefore I admonish you too lay aside that fleshly carefulness, & too obey christ, and diligently too mark out of this Gospel, what duties towards our neighbours he requireth at our hands. In general truly, he requireth lovingness, according as he saith too his Disciples: Love ye one another as I have loved you: In this they shall know you too be my Disciples, if ye shall love one another. And nothing else requireth he here when he saith: be merciful. For they that love, are merciful: & they that be merciful do love. So the fountain showeth the water, and the water the fountain. How be it Christ in this place did therefore use the word Mercy, because he showeth the nature of true love.  
This mercy which proceedeth out of love, & is commended by christ too his Disciples in this Gospel, consisteth of four parts. Of which the first is in the very heart, and is a certain courtesy and well liking, wherethrough we construe all things of our neighbour too the bell, and always hope for better of him: This courtesy doth christ note by removing the contrary, when he saith▪ judge not: Héeruppon the Apostle▪ Cor. 13. Love thinketh no evil. And this is the meaning of the first part of mercy. There is no cause then that any man should think, that by this saying judge not, judgement is taken away either concerning the difference of virtues and vices in men: concerning the duty of householders, schoolmasters, civil Magistrates, and ministers of God's word, or concerning brotherly reproof when it is due, whereby one ought av call back another in too the way when he go amiss, according too Christ's commandment. But only that scope of the mind, whereby we take upon us the liberty too misdeem other folk, contrary too the rule of charity. For in respect of judgement concerning the difference of things honest and dishonest: the law of GOD is a grounded and unmovable rule unto us. For whatsoever thing God's law calleth dishonest or honest, we also must déem the same to be so in likewise. For what a blockishness were it, not to discern these things? We must therefore judge and put a difference between the tyranny of Nero, and the gentleness of Fabritius: and so of the rest. Masters of households have commandment too bring up their children in nurture and chastisement of the Lord. Also Solomon will have Fathers and mothers too chasten their children. And Hely the high Priest was punished, because when he saw his sons Ophne and Phinees behave themselves amiss in the service of God (for they stole away the better parts of the sacrifices) and also in their life, (for they defiled themselves with fornication) he did not correct them with fatherly judgement. Hereby it is manifest, that the saying of christ taketh not away the duties of Householders: which surely they cannot execute, without judgement and discerning between things well done, & things done amiss. again, what should schoolesmaisters do, without judgement? For some scholars are too be compelled too their duty by beating, and a warning is enough for other some. The slothfulness of the one is too be chastised: and the for wardness of the others is too be praised. I pray you must not a godly Schoolmaster be endued with judgement in this case? In likewise is too be judged of the Magistrate. He must punish the evil and maintain the good: which thing verily cannot be done, without judgement. And in as much as God alloweth the Magistrate, it is manifest that he alloweth his judgement also: considering that without judgement▪ the Magistrate is nothing but a vain title. The ministers of God's word must receive some into the church, and put other some out. And is not the power too judge granted them▪ They must comfort some, and some they must reprove: which thing doubtless requireth a great judgement. As touching brotherly rebuking, the commandment of Christ is manifest. Math. 18. If thy brother-sinne & thou know it, go and rebuke him between him & thee alone. Is not the office of rebuking enjoined here too every Christian? Yes surely. Wherefore when christ saith: judge not, he taketh not away the needful offices of superiors in this life, neither weakeneth he the discipline of the Church: but only bridleth the malapertness of men, which either of a corrupt judgement think amiss of their neighbours, or else without saith & charity challenge prerogative too themselves too find faults in other men: which vice many cry out upon in others, and yet take leave to do it themselves without controlment. Scarcely is there any man that can rightly excuse himself of it.  
The second part of mercy which christ requireth towards one's neighbour, is noted in these words, Condemn not. By which saying he requireth that we should speak friendly and lovingly of our neighbour, refraining the most foul vice, which maketh us hasty to speak evil of others, & to condemn them without desert. Too be brief, Christ's will is, that we should in our speech and talk, further the honest name & good report of our neighbour. This saying pertaineth also to private condemning, whereby one condemneth another of malice: and not to the offices of magistrates & ministers of gods word, who oftentimes pronounce against evil persons, the sentence that God hath enjoyed them to pronounce by virtue of their office. So Peter condemned Ananias & Zaphira, as is written in the Arts of the Apostles. So Paul condemned Alexander and Hymeneus. So Christ pronounced the sentence of damnations against the hypocrites, when he said: woe be unto you Scribes, Pharisees & hypocrites. So when we condemn Antichrist, we pronounce Gods just judgement against hint. But here let every man take heed, that without God's word he condemn not of wantonness, rather than of true judgement.  
The third part of mercy is too forgive a man that hath offended us by doing us wrong. This is exacted by this word forgive ye. For there pass many offendings between man and man, which if we should not forgive one unto another, there could be no quietness: yea rather, the band of man's fellowship should be broken. How needful this duty is, it is easy for the godly av judge, by the form of that prayer which Chryst hath appointed vs. For there we are commanded too pray: forgive us our trespasses, as we forgive them that trespass against us. That this addition, as we forgive them that trespass against us is very necessary, we are taught by the parable of the debtor that owed ten thousand talents, Math. 18. the kingdom of heaven (saith he) is like a 〈…〉 freely the whole debt too his servant that humbled himself unto him: So God our father of his mere liberality forgiveth freely all debts, (that is, all sins,) unto them that flee too christ in true repentance. How be it like as that king calleth back unto punishment, the thankless servant that was untreatable toward his fellows, and exacted of him for his wilfulness and hardness towards his fellow servants, that which he had forgiven him before for his humbleness and entreatance: So God the father after he hath (upon our submission) received us into 〈…〉 example in gentleness towards our neighbour, and too forgive him that trespassed against us.  
here riseth a dark question. If we must forgive them that have offended us, it seemeth too follow, that it is not 〈…〉. unto this question I answer thus: There is a distinction too be made between the very 〈…〉 his people, too judge matters between brother and brother: which thing surely had been needless too be done, unless it had been lawful too accuse. It is certain therefore, that it is not forbidden Christian folk too accuse, as in respect of itself, so a man be hurt or wronged. But as in respect of that which men add too the accusation, (for there be many corrupt affections: and headiness, desire of revenge, enmity, wilfulness, and such like) it is too be known that these affections are utterly too be banished if thou wilt be a Christian. again, there is a difference too be put between him that hath hurt thee, or withhilde thy goods from thee, and desireth forgiveness of his fault, making restitution of that which he held wrongfully: and him that hath either hurt thee or withhild thy goods, and proceedeth too hurt thee and too take thy goods from thee still. Too forgive him that seeks thy favour, Christ's commandment and charity counseleth thee. And too accuse the other, (in demanding not so much revengement as the defence of the magistrate,) christ gives thee liberty, and many holy men confirm it by their own examples. Also there is a difference too be put between him that hath offended thee alone, and him that hath offended God, and troubleth the church. Christ's commandment extendeth too the first, but not too the last. For the love of God & of our neighbour requireth, that (too the uttermost of thy power) thou shouldest take away such things as are a hindrance too God's service, and a stumbling block too his church. briefly, true faith and charity will teach thee sufficiently, when it is a fault too accuse, and when it is well done.  
The fourth part of mercy is pointed out in these words: give, and it shall be given unto you. By this commandment is required, that we help our neighbour at his need, with our counsel & deed. With our counsel, as often as we see him stray from the right: and with our deed, one while by giving alms largely, & another while by lending cheerfully, although we look not for the like good turn at his hand. For too lend where a man looks for as good a turn again, is a common kind of courtesy even among Heathen men & sinners, which are not yet called into Christ's household by the Gospel. Hitherto concerning the mercy which we own too our neighbour for loves sake, and for the commandment of christ: and concerning the parts thereof, which are four. That is too wit, too have a good opinion of our neighbour, too speak well of him, too forgive him his fault when he doth amiss, and to help him with our counsel and our deed, at his need. Now will we speak briefly of the second place.   

¶ Of the second.  
christ useth five arguments in this exhortation too mercy, and to those duties which are to be performed to our neighbour, which I will now rehearse in order.  
The first is comprised in these words: as your father is merciful. That is too say, in executing mercy, have an eye too your heavenly father: for the behaviour and doings of the parents, must be a rule too the children too live by. Therefore when as we see our heavenly father exceeding merciful, it becometh us too follow his example. In this Argument are many circumstances too be weighed. First that our heavenly father is almighty, having need of no man, and yet that he hath showed so great mercy to us wretches. 2 That we are miserable sinners. 3 That our said heavenly father receiveth us into favour, of his own mere mercy. 4 That we by nature were the children of wrath. Ephes. ij. 5 That this is his will, that being made his children, we should follow his fatherly example. 6 That like as he hath benefited us with his grace: so we also should give to others freely: which thing if we do not, we sin horribly. For first we despise his commandment. 2 We grow our of kind from him. 3 We defile ourselves with wickedness, which are the works of Satan's children. 4 We renounce the faith. 5 Our neighbour (whose misery ought to grieve us,) lieth in misery through our default. Let those that will be Christians, weigh these things thoroughly.  
The second argument is grounded upon the profit that redoundeth too ourselves. judge not (saith he) and ye shall not be judged. Condemn not, & ye shall not be condemned. Forgive, and ye shall be forgiven. Give, and it shallbe given unto you. Here he confirmeth with his promises, the parts of mercy which he requireth. The propounding of the duty is this: judge not. And the promiss of reward or confirmation of the thing propounded, is: and you shall not be judged, and so of the others. The meaning therefore is. He that hath a favourable opinion of others: shall find that others shall have the like of him. He that speaketh well of others, shall look for the same at others men's hands. He that forgiveth willingly, shall find others as ready to forgive him, if he hap too do amiss. He that aideth the needy with his counsel and deed, shall again in his need find both counsel & help: and that by my working, saith Chryst. But contrariwise, he that surmiseth evil of others, shallbe ill thought of himself. He that speaketh evil shall here evil. He that revengeth wrong, shall suffer wrong. He that denieth counsel and help too him that hath need shall himself also in his need, long for help and lack it.  
The third argument is implied in these words. Can the blind lead the blind? Shall they not fall both into the ditch? As if he had said: Look in what case a blind man is, too lead a blind man: In the same case is he that teacheth and liveth amiss, too them whom he should guide by his doctrine & life. But when the blind leadeth the blind, both of them fall into the Ditch. Therefore he that teacheth amiss and liveth naughtily, is an occasion of falling as well too others as too himself. Too the intent them that we may eschew this mischief, we must behave ourselves aright, as well in doctrine as in life.  
The fourth argument is included in these words: The disciple is not above his master: but every one shallbe perfect, if he be as his master. Good disciples or scholars must follow the example of their master. Therefore seeing that Christian folk are Christ's scholars, it becometh them too express the same in their life and manners, as much as lieth in them too do.  
The fifth argument is fetched from the consideration of our own misdeeds. Why seest thou a mote in thy brother's eye? etc. The mote in thy brother's eye, is a light scape of thy brothers. The beam in thine own eye, is a great misdeed of thine own. Every man therefore must consider his own faults rather than other men's, and first sweep clean before his own door, as the Proverb sayeth. Which thing that we may do in deed, christ grant, too whom with the Father and the holy Ghost, be honour and glory for evermore. Amen.     

¶ Upon the .v. Sunday after Trinity. ¶ The Gospel. Luke. v.  
ANd it came too pass, that (when the people pressed upon him, too hear the word of God) he stood by the lake of Genazareth, and saw two ships stand by the lake side, but the fishermen were gone out of them, and were washing their nets. And he entered into one of the ships (which pertained too Simon) and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. When he had left speaking, he said unto Simon: launch out into the deep, and let slip your nets too make a draft. And Simon answered, and said unto him: Master, we have laboured all night, and have taken nothing: nevertheless, at thy commandment I will lose forth the net. And when they had so done, they enclosed a great multitude of Fishes. But their net broke, and they beckoned unto their fellows (which were in the other ship) that they should come and help them. And they came and filled both ships, that they sunk again. When Simon Peter saw this, he fell down at jesus knees, saying: Lord, go from me, for I am a sinful man. For he was astonished and all that were with him, at the draft of fishes which they had taken: and av was also james and john the sons of zebedee, which were partners with Simon. And jesus said unto Simon: fear not from hence forth thou shalt catch men. And they brought the ships too land, and forsook 〈◊〉, and followed him.  

The exposition of the Text.  
THe occasion of this Gospel was this. The people being greedy of god's word, followed Christ whither so ever he went, to here him. And when the press for desire too see & here him, did as it were throng him: he was compelled to enter into Peter's ship, and too teach the multitude out of it. And too the intent too make his doctrine of credit: he had them cast out their nets, who had complained before, that they had laboured all that night in vain. And when they had done so, they caught a great number of Fishes, in so much as two ships were not able too hold them. The lookers on being confirmed by this miracle, did both receive his doctrine and also acknowledge his heavenly power. And when Peter being taught by the miracle, was afraid, he was raised by the Lord, and received a promiss that he should afterward become a Fisher of men. This is the sum of this present Gospel: which tendeth too this purpose, not only that we should learn by the example of this multitude; first too seek the kingdom of God: but also that we should be confirmed concerning the power of Chryst. For christ showeth that he hath a care of those that he his: and he declareth that no man is able too perform any thing in his vocation, unless he be present with him in his business, and as it were put to his hand too the doing of it: according as he sayeth. Without me ye can do nothing. And the Psalm sayeth. Unless the Lord build the house, in vain do they watch that keep it. The places are four.  

1 The néedfulnesse in hearing God's word is commended by the example of this multitude, which was so greedy too here Chryst.  
2 An Image of the Church, and of the teachers & hearers of the word.  
3 The present miracle and the use of the same.  
4 The example of Peter, both in catching the Fishes, and also in the acknowledging of christ, meet too be followed.   

¶ Of the first.  
ANd it came too pass when the people pressed upon him too hear him. The example of this multitude teacheth us, that the gospel is too be heard desirously. For this people would never have followed christ so earnestly, if they had not understood that his doctrine had been very needful. This multitude than followed Christ, not too lie in the wind for him: not too take advantage of his words: not too laugh him too scorn, as the Scribes, pharisees, and Hypocrites did: but too here God's word, & too déefed with the bread of salvation. For the word of God is heavenly bread, far sweeter than the Honey and the Honey comb, as is said in the Psalm. This multitude therefore like a sort of hungry souls, come flocking about him as one that were dealing of some large alms: and not without cause. For as the body is sustained with material bread, because it is material itself: so is the soul nourished with spiritual bread▪ which is the word of God, because itself is spiritual. again, like as the appetite too meat betokeneth health, and the loathing of it is a token that the body is faint and ill at ease: So the longing after God's word, is a sign that the soul is in good plight, and contrariwise the loathing of God's word bewrayeth the disease of a crazed soul. Therefore if we loath God's word, we must do as they do that are diseased in their body: For like as they take counsel of Physicians, that by receiving a medicine they may recover health, and have a good stomach too their meat: So we (when Gods word goeth against our stomach, and that our soul loatheth it) must by Prayer seek too christ the Physician, that he may make our souls too like of God's word which is the bread of salvation: lest we starve for want of God's word. For God's word is the heavenly food: That is too say, the bread of life, and the drink, whereof who so ever drinketh, shall not thirst for ever. Ihon. 4.  
How be it, too the intent we may hunger after this bread of life, and thirst after this heavenly drink, as this multitude did: We must think upon the néedfulnesse of this food: which being perceived, there is no man but will have an appetite too it, unless it be such a one, as is so blinded & bereft of his wits by the Devil, that he hath no care at all of his soul health.  
The first néedfulnesse is this: that every soul must needs die, which is destitute of this heavenly food unto the end. For first we obtain life when we conceive faith by the word. again, the word is the food of faith, wherewith it is fed and nourished. This néedfulnesse is confirmed by our Lords saying: He that believeth not, shall die: for faith cometh not from else where, than by hearing the word of God. Rom. 10.  
again without this food, man abideth under God's wrath. He that believeth not (saith christ) the wrath of God abideth upon him.  
Besides that, this is the food that strengtheneth too eternal life. Héeruppon sayeth Paul: The Gospel is the power of God too salvation too every one that believeth.  
Lastly (to conclude all in one word) God's word is the uncorruptible seed (as the Apostle Peter teacheth) wherewith we (who before were the children of wrath, by reason of the sin of our first Parents and of ourselves) are begotten a new, & borne a new through the grace of the son of God. Therefore as by nature, we are born the children of wrath, that is, of damnation unto everlasting death: So by grace (through the seed of God's word) we are borne the children of grace, that is to say of blessing to eternal life. They that believe are the children of Abraham, and heirs of the promiss. Wherefore if the health of our souls: if the escaping of death, God's wrath, and damnation: if the dignity that we are called too by being adopted the sons of God, do move us: Let us be desirous of God's word, let us here it and keep it: and that not only after the example of this multitude, but also of the whole Church, which coveteth nothing more, than too be thoroughly fed with this word of God.   

¶ Of the second.  
Jesus went into a Ship, in which he sat him down, and taught the people standing on the shore. In these words is the state of the Church militant and floating in the waves of this world, very trimly painted out. In which picture three things are too be observed. The ship itself: christ sitting in the ship: and the people standing on the shore. The ship itself is a shadow of the Church. christ betokeneth all true Preachers and teachers. The people standing on the shore represent the hearers of the word: Now like as a ship is horribly shaken when a tempest riseth on the Sea: even so nothing is more shaken and tossed in the world, than the church: which thing the story of the whole world avoucheth. How sorrowful was the shaking of this ship, when Cain slew his own brother? And afterward when Loath was in Sodom, and Abraham in his wayfaring? again, how sore was God's Church shaken, first in Egipte, and after that, by the space of forty yéeares together, too pass over in silence the persecutions which the Church endured at all times under the judges, under the kings, and in the captivity of Babylon. And too omit other things, and too speak of our time: How sore is the Church shaken by them that will seem too be Citizens of the Church? Some assail it with heresies, as with horrible tempests sent out by the Devil himself. What is it that the Sacramentaries do not? What is it that the other Sectaries, anabaptists, and Libertines do not, too overturn this little ship of Peter's? The Bishops condemn it of heresy. The jews jest at it. The Turk despiseth it. The civil Magistrate (in many places) appeacheth it of sedition, as we read in the story of wicked Achab, who objected these words against the most holy. Prophet Helias. Art not thou he that troubleth all Israel? What shall I say concerning the new manner of assaulting the Church, which those have found out, that will both be and are termed Gospelers? Like ungodly persons & church-robbers, they convert too secular uses, the goods that belong too the maintenance of the ministery of God's word. Earnestly doth Satan with all his members bend himself too this one point, that is, too overthrow the floating Church of Chryst. But Christ is stronger than that hell gates may prevail against it.  
I have spoken of the floating of Christ's church: whereby also may easily be perceived, how great the perils of God's ministers be. For as christ sitteth in the ship, so they also sustain a right great brunt of dangers, and many are haled too most grievous torments. But the people standeth on the shore, that is, the most part of the hearers are out of peril. For when any tempest ariseth, either they hide themselves, or else they shrink quite away. And thus much briefly concerning the shaking of the church.   

¶ Of the third.  
ANd the Lord said too Simon: launch into the deep, and cast out a net too fish. Then Simon answering, said unto him: Sir we have laboured all this night and caught nothing, notwithstanding seeing you bid me, I will cast forth a net. And when they had done so, they enclosed a great number of Fishes. etc. This is the description of the miracle. Peter being passed hope of catching any fish, casteth forth a net at Christ's commandment, and caught a great multitude, so as two ships were not able too hold them. albeit that this miracle were wrought as well too confirm the doctrine of christ, as also too strengthen the faith of the beholders: yet notwithstanding it pertaineth (after a certain manner) unto us also. For what so ever hath been written heretofore, it was written for our instruction, that by patience and comfort of the Scriptures, we might have hope. I will therefore show how this present miracle serveth for us.  
First this miracle will assure us of the truth of the Gospel. For it is as an authorized seal, wherewith God the Father sealeth the Gospel of his son. For whatsoever miracles christ, the Prophets, or Apostles ever wrought: they serve all too confirm the doctrine. So we read in Mark, and in the Epistle too the hebrews, Mark in his xuj Chapter saith thus: The Lord wrought with the Apostles, and confirmed their doctrine with signs that ensued. And too the hebrews two The doctrine of salvation was confirmed, GOD avouching it by signs and wonders, and sundry miracles, & gifts of the holy Ghost.  
secondly, this present miracle proveth, that christ is Lord, not only of men, and of the Land, but also of the Sea. Whereby our faith conceiveth this assuredness; that it persuadeth itself, that nothing either on the Land, or on the Sea is able too withstand this puissant Lord, but that he can puissauntly deliver his servants from all peril, like as he delivered the Prophet jonas out of the Whale's belly by his heavenly power. There is no cause then why we should fear the cruelty either offéendes, or of men, or of the sea, so we leave unto christ by lively faith. Whereupon john saith: This is the victory that overcometh the world, even your faith.  
Héerwithall, this present miracle teacheth, from whence cometh the blessing of our labour, and the increase of our substance. Peter had laboured all night, and too no purpose. Why so? because he had sought for blessing by his own travel, and not out of the fountain of blessing which is Chryst. But after he had cast forth his net at the commandment of christ, he took a great number of fishes. Whereby we are taught, that all blessing dependeth of Christ's word. against this do four kinds of men offend.  
First, faithless folks, which think, that all blessing dependeth of their own travail: against whose folly David song the Psalm: Unless the Lord build the house, in vain doth he watch that keepeth it.  
next, ungodly folks which imagine that the increase of their substance & goods proceedeth of usury and evil trades, that is too say▪ of the blessing of Satan: and in deed many seem too grow rich by such means. But Solomon sayeth the contrary. The blessing of the Lord maketh men rich. For as man can not of right be counted straightway rich, when he possesseth many things. Bread is one thing: and the strength of bread is another. Many have bread and other goods: of whom some can not use them: some abuse them too riot and pride: some cram themselves with them from day too day, and other some make them instruments too put their lusts and tyranny in ure. I pray you what manner of blessing is this? contrariwise, the Godly that hath but mean substance, useth his goods too the glory of God, and the relief of others, and setteth out the giver of them with the good conscience.  
The third kind of men that offend in this behalf, are those sort which when they have herd that the increase of things cometh of the lords blessing, become more slothful & slask, and neglect the labour of their vocation, where as David in his psalm speaketh against it. Blissed is the man that feareth the Lord, and delighteth altogether in his ways, thou shalt eat the labour of thy hands. Blissed art thou, and well at ease shalt thou be. 〈…〉 and thou shalt be well at ease. If many now a days would follow this rule, they should feel the Lords blessing.  
The fourth sort of offenders in this case, is of them that neither call upon God when they use his blessing: nor call upon him for help▪ nor yield him thanks for his blessing.  
Let us learn here therefore by this present miracle both that men ought too labour, and that the success and blessing of the labour cometh only of God, in what state so ever a man be. If a man be set over of hers, as a magistrate, a lieutenant, and a master of a house, let him think thus. I will labour lustily in the fear of God, I will serve God, & I will call upon him, that he may prosper my labours. When the husbandman tilleth his ground, when he soweth it, when he carrieth his harvest into the barn, let him have God before his eyes, let him know that all blessing is of the Lord, let him call upon him, that he will vouchsafe too prosper his labour, and too bestow his blessing upon him. So also let the preacher do: let him teach, admonish and exhort: but yet at the commandment of christ, and in the fear of God. But perchance thou wilt object: I do my duty, I till the ground, I preach the gospel, I instruct my household, but too no purpose, my painfulness hath no good success. Learn here of Peter what thou wantest. Peter laboured in vain, until he had taken Chyrst to him into the ship. Therefore according too Peter's example, give thou credit unto christ, be not slack, but labour in Christ's name, and thou shalt see how the Lord will bliss thee.  
But I (sayest thou) see the worst men commonly most too be lucky, and contrariwise, I see the godly oftentimes most miserable. I say no more, but mark the end. Wherefore consider this answer of David's, which is in the xxxuj Psalm. I saw the ungodly (sayeth he) lusty and flourishing as the green Bay: and I passed by, and behold he was gone: and I sought him, and he was not too be found. So, all the glory of the ungodly is a vanishing smoke. Contrariwise, he that feareth the Lord shall not be removed for ever. We have examples. I pray you where are now those glorious attendants? They are swallowed up in the flood. Where is the rich glutton? He lieth in torments. On the contrary part, where is Abraham? where is David? where is poor Lazarus? In heaven, where they enjoy true blessedness. These men's examples let us follow.   

¶ Of the fourth.  
Which thing when Simon saw, he fell down at jesus feet, saying. Depart from me O Lord, for I am a sinner. See here what happened too Peter and his fellows by this taking of fish. Peter is sore afraid, and willeth christ too departed from him. What ought he not rather too have said Lord tarry still with me, that we may have good luck in fishing? Like as Peter upon this miracle acknowledged himself a miserable sinner: so acknowledged he christ too be righteous, & endued with the power of the Godhead. Wherefore he falleth down at his feet also. verily men desire the presence of GOD: How be it, as soon as they perceive him too be come, by and by they flee away, and are afraid, by reason that their conscience accuseth them of sin, until they be cheered by the voice of God, and feel comfort against the remorse of sin: according as the Lord in this place cheereth up him that was afraid, saying: Fear not, from hence forth thou shalt be a fisher of men. Here he not only cheereth up Peter, but also chooseth him too be an Apostle, that in his time he may catch men with the word of his preaching. For as fishes are caught with a net: so are men caught by the word of preaching, & gathered out of the Sea of their sins, into the church of christ: not too be killed, but too live blissedly for ever through jesus christ our Lord, too whom be honour, praise, and power for ever and ever. Amen.     

Upon the uj Sunday after Trinity. ¶ The Gospel. Math. v.  
JESUS said unto his Disciples: except your righteousness exceed the righteousness of the Scribes and pharisees, ye cannot enter into the kingdom of Heaven. Ye have herd that it was said unto them of old time: Thou shalt not kill: whosoever killeth, shall be in danger of judgement. But I say unto you, that whosoever is angry with his brother (unadvisedly) shallbe in danger of judgement. And whosoever saith unto his brother Racha: shallbe in danger of a counsel. But whosoever saith, thou Fool: shallbe in danger of Hell fire. Therefore if thou offerest thy gift at the altar, and there remember'st that thy brother hath ought against thee, leave there thine offering before the altar, and go thy way first and be reconciled too thy brother, and then come & offer thy gift. Agree with thine adversary quickly, whiles thou art in the way with him, least at any time the adversary deliver thee to the judge, and the judge deliver thee too the Minister, and then thou be cast into Prison. Verily I say unto thee: thou shalt not come out thence, till thou have paid the uttermost farthing.  

The exposition of the text.  
THis text is a piece of that sermon that christ made too his Disciples in the mountain after he had newly chosen them: wherein (too speak briefly) he teacheth them that he came not too break the law, but too fulfil it. And because the Pharisees being interpreters of the law, misconstrued and wrested the law of God: christ correcteth their error, and interpreteth the law. For they thought that the doctrine of the law pertained only too the outward deeds. Contrariwise, christ proveth that it pertaineth too the innermost conceits of the heart. Afterward in the same sermon christ prescribeth a form of giving Alms, an order of fasting, and the manner of praying. All which things tend too this end, that men should understand how far they are off from the perfection of God's law, and how needful Christ's coming was, on whom whosoever believeth, is exempted from the power of the law, and from damnation. Thus much concerning the effect of Christ's sermon in the mount. Howbeit this parcel of that Sermon, which is red in the church this day (as you have herd) findeth fault with the pharisaical righteousness, and alleging the fifth commandment of the law showeth how far the pharisees overshot themselves in interpreting the law. For like as these thought it enough, too abstain from killing with the hand: so christ denounceth them guilty of this law, not only which commit outward murder, but all those that think any thing against their neighbour, according as we shall here anon. The places are two.  

1 Of three sorts of righteousness, pharisaical, of the law, and christian.  
2 An exposition of the fifth commandment.   

¶ Of the third.  
EXcept your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the kingdom of heaven. Too the intent we may understand these things aright, we must needs speak of three sorts of righteousness. Of the pharisaical righteousness which christ reproveth here. Of the righteousness that cometh by the law, which God commendeth too us by his own voice: & of the christian righteousness, through which only we stand before God.  
The pharisaical righteousness is described. Math. 15. of which description these be the peculiar points. First they accuse christ, so far is it from their thought too acknowledge him for their redeemer. again, they do all things too the intent too be seen of men. They are hypocrites, appearing outwardly religious and holy: whereas for all that, they are enemies of God and all godly men, whom they snatch at like mad dogs. Also they make God's commandment void for men's traditions sake. For in place of God's commandments, they thrust in men's devices, too worship God withal whither he will or no. This is the greatest stubborness against God that can be. For in this case not only god is despised, and more is attributed too man's folly than too God's wisdom: but also through men's traditions, the zeal of Religion is abolished too godward, and the works of charity plucked up by the roots. Overmore they press unto God with their lips, and their heart is far from him. Besides this, they are laid too devour widows houses, while they draw them to themselves covetously under pretence of holiness. Furthermore, they love the highest rooms, whereby is noted their pride. Last of all, they shut up the kingdom of heaven before men, while by their false interpretation of the law, they withdraw men from the fruits of Chryst. In conclusion, they are like too whytelymde tombs, as christ saith: for outwardly they seem holy, but inwardly they swarm with unpure affections. We have an example in the Pharisey that went up into the Temple with the Publican: who not only boasted of his own good works, fasting, and Tenths, but also backbyted his neighbour. So did he openly transgress the whole law of God, contained in the first & second Table: and yet nevertheless he thought himself righteous, and that he had earned heaven with his works. By these things that have been spoken hitherto, we may gather this description of the pharisaical righteousness. pharisaical righteousness consisteth in outward works, void of the fear of God, and of Faith in God: which as it looketh for heaven at God's hand, as a reward of his works, so it hunteth for praise at men's hands for the viso of counterfeit holiness. It is no marvel therefore that christ sayeth: Except your righteousness exceed the righteousness of the Scribes and pharisees, ye shall not enter into the kingdom of heaven. And thus much concerning the pharisaical righteousness. Now let us speak a little of the righteousness that cometh by the law.  
Concerning the righteousness of the Law, I will say four things. First what it is. 2 Whither any man may be justified by the law. 3 What is the use of the law. 4 How the law is abrogated to them that believe in Christ.  
The righteousness of the law is a perfect pure and continual obedience towards the law of God. Or it is a continual and perfect loving of God & our neighbour. For thus saith the law: Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy strength, and thy neighbour as thyself. For the law of God (which is the rule of the righteousness of the law) requireth not outward obedience only: but it requireth at all men a perfect, pure, & continual obedience towards God. And as it promiseth life and salvation to them that obey: so it threateneth everlasting death to them that perform not this obedience. It is not content with the outward visoure, but it requireth a pure heart, thoughts agreeable too God's law, and a forward and ready will too Godward: yea & a full and continual tunablenesse in all the powers both inward and outward, agreeable too the will of God. That the law requireth such a righteousness, it appeareth by the interpretation of christ, and by this saying of Paul. The law is spiritual, but I am carnal: therefore requireth it spiritual obedience.  
We see what the righteousness of the law is. Now in the second place is demanded, whither any one in all mankind may be justified by this righteousness of the law. Too which question I answer simply, that no man at any time after Adam's fall (save only christ) became righteous, before God by obedience of the Law: and that will I prove by four reasons.  
The first: man's nature is unclean, and stained with the filthiness of sin, and therefore it can no more yield pure obedience towards God, than a troubled muddy spring can yield pure and clear water: or than a rotten tree can bring forth good fruit. Whereupon Esay. 64. crieth out that all our righteousness is like a most unclean cloth.  
The second: All men find in themselves, that that obedience which they perform too the law of God, hath four points disagreeing with the law of God. For first man's obedience is but now and then and by starts: whereas God's law requireth a continual obedience. Secondly, it is defiled: for the heart of man is unclean, from whence it proceedeth. Thirdly, it is unperfect: for it is not performed according too the streyghtnesse of the law. And four, it is glossed with evil opinions.  
The third: the Scripture avoucheth in plain terms; that no man is righteous by the law, no not one. And David saith: Lord, if thou look straightly upon sin, who shall abide it? Also: No man living shall be found righteous in thy sight: that is too wit, by the deeds of the law.  
The fourth: If men may become righteous by the deeds of the law, we should have no need of the righteousness of Chryst. hereupon saith Paul. Gal. 2. If righteousness come by works, then hath christ died in vain. For he died for our sins, and rose again for our justification. Hereby it appeareth, that no man hath the righteousness which the law requireth.  
Now followeth the third question concerning the use of the law, and what is it. Of God's law there be three uses: that is too wit. Outward, Inward, and Spiritual. The outward use belongeth too this outward man, that we may live honestly in this life: which use is common too it with civil laws and ordinances of men. The inward use pertaineth too the old man: for the law revealeth God's wrath unto us, by laying our sins before us. The spiritual use pertaineth too the new man, that through faith we should begin too yield obedience unto God according too his law, so far forth (at least wise) as may be done in this corruption: which obedience is acceptable too God for our faiths sake in Chryst.  
Now followeth the fourth question. For when the godly mind heareth, that the law pronounceth them all accursed which perform not perfect obedience too the law: it beginneth too fear the sentence of the law. Here therefore it is too be known, that God's law is abrogated and utterly abolished too the godly, as much as concerneth the curse thereof. For so that we believe on christ, christ hath taken upon him the curse of the law for us. whereupon Paul sayeth: christ became accursed for us. And john. 3. He that believeth not in the Son, the wrath of God abideth upon him. And in his Epistle: The blood of jesus christ cleanseth us from all iniquity, that is, from the curse that should have been due to us for our iniquity. And so have we briefly told what is the righteousness of the law: that no man becometh righteous by the works of the law: what is the use of the law: and how far forth God's law is abrogated. Now is a little too be said, concerning christian righteousness, that we may understand wherein it is too be preferred before the pharisaical righteousness.  
Christian righteousness is Christ's obedience imputed to them that believe in him. For according too the right meaning of the gospel, he is righteous whose sins God forgiveth, & too whom he imputeth the righteousness of his son, & accepteth him freely too everlasting life. For whosoever believeth in christ, for as much as of a guilty person he is made unguilty, and of an unrighteous person is made righteous through Christ's righteousness, which is imputed unto him: He is said too be justified, or too become righteous. And that Christ's righteousness is imputed to him that believeth, it is proved by many texts of Scripture. He that believeth on him that instifieth the ungodly, unto him is his faith imputed for righteousness. And Rom. the .5. Cham Like as by the disobedience of one man many became sinners: so by the obedience of one man jesus christ, many become righteous. 2. Corin. 5. Him that knew no sin he made sin, that we might become righteous before GOD in him. And that too this righteousness of the Gospel, the works of the law are not required: many testimonies prove. Rom. 3. We suppose that a man is justified by Faith, without the works of the Law. And Gal. 2. We know that a man is not justified by the deeds of the law, but by faith in jesus christ: and we believe in christ jesus, that we might be justified by faith, and not by the deeds of the Law. Héeruppon now is concluded, that Christian justification is an acquitting of that person from sin that believeth in christ, and an imputing of Christ's righteousness unto him, and an accepting of him unto eternal life freely for Christ's sake.  
Thus much briefly concerning the three sorts of righteousness. Now will I add a few things touching the difference. And first I will tell how christian righteousness differeth from the righteousness of the Law: and afterward how it differeth from the righteousness of the pharisees.  
The first difference therefore between the righteousness of the Law and the christian righteousness, is that the righteousness of the Law, is of the works of the Law, but the righteousness of the Gospel, is without the works of the Law. The second is that the righteousness of the law, is the righteousness of the worker: but the righteousness of the gospel is the righteousness of the believer. The third is, that the righteousness of the law is not imputed freely: but cometh to pass of the desert of a man's own obedience, but the righteousness of the gospel is imputed without desert of a man's own obedience. The fourth is, that the righteousness of the law is a formal righteousness, as which is framed to a man by his just dealings: but the righteousness of the gospel is an imputed righteousness, when the just dealings of christ are imputed to him that believeth. Therefore that man is said too be justified according too the form of the law, which of an unrighteous person, becometh righteous through his own just dealing and fulfilling of the law, according too this saying: The man that doth these things, shall live in them. But he is said too be justified after the manner of the Gospel, who of a guilty person is made not guilty, by reason of Christ's righteousness, which is taken hold on by Faith. The righteousness of the law is a perfect obedience of a man too the law of God. But the christian or Gospellcuyghtuousnesse, is Christ's obedience imputed to him that believeth. A righteous man after the law is he that dealeth justly and uprightly, according too the meaning of the law: But he is righteous after the gospel too whom God forgiveth his sin, and imputeth Christ's righteousness, and whom he accepteth too eternal life freely for Christ's sake. justification after the law, is an abling a man before God for the soundness and perfection of his obedience too God's law: but christian or Gospel justification is an abling of man before God for the soundness and perfection of Christ's obedience too God the father.  
Thus have we the difference between the christian righteousness and the righteousness of the law. Now let us see how the Christian righteousness exceedeth the righteousness of the pharisees. The christian righteousness exceedeth the pharisaical in these four things. In cause, quality, effect and end. The cause of christian righteousness is God, Christ's desert and faith, taking hold of the benefit offered: but the cause of Pharisaical righteousness is, man's hypocrisy, ignorance of God's righteousness, and outward observance of men's traditions. The quality of christian righteousness is the obedience and fulfilling of the law in christ: but the quality of pharisaical righteousness: is but only an outward viso of feigned and counterfeit holiness. The effect of Christian righteousness is newness of spirit, the fear of God, true godliness, invocation, true humility, patience, and a beginning of obedience towards God's law, in so much that a man being justified by faith, desires nothing so much as to obey God. Too be brief, his chief pleasure is in the law of the Lord, after he knoweth that damnation is taken away by Christ's merit: but the effect of pharisaical righteousness, is pride, glorying before God, superstition, disdain of ones neighbour, and (too be short) such as the tree is, such is his fruit. For an evil tree can not bring forth good fruit. The end of Christian righteousness is too have peace with God, too have access unto God, too give glory unto God, and finally too obtain everlasting life freely for Christ's sake: but the end of Pharisaical righteousness, is too give praise too a man's own self, and too take it from God, and too vaunt among men: upon which at length shall ensue horrible punishment, unless there be a turning too the Lord. Let this suffice concerning the three sorts of righteousness, & the differences of them, the which it is behoveful too bear in mind.   

¶ Of the second.  
THe fifth commandment, Thou shalt not kill, the Lord interpreteth himself, too the intent too confute the false interpretation of the pharisees. They thought that only outward murder was prohibited. But christ looked déepelier into the law, and spied out three of her murders beside the outward manslaughter. Ye have herd (saith he) how it was said to them of old time: Thou shalt not kill: for who so ever killeth, shall be in danger of judgement. That is too say, who so ever shall kill a man, shall be guilty before the judgement: for in this place he speaketh of outward manslaughter, and the punishment thereof, which is a civil condemnation by the Law. That was called the judgement, wherein sat three men, at such time as the cases were easy too be discussed. For he that had committed outward murder with his hand, was guilty of death by the sentence of the Law: which sentence few were able too pronounce. Here he speaketh only of man's judgement by the sentence of the law. For the spiritual judgement (which was the curse) was sufficiently known. Now followeth the interpretation. But I say unto you, he that is angry with his brother, is in danger of judgement. Here he putteth anger among the kinds of murder. The pharisees perceived not that this was forbidden by the fifth commandment. Wherefore he saith: But I say unto you: As if he had said: The pharisees hold opinion, that he only breaketh the fifth commandment, that hath killed a man with his hand. But I say unto you, that this law requireth more. For it also forbiddeth anger which proceedeth not of a just cause, and tendeth not too a good end.  
Then addeth he also another sin of the fifth commandment: And whosoever shall say unto his brother, Racha, that is, he that by any sign showeth himself too scorn his neighbour, is in danger of a counsel: Wherein three and twenty judges sat upon the hearing of greater cases. Furthermore, who so ever shall say unto his brother Fool, is in danger of Hell fire. That is too say, he that raileth and outrageth against his neighbour, is an offender against God's law, and consequently in danger of the pains of Hell. Here God's judgement is compared too a Senate of three score and eleven judges, which sat upon the hearing of the chiefest and weightiest cases. Too be brief, by the fifth commandment are forbidden, first all thoughts, whereby we think any evil towards our neighbour. Secondly, all signs of contempt of our neighbour. Thirdly all bitter words against our neighbour, as railings or revilings. fourthly outward murder. And contrariwise, are commanded all works that are repugnant too these: as too bear a fréendlye heart towards our neighbour, too show our good will towards our neighbour by outward signs, and too defend and save his person from wrong.  
howbeit too the intent that Christ might show how needful is love towards one neighbour, and how pernicious is injury done unto our neighbour: he giveth two counsels, which contain two arguments.  
The one is taken of the harm which a man that doth wrong too his neighbour, runneth into before the judgement of God. The other is taken of the harm, whereinto he that hath hurt his neighbour falleth, before the judgement of man.  
The first standeth thus: If thou offer thy gift at the altar. He put forth an example that agreed too that time, and that people, while the common weal of Moses was yet standing. And the meaning of this saying is this, GOD accepteth not thy gift if thou hate thy brother, that is too say: No service is acceptable too God, which is done by him that is out of charity with his neighbour. But what is the meaning of this rule? That God liketh nothing that cometh from his enemy, for the gifts of enemies are no gifts. And in this respect, john saith: He that sayeth I love God, and hateth his brother, is a liar. For the continual and natural fruit of loving God, is the love of a man's neighbour. He that loveth me, keepeth my commandments. Then whereas this fruit is not, it is certain that the tree is evil. Therefore whosoever loveth not his neighbour doth offer sacrifice too God in vain.  
In the Scripture, prayer is a sacrifice: but thou prayest in vain if thou hate thy neighbour. Thanksgiving is the calves of the lips. Now if thou wilt have them accepted of God, first be at one with thy neighbour, and then offer in Faith. The cross is a sacrifice, so it be tempered with faith, for without faith it is a just punishment of sin. The keeping of the Sabbath is a service that pleaseth God: yet it is defiled with hatred towards a man's neighbour. Alms is called in the Scripture a sacrifice of good sent. But Paul saith, if I spend all my substance upon the poor, and have no charity: I am nothing. And in likewise is too be judged of every good work which God requireth. Here let every man examine himself, and not take a deceitful balance.  
The second standeth thus. Be reconciled too thy brother while thou art yet in the way. etc. He that offendeth & hurteth his brother, falleth into the hands of the Magistrate, & shall be cast into prison, from whence he shall not be dispatched, until he have made full amends for his harms. Wherefore too the intent this come not too pass, thou must be reconciled too thy neighbour betimes: Therefore seeing that without charity thou woorshippest God in vain, and fallest in danger of the Magistrate: thou art counseled too be in charity with thy neighbour. herewith agreeth the saying of God: He that hath not showed mercy, shall feel judgement without mercy. Héeruntoo pertaineth also the parable of the debtor, to whom God forgave all the det. etc.  
But the Papists upon this place do build their Purgatory, whereof they preach at this day in their Churches: too whom I answer.  
1 In these words is no mention made of Purgatory, whereinto he that hath hurt his neighbour, is cast by the Magistrate.  
2 Because they flee too the Allegory, let them know that they leave too a weak foundation. For first no Allegory is too be admitted, unless it can be confirmed by the express word of God. Secondly, no Allegory is too be allowed, that fighteth with the ground of our faith. thirdly, no Allegory is too be accepted, either wherein there is any absurdity, or whereupon ensueth any absurdity. Therefore in as much as no man is able too satisfy this commandment fully in all points. Let us repent, let us flee unto christ, and then let us endeavour too obey God according too this commandment as much as may be, by the help of christ: too whom be glory world without end. Amen.     

Upon the vij Sunday after Trinity. ¶ The Gospel. Mark. viij.  
IN those days, when there was a very great company, and had nothing too eat: jesus called his disciples unto him, and said unto them: I have compassion upon the people, because they have been now with me three days, and have nothing too eat: And if I send them away fasting too their own houses, they shall faint by the way: for divers of them came from far. And his disciples answered him: Where should a man have bread here in the wilderness, too satisfy these? And he asked them: how many loaves have ye? They said, seven. And he commanded the people too sit down on the ground. And he took the seven loaves: And when he had given thanks, he broke and gave to his Disciples too set before them, And they did set them before the people. And they had a few small fishes. And when he had blessed, he commanded them also too be set before them. And they did eat, and were sufficed. And they took up of the broken meat that was left, seven baskets full. And they that did eat, were above four thousand. And he sent them away.  

The exposition of the Text.  
THis Gospel is set forth for this time of the year, because it is harvest time: and that too the intent too do us too wit, that Corn and fruits of the earth do grow by god's blessing: whereby we shallbe put in mind to be thankful towards God for this his gift. We must therefore believe without all doubt, that God giveth us the things that grow out of the ground, too sustain this life with all, which we must use reverently, as gifts reached and given unto us by Gods own hand, and that too God's glory, the profit of our neighbour, and the maintenance of our own state. Now the sum of this Gospel is, that besides that christ by this miracle proveth himself too ●ée the true Messiah, endued with the power of the Godhead, he showeth himself also too have care of those that follow him, according too his promiss: First seek the kingdom of God and the righteousness thereof, and all things else shall be cast unto you. The places be three.  

1 The lot of them in this life that follow Chryst.  
2 The affection of christ towards those that follow him.  
3 The right manner of using God's gift.   

¶ Of the first.  
WHen there was a very great company, and had not aught too eat. In this company as in a Table, is showed unto us what is the lot of them that follow christ in this world. For we must come too the possession of the heavenly kingdom by many tribulations. This company came into the wilderness, whereas is no bread, but hunger, danger, and death. The same fortune shall all those feel that will follow Chryst. Therefore it is not for nought, that christ biddeth him that will be his Disciple, too deny himself, and take up his cross and follow him. And Paul: All that will live godlily in christ, must suffer persecution. Notwithstanding, God be thanked for it, our case (for all that) is better than theirs that seem happy in the world. For the end and knitting up will be joyful: and therefore christ saith: Blissed are they that mourn, because they shall receive comfort.  
But what is the cause why Christ's Disciples shall be afflicted in this world? This is no wonder. That which went before in the head, shall follow in the members, as long as this world standeth. And that is, because that in the wilderness, (that is, in the world,) there are among the members of Satan, that cannot away with Christ and his members. Which thing was foretold long time ago. The seed of the Serpent shall bite the heel of the woman's seed. That is too say, Satan and his imps shall persecute christ and his members. For when Satan sees Christ's kingdom increase, and his own decay: he fretteth and fumeth, and like a wounded Lion steps up against Christ's sheep, too devour them. And this is it that Peter saith. The Devil goeth about like a roaring Lion, seeking whom he may devour. For the Lion having lost his whelps, and besides that, being hungry, falleth upon whatsoever things come in his way, too waste, devour, and destroy them. The like mind hath Satan. When he sees that he loseth his whelps, that is too say, that those which erst were under his power, are turned unto Christ: he armeth his champions against the church, that some of them may assail it with hypocrisy, some with Sophistry, some with Tyranny, and other some with stumblingblocks and Schisms: as he hath done at all times heretofore, and ceaseth not too do at this day. And if he can do nothing else, he endeavoureth too starve them for hunger in the wilderness. But on the contrary part, christ valiantly defendeth the kingdom which he hath gotten with the shedding of his own blood. He giveth the holy Ghost, he giveth bread, he raiseth up godly teachers too feed it with heavenly food, and he is at hand himself too succour it in the mids of dangers, according as he declareth by this present deed. So little shall furious Satan and the mad enemies of the Church prevail against it. For he himself keepeth watch about his Church, and defendeth it stoutly. Neither is there cause why any man should surmise, that christ is otherwise minded towards his Church at this day, than he was at that time towards that multitude. For although he do not at all times defend his Church with visible miracles: yet notwithstanding he worketh no less miracles at this day spiritually and invisibly in governing his Church. For with him there is no respect of persons, but of faith and of the goodness of the case. Is it not a great wonder that God so defended that one blissed man Luther, that Satan & all the world being in arms against him, were not able too stir one hair of his head? Is it not a great miracle at this day, that the bishop of Rome with the most flourishing part of the world, is not able too root out the Church? The Pope doubtless endeavoureth too stop the race of the Gospel with a flood of the blood of Martyrs. But the more he murdereth, the more spring still out of their blood, as it is too be seen at this day in Spain and France.  
Therefore let us fence ourselves against the woodness of Satan, and specially against the stumblingblocks of the deformity and poorness of the Church: and let us not fleet from christ for any scare-bugs of Satan: neither let us leave our profession although there were no shift but we must needs suffer famine in this wilderness: ne let us suffer ourselves too be moved by the example of those, that for persecution and famine departed from christ as did the jews when they were pinched with famine & persecution by their enemies that dwelled about them. For in this manner did they resist the Prophet jeremy, according as we read. jerem. 44. As for the words which thou hast spoken unto us in the name of the Lord, we will in no wise here them. But whatsoever goeth out of our own mouth, that will we do. We will 〈◊〉 sacrifice and offer oblations to the Queen of Heaven (that is too say the Sun) like as we & our forefathers, our Kings and our heads have done in the cities of juda, & in the streets of Jerusalem. For than had we plenty of bread, then were we in prosperity, & no misfortune came upon us. But since we left too offer, & too do sacrifice too the Queen of Heaven, we have had skarcenesse of all things, and perished with the sword & hunger. But what doth that holy Prophet jeremy answer them? It is not so (saith he) but for your abominations, and for the multitude of your wicked deeds doth God punish you, and because ye would not walk after the commandments of the Lord. After the same manner a man shall find many at this day, which for hunger, dearth of corn, and other discommodities, will fall from christ & his gospel. For they say, when we had Masses, when we found Monks, when we called upon Saints, we had abundance of all good things. But after that this new doctrine came up▪ many miss 〈◊〉 came up with it. There is not (say they) so much fear of God: there is less charity among men: there are greater & more often fallings out between men: there is more tyranny: and all things are dearer. Thus do folk excuse themselves that they should not follow Chryst. But if thou wilt know the causes of these misfortunes, I will tell thee. The servant (saith christ) that knoweth the will 〈…〉 with the blasphemous speech of evil men, so as ye should fall from christ, because ye must follow him into the wilderness, whereas is the cross, famine, wolves, & a thousand deadly dangers: but rather that we lift up our minds into heaven, where christ sitteth at the right hand of the father in heavenly glory. For we that are his members, shall by none other way come into heaven, than by the same that he wét, who is our head. He in this life endured hunger & cold, and other distresses: let us also bear the like patiently. Which thing if we do, we shall one day be glorified with him.   

¶ Of the second.  
ANd the Lord said to his disciples. I have pity of this people; because they have followed me now these three days; and have nothing to eat. And if I shall send them away to their own houses, they will faint by the way. In these words is described the affection of christ toward the people that followed him. He is sorry for the hunger of their bodies, & much more it is to be thought, that he was sorry for the hunger of their souls. For as the soul is much nobler than the body: so the hunger of the soul is much more hurtful. What than doth the merciful Lord? He feedeth the body with bodily food, & the soul with ghostly food. He feeds the body with earthly bread, & the soul with heavenly bread, that is, with god's word. Here our reason (which will seem to have skill in gods matters) though it be but foolish, demandeth. What? is not christ God? why then did he not work a miracle & feed them out of hand? or why did he not sustain them without bread? He would not alter the order or nature without a great cause. And the order appointed by God, is, that like as the body is fed with bread: so the soul should be nourished and sustained by God's word. And this is it that is spoken in Moses: Man liveth not only by bread, but by every word that proceedeth out of the mouth of God. Therefore it is not his will, that we should look for any thing contrary to this order appointed by God: but that we should lean unto his heavenvly mercy, looking for help at his hand in time convenient. This order established by God, madbraind heads do invent. It is written of two hermits, that fell among thieves, and had not aught too eat, that when they had endured hunger a great while, and that one of the thieves at length taking pity upon them, gave them bread too eat: The one of them said, I will eat none unless it be given me from heaven. But the other took it with thanksgiving, & ate it, and anon betwixt he that looked for bread from heaven, died for hunger, whereas the other escaped that looked for no miracle, but took the bread that the thieves gave him, as it had been at the hand of God. The Anabaptists also invert this order at this day. christ hath commanded the Gospel too be preached, that the soul may be nourished with it as spiritual food. But the Anabaptists (despising the word) look for new revelations without the word. Whereby it cometh too pass that they fall into the devils snares, who turneth himself into an Angel of light, too the intent he may throw them headlong into damnation. Therefore because christ would not invert the order established by God, he delayed the miracle. But yet at length the affection that he beareth too those that be his, (which is greater than the affection of the father towards his children,) did overcome him. For what manner of affection christ beareth towards those that are his, not only the Evangelist showeth in this Gospel when he saith, I take pity of this people: But also the Prophet Esay. 49. setteth it out in a most goodly figure. Can the mother (saith he) forget her own child, that she should not pity the son of her own womb? Although she should forget, yet will not I forget thee. Behold, I have written thee upon my hands. Also the Parable of the prodigal child, painteth out this affection of Christ's towards those that be his. What shall I say of similitudes & parables? Christ's cross showeth what manner affection he had towards his own. For he so loved us when we were yet his foes, that he suffered most reproachful death too redeem us. But too what purpose are all these things? First too this purpose, that we should put on a childly affection toward God the father & our Lord jesus Christ. Secondly, that by falling into consideration of his love towards us, we should in this life hold nothing dearer, nothing sweeter, nothing preciouser, than too submit ourselves wholly too his will, and too obey his voice, wherein consisteth the perfection of a Christian man in this life. We read that our father Abraham did so: who after he had herd the Lord say unto him: Walk before me, and be perfect: received a commandment too offer in sacrifice his only begotten son Isaac, whom Sara had borne unto him in his old age. But what doth he? he obeyed Gods will without delay, & making ready a bundle of sticks, went about too slay his son. But the Angel of the Lord withhild his hand. This being done, God said unto Abraham: Now I know that thou fearest me. We see here in our father Abraham, how earnest he was too obey God, sith he would not spare his only son, but would have killed him at the commandment of the Lord. But alas for sorrow, there are many too be found, that will not kill so much as one of their affections at the commandment of their most merciful father God: so far of are they from desire of following the example of our father Abraham. Furthermore Christ's fatherly example towards us, must put us in mind of like good will and love towards our brethren. I have given you an ensample (saith he) love ye one another like as I have loved you.   

¶ Of the third.  
THis present miracle, wherein God with seven loves and a few small fishes feedeth four thousand men, serveth too this purpose, too confirm the truth of Christ's Gospel, and too increase the faith of the people that were present, whereof I will say no more at this time. But I will speak somewhat concerning the right usage of God's gifts, whereby we may be stirred up too thankfulness towards God, and use God's blessing aright.  
First therefore this is too be observed: that the bread increaseth in the hands of christ, as he prayeth and giveth thanks too the heavenly father. Whereby we are taught that all blessing is of the Lord, according as Paul. 1. Timoth. 4. teacheth, when he saith. All the creatures of God are good. Stay here a little, & consider how the things which thou hast, as bread and drink, are God's creature and not thy creature. Wherefore thou playest the thief, if thou take any thing from him against his wil Which thing thou dost as often as thou usest Gods creatures without thanksgiving and calling upon God. For whatsoever thou hast as thine own, is another bodies and unlawful, unless thou desire it of him. Héeruppon it is that christ teacheth his servants too pray: Give us this day our daily bread. See here. The self same bread is called ours, and Gods. It is ours when we get it by just travel. And it is Gods, because it is his creature, which it is not lawful for thee too use, except thou ask him leave before. Therefore Paul addeth also: for it is sanctified or made holy by the word of God, and by prayer. It is sanctified, that is too say, the use of it is made pure and lawful unto us, that we may use the creature with a good conscience. But by what means is it sanctified? By the word and by prayer. By the word, understand thou faith, which the word requireth. For by the word taken hold on by faith, we profess ourselves too believe two things. The one is, that the Lord according too his unmeasurable and infinite wisdom, hath created all things for man's sake. The other is, that we are of the number of those, who through grace in christ, have recovered that right of lordship over all other living things which was lost in Adam, that we may maintain this life, which we ought too employ too the enlarging of his glory. This profession of faith is accompanied with prayer, that GOD may grant us, too enjoy the food received at his hand with a good conscience, in all fear and reverence. Lastly, we must knit up our meals with thanksgiving, yea and with repetition of prayers: and so are our meats hallowed unto us. But they to whom their meats are not hallowed in this wise, do double wrong. For first they rob God of his honour, in that they call not upon him, nor acknowledge him too be the giver of all good things. And secondly they use the creature of God against the will of it: Whereupon Paul sayeth that the creature is made subject unto vanity. From the which vanity, God in the second of Osée promiseth that he will deliver the creature. Now although these things which are already spoken, may sufficiently warn us too use God's creatures aright, after the example of christ: yet notwithstanding, too the intent our slothfulness may be the more reproved, I will recite certain reasons that may move us.  
The first: christ himself who created all things, prayed & gave thanks as often as he had occasion too use God's gifts. Much more than becometh it us so too do, who are stark beggars in the Lord's sight.  
The second: The young Ravens do (after their manner) call upon the Lord, and he feedeth them. Whereupon David saith, that the Lord giveth food to the young Ravens that call upon him. For the Raven acknowledgeth not her birds for her own, as long as they be callow, and therefore she forsaketh them: but the Lord (because they should not starve) feedeth them with little worms till they be spoon feathered: and then their dam cometh again, and knowing them brings them up.  
The third: The Turks assemble twice a day, before dinner and before supper too desire the blessing of the Lord: and we christian folks neglect it.  
The fourth: The Heathen men began their meals always with sacrifice and invocation, although they could not call upon God aright.  
The fifth: The church from the beginning of the world begun with blessing, whensoever it had occasion to use God's gifts. For nothing was more rise among than, than calling upon God. For by our prayers we bid God too our meals, to whom be honour and glory for ever and ever. Amen.     

Upon the eight Sunday after Trinity. ¶ The Gospel. Math. seven.  
BEware of false Prophets, which come unto you in Sheep's clothing, but inwardly they are ravening Wolves. Ye shall know them by their fruits. Do men gather Grapes of thorns? Or Figs of thistles? Even so every good tree, bringeth forth good fruits. But a corrupt tree bringeth forth evil fruits. A good tree cannot bring forth bad fruits, neither can a bad tree bring forth good fruits. Every tree that bringeth not forth good fruit, is hewn down and cast into the fire. Wherefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven: but he that doth the will of my Father, which is in Heaven, he shall enter into the kingdom of Heaven.  

The exposition of the text.  
OF this Gospel there were two causes. One was the doctrine of our Lord christ which he set forth in the. u.uj. & vij chapters. Another was the vanity of false teachers among the jews, who partly corrupted the doctrine of Moses and the Prophets and partly abolished it. The Lord therefore commandeth all men, both too learn the things that are aright, and too beware of the corruptions of false teachers. And in this respect, the Lord who is the Physician of men's souls, followeth the manner of faithful Physicians of the body. For like as these after they have ministered true Physic, do teach what hurtful things are too be avoided: So the son of God our Saviour & Physician, doth first and foremost appoint a wholesome medicine for the soul, and afterward warneth what things are too be eschewed. The effect of this gospel is this: That as the false Prophets (which are too be known by their works) are too be shunned: so, true godliness consisteth not in the bare professing of religion, but in true repentance and amendment. The places are three.  

1 A charge of eschewing false Prophets.  
2 A description of false Prophets.  
3 The forewarning of christ: Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my father. etc.   

¶ Of the first.  
BEware of false Prophets. This charge of christ is universal, and pertaineth too all men: wherefore it is too be advisedly weighed and borne away. And in this charge three things are too be considered: Néedfulnesse, Bond, and Use.  
The néedfulnesse surely is much greater than the common sort understandeth. For the Devil the enemy of christ and of mankind, doth all that he can, either too abolish utterly the kingdom of Christ, or too deface it with stumbling blocks. For the performance whereof he useth divers fetches according too his own wont. For either he laboureth too take the wholesome doctrine quite away, as he hath done in Turkey: or else he endeavoureth too corrupt it with his trash, as he did in Paradise, and at all times sithence: or else he mangleth and misturneth the Sacraments, as he hath done in the papacy and many other places: Or else he poisoneth the manners and lives of men with his venom. Then he assaileth the Scripture and the sound Doctrine, too the intent too obtain (at least wise) one of these four things. First too persuade us that God regardeth us not. Secondly, that we should attempt somewhat against our own vocation. Thirdly, that we should bring up a worshipping of God contrary too his commandment. Fourthly, that we should wallow in all filth and wickedness. Which so ever of these four things our enemy shall compass, he holdeth men as prisoners. For he that denieth God's providence, is condemned for one of Epicures sect. He that executeth his vocation deceitfully, is worse than an Infidel. He that setteth up a worshipping contrary too God's commandment, despiseth God, and is rather the devils servant, than the servant of God. He that liveth an unhonest life, is the bondslave of sin, and the hireling of Death and of Satan. But what remedy is there against these mischiefs? Pureness of Doctrine, and abstaining from false prophets. For the pureness of doctrine teacheth us that God regardeth us: in such wise that the Lord keepeth reckoning of all the hears of our head. The same pure doctrine holdeth us in our vocation, and teacheth us the true manner of worshipping God. Besides that, it containeth the rule of true holiness, and of leading a blameless life.  
The second thing which I admonished folk too consider in this first place, is Bond. Now it may be demanded, whither this Bond pertain too all men, or but only too the governors of the Church. For many think themselves excused, if they obey those that have the ordinary calling. unto whom the prophet ezechiel in his third Chapter (or rather the spirit of christ speaking in ezechiel) answered in these words. I have made thee watch man over the house of Israel, and thou shalt here the word at my mouth, and shalt give them warning from me. If I say too the ungodly, thou shalt die the death, and thou tell it him not, nor speak unto him, that he may turn from his wicked way and live: The ungodly person shall die in his own sin: and I will require his blood at thy hand. But if thou give the wicked man warning, and he turn not from his wickedness, and from his ungodly way: He verily shall die in his own wickedness, but thou haste delivered thine own soul. This saying of the Prophet showeth sufficiently that they are far wide which surmise it too be enough for them if they obey their parish Curates, whither they teach well or ill. If it were so, the Turks and ethnics should be saved, of whom many have obeyed their teachers. It is too be known therefore that all men are bound too flee false Prophets, as pestilent Plagues of their Salvation. For Christ's commandment is manifest, which here is given too all men, for he speaketh too the multitude. And john in his first Epistle, & fourth Chapter, sayeth: Believe not every spirit, but try the spirits whither they be of. GOD, for many false Prophets are gone out into the world. And christ sayeth: My sheep here my voice. But what doth that tyrant the Pope in this case? He sayeth that the discussing of the doctrine belongeth too him & his shavelings.  
I pray you what can be spoken or imagined more shameless? Is not this as much as too overmaster Christ's spouse, and too usurp Lordship over the lords inheritance, notwithstanding that Peter the Apostle (whose successor he boasteth himself too be) were forbidden too do it? john Baptist professeth himself too be a servant too the spouse: but the Pope will be master of the spouse. christ coveteth too have his spouse kept chaste unto himself: but the Pope defileth her with horrible adultery. He teacheth the doctrines of devils, whereby she may learn too play the strumpet. Paul sayeth: I have betrothed you too one man, that I may bestow you a chaste virgin upon Chryst. This betrothing is made by faith, of the most pure and most chaste word of God. But the Pope (who boasteth himself too be Peter's successor) bestayneth this virgin with a thousand adulteries, when he leadeth her away from embracing of her husband christ, too sundry Idolatries and worshipping of Saints.  
The third thing that I set out too be considered in this first place, is the use of this prohibition or forbidding. Beware of false Prophets. Which use surely is manifold.  
For first this prohibition warneth us, that there shall be false teachers in the Church. Which thing the Lord signified also by the Parable of the man that sowed good seed in his field, and of the enemy that came and sowed Darnel in the same field. For the woodness of the Devil is so great, that he never ceaseth working too corrupt God's word, which thing he began too do assoon as ever our first Parents were created in Paradise. And at this day (the more is the pity) he worketh his feats through the whole world. Seeing that we know this, we must be the more diligent and look better about us.  
Secondly, this prohibition: Beware of false Prophets, must stir us up too give our minds more earnestly unto God's word. Whereupon Paul wisheth, that the Philippians may increase in all knowledge. And christ saith: Search the scriptures, and learn of me. If ye abide in my word, ye are my Disciples in deed, and ye shall know the truth, and the truth shall deliver you.  
Thirdly this prohibition proveth that the Church may both put down false teachers, and set up true teachers in their stead. For it were in vain too bid us shun false Prophets, unless it were lawful too displace them from the Office and charge of teaching, and too appoint true ministers in their rooms. Praise worthy therefore are those godly Kings and Princes, that are careful for the reformation of the Churches, and the maintenance of the ministry of God's word.  
Fourthly also this prohibition showeth, how the words of those that teach are too be received. If they teach the truth, they are too be heard no less than God himself. For so sayeth the Lord: He that heareth you heareth me, and he that despiseth you, despiseth me. If they teach amiss, they are too be eschewed no less than Satan himself. For as Satan seduced Eve with evil doctrine: so they that teach lies, disappoint men of the grace of God, or rather thrust them out of the heavenly kingdom, according as every man knoweth too be done in the papacy.   

¶ Of the second.  
WHich come unto you in sheeps clothing, but inwardelye are ravening Wolves. In the declaration of this place, we will look upon five things in order. First, from whence false prophets come and whither they go. Secondly. By what names they be called in the scripture: whereby the greatness of the peril may be understood. Thirdly. What is the outward countenance of false teachers. fourthly. What is their desire and intent. Fiftly. What marks they have whereby they may be discerned from true Prophets.  
If ye ask from whence they come, and whither they go: I answer in few words they come from Satan, as stirred up by him: and they go into the Lords vinyeard (that is into the Church. Hereof are many examples. Into that little Church of Adam, Eve, and Abel, there came the false teacher Cain: who being armed by Satan, at length slew his own brother, because he was of an other religion than he was of. After him followed many false Prophets until the flood, wherewith both the false teachers themselves, and also their disciples were punished. Anon after the flood, Satan sent false teachers again into the church, which so wasted the lords vinyeard, that the truth of God remained alonely with a few of the house of Sem. So also from thenceforth unto christ, always false teachers crept into the Church, & most commonly they got into their hands the chief ordering of things, as well in lay matters as matters of the Church. After Christ's resurrection, there came more false Prophets, and at all times they were most in number. At length the Pope (who is very antichrist) hath sent out swarms of heretics (and chéeflye Monks) which have most miserably torn Christ's Church with false doctrine. And at this day there be false teachers every where. In conclusion where so ever christ layeth his good seed into the ground, there by and by Satan putteth too his seed of Darnel. Therefore it is not for nothing, that christ warneth us too beware of false Prophets. We know from whence false teachers come, and whither they go. Now that the greatness of the danger may be weighed, I will rehearse certain of their names. First they are called by a general name, false Prophets: that is too say, such as seem too be teachers of the truth, having ordinary succession & authority, and yet nevertheless are liars, as who in stead of true doctrine, do foist in devilish lies and men's dreams, of which sort there were store in the papacy. 2. Of john the Apostle they be called evil spirits, as well for that they are sent by Satan who is evil, as also an occasion of evil, & of damnation unto many. 3. Of Jude the Apostle, they are termed Clouds without water, like unto Cain, Balaam and Chore. Woe be unto them (saith he) for they have followed the ways of Cain, & are utterly given too the error of Balaam for lucre's sake, and perish in the treason of Chore. fourthly, Paul calleth them Dogs, both because they tear God's word, and also because they scare Christ's sheep from his sheepfold. Fifthlye, they be called evil workmen, because they work amiss, and the end of their labour is both the destruction of themselves, and the damnation of those that give ear unto them. Sixthly. The Apostle john calleth them antichrists, not because they deny christ, but because they pervert Christ's doctrine, and are against christ in their life. seventhly. Paul calleth them enemies of Christ's cross, because they impute not the beginning, mean, and end of Salvation unto Christ's merit alone. In this Gospel they are called wolves, but yet masking in sheeps clothing, that is too say, pretending themselves too be made men, where as that notwithstanding, they like wolves leap privily into Christ's fold, tearing and killing Christ's sheep, with false doctrine and counterfeit holiness.  
But what is the outward countenance of false teachers. They come (saith christ) in sheeps clothing. The Lord in this place speaketh not generally of all evil teachers: but only of one kind. For there be some that teach well and live amiss: and some that teach amiss, and live amiss: and other some that teach amiss, and seem too live well. Of this third kind of Prophets the Lord speaketh here. For by them is greatest danger.  
What is their desire. That doth christ set forth in a trim image. When he termeth them Wolves. For as the desire of the Wolf is first too scare the sheep from the fold: then too harry them into the woods: and thirdly too devour them and destroy them. Even so the false Prophet's endeavour by their wile too withdraw the sheep, (that is too say, the godly and weak persons) from the true church, and too drive them into the wilderness, where is no food of God's word, too the intent they may get the mastery of them, and at the length, murder not so much their bodies, as their souls. How true this it, Turkey beareth witness, which is deceived by their false Prophet Mahomet: So doth the papacy plunged in error by the antichrist of Rome. So do many nations, which are led away in horrible outrages by the Libertines and anabaptists.  
But thou sayest: How can I that am a rude and ignorant person discern in this variety of opinions, who be the true teachers? & who he the false. Too the intent we may discern and judge the shepherd from the wolf, christ showeth us the marks of the wolf, & he draweth out the false teachers in their proper colours. They come to you (saith he) in sheep's clothing. If a man look but upon their outward visor, he would take them for most holy men, or rather for angels of God. But if ye pluck off their visors, ye shall find them wolves: first for that their voice is not like Christ's voice: yea rather, with a strange noise they scare away Christ's sheep from their sheepfold into the wilderness, too the intent they may kill men's consciences, and destroy their souls. And this is one mark. Besides this, he addeth an other, when he sayeth: Ye shall know them by their fruits. Here thou must be well advised, that thou take not the leaves for the fruit. An evil tree hath now and then beautiful leaves: and ageing: A good tree oftentimes hath plentiful fruit, but leaves not altogether so fair too see too. But what are the true fruits of Prophets? They are three: worshipping, doctrine, and manners conformable too the doctrine. The true Prophet hath his manner of worshipping, his doctrine, and his manners according too the prescript word of God. The false prophet hath a manner of worshipping devised by men, a doctrine of men's traditions, and manners too outward show honest, howbeit savouring altogether of hypocrisy.   

¶ Of the third.  
NOt every one that saith too me Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my father which is in heaven, he shall enter into the kingdom of heaven. This saying of the Lord containeth two lessons: One concerning them that shall be damned, and an other concerning them that shall be saved. And he speaketh of them that are in the outward fellowship of the Church: for of the others, there is no doubt but they be damned. But who are they that be damned? They are those that glory of christ, and do not the will of the heavenly father. Who are those? They that brag of Faith, which they have not, that is too wit, which profess faith without repentance and godly life. These doth Christ pronounce too be damned, and no marvel at all. For such persons sin horribly. First they sin in lying, because they lie unto God. Secondly, in doing reproach, because they abuse Christ's blood, which was shed for us. Therefore let us not follow the outrages of lusts and tyranny: but let us deal in such wise, as sin may be wiped out, and we made holy unto God. Thirdly, they sin in theft, because they rob GOD of his honour. Fourthly. In murder, because they kill first themselves through false persuasion, and then their neighbour by evil example. Fifthly, they unhallow the temple of the holy Ghost. Who are saved? They that do the will of the heavenly Father. But here many stumble, and overshoot themselves. First, those that say the heathen are saved which live honestly in this world, whose opinion this saying confuteth: He that believeth not, the wrath of GOD abideth upon him. Secondly, those that maintain their own rule too be the will of God. against whom christ saith: They worship me in vain, teaching the commandments of men. Thirdly, those that say the law is Gods will: which thing is true in deed: But if salvation depended upon the doing of this will: then should no man be saved. What is the will then, the fulfillers whereof are saved? christ answereth in john the uj This is the will of the Father that they should believe in him whom he hath sent. For thus sayeth the Lord: He that believeth on the son, hath life everlasting. This faith carrieth with it godliness and charity, his natural fruits which the godly bring forth through jesus christ, too whom be glory world without end. Amen.     

Upon the ix Sunday after Trinity. ¶ The Gospel. Luke. xuj.  
Jesus said too his Disciples: There was a certain rich man, which had a steward, and the same was accused unto him, that he had wasted his goods. And he called him, and said unto him: how is it that I heat this of thee? give accounts of thy stewardshippe, for thou mayest be no longer steward. The steward said within himself: What shall I do? For my master taketh away from me the stewardship. I cannot dig, and too beg I am ashamed. I wot what too do, that when I am put out of the stewardship, they may receive me into their houses. So when he had called all his masters debtor together, he said unto the first, how much owest thou unto my master? And he said an hundred runs of Oil. And he said unto him: take thy bill and sit down quickly and write fifty. Then said he too another: how much owest thou? And he said one hundred quarters of Wheat. He said unto him: take thy bill and write four score. And the Lord commended the unjust steward because he had done wisely. For the children of this world are in their nation wiser than the children of light. And I say unto you: Make you friends of the unrighteous Mammon, that when ye shall have need, they may receive you into everlasting habitations.  

The exposition of the Text.  
CHrist in this Gospel exhorteth his Disciples too do good too their neighbours: and he doth it by example of a parable: the effect of which is this. The steward of a certain very rich man is careful what shall become of himself when he is put from his office. Much more therefore must christian folk (which are Gods stewards in sundry gifts) be careful what shall befall them when they have made their account, that is too wit, when they shall be departed out of this life. But as the steward purchaseth himself friends with the Mammon of unrighteousness, that may receive him when he is removed from his office: So let christian folk with their goods and with their gifts, make the poor beholding too them, that they by their record may receive them into everlasting habitations. This is the sum of this present Gospel. howbeit too the intent it may turn to our more plentiful instruction, I will entreat of four points. Which are these.  

1 A reproof of the abuse of God's gifts.  
2 Causes of doing good too the poor.  
3 A complaint that the children of this world are wiser than the children of light.  
4 The use of riches and the desert of good deeds.   

¶ Of the third.  
WHen as this text setteth before us a steward that had wasted his masters goods: in general the abuse of God's gifts is blamed. For who is he that for the most part abuseth not the gifts that God hath bestowed upon him? After what sort this is, I will declare by a few examples. Wisdom is given too some man too help the unskilful with his counsel, and too rule the rude with his discretion: but now it is made an instrument of craftiness to beguile men. Riches are given too cherish the members of the church with all: but now they are spent about unprofitable shows and charges. The tongue is given too man that he should use it in teaching things godly and honest, and too bear witness too the truth: but what is done now a days? It serves too slander, rail, forswear, backbite, & blaspheme. Strength and power are given for the defence of justice, and of good matters. But now they are a maintenance of the tyrants, who use them too overthrow the truth and too subvert common weals. After the same manner, other gifts of God are greatly abused, which abuses surely issue from these springs following, and not from else where.  
First, the sin that dwelleth in us, bringeth forth such buds: and the less it is at commandment of the spirit, so much the more evils doth it bring forth. For it is a most deep sink of all evils, which can not be wholly purged in this life.  
Again, our adversary the devil thirsting our damnation, lieth in wait for men, and practiseth a thousand fetches too destroy us, too the intent that either utterly abolishing Christ's kingdom, or pestering it up into a straight room, he may establish his own kingdom.  
Besides that, the world yieldeth most lewd examples, whereby we are alured too do the like. For (as one sayeth) evil custom is the food of naughtiness. And Paul saith: A little leaven soureth a whole lump of dough.  
Moreover, this evil is increased by the negligence of governors, which compel not men by straighter awe to do their duty aright. howbeit, we that glory too be called Christians, ought too be kept in our duties, by the remembrance of these things ensuing.  
First the commandment of God sticking continually in our minds ought too put us in remembrance of our duty. Secondly, honesty itself, and the renown of virtue ought too spur us forward: that we abuse not shamefully the gifts of God. Thirdly, the worthiness of the thing ought too be a spur unto us. For what is more seemly for the children of God, than too make themselves conformable too the example of their most loving father? and four our own calling. For we be called too holiness, that we also might be holy, and that the use of those things that God hath granted unto us might be holy. These things must we think upon earnestly.   

¶ Of the second.  
FOr as much as all this whole gospel is set forth too stir us up too do good too our neighbour, I will speak these things in order concerning well doing. First I will recite the causes, whereby we ought too be stirred up too do well. Then will I entreat of the fruits thereof: and lastly of the manner of well doing, according too certain rules. God in his law seemeth too set forth a great reason, when he saith: Love thy neighbour as thyself: As if he had said: This is one reason why we ought too love one an other, for that man is next neighbour unto man. Of which love there is a most goodly example set forth in the Samaritan, which was so careful and diligent over the man that had fallen among thieves. One man therefore ought too do well by an other, because man is neighbour unto man, and that in two respects. First in respect of creation: for one self same God created us all: now we see how great kindness there is in many living things which help and cherish one an other with mutual dutyfulnesse, as is too be seen in the Storks. 2. Man is neighbour too man in respect of likeness. For all men are made too the likeness of God, and have all one nature of manhood. 3. Man is neighbour too man by reason of conversation of life and human fellowship. And these three respects of neyghbourhod are common to us, not only with all christians, but also with all men in the world, as both Heathen and jews. howbeit a Christian is neighbour too a Christian, first in respect of the mystical body. For all we that believe in christ, have put on christ, and we are his members, & he is our head, and we live all by one self same spirit of christ. Surely this respect of neybourhod ought of duty too stir us up too do good one to another: If we thought earnestly upon this society and mystical conjunction of us all in one body, then undoubtedly like as the hand playeth the servant too all the rest of our members, and in likewise every member unto other: so we also by reason of this mystical conjunction in our body, should seek too do good one to an other. 2. A christian is neighbour too a christian, in respect of regeneration or new birth, whereby we are born a new the children of God the father. Therefore seeing that brothers of one womb do serve one an others turn in this life: much more becometh it us so too do, who call upon God the father of us all saying, Our father which art in heaven. 3. A christian is neybor too a christian in respect of our calling, For we be called too the unity of spirit in the bond of peace. Ephes. 4. 4. A Christian is neighbour too a Christian in respect of the glory too come. For all of us by faith do look for one self same glory of immortality, where we shallbe fellows together everlastingly, praising God with one mind.  
Thus much concerning the causes of mutual well doing among men. But what are the end thereof? There be four chief. First God's glory. This ends should of duty put the children of God in mind too do good. 2. The relief of our needy neighbour who is our own flesh. 3. Example: whereby others may he edified and provoked too like well doing. 4. The reward. For christ sayeth: He that giveth a draft of water too one of my disciples in my name, shall not lose his reward.  
howbeit forasmuch as a question may be asked concerning the manner of well doing. I will add somewhat also concerning the same. Solomon in the fift of the proverbs saith: Drink the water of thine own well, and of the rivers that run out of thine own spring. Let thy wells flow out abroad, that there may be rivers of waters in the streets, but let them be only thine own, and not strangers with thee. Here he knitteth three things together. first that a man should enjoy his own goods: secondly that he should bestow part upon others: and thirdly that he should be master of his own goods: and not lash out all in one day. Too be short, God's word, faith and charity are the certeynest rules that can be. But of this matter more shall be spoken, when we come too entreat of the use of riches.   

¶ Of the third  
THe children of this world are wiser in their kind, than the children of light. This is a most grievous complaint, that the children of this world are wiser in their kind, than the children of light. That is too wit, worldly men are more careful in getting temporal goods, which pertain only too this present life, and that continuing but a very short time) than Christians are careful for the getting of heavenly goods, which shall endure for ever. Surely this blindness is lamentable. The body is regarded, and the soul is neglected. Who seeth not how true this saying of Christ's is? Show me a husbandman that is not more careful in gathering goods, and finding his household, than some Christian is too get the treasures of heaven. The merchant man saileth the sea, is in hazard of many dangers, oftentimes suffereth great loss, and endureth cold and heat, and that not for one hour, one day, or one year, but all his life long: only too scrape together earthly possessions. But the Christian man can scarce find in his heart too tarry out one hour too here God's word, or too be present at the distribution of the Sacraments. They spend many hours in toys and tales: but they can not find one hours leisure, no nor scarce a minute of an hour too call upon God, and too talk with jesus christ in prayer. But what are the causes of this blindness? They are chiefly two. The one (which is also a cause of other inconveniences) is the corruption of man's nature, which maketh a man more forward too evil than too good. The other cause of this blindness, is, for that earthly goods are sensible, and therefore do move the mind more strongly: for a good thing moveth not, unless it be known. whereupon Austin: we may love things unseen, but things unknown we can not love. Now sensible things are more known than spiritual things, because sensible things are known by experience, where as spiritual things are known only by Faith. What is too be done then? We must endeavour too abound in knowledge of heavenly things, too the intent we may also abound in the feeling of them. And therefore Paul wisheth too the philippians, that they may abound in all knowledge and understanding, too this end, that they may be pure and without offence unto the day of christ.   

¶ Of the fourth.  
MAke ye friends of the wicked Mammon, that when ye shall have need, they may receive you into everlasting habitations. It is called the wicked Mammon or the Mammon of unrighteousness, either for that riches are provocations unto evil, or because riches are false and deceitful. For they cannot be called the Mammon of iniquity, because they are wrongfully gotten. For alms done of goods wrongfully gotten, pleaseth not God. Moreover there be two things too be discussed of us in this place. One is the doctrine concerning riches, and an other is what is mente by that he saith: When ye shall have need, they shall receive you into everlasting babitations.  
albeit that I said some what concerning riches an eight weeks ago, when I expounded the Gospel of the Glutton and of Lazarus yet notwithstanding I will now briefly repeat the whole doctrine concerning riches. For there is no cause too the contrary, but that a man may sing a good song more than once. And I will say three things concerning riches.  

The first is what manner of means of getting riches are lawful.  
The second is, in what sort God would have us minded towards riches.  
The third is, which is the right and lawful use of riches.   
Therefore as touching the lawful means of getting riches, we must begin first of all with Christ's rule. Math. 7. Seek first the kingdom of God and his righteousness. The first & chief regard therefore is too be had of the soul, that that may be rich in God. Then because this life hath need of helps, goods may be sought according to God's ordinance, & it is lawful too employ a man's travel in getting those things that are necessary for our living & furniture. And this is warranted not only by the examples of the saints, but also by the commandment of God. For God promiseth his blessing too them that labour after a godly manner. Thirdly, the gain that cometh too us that travel by the blessing of God, is too be taken, as it were at God's hand. Neither may we use evil practices, whereby too draw other men's goods unto us. Also it is lawful too take the fruit of a man's labour as a just reward. In bargaining, let craft and falsehood be away. Let us do all things openly and simply, with the same faithfulness that we would require at other men's hands. Let our labour be lawful in lawful vocation, so as we may with a good conscience, boast, that we have done nothing against any man deceitfully.  
Hitherto we have spoken of the rightful way of getting riches. Now will I show in few words in what sort we ought too be minded toward riches, when we have gotten them. For we must use a singular cunning that our riches (when we have gotten them) become not thorns and snares too us. Which thing too avoid, let us follow the counsel of David and Paul, of which the one in the .62. Psalm sayeth: If riches flow unto thee, set not thy heart upon them. And the other .1. Tim. 6. saith: Warn the rich men in the world, that they be not proud, nor trust not in the uncertainty of riches, but in the living God. The chiefest point therefore is, that we be not led away with covetousness of the riches of this world, and that we set not our mind or trust upon them. Let us be ready too put them from us as often and whensoever it shall please God. Whither we have them or want them, let us account them as transitory and frail things, and prefer Gods blessing alone before all things in the world. Away with trust in uncertain riches: away with pride and disdain of the poor. Let come trust in the giver of the riches: let come a godly and lowly mind.  
And so have we how we ought too be minded towards riches. Now will I put too a little concerning the right use of riches. When I handled the Gospel of the Glutton▪ I said there were four lawful uses of riches. Of which the first is, that they should serve too the glory of God, the furtherance of religion, and the maintenance of the ministery of God's word. For if we be borne too glorify God, surely all that ever we have, must serve too that purpose. The second is, that we should with our goods secure and garnish those common weals in which we live. In which consideration tributes are too be paid with a cheerful mind. The third use is, that we should maintain ourselves honestly according too our degree, and sustain our household: that our house may be kept honestly after the rate of our ability, without filthy nigardship, & foolish lavishness. The fourth and last use is, that our springs (according too salomon's counsel) should flow forth abroad: that is too wit, that we should be liberal too the poor, and rich in good works, too the intent that many may enjoy our goods, giving thanks with us too God the father of our Lord jesus christ, who ministereth all things abundantly. against these four kinds of using riches aright, many do offend, as we have herd in the Gospel of the rich glutton and poor Lazarus.  
I have spoken of riches: Now remaineth too be expounded what is meant by this saying: That when you have need, they may receive you into everlasting habitations. doth not christ only receive the believers into them heavenly habitations? How then is it said here, that the poor (because we have made them our friends with the unrighteous Mammon, shall receive us into everlasting Tabernacles? First it is manifest, that christ in this place directeth his words too the believers. For in the beginning of the text it is written: and jesus said unto his disciples, that is too say, too those that are justified, and have eternal life in Christ. again this is manifest, that eternal life is God's gift by jesus Chryst. It followeth then, that there is an other manner, whereby the poor receive them that have been liberal to them, into everlasting life, than that whereby christ receiveth them. How then shall they receive us into everlasting tabernacles? As witnesses and avouchers of our faith. For by the fruits they judge of our faith, whereby alonely they know men too be saved. The same méening (though in other words) is often set forth in the scripture. God shall reward every man according too his works, not for that works deserve heaven: but because they are evidences of faith, and the fear of God: like as contrariwise, evil works proceed of unbelief. Therefore let us be mindful of this saying, and stir up ourselves with it, too do well too our neighbour, following the example of christ our saviour, too whom be honour and glory for ever and ever. Amen.     

Upon the ten Sunday after Trinity. ¶ The Gospel. Luke. nineteen.  
ANd when he was come near too Jerusalem, he beheld the City, and wept on it, saying. If thou hadst known those things which belong unto thy peace, even in this thy day thou wouldst take heed. But now are they hid from thine eyes: For the days shall come unto thee, that thine enemies shall cast a bank about thee, and compass thee round, and keep thee in on every side, and make thee even with the ground, and the children which are in thee: And they shall not leave in thee one stone upon an other, because thou knowest not the time of thy visitation. And he went into the Temple and began too cast out them that sold therein, and them that bought, saying unto them: It is written: My house is the house of prayer, but ye have made it a den of thieves. And he taught daily in the temple. But the high priests and the Scribes and the chief of the people went about too destroy him, but could not find what too do. For all the people stack by him, and gave him audience.  

The exposition of the Text.  
THis Gospel consisteth of two parts, whereof the one teacheth what christ did without the City Jerusalem: and the other teacheth what he did in the temple after he was come into the City. While he was without the city, he beewayled the misery that was too come upon the City, and therewithal prophesied of the destruction of the whole city and the people. In which thing he both showed his affection toward all mankind, and also declared plainly, how great God's wrath is toward sinners that repent not. Then entering into the temple, he findeth fault with the abuse of the Temple: he driveth the buyers and sellers out of the temple: he testifieth that the temple is a house of prayer, that it is too say, a house dedicated to God and his service: and that it is not meet too defile this house with worldly businesses. Now there are (as I said) two parts of this Gospel, one of Christ's weeping,, and of his prophecy concerning the sacking of the city, and the destruction of the whole nation. And an other of Christ's deed in the Temple. But these two parts contain in them many points and lessons, and therefore I will speak of them severally one by one.  

¶ Of the first part.  
Of this first part there be two places, which are.  

1 Christ's Prophecy against the City Jerusalem, with the circumstances thereof.  
2 The use of this part in our church.    

¶ Of the first.  
IN the first place do meet many circumstances, which are first Christ's affection towards mankind. 2. The prophecy itself. 3. The time of the visitation. 4. Whereby they might have known the time of their visitation. 5. Why they knew not the time of their visitation. 6. Their punishment for neglecting their visitation. 7. The delay of their visitation.  
The first. Christ beholding the City, wept upon it. This weeping of Christ's is a notable witness of God's mercy towards mankind. For our Lord bewaileth their destruction, no less than a most pitiful father bewaileth the destruction of his own children, whom he loveth as himself: which destruction hath surely none other cause, than their unthankfulness towards the gospel. For how could it otherwise be but that the son of God, (who was borne very man too this intent, that he should by the offering up of himself in sacrifice, set mankind free from everlasting damnation,) should be grieved at so great unthankfulness of men, whom he hath created to salvation from the beginning, and afterward called too repentance by sending his Prophets and Apostles unto them?  
The second. For the days shall come unto thee, that thine enemies shall cast a bank about thee, and compass thee round, and keep thee in on every side, and make thee even with the ground, and thy children which are in thee. Here christ prophesieth of the misery that should come upon Jerusalem: which misery happened unto them in very deed, the fortieth year after. I will divide the story of this misery into three parts: whereof the first is an assignment of those things that happened before the destruction of the city Jerusalem: The second is a reckoning up of the evils which the Citizens suffered in the siege: And the third is a noting of the misery that followed the sacking of the City.  
What happened before the spoil of the City? Surely many things, whereby God would have called his people too repentance: as Prophecies, signs, wonders, & foretokens. Prophecies, as this prophesy of Christ's, whereof we have herd, and whereof mention is made in these words. Zach. 1. And it will come too pass in that day, that I shall make Jerusalem an heavy stone for all people. All that lift it up shallbe torn and rend, and all kingdoms of the earth shall be gathered together against it.  
Also there went wonders before. A whole year together there appeared a Blazing star over the City Jerusalem, in the likeness of a fiery sword. And warlike Chariots and horses were seen encountering together in the air.  
Signs: The door of the temple opened of itself in the night: and a voice was herd in the Temple, saying: Let us remove from hence, let us remove from hence.  
Foretokens: A man of the common sort, named jesus, cried in the streets: A voice from the West, a voice from the East. And the more he was chastised by the officer, the more he cried out. By these Prophecies, wonders, signs, and foretokens, did the Lord allure the jewish people to repentance, but all was to no purpose, and therefore ensued most grievous punishment.  
Let us then speak of the punishment. The first day of sweet bread began the siege, and continued unto the eight day of September. By and by after arose inward sedition in the City, wherethrough friends and kinsfolk slew one an other without mercy. By reason of the stench of the carcases of them that were dead, there grew a most sore plague, in so much as it was not possible too bury the dead. hereunto came hunger, which was so great, that the mothers did eat their own children: besides a number of other most shameful matters, which I let pass. In the civil sedition (wherein were slain two thousand men) the Temple was set on fire, and utterly consumed. afterward, the forepart of the City was taken of the enemy: and within a while an other part: and at length all the whole City came into the hand of the enemies.  
After the siege, the vanquished people was had in so great contempt, that seven thousand of the nobility and chief personages, were appointed too the common works like slaves: and many were reserved too open shows. The number of them that were slain (besides those that perished of hunger in the City) was fourscore and seventeen thousand. As many as were under. xxuj. years old were sold by the soldiers. The honest women and maidens were ravished by the men of war. Afterward again under Domitian, there arose a new persecution. For Domitian made a search for all that were of any kindred or alliance too David or christ. Thus much concerning the bodily punishment that ensued the contempt of the son of God, wherewithal was joined a spiritual punishment in conscience, and at the end followed eternal torment in hell.  
The third: If thou hadst known, yea if thou hadst even in this day. etc. The time of visitation is that wherein God visiteth, sometime too punish sinners, and other whiles too do good too the godly, and that many ways. howbeit the chief time of the visitation of God's mercy, was the time of Christ's preaching, when he alured both them and all the world too repentance, offering grace and everlasting life too those that repented. Of this time speaketh the Lord.  
The fourth. Whereby might the Jews have known the time of their visitation? They had many evident proofs and tokens of it. First Christ's miracles did openly show his power. If ye believe not me (saith he) believe my works, for they bear witness of me. Secondly, Daniel foretold this time of visitation, in Babylon. Thirdly: the kingdom of juda was removed according too the prophesy of jacob, Genesis .48. The sceptre shall not be taken from juda, until Zilo shall come, that is too say, the seed of the woman, which is christ the Lord. Fourthly, lest they should be offended at Christ's poverty, they were warned of it before by the Prophet Zacharie, who in his ninth Chapter sayeth: Behold thy King shall come poor. Fifthly, john's record concerning Chryst. Sixthly: the voice of GOD the father over christ in his baptism, and in the Mount: These & many other things might have certified the jews of Christ's presence, and of the time of their visitation.  
The fifth: But therefore knew they not the time of their visitation, seeing they were put in mind of it by so many signs? There were two veils: the one fleshly, the other spiritual. The fleshly veil was, for that being masked in the pleasures, allurements and cares of the world, they could not consider those things that pertained too their soul health, but they thought as is written in the second Chapter of the book of wisdom. Short and full of weariness is the time of our life, and there is no ease in the end of man, neither is there any man known too have returned from the dead. Come on therefore, let us enjoy the pleasures that be present, let us leave tokens of our mirth every where, for that is our portion. After this manner was the rich glutton masked, whom some writ too have been a citizen of Jerusalem. So was he also that said, when he saw his barns full of corn: Now my soul take thy pleasure. But what happened too him? In the mids of his pleasures, he was called away too punishment. And their spiritual veil was that whereof christ speaketh here: and whereof Paul speaketh in the first too the Romans. He gave them over into a reprobate or froward mind. And .2. Thess. 2. He gave them strong delusion, that they should believe lies, which would not obey the truth. And this is the rightful judgement of God.  
The sixth: The punishment for neglecting their visitation, which is double: Bodily and temporal, Ghostly and eternal. unto the temporal and bodily punishments: pertaineth this horrible wasting of the City: and also all the miseries and mischiefs of mankind, which miseries and mischiefs ought of duty too put us in mind of repentance.  
The seventh: The cause of the delay of the punishment. This doth Paul expound. Roma. 2. when he saith: that the riches of God's goodness and long sufferance do provoke us too repentance. For God is slow unto anger, that is too say, unto vengeance, and that is to the intent that we at length acknowledging our sins, should mourn for them, and flee unto christ by true faith.   

¶ Of the second.  
FOrasmuch as Paul sayeth: That all that is written, is written for our learning: Let us see what is the use of this Doctrine.  
First therefore let us that believe in christ, and are the holy Jerusalem of God, here the voice of Christ bewailing our sins: and let us learn how he is affectioned towards us. Also let us know the time of our visitation, whom God hath visited wonderfully in this realm: first with his word, which surely is preached purely in all the Churches of Denmark. howbeit, because we have slenderly obeyed his gospel, he hath visited us with war, with famine, with pestilence, and every man after a sundry fashion. And if we repent not, (yea and that betimes,) he will visit us again with war, pestilence, and famine, and at length will utterly destroy us. Let us repent therefore: let us promise amendment: let us embrace Christ's gospel: and (too be short,) let us frame our lives after a godly and holy manner, that we may scape in the day of wrath.   

¶ Of the second.  
ANd he entered into the temple. etc. In this second part of the Gospel, there are four circumstances chiefly too be observed.  
The first is the wickedness of the high Priests. The Temple of Solomon was ordained, not too keep marts and markets in, but for these purposes: First that God's word, should be taught in it, and that the people should come together in it, and pray according too that which Solomon himself sayeth in the Dedication of the Temple. Whatsoever thy people shall pray in this place (that is, in this Temple) thou shalt here them in thy dwelling place in heaven, and when thou hast herd them, thou shalt be favourable unto them. Besides this, it was established by law, that the Sacrifices should be slain hard by the Temple, according too the law. The pharisees and high Priests did all things contrary héereuntoo. For they despised God's word, they practised heathenish chopping and changing, yea rather (as christ saith) of God's temple they made a den of thieves. thieves murder many too the intent too get their goods too themselves. And the high priests (through their false doctrine and misinterpreting of the scriptures) murdered many thousands of men, while they traitorously bereft their souls of everlasting bliss. Hereby it sufficiently appeared, how wicked these high priests were against God: for they not only despised Gods word themselves: but also gave other men occasion too despise it, and wilfully too withstand it too their utter destruction.  
The second is, the driving of the buyers and sellers out of the Temple. christ driveth out the buyers and sellers, & that with outward violence. By which deed first he testifieth himself too disallow the ungodliness of the pharisees. And secondly he declareth himself too be the true King and high priest of this people. Their king verily, in that he setteth his hand too the taking away of ungodliness, like as Ezechias did when he took away the brazen Serpent, because the people did Idolatry unto it: and their high priest, in that he defendeth the true Doctrine, and rebuketh the baggage of the pharisees.  
Moreover, this driving out, was a certain fatherly warning, that the temple should be destroyed, unless they amended. By this deed he giveth them to understand, of the punishment which all the ungodly should run into, that had misused God's temple: namely that christ should one day cast them quite out of the Temple. Furthermore let both parties, (I say both Magistrates, and governors of Churches) learn hereby: The one too take away the instruments of wickedness, by force of hand and outward violence: And the other: too cut of all Superstition (as much as may be) with the sword of the spirit, that is too say, with God's word. So did blessed Theodosius, who took all Images and Idols out of the Churches. So did that most godly Prince john Fridericke Duke of Saxony. These men's example followed that Prince of most holy memory, Christian King of Denmark, the third of that name, whose benefit the schools and Churches in this Realm enjoy still at this day.  
The third is concerning God's Temple, which is of two sorts: made with hand or visible, and spiritual, or not made with hand. And either of them is the house of Prayer. My house (sayeth christ) is the house of prayer. The use of the Temple that is made with hands, consisteth chéeflye in these points: first that it be a public place, wherein the word of God may be taught and herd. Secondly, that the Sacraments be ministered there. Thirdly, that the godly resort thither too pray for the common need. And lastly, that it be a place, wherein is made open and common confession of Religion. But what is done in the Papacy? In stead of God's word, are thrust in men's traditions: In stead of the distribution of God's mysteries, there are set forth most horrible dishonoring of God: They set heaven too sale: they blaze the Mass for the quick and the dead: they rob the Church of the Sacraments: they defile the Sacraments with their blasphemous additions: and of the place of open profession of the Gospel, they make a consistory of hypocrites, which conspire against the Gospel of Chryst. Thus much concerning the Temple that is made with hand. The Temple that is not made with hand or the spiritual Temple, is both the whole catholic Church, and every severally member thereof.  
For thus saith Paul writing too the Corinthians: Know ye not that the Temple of God is holy which is you? Yea, the builder of this Temple Christ sayeth. If any man hearken too my word, we will come unto him, and devil with him. And therefore all the whole church and the several members thereof are called God's temple, and are his Temple in deed. The foundation of this Temple is the son of God. For other foundation can no man lay, than that which is laid already, which is jesus Chryst. This temple is raered by the son of God, and builded by the Prophets, Apostles, the Ministers of the word, the godly Magistrates, and holy householders, according too the grace which the Lord giveth too every of them in their Temple. This Temple is purged and kept clean by the blood of Chryst. The doorekéeper of this Temple is the holy Ghost, when men knock at the door of it with prayer and faith. And this Temple is not idle. For in it is continual praising of God, continual prayer, holy oblations, and (too comprehend all in one word) service of God without wéerynesse: for unto this holy use is this holy Temple of God dedicated. But as for such men as follow their own lusts, their Tyranny, their usury, and deceit: They not only unhallow this Temple of God, casting out the doorekéeper the holy Ghost, and driving away the woorkmaister christ▪ but also they become the Temples of Satan, wherein the blood of christ is dishonoured, God's word put too reproach: and in stead of praying too God, succeedeth worshipping of Saints, cursings, blasphemies, slanders, and (too conclude at a word) all the Church ringeth of the praises of Satan.  
But what moveth us too covet too be the Temple of God? First, the dignity. For what greater glory is there, than too be the Temple of the holy Trinity? Secondly, the profit: For by this means we pass from the chapel of Satan (where nothing reigneth but death and damnation) too the house of God and everlasting bliss. Thirdly: the end for which man was created. For we are created too be the temples of God. On the contrary part, it is to be considered, how unworthy a thing it is, and how great a treason too God, too defile this Temple with any wickedness. And therefore we must enforce ourselves with all our power, too do true service of God in this his Temple, and too offer too him the Sacrifice of our lips, that is too wit, thanksgiving, and the frankincense of our heart, that is too wit, faith and innocency.  
The fourth is: The world judgeth far otherwise of them that are the Temples of God, than God's word doth. The world supposeth that the honourable, the mighty, the wise, and the rich are received into this Temple: But the word of God teacheth the contrary, and examples show it. And although no man be cast of for the nobility of his birth, for his power, for his wisdom, or for his riches: yet it falleth out for the most part, that such men being entangled in the affairs of the world, have the less mind of this spiritual Temple. Examples hereof are Cain and Abel: Esau, and jacob. Thus doth God always choose the weak things of this world, that he might put the strong things too shame. But this will not move. For christ saith: Fear not thou little flock, for it hath pleased my father too give you a kingdom. Too whom through christ with the holy Ghost, be honour without end. Amen.     

Upon the xj Sunday after Trinity. ¶ The Gospel. Luke. xviij.  
christ told this parable unto certain which trusted in themselves that they were perfect, and despised other. Two men went up into the Temple too pray, the one a Pharisey, and the other a Publican. The Pharisie stood and prayed thus with himself. God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or as this Publican. I fast twice in the week: I give Tithe of all that I possess. And the Publican standing a far of, would not lift up his eyes too heaven, but smote his breast, saying: God be merciful to me a sinner. I tell you this man departed home too his house justified more than the other. For every man that exalteth himself shall be brought low: and he that humbleth himself shall be exalted.  

The exposition of the text.  
THe occasion of this Gospel was, that after christ had taught concerning the force of Prayer, and the form of praying, he minded also too set forth evident examples, wherein he might paint out the nature both of effectual Prayer, and hypocritish boasting. For in as much as no man can pray aright, except he first be righteous by faith in christ: it cometh too pass that many imagine themselves too be righteous, and therefore think themselves too pray aright. Wherefore it was needful too make a difference betwixt them that are righteous in deed, and those that counterfeit a righteousness. For they that will seem righteous and are not, do in no wise prey. But such as acknowledge their sins, and repent them earnestly, they only being made righteous by faith, can pray effectually and aright For this cause therefore the Lord setteth here two images before us. Whereof the one is of hipocritish Prayer, and the other is of true and godly Prayer. The Pharisie (who thought himself godly and righteous, and was not so) maketh us a Prayer too know an Hypocrite by. Contrariwise, the silly Publican casting himself flat before God, and acknowledging his own uncleanness, and yet nevertheless fleeing unto mercy: doth by his example set forth a form of true and healthful prayer. The places are three.  

1 Of the righteousness of the Law, and of the fondness of the Pharisie.  
2 Of Christian righteousness, and of true repentance.  
3 Christ's judgement concerning the Pharisie and the Publican.   

¶ Of the first.  
HE said too certain which had an opinion of themselves that they were righteous. Here I must needs speak of the righteousness of the Law, what is it: and what is the use, end, and prerogative of it. For thereby we shall understand, how far the pharisees are wide from the true righteousness.  
What is the righteousness of the Law? It is a perfect obedience of all our members inward and outward, unto God's law: of the heart, the affections, the will, the mouth, and▪ briefly of all the powers and abilities as well of the body as the mind: which obedience it behoveth too be, not at starts, but continual: not vain, but perfect and full: not stained, but pure and chaste: such as might have been performed by Adam before his fall, and such as is performed by the holy Angels in Heaven. That the righteousness of the Law ought too be such a one, both Moses and christ do teach in these words: Thou shalt love the Lord thy GOD with all thy heart, with all thy soul. with all thy strength, and with all thy power: and thy neighbour as thyself. Moreover forasmuch as he is pure, holy & chaste, nothing can please him but that which is pure, holy, and chaste. And they that fulfil this righteousness, they only have the promiss of the Law. For thus sayeth Moses: The man that doth these things shall live in them. No man (christ only excepted) did ever perform this perfect and continual obedience, such as the Law requireth. Wherefore all they▪ that think themselves righteous with this righteousness of the law, are not only blind and arrogant, but also blasphemous against the law of GOD, which they measure by their own slender skill; and not by the voice of God. That none is able too fulfil the law of GOD, I have declared a late, and will now briefly bring the same too our remembrance again. first our members both inward and outward (wherewith we should execute obedience to the Law) are mangled, and corrupted with a certain horrible outrage, so as they are able too do nothing aright. Again, the Law of sin as a most stout Giant gripeth our limbs, even after that we be borne a new, that we cannot perform what we would. hereupon S. Paul crieth out: O unhappy man that I am, who shall deliver me from this body subject too Death? And in another place. Too will, is present with me, but too perform I find not in myself. Also, I do not the good that I would do, but the evil which I would not do, that do I. Thus the regenerate have a forward will, but they are destitute of ableness too perform that which they would: so importunate is our household enemy, withdrawing us from that which is good. What shall we say then of them whose will is not yet reform, such as all they be that are not regenerate? Too the furtherance hereof also maketh it, that the Law of God is spiritual: but we are carnal. For thus hath Paul (being at that time a faithful Christian) said: The Law is spiritual, but I am carnal, sold under sin. Hereby it is easy too see, that we are not able to perform due obedience too the law. For how is it possible that flesh should perform spiritual righteousness? I alleged many and sundry other reasons not long ago, whereby I showed that no man in this life is able too yield perfect and full obedience too the Law.  
What is too be done then? Here thou shalt first hear the voice of the Law. What sayeth he? Cursed is he that continueth not in all the things that are written in the book of the Law: Here thou hearest the sentence of the Law. Let this saying of the law humble thee before God, and utterly cast thee down, that thou mayst acknowledge both the filthiness of thy sin, and thy just damnation. What is too be done here? Are we able too eschew the curse of the law? Thou art not able of thine own power. Wherefore thou must either perish, or else seek a remedy against this damnation of the law: but other remedy surely there is none, than only jesus christ: who purposely came into the world too take upon himself the curse of the law, and too deliver all that believe on him, from the power of the law, that is, from damnation which the law threateneth too those that transgress it. Therefore this curse extendeth itself too all men that here not christ, nor are clothed with his rightuousnesses, that they may appear appareled therewith in the sight of God. For christ is the end of the law, too justify all that believe. Rom. 10. These things have I spoken concerning the righteousness of the law, too this intent, that I might show how fond these pharisees were, which thought themselves righteous, and held scorn of others, as unholy and unrighteous. But what is the cause that this Pharisie and the rest of his rabble thought themselves righteous? The cause was blindness. For he was so blind, that he saw not the meaning of the law: yea rather, he saw only the covering of the law, and never looked into the breast of the law, according as the text of this gospel sufficiently declareth. For he saith: I thank thee that I am not as other men, extortioners, unjust, adulterers, or as this Publican. He had seen the letter of the law then, but not the spirit: that is, he stack only in the outward works, but he considered not the spiritual meaning which the law requireth.  
How be it too the intent these things may be set the plainer before our eyes, let us see first what manner of works this pharisees were. Secondly. Let us lay them too the law of God. Thirdly, let us gather thereby, what wanted in him. And four, let us see of how many sins he was found guilty, and cast by the law, though he vaunted himself righteous before men.  
The works of this Pharisie were faithless, proceeding of mere misbelief and pride. Now in as much as the scripture saith plainly: without faith it is impossible too please God: who is so mad as too call this outward visor, righteousness?  
Let us lay his works that he boasteth of, too the word of God. The law requireth pure obedience: This man out of his most unclean heart, draweth slanders against God and his neighbour. The law commandeth him too love his neighbour: He accuseth him, yea and that before the judgement seat of God. What should I make many words? He hath done nothing according too the appointment of the law: Is it not a great matter too be no extortioner? too be no unjust man? too be no adulterer? too fast, and too give alms? Surely these things are not too be disallowed. But this Pharasie did wretchedly defile the good deeds he had done, with self love and pride.  
What wanted he then? The well spring of good works, faith in christ, which worketh by charity: Whereas this is not, be the work never so sightly and fair, yet can it not be acceptable unto God: yea rather, it is an abomination before GOD, specially when there goeth an opinion of righteousness with it, like as we see in this Pharisie.  
We have seen from whence the works of this Pharisie proceeded, and how far they are void from the righteousness of the law, and what he wanted: Now let us see how grievously he sinned, and how unrighteous he was. First he durst press unto God, and boldly speak unto him, being without fear of God, without faith, without repentance, without the mediator christ: by whom only the entrance too the father is set open. Is this so great a wickedness? Yea: In this act he breaketh all the commandments of the first table, and as it were trampleth it under his feet. again▪ he being but dust and ashes durst boast before GOD: when notwithstanding, it is written: The guiltless is not guiltless before thee. How great a pride was this I beseech ye? Though he despise both God and men, doth he not feign himself nevertheless too be righteous? thirdly he abused the Temple of GOD, which was ordained too pray for forgiveness of sins both public and private. But what maketh he of the Temple? A Court bar too accuse others at. Fourthly he layeth violent hands upon all the whole second Table, and breaketh it contrary too the nature of Charity, which is wont either too salve the sins of our neighbour, or else too conceal them. What doth he? I am not (sayeth he) as other men, extortioners, unjust, adulterers. Yea all this seemed but a little to him.  
Wherefore being in the upper end of the Temple, he looked behind him, and saw the silly Publican praying, and he had no sooner espied him, but he accuseth him by and by at the judgement seat of God. Neither am I (saith he) as this Publican. If he had been a godly man in deed, he would have been glad for the Publican, as the Angels of GOD were, which rejoice in Heaven upon a sinner that repenteth. But when as he accuseth the repentant, he showeth sufficiently of what spirit he spoke. He ought too have remembered the saying of jesus the son of Sirach: Despise not a man that turneth from his sin. For we are all of us in corruption, that is too say, subject too sundry miseries. Let him that standeth, see that he fall not, saith the Apostle Paul. As touching the fasting and tithing of this Hypocrite, I say no more but this.  
Fasting whereby the stoutness of the flesh is subdued: is a thing not evil. But if thou fast too merit any thing at God's hand, than thy fasting becometh an abomination. For God will not be worshipped with men's traditions: but according too the rule of his own law. Concerning tithing, I say this: That God so ordained it in his common weal, that the Priests of the Tribe of Levy should have whereon too live. And christ saith: The labourer is worthy of his hire: and thou shalt not moozel the Ox that treadeth out the Corne.   

¶ Of the second.  
LIke as in the Pharisey we have seen what manner of righteousness the pharisaical righteousness is: and have showed the fondness of it, by comparing it with the righteousness of the Law: So now followeth the second doctrine, concerning christian righteousness, which is represented unto us in this Publican, as it were in some lively image. howbeit because the scripture teacheth of virtues by two ways, that is too wit, by rule and by example: I will first see what the scripture saith of christian righteousness. And afterward I will show the same in the example of the Publican, that in so doing the rule may be confirmed by example.  
Now as concerning the rule of Christian righteousness, these are clear sayings. Paul in the third too the Romans sayeth: All have sinned, and are destitute of the glory of God: and they are justified freely by his grace, through the redemption that is in Christ jesus, whom God hath set forth too be the mercy seat through faith in his blood. And anon after in the same chapter: We uphold that a man is justified by faith, without the works of the law. 2. Corrinth. 5. Him that knew no sin, he made sin, that we might be made the righteousness of GOD in him. Romans. ●. Like as by the disobedience of one man, many become sinners: So again by the obedience of one man, many are made righteous. And of Abraham: Abraham believed GOD, and it was imputed unto him for righteousness. And David: Blissed are they whose iniquities are forgiven, and whose sins are covered. Such sayings as these, there are without number in the Scripture concerning christian righteousness, but I have alleged these few, that I might thereby gather a general doctrine concerning christian righteousness.  
First therefore is gathered of these Texts, that christian righteousness is not of works, albeit that he which is justified, beginneth henceforth too do good works. This therefore is too be borne in mind, that works are in such wise excluded, as that they are not the cause of this righteousness but the effects and fruits, as I will show hereafter. Secondly, is gathered of these sayings, that Christian righteousness is not the obedience of men themselves, but of christ for them. thirdly, that this obedience of Christ's is bestowed upon man, too the intent he may be righteous by it, and not by his own righteousness. Fourthly. That whosoever believeth, is made partaker of this righteousness of Christ's, so that it is imputed to him as his own. For christ is the end of the Law, too justify every one that believeth. Fifthly, that because we are sinners we be reconciled unto the Father by christ, whom GOD hath set forth too be the mercy seat. Sixthly. That Christ's blood was shed for the sins of them that believe, so as the justice of God, or of the Law is satisfied. seventhly. By all the things gathered, it falleth out, that christian righteousness consisteth of acquytall from sin, imputation of Christ's righteousness, and acceptation unto everlasting life, freely for Christ's sake. This is the sum of the doctrine of the church concerning christian righteousness: whereby it cometh too pass, that christian justification is an acquittal from sin, an imputation of Christ's righteousness, and an acceptation unto eternal life freely for Christ's sake. How be it, this is further too be borne in mind, that by faith only (whereby we are justified) this righteousness is effectual, and bringeth forth fruits most acceptable too God, through jesus Chryst. And where this fruit is not seen, there is scarce any faith too be found. For when we believe, therewithal we are borne new men, that we should yield new obedience unto God.  
Now let us see this self same doctrine of christian righteousness in the example of the Publican. First (as the text sayeth) he stood a far of. For being put in fear with his own unworthiness he durst not come forth with the Pharisie into the sight of God's majesty. In likewise Peter falling down at Christ's feet, said: Away from me, for I am a sinful man. Likewise the Centurion, Lord I am not worthy that thou shouldest come under my roof. This fearfulness in the conscience of man, riseth of the knowledge of the Law: by the squire whereof when a man examineth his own deeds, he is enforced too cry out, I am a sinful man. Secondly he dareth not lift up his eyes. Here is noted how the Publican was ashamed of the filthiness of his sin. 3. He knocketh himself upon the breast, whereby is signified his striving against wanhope and despair. 4. when he sayeth: Lord be merciful unto me a sinner: he giveth us too understand how we ought too flee unto God only for the putting away of our sins. Hitherto he hath wrestled with sin, with the sentence of the Law, and with wanhope: By which wrestling is declared that he was sorry in deed. Now followeth, how he wound himself out of this Hell as it were For when he sayeth, GOD be merciful to me a sinner: he raiseth himself up by faith against despair. For here he called too remembrance the promises concerning christ, that GOD will be merciful unto sinners, which falling too repentance do flee unto christ with true faith. For he is the propitiation for our sins. In raising himself up in this wise, he imputeth sin too himself, and mercy unto GOD: he acknowledgeth himself the sick man, and GOD too be his Physician: he setteth mercy against sin: and so believing God too be favourable unto him, he is justified by Faith alone. After the same manner did Daniel. unto thee Lord be righteousness, and unto us confusion and shame.  
And so we may learn of this Publican, first the manner of true repentance and Christian righteousness: for even as true repentance is true sorriness for sin: even so christian righteousness is to be loosed and acquit from sin, when we come unto God by true faith, as I have said before. 2. We may learn of him, of what sort true Prayer ought too be. For it must proceed from the bottom of the heart in the fear of God, and lean unto the propitiation which is in jesus Chryst. 3. We must learn of the Publican too behave ourselves after a lowly manner both before God and before men.  
Must we then live after the manner of Publicans? Yea surely must we, so far forth as they repent and amend, according as this Publican did. For as this Pharisie is not misliked for the outward honest works that he did, but because he trusted in the works. So this Publican is not too be commended for the sins that he had committed, but for his repentance which ensued. Yea, we have lessons in both of them, that we may far the better by. With both of them we must go too Church: with both of them we must give thanks unto God: with both of them we must pray. We must learn of the Pharisie, too do honest outward works: and of the Publican, too bring with us godliness of mind and true faith.   

¶ Of the third.  
I Say unto you, this man went home too his house justified, and not the other. Here we have Christ's judgement of the Pharisie and the Publican. The Publican (saith he) departing out of the Temple came home too his own house justified by Faith. And the Pharisie returned not justified, but rather condemned. This confirmeth he with a general sentence: For every one that exalteth himself, shall be brought low, and he that humbleth himself shall be exalted. The Pharisie exalted himself, thinking himself righteous by his deeds of the law, which were none at all: and therefore he was brought low, by the sentence of damnation. The Publican humbled himself by acknowledging his sin, by lowly prayer, and by trust in God's mercy through christ: and therefore he was exalted by the grace of acquittal, and glory of blessedness. That we may be humbled after this man's example, Christ grant, too whom with the father and the holy ghost be glory for evermore. Amen.     

Upon the twelve Sunday after Trinity. ¶ The Gospel. Mark. seven.  
JESUS departed from the coasts of tire and Sydon, and came unto the Sea of Galilee, through the mids of the coasts of the ten cities. And they brought unto him one that was deaf, and had an impediment in his speech, and they prayed him too put his hand upon him. And when he had taken him aside from the people, he put his fingers into his ears, and did spit, and touched his tongue, and looked up too heaven and sighed, and said unto him: Epham, that is to say, be opened. And straight way his ears were opened, and the string of his tongue was loosed, and he spoke plain. And he commanded them that they should tell no man. But the more he forbade them, somuch the more a great deal they published, saying: He hath done all things well, he hath made both the deaf too hear, and the dumb too speak.  

The exposition of the text.  
THis Gospel containeth one of the lords miracles whereby he showed his power, his will, and his office. His power appeareth in this, that all things created are at his commandment, as the Sea, the Winds, the fiends, and diseases, as in this place. His will is seen by his readiness too help, for he is most ready too help all that call upon him. His office appeareth in that he is a saviour according to his name, which is jesus. Those three things are too be seen well near in every of Christ's miracles, which we must learn too use aright. For we must use the power of christ our Lord against the tyranny of the world, Sophistry, and Hypocrisy, yea and against all the whole kingdom of Satan. Let us set the knowledge of his will against the overthwart will and judgement of our flesh. Let us arm ourselves with the minding of his office against all Antichrist's that will rob christ of his office. These three things we may behold in this present gospel as in a Glass. Here the deaf and dumb man is held in bondage by the Devil. But what doth christ in this case? He uttering his power openeth his ears, and looseth his tongue, maugre the devils resistance. again in that he helpeth this miserable and wretched creature, he showeth himself too have a remorse of his misery, and by so doing, uttereth his good will towards him. Lastly, he declareth his own office, in showing himself ready and cheerful too help this man. For by this deed he doth us too understand, that he was sent too help the afflicted and those that are in misery. We have what christ meaneth by his miracles. Now let us see the sum of this present Gospel. christ healeth the deaf and dumb man that is brought unto him. By which deed is signified, that christ came into the world too help such as come unto him, according too this text: Every one that calleth upon the name of the Lord shall be saved. The places are three.  

1 The example of them that bring this deaf and dumb man unto Chryst.  
2 The deed and miracle of Chryst.  
3 The fruit of this miracle too the beholders.   

¶ Of the first.  
DEparting again out of the coast of tire. etc. Before we enter into the first doctrine the occasion of this present miracle is too be observed: Which was Christ's journey, and the place from whence he took his journey.  
His journeying itself declares how busy the Lord was in his office, and how earnestly he thirsted our salvation. The place showeth, how he mente that the Gentiles also should be made partakers of his benefits. For he came too seek that which was lost.  
Now let us see the first doctrine. They brought unto him a man that was both deaf & dumb, and besought him that he would lay his hands upon him. Here are two things too be marked, first what these bearers of this deaf man do: and secondly what they request: what do they? They bring unto christ a man that is deaf and dumb. In these few words is a christian man's life described. Which description it standeth us in hand too understand aright, too the intent we may handsomely follow the example of them. For first they acknowledge christ too be the true Messiah, and secondly they believe in him: both which things they declare by this deed. For no man cometh unto christ as too a saviour, ne calleth upon him, but he that believeth in him. For like as no man believeth, but he that heareth: so no man calleth upon him but he that believeth. Rom. 10. By this reason faith being conceived of the word of life, is the soul health and righteousness of christians.  
Is this faith idle? No. Here are showed three fruits of it. The first is confession: for here by their deed and word they confess Chryst. For even as men believe with the heart unto righteousness: even so is confession made with the mouth unto salvation. The second is the calling upon christ: For Faith and invocation are so knit together, that ye may sooner separate heat from fire, than pluck them asunder one from an other. The third fruit of Faith is brotherly love, which these bearers utter in heart, in work, and in word, by bringing this afflicted and miserable creature unto Chryst. Seest thou now what manner of men these bearers were? Seest thou the whole life of a Christian painted out in their deed, as in a table? But wherefore was this done and written. That both I and thou might have an example of reverence towards God, and of charity towards our neighbour. This is a pattern of a true christian life. We must therefore believe in christ as these men did. We must confess christ as these men did: and Faith requireth that we should call upon him as they did. Besides this (according too the example of these men) it becometh us too love and help our neighbour with heart word and deed, I pray you what greater work of love can there be, than too bring unto christ a man in thraldom under the power of the devil, wretched, a miserable, despised and utterly disdained among men, and too take so great care for an other man's welfare.  
Hereby let rich and poor, noble and unnoble, citizens and cuntriefolk, learn what becometh them, if so be they mind not too bear a face of Christianity in vain. Let every man according too the state of his calling endeavour to bring as many as he can too christ, and too call upon him, and too have a godly carefulness for the welfare of other men.  
Here riseth a doubt. This deaf man had no faith: for he could not hear the word, whereby faith is conceived: and yet was he healed by christ for the faith of other men. It seemeth therefore that a man may be saved by an other man's faith. I answer: christ loosed the tongue of the dumb man, & then being called upon by the diseased person, he gave him faith: upon the attainment whereof, the diseased person was saved by his own faith, and not by another man's faith. again there is a difference too be put betwixt corporal benefits and everlasting Salvation. As for corporal benefits, the godly may obtain them even for the ungodly at God's hand. But as for salvation, they can not obtain it for them, unless they themselves also have first conceived faith by the word of God. For except the godly might obtain corporal benefits for the ungodly, the world could not stand in this so huge a flood of wickedness and stumblingblocks.  
Thus much concerning the deeds of these bearers, and the profitable example thereof. Now let us see what they desired of Chryst. They besought him (saith the text) that he would lay his hand upon him. For they had marked how christ by laying on of his hands had given health unto many afore. Howbeit too the intent we may understand this ceremony, four things are too be observed concerning laying on of hands, 

First how ancient this custom of laying on of hands is.  
Secondly, to whom it belongeth too lay hands upon others.  
Thirdly, too what purpose and end the laying on of hands serveth.  
Fourthly, what is the mystical meaning of hands.    
As concerning the antiquity of the custme of laying on of hands, the Scripture teacheth, that this custom is taken of the fathers. For in the .48. of Genesis we reed, that the Patriarch jacob laid his hands upon the heads of Manasses and Ephraim, the sons of joseph. Which custom afterward was confirmed too the jews by law: and this ceremony continued unto the time of christ, who also used the same, and delivered the use thereof over too his Apostles. And that too laying on of hands was joined prayer, it is manifest by the xix Chapter of Matthew, where it is written, that children were brought unto christ, that he might lay his hands upon them and pray.  
Thus have we how ancient the custom of laying on of hands is. Now let us see to whom it belongeth too lay on hands: which thing is too be gathered by the laying on of hands, of jacob and others. For it was the guise, that the elders should lay their hands upon the youngers, the fathers upon their children, and the Priests upon the people. For it was a solemn ceremony, in the power of those that were in authority or degree above others.  
But too what end was this ceremony ordained? It may be gathered by the Scripture, that it was ordained too five ends. First, that it was done of purpose too bliss and pray, as in Mat. 19 and Mark. 7. is declared. secondly for offering: for the Priests were wont too lay their hands upon the heads of the beasts that were slain for sacrifice. 3. For healing: like as christ did oftentimes lay on his hands when he went about too heal such as were brought unto him. 4. That by praying the holy ghost might be bestowed upon them: as we reed in the Acts of the Apostles. Fiftly in giving orders too the ministers of the word, hands were wont too be laid upon those that were received into the ministery.  
Now will we add somewhat concerning the mystical meaning of hands. They that blessed folk by laying on of their hands, did supply the room of God. The hands signified Gods help and favour. The laying on of hands signified, that he on whom the hands were laid, was under the favour and protection of God, and that he was blessed of god. In their blessings, God's favour and help were wished for: and in sacrifices, the hosts were dedicated unto God. In healings, God's hand stretched out itself, while by his power he restored the sick unto health. Likewise in the giving of the holy ghost, the hands signified God's presence. In consecrating the Priests this was meant by laying on of hands: that those which took orders were dedicated unto God as sacrifices, and were allowed and appointed too the service of God. Thus much concerning the first place, namely concerning the laying on of hands. Now let us briefly consider what this place confirmeth, what it confuteth, and whereof it admonisheth us. It confirmeth that the children of God are led by the spirit of God, and should exercise themselves in godliness and charity. It confuteth those that boast of their empty faith void of the true fear of God and charity too their neighbour. And it admonisheth us too perform the works of faith as well inward as outward, if we will be accounted among the children of God.   

¶ Of the second.  
THe second doctrine that I purposed, is concerning the deed and miracle of Chryst. Now too the intent we may understand this deed, certain things are too be noted concerning Christ's miracles. The Prophets, christ, and the Apostles wrought miracles, too assure men that the doctrine which they taught, was of God, and too the intent that men being convicted of God's truth by miracles, might believe, and by believing be saved. That these are the chief ends of miracles, john the Evangelist beareth witness in his second chapter, where he saith thus: This beginning of miracles did jesus in Cana of Galilée, and manifested his own glory, and his Disciples believed on him. Here are two ends signified: Christ's glory, and the faith of the Apostles. The glory of christ comprehendeth the power of his Godhead, his affection towards mankind, and his office and the certainty of his doctrine. howbeit there is a difference too be made between the Prophets and Apostles, and Chryst. The Prophets and Apostles wrought not miracles by their own power, but by the divine power of christ, whose spirit spoke by the mouth of them. But christ wrought miracles by his own power. Wherefore like as the Prophets and Apostles by their miracles declared themselves too be the servants of christ: so christ by his miracles showed himself too be the Lord and God of them. And if any man demand why miracles are not wrought now a days by the ministers of God's word: Thou shalt understand, that as soon as miracles had confirmed Christ's glory & the truth of God: they had discharged their duty. And therefore we must no more look for miracles, but we must hold ourselves content with the doctrine of the Prophets and Apostles, which God hath confirmed with many miracles long ago. Thus much concerning miracles in general. Now let us come too the miracle of this day, in which are many circumstances too be observed, whereof each one containeth a singular doctrine and admonishment.  
The first, christ took him aside from the people. And why did he so? For two considerations, that is too wit, for the time & for the meaning. For the time, because he would not as yet have his kingdom published unto the whole world. For he had not yet accomplished his sacrifice: he had not yet broken down the wall that was between the jews and the Gentiles: which thing was done afterward when he armed his disciples with this commission: Go into the whole world, and preach the Gospel too all nations. And for the meaning, because he that desireth too have christ too be his Physician, must depart out of the press of the malicious persons and repiners. For there is no agreement between christ and belial.  
The second. He thrust his fingers into his ears. Surely this was not done but for some purpose. For by that sign he both showed the preciousness of his flesh which he had taken upon him, that by offering it in sacrifice mankind might be restored too his former helthfulnesse, which he had lost by sin: and also giveth us too understand, that his word can neither be heard nor understood, unless our ears be opened by Christ's finger, that is too say, unless the holy Ghost do open the ears of our heart.  
The third. And he spit and touched his tongue. By this mystical manner of dealing, he doth us too wit, that the ability too speak proceedeth of him, and that he will work effectually in his church by means.  
The fourth: He looked up into Heaven. By this gesture he signifieth, that his mind is lifted up too his heavenly father, whom he prayed unto, not only for this man, but for all others that are afflicted. For prayer is not so much the sound of the mouth, as the humble lifting up of the heart unto God: which lifting up of the heart, is signified by the outward sign of the eyes looking up too heavenward. Whereupon David saith: I have lift up mine eyes unto thee that dwellest in the Heavens. Of which thing we also are put in mind when we say: Our father which art in heaven.  
The fifth: He sighed. Surely it must needs be a great matter that caused so great a parsonage too sigh. Therefore had he not an eye all only too this dumb man, whom he could have delivered from his disease with one beck: but he had an eye too these five things. First too sin, which is the cause of all miseries in mankind. 2. Too the tyranny of the Devil, who had so sore oppressed mankind, with which tyranny he knew he had too encounter. 3. Too the curse of the law, which he should take upon himself, too the intent we might be cleared of our guiltiness. 4. Too his own most bitter death which he should suffer for all mankind. 5. Too the unthankfulness of the greatest part of the world. For he foresaw that many should utterly hold scorn of his benefit, and many of rechlessenesse neglect it: in so much as the least part of the world should embrace his benefits too their salvation. The sixth: he speaketh too this dumb man and saith: Ephata, that is too say, Be opened. It was not for nothing that Mark in this place used the Hebrew word, for by this word Christ showeth, first how great is the power of his Godhead, who by his word both commandeth and bringeth too pass what he will: whereby not only our faith concerning Christ's Godhead is confirmed, but also we are done to understand, that all those are in safety, which are under his government, and have committed themselves too his protection. And by this word is showed, how great the strength of God's word is, specially where it is laid hold on by true faith. 3. That no man can be saved without Christ's word, whereby he commandeth us such things as are meet for us too do. 4. By this commandment, Be thou opened, He signifieth that man's will is required in the matter of salvation: not for that the will being unreformed by the hand of God, is either able or willing, but for that, when it is moved and framed by the holy Ghost, it should not strive against the holy Ghost. 5. That the work of Salvation is wholly Christ's, and not man's: according as the Hebrew word showeth.  
The seventh: And forthwith his ears were opened, and the string of his tongue was loosed, and he spoke perfectly. This present miracle, was also a benefit of christ toward this miserable man. By which miracle is showed, that at Christ's commandment, and at the preaching of his word, we are loozed from the shackles of the devil, that we should not be fettered any more with them. This miracle (that I may repeat it in few words) confirmeth that christ both can and will help all that are afflicted, which are brought to him, and seek his help. Also it overthroweth the error of them, which shunning christ as a straight judge, do call upon Saints. And moreover it warneth us to flee unto Christ only by faith & prayer, when we are in trouble & distress.   

¶ Of the third.  
ANd he charged them that they should tell no body. But the more that he forbade them, so much the more did they publish it, and wonder at it. christ forbiddeth them too tell this deed abroad: and they ought too have obeyed his commandment. Wherefore the goodness that ensued, was too be ascribed, not to their disobedience, but to the goodness of Christ. For it was his will too have had this deed kept secret till after his resurrection.  
But what fruit sprang of this miracle of Christ's? First the beholders conceived faith in Chryst. Secondly they published this deed, and glorified God: which glorifying god is the utmost end of all Christ's works. But what is it too praise God? The praising of God, springeth of knowing God: which consisteth in these things. Too have a right opinion of the substance of the Godhead, & of the persons of the Godhead: To believe assuredly that he is the fountain and wellspring of all goodness and good things. Too flee too him by christ in all necessities. Too confess thy faith openly as these men did: and in such wise too give light too others by thine example, that many being moved thereby may flee unto christ, to whom with the Father and the holy Ghost be honour for ever. Amen.     

Upon the xiij Sunday after Trinity. ¶ The Gospel. Luke. x.  
JESUS turning a side too his disciples said: Happy are the eyes that see the things which ye see. For I tell you that many Prophets and kings have desired too see those things which ye see, and have not seen them: and too here those things which ye here, and have not herd them. And behold, a certain Lawyer stood up, and tempted him, saying: Master, what shall I do to inherit eternal life? he said unto him: what is written in the la? how readest thou? and he answered and said: Love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind: and thy neighbour as thyself. And he said unto him. Thou hast answered right. This do and thou shalt live. But he willing to justify himself said unto jesus: And who is my neighbour? jesus answered, and said: A certain man descended from Jerusalem too Hiericho, and fell among thieves, which rob him of his raiment, and wounded him, and departed, leaving him half dead. And it chanced that there came down a certain Priest that same way, and when he saw him, he passed by. And likewise a Levite, when he went nigh too the place, came and looked on him, and passed by. But a certain Samaritane as he journeyed came unto him: and when he saw him, he had compassion on him, and went too, and bound up his wounds, and powered in Oil and Wine, and set him on his beast, and brought him too a common Inn, and made provision for him. And on the morrow, when he departed, he took out two pence, and gave them too the Host, and said unto him: Take cure of him, and whatsoever thou spendest more, when I come again I will recompense thee. Which now of these three thinkest thou was neighbour unto him that fell among the thieves? And he said unto him: He that showed mercy on him. Then said jesus unto him: Go and do thou likewise.  

The exposition of the text.  
THis Gospel consisteth of two parts: in the former whereof christ commoneth with his disciples of true blessedness, and teacheth them wherein the same consisteth, that is too wit, in the knowledge of himself. In the latter he disputeth of the right way too eternal life, of God's law, and of loving God and our neighbour: in the discourse of which point: he propoundeth a parable whereby he teacheth who is too be counted our neighbour. The places are four.  

1 Which is the true blessedness.  
2 The Lawyer's question concerning the attainment of everlasting life and Christ's answer too the same.  
3 The chief points of the Law.  
4 Of the Parable whereby we are taught who is our neighbour.   

¶ Of the first.  
Jesus turning aside too his Disciples, said: Happy are the eyes that see the things which you see. For I say unto you that, etc. Here christ teacheth which is the true blessedness and what is the true and substantial joy of man in this life, that is too wit, too see the son of God. Then if they only be happy or blessed, that see the son of God, it followeth that none attain too bliss by their own works and deserts. Wherefore this seeing of Christ is worthy too be desired.  
But it is too be known that the son of God is seen after two sorts: that is too wit, in this life, and in the life too come. In this life he is too be seen in three manners: first carnally only. Then carnally and spiritually at once. And last of all, spiritually only.  
Carnally only, christ was seen of the greatest part of the jewish nation, which nevertheless was damned. Therefore the seeing of christ in the flesh only, doth not of itself profit too salvation: but rather furthereth too greater damnation. Herode saw christ, so did Pilate likewise, so did judas, Cayphas, and many other ungodly persons, whose damnation teacheth us, that too see christ outwardly in the flesh, availeth not too salvation, if there go not true faith in Christ with it.  
christ was seen in the flesh and in the spirit at once together, of the wise men, of Marie, of Simeon, Zacharie, Zacheus, the Apostles, and many others, whose seeing turned too their soul health, because they not only beheld christ with their outward eyes, but also with the eyes of their heart. Which thing is manifestly seen in that woman, which for washing Christ's feet with her tears, & wiping them with the hear of her head, heard christ say unto her, that her sins were forgiven her, for the faith's sake which she had in him. Of this seeing chiefly speaketh our Lord in this place, when he saith: Many Prophets and Kings have longed too see that you see, and have not seen.  
In spirit only do all they see christ, which believe in him: for so doth christ himself interpret it, when he saith: As Moses lift up the Serpent in the wilderness: So must the son of man be exalted, that all which believe in him, may not perish but have life everlasting. After this sort did Abel see christ in his sacrifice, & so did Abraham, of whom christ beareth record, saying: Abraham saw my day, and was glad. So see we christ at this day, as many of us as believe in him. Now, that they which see christ in this wise, are blessed: this saying of our Lord unto Thomas testifieth: Blissed are they that believe and see not. For we see him in the Gospel, where he appeareth face too face unto us, that we should be transformed into the likeness of him.  
Hitherto concerning the first manner of seeing christ, and the parts of the same: after which manner he is seen in this world. Now followeth the other manner of seeing, which is in the glory too come, where we shall see him most perfectly, & be delighted with everlasting gladness, enjoying the most pleasant and comfortable beholding of him.  
But wherefore doth he avouch those too be happy that see christ? First for that christ is the word of life, without which there is no salvation too be looked for. For this word of life delivereth the believers from eternal death. For like as he that seeth not christ (and specially with the eyes of faith) abideth in prison, and under the power of the Devil: even so he that seeth christ, overcometh the world, and all evils, according too this of john: This is the victory that overcometh the world, even your faith. But do we not see many godly men too be in ill case in this life, and too be put too most grievous punishment? I answer. Yet are they blessed for the sequel of the matter. For there shall be a most joyful deliverance from all evils wherewith the godly are oppressed in this life. And therefore Christ saith in Matthew. Blissed are those that mourn, for they shall receive comfort.   

¶ Of the second.  
A Certain Lawyer stood up, tempting him and saying: Master, what shall I do too have everlasting life? jesus answered: Thou shalt love the Lord thy God. And as it is written in Matthew: if thou wilt enter into life keep the commandments. Too the intent we may understand this answer of christ aright, it is too be noted, that there are two kinds of men with whom christ hath too do. For some are Hypocrites: and some repent in good earnest. The Hypocrites being proud and swelling through opinion of their own righteousness, think themselves too have no need of christ: and therefore they persecute him, one while by tempting him another while by slandering his doctrine, and sometime by open violence. When such as these be do seek the way of salvation, he pointeth them too the law, and saith: If thou wilt enter into life, keep the commandments. But those that fall unto repentance, and seek the way of salvation at Christ's hand, are not sent by christ unto the law and too Moses: but he taketh them too himself, and biddeth them believe on him. Which thing when they do, he granteth over his own righteousness unto them, that they should not be subject too the curse of the law. We will make this more apparent by examples. The Pharisie of whom we heard a late, seemed righteous unto himself, but he was pronounced unrighteous by christ, because he had not the righteousness of the law which he made his brags of. Contrariwise the Publican that brought his sins into the Temple with him, which he there bewailed, fleeing too the mercy of God, went his way home justified. And in as much as he was justified and made righteous, he was also made an heir of eternal life. In Matthew the lawyer asketh Christ the question, saying: what shall I do too get eternal life? and christ answereth: If thou wilt enter into life, keep the commandments. Contrariwise, the wretched thief being a sinner repenteth upon the Cross, and calleth upon christ by faith, too whom christ saith: This day shalt thou be with me in Paradise, that is too wit, in everlasting life. In this Gospel cometh also a Doctor of the law too tempt the Lord, & saith: what shall I do too possess eternal life? Too whom our Lord answereth. Thou shalt love the Lord thy God, & thy neighbour as thyself, which is all one as if he said, if thou wilt enter into life, keep the commandments. But too the sinful woman. Luk. 7. he saith. Thy faith hath made thee whole. And so christ dealeth with two kinds of men, according too the diversity of whom, he showeth the right way unto heaven.  
Why showeth he the way by the law, sith no man was ever able too come too heaven by the way? Because it is the straightest way too heaven, according too this: The man that doth these things, shall live by them. This way therefore doth christ show too them that hold scorn of him. For whosoever despiseth christ, either he shall die for ever, or else fulfil the law, which is impossible for him too do. Again, there is another way to heaven, which is open too those only that believe in christ, who is the way into heaven.   

¶ Of the third.  
THou shalt love the Lord thy God with all thy whole heart, with all thy whole soul, with all thy whole power, and with all thy whole thought, and thy neighbour as thyself. This is a sum of God's law, and an abridgement of the ten commandments. In both of these commandments there are four things too be considered. First the affection that is required too be in man towards God and his neighbour. 2. The object, namely God and the neighbour. 3. The causes of obedience, that is too say, of loving God and our neighbour. 4. The manner of loving.  
1 The affection that the Law requireth, is lovingness, which can not please unless it be pure, & void of hypocrisy. For nothing can please God which is painted, because he is void of all painting, and is holy, pure, and uncorrupted.  
2 The objects, (that is too wit, the things whereabout the affection of loving must be occupied) are God and our neighbour.  
3 The causes of loving God and our neighbour, are set down in the commandment. For God is too be loved, because he is our God and Lord: and our neighbour is too be loved, because he is our neighbour.  
4 The manner of loving is expressed also. For God is too be loved with all the whole heart, with all the whole soul, and with all the whole thought: and a mannnes' neighbour is too be loved as a man loveth himself. Howbeit, the things that we have touched briefly, must be expounded more at large.  
Love or charity in general, is an entire affection, embracing a thing with friendly and hearty good will, in such wise as the mind burneth in desire of it, & wisheth most well unto it. This charity is of two sorts: the one of God towards the creature, and the other of the creature towards God and other things. again the love of God towards his creatures is of two sorts. One universal, wherewith he embraceth all his creatures, sustaining and upholding them, that they may continue in their state. This lovingness is called also his universal mercy. Another is peculiar, whereby God with the inward affection of his heart, loveth his Church right dearly in his son. This moved him too give his son, according too this saying: so God loved the world, that he gave his only begotten son. This moveth him too give the holy Ghost. This moveth him too preserve the Church. Too be short, this lovingness maketh him too give himself whole too his Church. The thinking upon this love of God, will comfort us against the sentence of the Law, against the bitterness of the cross, and against temptations at the instant of death. Also this lovingness of God, causeth God too chastise his children, and again too heal them when he hath stricken them.  
I have spoken of God's love towards his creatures Now followeth concerning the love of the creature toward God & men, and other things. This charity or love is the entire affection wherewith man must love God: & next God, his neighbour as himself. This love of the creature therefore is of two sorts also One wherewith it favoureth God, & another wherewith it favoureth the neighbour. Now, that love wherewith it becometh us too embrace creatures, hath many degrees: Of which the first is that, whereby we love our brethren that are knit unto us by alliance of Christ's spirit. The second is that, whereby we favour those that are bound unto us by any alliance of the flesh. The third is that, whereby we love others that are unknown unto us. The fourth is that whereby we endeavour too do good too our enemies. The fifth is that, whereby we favour each other creature, according too the degree of their worthiness.  
Which are the causes of loving God, or wherefore do we love God. Although it may be sufficiently known by the commandment: yet notwithstanding, I will repeat the causes more deeply, and set each of them severally by itself. Therefore the love of man towards God, first is kindled by the remembrance of God's benefits towards us, & by thinking upon the unmeasurable love that he beareth unto us ward. Secondly it must be increased by the lively feeling of God's favour towards us, whereof we have experience every minute. And thirdly it must be exceedingly inflamed by hope and trust of the good things promised. These causes are contained in these words: Love the Lord thy God. He is Lord, that is too say, defender: God, that is too say, governor and Saviour: and Thine, that thou shouldest look for all good things at his hand.  
We have (after a sort) what manner a thing the love of God is, wherewith man ought too love God: and therewithal we have seen the causes. But what is the manner of loving? In what manner and after what sort must we love him? That is expressed in the text by these words: With all thy whole heart, with all thy whole soul, with all thy whole power, with all thy whole thought. This word whole, signifieth three things which must go jointly with man's love towards God. First that the love of men towards God must be perfect: secondly that it be pure, and thirdly that it be continual. Then are they said too love God with all their whole heart: which perfectly, purely, & continually bear an earnest love towards God, so as they fear him only, trust in him only, and repose their hope in him only. Men are said too love God with all their whole soul, when their will is answerable in all things, perfectly, purely, & continually, too his heavenly will. Which thing we pray may take place, when we say: Thy will be done. He is loved with all a man's whole power, when all the members inward and outward do perfectly, purely, & continually bend themselves together too obey and serve God. He is loved with all a man's whole thought, when there is no space too be found wherein God is not loved purely, perfectly, and holily. This is the manner of loving God substantially, which never was in any man since Adam's fall, save only in Christ: albeit there be certain slender beginnings of it in the regenerate. Of which thing there be four tokens.  
First too prefer the obedience of God before all things in the world; according too this: He that loveth me, will keep my commandments, and my father will love him.  
Secondly too use the holy Mysteries reverently in the fear of God.  
Thirdly too allure others by our example, too love God.  
Fourthly too love our neighbour for God's sake. Where these four things meet, thou hast evident tokens of love begun towards God: which must from day too day take new increasement in the regenerate.  
I have spoken of the first point of the law, that is, of the love toward GOD: Now will I speak of the second point, that is too wit, of loving our neighbours: concerning which, let these three things be observed. The causes of the love, the manner, and the order. The causes are twain: the one is commandment, and the other is nature, because man is neighbour unto man. The commandment of God is, that we should one love another. christ also giveth this charge: Love ye one another. Too disobey this commandment, is a most heinous offence. The other cause is nature, sooth for that man is neighbour too man, and that many ways: as in respect of creation: in respect of resemblance: in respect of regeneration: in respect of the common life: and in respect of the glory too come: of which degrees of neighbourhood we have spoken already a while ago.  
How is the neighbour too be loved? The Lord answereth: Love thy neighbour as thyself. Now how every man loveth himself, let every man learn of himself.  
The order of loving is showed afore, that is, that those should be loved most, that are allied to us by the spirit of Chryst. Then secondly those that bind us by any alliance of the flesh. Thirdly our enemies also are to be loved, as Christ teacheth Math. v. And as Christ showeth by the parable that he putteth forth here. And thus much concerning the two chief points of the Law, whereunto it is manifest that no man is able too yield full obedience, which thing I showed a late by four reasons.  
Yet is not this Law given for nothing. For first we are taught hereby, what was the state of man before his fall, when it was yet uncorrupted. For than was man able too fulfil this law in all points. again hereby we understand how sore man's nature is corrupted, when we see how far we are wide from the perfect obedience of the Law. Besides this, we are warned too acknowledge our own frailty and uncleanness, & too flee unto christ who is the perfection of the law, to justify every one that believeth. Moreover we be taught what is the end of the law, & what are the chief points of religious life, wherein we must occupy ourselves. Lastly, hereby we are admonished too think of what sort the obedience of the Angels and of the holy men, shall be in the everlasting life.   

¶ Of the fourth.  
AND he willing to justify himself, said unto jesus: who is my neighbour? When this Lawyer had received an other answer than he looked for: lest he might seem too be overset by holding his peace, swelling in opinion of his own righteousness, he asketh who is his neighbour. Too whom christ made a far other answer than he looked for. And too too the intent he may fetch in the Lawyer to assoil the case himself, he putteth forth a long parable, saying: A certain man came down from Jerusalem too Hierico. etc. But in as much as all men are neighbours one too an other, why did he not answer simply thus? All men are neighbours one to another. This answer would have seemed both easier and shorter. The Lord did this to correct the lewd interpretation of the pharisees and Lawyers. For they interpreted the law after this manner. love thy friend and hate thine enemy. So by these men's judgement, those that were friends, were deemed neighbours also one to another. Which error christ disproveth in the fifth of matthew, & teacheth that we must love our enemies also. Therefore for as much as christ and the Lawyer agreed upon the case concerning friends: (for both of them confessed that friends were too be loved,) christ goeth about too make the Pharisie confess that enemies are in the number of neighbours, for all men are either friends or foes unto us. The Pharisie granteth that friends are too be accounted neighbours. But because the doubt is concerning enemies, Christ telleth this parable of the jew and the Samaritane, that is too wit, of two that by profession were most utter enemies. For the jew hated the Samaritane extremely, and counted him as a dog, and the Samaritane could not but know it. But what cometh too pass? The jew falleth among thieves, he is rob, he is wounded, and he is left half dead. After that certain jews had passed by this wounded man, and were no whit moved with his mischance: the Samaritane comes & helps the poor wretch. He performeth the deeds of charity upon him: he setteth him upon his own beast: he carrieth him too his own Inn: he hath a care of him: he compoundeth with his host that he should entreat him well and friendly: and he promiseth to pay it, if he lay out any more about the entertainment of him. Which of these thinkest thou (saith christ) was that man's neighbour. Was it the Levite that passed by? or the Priest? or this Samaritane? The Pharisie answered: He that showed mercy to him. And jesus said unto him: Go thy ways and do likewise. The Pharisie confesseth that the Samaritane performed the deeds of charity towards the wounded man, and that therefore he was rightly called his neighbour. And hereupon is made the answer, that all men are neighbours one to another. howbeit to the intent too abate the high looks of the Pharisie, he biddeth him go & do as the Samaritane did. By which saying he showeth that the Pharisie is far from the perfection of the law. Wherefore let us follow the Samaritane as much as we can, through the grace of christ, to whom with the father and the holy Ghost, be honour, praise and glory world without end. Amen.     

Upon the xj Sunday after Trinity. ¶ The Gospel. Luke. xviij.  
ANd it chanced as jesus went too jerusalem, that he passed through Samaria & Galilee. And as he entered in too a certain town▪ there met him ten men that were Lepers, which stood a far of, and put forth their voices, and said: jesus, master have mercy upon us. When he saw them, he said unto them, go show yourselves unto the priests. And it came to pass that as they went they were cleansed. And one of them when he saw that he was cleansed, turned back again, and with a loud voice praised God, and fell down on his face at his feet, & gave him thanks. And the same was a Samaritane. And jesus answered, and said: Are there not ten cleansed? But where are those nine? There are not found that returned again too give God praise, save only this stranger. And he said unto him: Arise, go thy way, thy faith hath made thee whole.  

The exposition of the Text.  
THe sum of this Gospel is, that Christ is the true Messiah, very God & very man, who by his mighty will only, can help whom he list. And he listeth to help all that flee unto him, as the example of these ten lepers showeth. For he disdeineth them not as many other men do: but he uttereth his fatherly mind towards them in healing them when they call upon him, & in ridding them from their disease, which was both most foul & most contagious. Neither is he otherwise minded towards any other, than he was towards these miserable souls so that they crave his aid as these did. Therefore let us look upon these lepers, and learn what manner a high priest we have, that is to wit, not only such a one as is sorry for our mischances: but also such a one as by his own mighty will, is able to help those whom he perceiveth too crave his help, and to set them free from all misery. For even as he cleansed these in their going away, or rather when they were absent: even so although he be not seen present, yet can he help. Wherefore let us press unto him with assured faith in all our necessities, assuring ourselves that we shall find help in due time. And thus much briefly concerning the sum and use of this Gospel. The places are three.  

1 Of these ten lepers.  
2 Why the Lord sent them too the priest.  
3 Of the thankfulness of the Samaritane, and of the unthankfulness of the other nine.   

¶ Of the first.  
IN the first doctrine of this Gospel which I have purposed concerning the Lepres: I will say these things in order. How despised lepers were among the people of Israel: what the deed of them teacheth us: how a great number are infected with spiritual Leprosy, and have need of Christ to be their Physician: and what we may gather of Christ's deed, concerning his affection towards us.  
Lepres were counted among the jews, unclean and unworthy too be conversant among the Israelites, and that was for their most foul and contagious disease, wherewith they were attainted. And by the appointment of God's law, they carried about with them badges of reproach and sorrow, whereby they were put in mind of their ungodliness and wicked deeds, for which they were fallen into such misery. In Leviticus are numbered five badges, by which they might be discerned from other men, lest they should be defiled with their infection. One was a lose garment. Another was a bare head. The third was a face muffled. The fourth was a dwelling separated from resort of men. And the fifth was an open Proclamation, whereby they were proclaimed unclean: as which were unworthy too be conversant among the Israelites. Hereby it is easy to conjecture, in how great sorrow they lived, & how miserable their state was: and being beset with these miseries, they resort unto Christ. Whereupon we may gather remedies against three kinds of temptations: of which the first springeth of the thinking upon the misery and filthiness of our sin. The second proceedeth of our own untowardness, for that we be not of sufficient behaviour to sue to so great a prince, as is our Saviour jesus Christ. The third issueth of the consideration of deserts, whereof we perceive ourselves to have none at all. For according to the example of these lepers, we must not suffer ourselves too be feared away with these things, from resorting to our only Physician and Saviour.  
Now we see what these ten lepers did. As the Lord entered into a certain town (saith the text) there met him ten lepers, which stood a far of, and lift up their voice, saying: jesus, master have mercy upon us. Here have we in these lepers an example of true lowliness, faith, invocation, and confession.  
That they stand a far of, it is a token of submission and lowliness. For in consideration of their disease (and of sin which was the cause of their disease,) they did from the bottom of their heart, cast themselves down before God, acknowledging their own misery, the foulness of sin, and the most just sentence of the law condemning them. And so they are rightly humbled before God. Which humbling of themselves is the first grease or step unto glory, like as pride is the first step unto shame: which thing the Lord himself witnesseth, when he saith: Every one that exalteth himself shallbe brought low, and every one that humbleth himself, shall be exalted. Let us then follow these men's example, and cast down ourselves by true repentance, before god: which thing if we do, it shall happen too us according to Christ's saying: He that humbleth himself, shall be exalted.  
In that they resort unto Christ, it is a witness of their faith, which they had gotten by hearing him spoken of abroad. For out of all doubt they had heard of this most sweet saying of Christ, wherewith he allureth all men unto him after so fatherly a sort, and offereth his grace unto all men: Come unto me all ye that labour and are laden, and I will refresh you, and you shall find rest unto your souls. This word come all ye that labour, they had hard, and conceived hope, that he who offered himself so gently unto all men, would not shake them of. Wherefore through the faith that they had conceived, they encouraged themselves, & came unto Christ. Let us also (after these men's example, whereby the fatherly promiss is confirmed,) be encouraged to hope well of Christ in all our adversities.  
The fruit of this faith followeth, which is Invocation. For thus they pray: jesus, master, have mercy upon us. In this their most earnest prayer, first they acknowledge themselves too have no deservings, but rather horrible sins. For he that saith, have mercy, boasteth of no desert, nor feeleth any worthiness: but rather he confesseth his own unworthiness, & acknowledgeth himself unworthy a benefit. Secondly in this prayer they acknowledge Christ too be the true Messiah, and the vanquisher of death & all misfortunes. They acknowledge him too be meek & merciful, not such a one as increaseth the affliction of those that be afflicted, but rather such a one as remedieth and healeth their diseases. Let us also follow this example of praying, and let us in our prayer, think and acknowledge christ too be such a one in very deed, as they describe him too be in this their prayer.  
Also in these lepers we have an example of confession, which can never be plucked away from prayer: and surely a man could not confess christ in those days without peril. For the men of greatest might and wisdom did persecute Christ, and forbade folk to profess him, as we read in the ix of john, where the pharisees rebuke the blind man whom our Lord had restored too his sight, because he confessed Christ. But let bs follow the example of these lepers. For although the affliction seem grievous, which is too be sustained for professing Christ: yet notwithstanding the soulhealth whereunto the profession tendeth, is greater & more certain, than that we should fleet from it for any fond fraying.  
I have spoken of the bodily Leprosy, & of the commendable deed of these lepers. Now will I briefly describe the spiritual Leprosy, and show the remedies of it. The spiritual Leprosy is the attainting and infection of the mind, the heart, & the affections of man, so as no part in man is pure and clean. This Leprosy also hath his marks. Whereof the first is separation from the household folk of God, and from the company of the Saints, Angels, and men. The second is an uncovered head, that is too say, a bareness of the gifts of the holy Ghost, full of reproach: whereof is said in ezechiel: thou wert bare and full of confusion. The third is a muffled mouth, that is too say, a stinking breath and a pestilent blast of most lewd talk, which proceedeth from an unclean heart. The fourth is a dwelling set from resort of men, such as the dwelling of the rich glutton is, who dwelled a great way from the habitation of the blessed for't. The fifth is open proclamation, that is to say, the curse of the law, which is openly proclaimed against all that repent not, that is, against all spiritual lepers.  
But what remedy is there against this ghostly Leprosy? It is not too be cured by any cunning of man. There is but only one Physician that can cleanse it, which is jesus Chryst. Too whom if the Lepre come and humble himself before him, calling upon him, and craving too be healed: This most skilful Physician will by and by, first with his own blood wash of the filth of this spiritual Leprosy, and then with his spiritual oil anoint the infected limbs, until they be made full whole. unto him therefore must we go on the feet of faith: his medicine which is offered by the voice of the Gospel, is too be received with the mouth of the heart, that is too say, with faith: Of him is too be requested that effectual Oil, wherewith the appaired powers & strength are renewed: and great heed is too be taken, that we fall not into this Leprosy again, by losing this healthful medicine of God's word, and this healthful Oil of the holy Ghost. Which thing if we do, the curing of us will be the harder afterward. For when any disease hath taken too deep a root, it is a harder matter too heal it.   

Of the second.  
assoon as he saw them, he said: Go and show yourselves too the priest. Whom he had healed in their going away by his only beck, them sendeth he too the priests, who though they were wicked and covetous: yet did they serve in the ministery ordained by God. But why sendeth he them too the Priests? There were many and great causes.  
The first was, that he might try their faith: whither they believed his word and his promiss. For God is wont by divers means too try the steadfastness of his servants in faith: not too their hurt or hindrance, but too the intent that their faith being tried, and as it were fined in the fire of temptation, may become the purer. So was the faith of Abraham tried, when he was commanded too go kill his only begotten son. So was the woman's faith of Syrophaenicia tried: and there be many other examples, as of job, joseph, David and all others.  
The second is, that by this his doing he may confirm the public ministery ordained by God. For the Priests had a commandment too discern and judge of Leprosy: & too receive into the open congregations, such as will be thoroughly cleansed, excluding the others. And if he had done otherwise, he might have seemed too have broken Moses' law, which he came not too break, but too fulfil & perform.  
The third is, because the law & the priesthood bear witness of christ, according as he saith himself: The law and the Prophets bear witness of me. For whereas the priests were commanded too judge of Leprosy, and to take an offering for the cleansing of the Lepre that was healed: It was a figure of Christ's power, who cannot only judge of Leprosy, but also cleanse the same: and that with the sacrifice of his own body, and with his own precious blood.  
The fourth is, that the priests might learn by that miracle, that the true Messiah was come. For so Esay told them before, that christ should show his presence by wonderful miracles, among which this is reckoned up for one, that he should make the blind too see, & cleanse the lepers. Therefore when the priests had seen this heavenly miracle, they should have concluded upon the Prophecy of Esay, that jesus the son of Mary was the true Messiah promised in old time too the fathers, specially sith the Prophecies concerning Christ's coming, did level all too this time.  
The fifth is, that the Priests being by this miracle convicted, that christ the true Messiah was come, should send their hearers, and the people unto christ the most skilful and cunning Physician both for body & soul: which thing they did not, least their own gain should be abated. They have many followers now a days, specially in the papacy.  
The sixth is, that these lepers being received by the record of the Priests should show their bountifulness toward God and the ordinary ministery.  
Notwithstanding, beside these true causes for which christ sent these lepers too the Priests. The Papists have forged another, namely that we should shrive our sins too the Priests, numbering up all our faults, with all the circumstances of them, which surely is a thing unpossible. The Papists therefore do wrest this text too a strange sense, & with their allegory do make grins wherewithal the wretched consciences are horribly snarled. And so of a most comfortable Gospel, they make a most butcherly slaughter-house of consciences. What? Is not private confession too be retained? Yes in deed, but not in consideration of this Allegory: nor yet after the manner of the Papists, which like judges exact the reckoning up of all a man's sins, and deny that there is any remission if there be not a full rehearsal of all the sins, which (as David witnesseth) no man understandeth, & much less can he then reckon them up.  
But what is the cause why auricular confession is kept still in our Churches of Denmark? For the commodities thereof, which are very many.  
The first is, that in this private talk, the rude and ignorant may be instructed, which have need too be instructed in the catechism.  
The second is, that in it striplings and young men, may be tried how they profit. For it is the duty of a good shepherd, not only too teach godly doctrine openly, but also his office requireth, that (after the example of Paul) he should make a proof of his hearers at home, how much they have profited in godliness. For in this private communication, he shall prick forward the slothful as it were with a spur, he shall commend the diligence of those that have profited much, and encourage them too like continuance.  
The third is, that in this private conference, an account of their faith is required of those, whose faith and religion may justly be doubted of.  
The fourth is, that in this talk, the weak consciences are relieved with doctrine, counsel and comfort, specially when they be entangled with any scruple of conscience. For such persons do well by themselves, if they get them too their shepherds, that they may be raised and receive comfort.  
The fifth is, although he that believeth truly in christ, is clearly acquit from his sin: for where as sin is a falling from God's law and will, with a binding of the party too everlasting death and damnation: out of doubt every one is acquit that believeth the free promise, according too this saying: he that believeth in the Son hath everlasting life: whereupon it followeth, that true absolution is a deliverance of the believing man from his being bound too eternal death and damnation: yet notwithstanding it is profitable for all men too hear the Gospel privately also, which being uttered by the mouth of the Minister, declareth forgiveness of sins, and inheritance of the kingdom of Heaven to them that believe. For then verily is the kingdom of Heaven opened, when the Gospel that is preached, is received by faith.   

¶ Of the third.  
ANd one of them seeing that he was cleansed, came back again with a loud voice, glorifying God, and fell upon his face before jesus, giving thanks In this Samaritane we see a most godly example of thankfulness & thanksgiving. Now too the intent we may be stirred up by his example, I will say somewhat concerning true giving of thanks in this order. First what it is, and what causes it hath: next what things are required too it: and lastly for what things we ought too give thanks.  
As concerning the first, true thanksgiving is an acknowledging and confessing of benefits received, together with a thankfulness of mind and a publishing of God's goodness. This appeareth plainly in this our Samaritan. He acknowledgeth himself too be cleansed of his Leprosy: he confesseth the same thing openly: he returneth with a thankful mind unto christ: giving him thanks for his benefits and blazing abroad his goodness. This thanksgiving hath divers causes. First the knowledge of God the benefactor. 2. The knowledge of himself. 3. The perceiverance of the benefit. 4. An affection earnestly bend by faith unto the praising of God: all which things we see in this Samaritane. Too the furtherance hereof also, come the examples which may stir us up too this thankfulness.  
Thus have we what thanksgiving is, and what causes it hath. Now let us see what things are requisite unto it. There are two things requisite. first virtues which can never be separated from true thanksgiving: and secondly the lawful manner of thanksgiving. The chief virtues are two: Truth, and Rightfulness. Truth, like as it simply and openly acknowledgeth GOD the benefactor (as this Samaritane doth) so it excludeth Hypocrisy and lying. Hypocrisy truly, that thou mayest give thanks not only with thy mouth (as the Pharisie did) but with thy mind & voice together. And it excludeth lying, that thou shouldest not ascribe thy success in unhonest things unto GOD: as if a thief would give God thanks for a fat booty, or a harlot for a wanton Lover. And Rightfulness excludeth pride and the abuse of the thing: and on the contrary part putteth us in mind of thankfulness, of humbling ourselves, and of calling upon God.  
The manner of thanks giving is sufficiently showed, both in the example of this Samaritan, & by this saying of Paul: I thank God through jesus Chryst. For when the Apostle saith: By jesus christ, he meaneth first, that in thanksgiving, Faith must shine before. next, that we should acknowledge ourselves too have received the benefit by christ. Then that we should refer all things too God's glory. And lastly, that we may both know that our thankfulness is accepted through christ, & also that by the same jesus christ, we have access too God the father, too give thanks to him for his benefits received.  
Now followeth a question for what things thanks are too be given. job giveth thanks for the harms that he had received. This Samaritane giveth thanks for the riddance from his disease. And so it followeth, that thanks are too be given both for adversity and for prosperity, howbeit after a divers manner.  
When thou givest thanks for adversities, as for affliction or other miseries, thou must do four things. First, the burden by weighing heavy upon thee, must put thee in mind of thy sin, and of repentance. For it is the witness of God's judgement for sin. 2. Thou must accept the cross and every other misery as a rod of thy most dear father, nurturing thee and chastizing thee, lest thou shouldest perish with the disobedient. 3. Give God hearty thanks for this his fatherly chastisement, and. 4. Thou shalt humbly desire, either deliverance from the burden that presseth thee, or else assuagement, conditionally, that it be no hindrance to God's glory, and thine own salvation.  
For prosperity thou shalt give thanks with promiss of continual mindfulness of them. And thus much concerning true Thangesgiving. But alas, no more but one of the ten cometh back, the other nine go their ways unthankful for the good turn that they had received. Whereupon the Lord saith: Are there not ten cleansed? and where are these nine? There are not found that returned again too give GOD praise, save only this stranger. Here thou seest an example of horrible unthankfulness, in those that had forgotten the benefit newly received. There be many such in the world. But what became of them? by shaking faith off, they continued in state of damnation, when in the mean season this Samaritan heareth, Arise, go thy way, thy faith hath made thee whole. Him let us follow too our only Saviour, which is jesus christ our Lord, too whom with the father and the holy Ghost be honour, praise and glory for ever and ever. Amen.     

Upon the xu Sunday after Trinity. ¶ The Gospel. Math. vj.  
NO man can serve two masters: for either he shall hate the one and love the other, or else lean too the one, and despise the other: ye cannot serve God and Mammon. Therefore I say unto you: Be not careful for your life, what ye shall eat or drink: nor yet for your body, what rainment ye shall put on. Is not the life more worth than meat? and the body more of value than raiment? Behold the fowls of the air, for they sow not, neither do they reap, nor carry into the barns: and your heavenly father feedeth them. Are ye not much better than they? Which of you (by taking careful thought) can add one cubit unto his stature? And why care ye for raiment? Consider the Lilies of the field how they grow: They labour not, neither do they spin. And yet I say unto you, that even Solomon in all his royalty, was not clothed like one of these. Wherefore if God so clothe the grass of the field (which though it stand too day, is tomorrow cast into the furnace:) shall he not much more do the same for you, O ye of little faith? Therefore take no thought saying: what shall we eat, or what shall we drink or wherewithe shall we be clothed? After all these things do the gentiles seek. For your heavenly father knoweth that ye have need of all things. But rather seek ye first the kingdom of God, and the righteousness thereof, and all these things shall be ministered unto you. Care not then for the morrow, for tomorrow day shall care for itself: sufficient unto the day is the travail thereof.  

The exposition of the text.  
THis Gospel is a part of that long sermon that christ made too his disciples, Math. the 5.6. and .7. Chapters. In which part he condemneth covetousness and distrust, as which cannot stand with the service of God. For No man (saith he) can serve two masters. again, with many arguments taken of God's providence, he dissuadeth from ungodly and Heathenish carefulness of things pertaining too this life: which carefulness springeth partly of not knowing God's providence: & partly of distrust bred in us by nature. Last of all, he prescribeth a certain rule too those that are his: Seek first the kingdom of God and his righteousness, and all things else shall be cast unto you. And lest any man should surmise this saying too be a defence for idle slothfulness, he addeth: For sufficient unto the day is the travel thereof. This is the sum of this Gospel. Now will we purpose certain places, which are these.  

1 Our Lords saying: No man can serve two masters.  
2 How great the providence and care of God is for us.  
3 The commandment and promise of Christ: Seek ye first the kingdom of god and his righteousness, and all things else shall be cast unto you.   

¶ Of the first.  
NO man can serve two masters. For either he shall hate the one, and love the other. etc. By the two masters whom Christ saith no man is able too serve, we must understand two things which are so clean contrary one too another, that they cannot be together: but that where the one is, there the other must needs be away. Such as are (for examples sake) vices and virtues: heavenly things and earthly things: the flesh and the spirit: the true worshipping of God and Idolatry, under which is contained covetousness, and God and the devil. Of which Paul speaketh in this wise: What agreement is there between christ and belial? Why no man is able too serve such masters, the reason is easy to show, because they command and require contrary things of their servants: therefore if thou obey the one, by and by thou dost against the other: and so contrariwise. The people of Israel (as we find in the xviij. Chapter of the third book of Kings) would have served the true God and Baal together. Whose error the Prophet Helias reproving, sayeth unto them: Why halt ye on both sides? If the Lord be God, follow him: and if Baal be God, follow him. As if he had said, You will serve two masters that command you contraries, which thing it is not possible for you too do, without the contempt of the one of them. For when you serve Baal, you offend God with foul whoredom. The same vice doth the Prophet Osee reprove in this people. But men will needs make such shifts for themselves. The Paynims worshipped both God and the devil, peinting the one white and the other blacks. And being asked why they did so: they answered. We worship God, that he should do us good: and we worship the devil, because he should do us no harm. After the same manner some in these days hold still the popish superstition for the most part, and yet nevertheless pretend to embrace God's word & the true religion. In these days we will serve both covetousness, and our belly, and yet therewithal we boast ourselves too be true worshippers of God, but that can not be. He that worshippeth the devil, hath renounced god. He that embraceth the Popish Idol service, hath troubled the well of god's word. He that serveth covetousness, can not be the servant of God. Which thing the Lord purposed to show chief in this Gospel. Why so? Because Paul writing too Timothy saith: They that will be rich, do fall into temptations, & the snares of the devil, and into many unprofitable & hurtful desires, which drown men in destruction & damnation. For covetousness is the root of all evil, in seeking after that which, divers have strayed from the faith, & wrapped themselves in many sorrows. Here doth Paul cunningly peint the nature of covetousness, which fighteth full but against godliness & the service of god. For they have contrary effects. He that serveth covetousness falleth into the snares of the devil: but he that serveth God, bursteth the snares of the devil. Covetousness drowneth a man into destruction & damnation: but the serving of God delivereth him. Covetousness leadeth away from faith: but the worshipping of god keepeth men in faith. Covetousness snarleth a man in many sorrows, but the serving of God leadeth a man into everlasting joy. Covetousness is the root of all evil, & the service of God is the wellspring of all good. It is no marvel therefore that Christ saith: No man can serve God & Mammon. For they fight one against an other, & are delighted in contrary things. God commandeth thee too seek the welfare of thy brother: but covetousness counseleth thee to live to thyself, as we see in the rich glutton. God commandeth thee to bestow of thy goods upon the poor: but Mammon bids thee get other men's goods by hook or by crook. God will have thee sober: But Mammon bids thee run to riot & take thy pleasure. Howbéeit it is here to be noted, that the Lord denieth not but a man may have riches & serve God both at once. For Abraham had riches: so had David: so had joseph in Egypt, Ezechias, josias, Theodosius, Cornelius, and many other, who nevertheless served God. Why so? Because they served not their Riches, but made their riches servants unto them. Therefore the Lord saith in express words: No man can serve God and riches. What is it to serve riches? It is to set a man's heart upon them as David saith. It is too heap up riches by hook and by crook. It is to keep goods with wrong, and not too dispose them by God's commandment. It is too shrink from the faith, and from the fear of God, for hoarding up of riches, and to devise sundry ways too heap up riches. howbeit for as much as the chief cause of covetousness, is Heathennish carefulness for the belly: Christ endeavoureth to take away this cause. For he dealeth like the skilful physicians, who when they take in hand to cure any disease, do show the danger of the disease, and first practice to take away the roots and causes of the disease.   

¶ Of the second.  
Be not careful for your life, what you shall eat nor what you shall cloth your body withal. Christ doth not by these words prohibit godly and holy care, but Heathenish and ungodly care. Therefore lest any man might imagine that this saying of the Lord is a maintenance too slothfulness (before I fall in hand with the arguments whereby our Lord endeavoureth to call us from heathennish and unlawful care,) I will speak a few things concerning lawful and unlawful care. For a man had need too be well advised in this case, and diligently to distinguish the one from the other. For as there is no greater plague to the worshipping of God, than heathennishe care and ungodly thoughtfulness: so there is nothing more too be wished, than that every man should walk carefully in his vocation before God. It is to be known therefore, that there are three sorts of care. One is wicked and heathenish: an other is necessary and holy: and the third is mixed of both. The middlemost is not only lawful, but also needful and holy: in somuch as he that hath it not, can not be reckoned among the children of God.  
The ungodly or the Heathenish and wicked thoughtfulness and care, is that which groweth of distrust and of the ignorance of God's providence. This heathenish care is in the Gospel of this day condemned by the mouth of Gods own Son, and forbidden too the children of God by many reasons, as we shall see afterward. This unholy and prohibited carefulness, is sometime called the care of the flesh, partly because it proceedeth of the corrupt judgement of the flesh, without faith, and partly because it tendeth too a fleshly end, namely the ease and restinesse of this present life.  
The carefulness which I said was necessary, godly and holy, without which no man can be accounted among the children of God, is commended unto us by testimonies of the scripture, and many examples of holy men. Rom. 12. It is said: Let him that ruleth, do it with diligence. 1. Tim. 5. If there be any that careth not for his own, and specially for them that be of his household, he hath renounced the faith, and is worse than an infidel. Abraham, Isaac, & jacob, had a godly care for their household. After that joseph had prophesied of the seven plentiful years, and of other seven barren years that should follow those plentiful, he took upon him at pharao's commandment, too care for the employment of those seven years store and provision, after a godly manner. Daniel in Babylon, and the godly kings and Prophets among the people of God, did not compass so great matters, without this godly care. Paul. 2. Cor. ●●. Coloss. 2. 1. Thessal. 2. uttereth his carefulness for the church. So do kings for their realms: householders for their households: the ministers of the word for their hearers: the schoolmasters for their scholars: & too be brief, all men in their several vocation may have (or rather ought too have) this holy care, if they will execute their duty accordingly. But too the intent this holy and needful care be not stained with any vice: it is too be known, that five things are required thereunto. Of which the first is, God's commandment. For the godly mind, must take nothing in hand but by the commandment of god. Honest therefore must that vocation be whereof the care shall be godly & holy. Again that holy care must proceed of faith, for without faith, nothing can please God. Thirdly, forasmuch as if the Lord keep not the City, they watch in vain that keep it: prayer and thanksgiving must go with it. Prayer verily, wherewith too desire gods help: and thanksgiving, whereby too attribute our success unto God, and not too our own wisdom or worthiness. For sooth it is the best remedy that can be against the temptation of heathenish thoughtfulness, too flee unto God by earnest prayer. Which thing Paul teacheth in the fourth chapter too the Philippians in these words: be careful for nothing, but in all things let your requests be made known too God by prayer and entreatance with thanksgiving. Fourthly our care must tend principally too the glory of God. For although regard may be had too the welfare of our house: yet the principal end must be God's glory. Fifthly if our care and travel have not so good success as we would wish: Let us submit ourselves to the will of God our father, in true fear and lowliness, according to the counsel of Peter, saying: Submit yourselves under the mighty hand of God, that he may exalt you in the time of exalting, and cast all your care upon him, because he careth for you. And Psalm. 5. Cast thy care upon the Lord, and he shall feed thee, and he shall not suffer the just man too be tossed continually for ever.  
The mixed care is that which in part seemeth godly, and in part is convinced or found too be ungodly. As when we regard the things that pertain too our duty, (which thing God requireth earnestly at our hands:) but yet through a certain misdouting of God's providence, bred in us by nature, we pass our bounds, & traitorously rush into God's office. As when a householder bringeth up his children aright and after a godly manner, and looketh well too his household: but so, as over much fearfulness and sorrow driveth him too impatience, when his travel & care have not success according too his mind. Therefore let the godly man cast this care upon the Lord, and do his duty lustily, and not suffer his godly care too be stained with heathenish distrust, too the intent that having cast away this heathenish distrust and sorrowfulness, peace may continue with us inwardly, & we may be more modest and meek towards men, with whom let us serve all one God, shaking of the yoke of Mammon and heathenish carefulness. Thus much have I said concerning the three kinds of carefulness, too the intent we may know from which of them the Lord dissuadeth us in this Gospel. For he dissuadeth us not from the godly & holy carefulness, such as he himself sustained most of all men, but from the ungodly & heathenish care. Now here be set in order six arguments, by which is confirmed God's providence & care for us. Whereupon is concluded, the heathenish care which proceedeth of want of knowing God's providence, is too be shaken off.  
The first argument. Is not the life more than meat, and the body more than raiment? That is, if God have given the greater thing without your care, why should he not give that which is the lesser? Then sith he hath without your care given us soul and body, which are great things, why should he not give us food and raiment whereof these things have need, that they may continue and not decay, specially seeing he hath created all these things too our use.  
The second. Look upon the fowls of the air, which nether sow nor reap, nor gather into their barns: that is too say, Your heavenly father feedeth the birds of the air which are far inferior unto you, if ye respect the degree of worthiness, why then should he not feed you whom he hath created after his own likeness? With this argument doth David comfort himself when he sayeth: Which giveth meat too the young Ravens that call upon him.  
The third. Which of you by taking thought is able to make himself one cubit higher? and wherefore then take ye thought for your raiment? As if he had said. Vain is this thought of yours. God giveth stature of the body without thy care, and why should he not give raiment without this thy heathenish distrust of god, as though he refused to assist thee in thy labour.  
The fourth. Consider the Lilies of the field how they grow. The Lilies in the fields take their sap of the earth, according as God hath disposed before: and they are so beautifully arrayed, as that Solomon in all his glory was not arrayed like one of them. Seeing then that God doth so much for the Lilies which wither away within a while, and shallbe burned: why should he not cloth us whom he hath created too eternal life?  
The fifth. After all these things do the Heathen seek. As if he should say: You in times past, after the manner of Heathen folk, were ignorant of God's providence, and void of Faith. But now ye know that GOD hath a care of you. Why then seek ye things needful for your life, with heathenish carefulness.  
The sixth. Your Father knoweth that you have need of all these things. Mark these things advisedly. He sayeth not, the dreadful GOD, the jealous God, the maker of Heaven and earth, he that visiteth the sins of the fathers upon their children knoweth: but he saith, your father knoweth: whose father? your father. What manner a father? your heavenly father. Because he is heavenly, he is also most good, most mighty, and most wise. Because he is most good, he will give those things that be good. Because he is most mighty, he can give what he wil And because he is most wise, he knoweth how, what, and when it is meet too give.   

¶ Of the third.  
Seek ye first the kingdom of God & his righteousness, & all things else shallbe cast unto you. In this short saying of Christ are two things, commandment & promise. The commandment is: Seek first the kingdom of God, and the righteousness of God. And the promise is: And all things else shall be cast unto you. First and foremost therefore let us see the commandment, and then the promise.  
The commandment is, that we should seek the kingdom of God, and the righteousness of God. Here it is demanded what manner of things God's kingdom and righteousness are. And again, after what means they are too be sought. The kingdom of God is of three sorts in the scripture: that is too wit: of power, of grace, and of glory. He biddeth us not seek the kingdom of his power, but of his grace: from whence is the passage too the kingdom of glory. What is the kingdom of grace? It is that kingdom wherinto we are received of mere grace, while we believe the Gospel. For the Gospel is as it were the voice of a crier, whereby they are called too this Kingdom. Of this speaketh christ in an other place: The kingdom of God is among you. Then is this kingdom, the grace of God which Christ's Gospel offereth. The promise is the gate. The bringer in, is the holy Ghost, which sanctifieth and regenerateth us a new in the Lave of Baptism by the word. briefly, this kingdom of grace is mercy, forgiveness of sins, joyfulness of conscience, and deliverance from the kingdom of Satan. What is that righteousness of God which he biddeth us seek? Out of all doubt it is the new life and obedience which God requireth of his children. And it is called the righteousness of God, because it pleaseth god, that is too wit, for the faiths sake whereby we are reconciled too God in the blood of Chryst.  
The promise is: And all things else shall be cast unto you. That is too say, the things that pertain too the sustenance of this life shall be given you. But Paul (whereof no man doubteth) did busily seek the kingdom of God: and yet notwithstanding in the xj chapter of the second Epistle too the Corinthians, he complaineth, that he was distressed with hunger and thirst. Again holy jacob suffered scarcenesss of corn and other victuals, in so much that he was constrained too go with his household into Egypt, lest he and his should have perished for hunger. Therefore this promise of Christ's seemeth vain. I answer: Christ's promise faileth not: for the truth can not lie. For christ who is our Physician is not ignorant when remedies are too be ministered, and when they are too be withdrawn. He regardeth not so much our unskilfulness, as his own wisdom. Therefore let us take this for a certainty, that he forsaketh not those that are his. As for that we now and then want things necessary, there be many causes. first, that we may be exercise in patience. 2. That now and then our sins may be punished with these plagues. 3. Forasmuch as we oftentimes seek things superfluous, we justly and rightfully want things necessary. 4. Because we abuse things when we have them. 5. Because we yield not thanks unto God. 6. Because we distrust God. 7. Because we divers times ascribe the good things that we receive, rather too our own endeavour & peinfulnesse, than too God the giver of them. Wherefore if we covet God's blessing, let us confess and do as the Prophet doth, which saith: All things are thine Lord, and we render unto thee the things the we have received at thy hand. Héer● as the prophet confesseth all things too be Gods gifts: so he turneth all things too God's praise. Which thing that we also may do, our heavenly father grant us through jesus christ, to whom be glory world without end. Amen.     

Upon the xuj Sunday after Trinity. ¶ The Gospel. Luke. seven.  
AND it fortuned that jesus went into a City called Naim, and many of his disciples went with him, and much people. When he came nigh too the gates of the City: Behold, there was a dead man carried out, which was the only Son of his Mother, and she was a widow, and much people of the City was with her. And when the Lord saw her, he had compassion on her, and said unto her: weep not. And he came nigh and touched the Coffin, and they that bore him stood stil. And he said: Young man, I say unto thee arise, and he that was dead sat up, and began too speak. And he delivered him too his Mother. And there came a fear on them all. And they gave the glory unto God, saying: A great Prophet is risen up among us, and God hath visited his people. And this rumour of him went forth through out all lewry, & through out all the regions which lie round about.  

The exposition of the text.  
Paul the Apostle writing too the Romans saith: What things so ever are written they are written for our instruction, that through patience and comfort of the Scriptures we might have hope. Wherefore when we read the most sweet Gospel of this day, let us know that it pertaineth not only too that widow of Naim, but also too all mankind. For christ in this Gospel beareth witness of the power of his own Godhead, of his pitifulness towards them that be in distress, and of his office. For first the Lord proveth himself too be almighty, in that he overmastereth Death, which is the sting of sin. Again he uttreth his pitifulness towards us, in having compassion upon this woman's miseries. And he showeth that it is his office too destroy the works of the Devil, for unto that purpose came he into the world, as Moses, the Prophets, he himself, and the Apostles testify. These are the things in general, that are too be considered in this Gospel. howbeit too the intent we may receive the greater fruit thereby, I will propound three places, which I will entreat of in this Sermon.  

1 What manner of affection christ beareth towards us.  
2 The declaration of this present miracle, with the circumstances of the same.  
3 An Image of all Mankind.   

¶ Of the first.  
THe Evangelist telleth a story of a certain young man that was dead, and carried out too be buried: at the sight whereof, our Lord was moved with compassion. For when he behold the sorrowful mother, he conceived a deeper thought. There came too his remembrance the fall of mankind, the tyranny of the Devil, & the greatness of the miseries wherewith mankind is distressed by reason of sin. He considered it was his office too overthrow these fortifications of Satan. For he saw in this woman, a pattern of man's wretchedness, which did put him in mind of man's fall and of his own office.  
We may therefore gather two things of this place. One what we be: and another, what christ is toward us. We in very deed are miserable, in distress, and damned, and we cannot of our own power wrest ourselves out of so great mischiefs. christ is God and man, and came too save that which was lost, who in this case uttereth his affection towards mankind. For he is none otherwise minded towards us, than he was towards this widow. He is grieved for her calamities, and he is grieved for ours. He helpeth her, and he will help us also. This is the very thing that the Apostle saith, writing to the hebrews: we have a high priest that can be sorry with us in our infirmities. Yea surely, he hath greater affection and love towards us, than this widow hath toward her only son, whom she followeth here weeping too the place of his burial. For thus sayeth the Prophet: Can a woman forget the Babe of her own womb? though she do forget, yet will not I forget thee.  
But what are the causes of this unspeakable lovingness of Christ's towards us, that are all too be daubed with the filthiness of many wicked crimes? Surely there is no desert of ours, ne worthiness in us. Howbéeit there be four causes whereby the son of God is moved too embrace us with so great lovingness.  
The first is his fatherly kindness. For he created us, and therefore we are his by right of creation. And although he know us too be full of filth and wickedness: yet notwithstanding he findeth somewhat in us that is his, namely, that we be his creatures. Thou hast mercy on all things (sayeth the wise man) and thou hatest none of the things that thou haste made.  
The second is the worthiness of our creation: Namely for that we are created too the likeness of God, according too this: Let us make man after our own image and likeness. And because this image was for the chief part thereof defaced through sin: the Lord himself came too repair it again. Which thing cometh then too pass, when we beholding him steadfastly by true faith are transformed into the likeness or image of God.  
The third is, the end too which we are created. For we are created too be the temple of God glorifying God. And albeit that this Temple was then unhallowed through sin: yet the stuff of it was still remaining, whereof christ might build up a new Temple.  
The fourth is the destruction of Satan's kingdom, too overthrow the which, christ came into this world. A certain handsel of this destruction was given in this miracle. christ encountered oftentimes with Satan, and oftentimes did put him too flight, and at length overcame him when he rose again from death. This victory of Christ's shall be seen perfect in the last day, when the last of all enemies (death) shall be abolished. These four causes moved our Lord too take flesh upon him and to become man: and in the flesh, that is in the nature of man, too suffer both in soul & body for mankind.  
And although this affection of Christ's be oftentimes commended unto us in the word of God, and warranted with many miracles, yea and with the obedience of the Son of God himself, who was obedient too the father even unto the death of the cross: yet notwithstanding there be three things that labour too persuade us otherwise. That is, the law, conscience and the heap of miseries wherewith▪ we be overwhelmed in this life. For these things cry unto us that we are abjects from Chryst.  
The law sayeth: Cursed is every one that continueth not in all the things that are written in the book of the law. And there is no man but he seeth he hath innumerable ways transgressed the law. We look upon Eve who became subject to the sentence of cursing for breaking of one commandment: and what shall become of us that have offended God so often.  
The sentence of this law is confirmed by the fearfulness of the conscience, which is as good as a thousand witnesses, as it is said in the Proverb. The conscience is a thousand witnesses. Héeruntoo pertaineth this saying of the Poet: As each man's conscience findeth him, so feels he in his heart, a joyful hope or dreadful fear, according too desert. And S. bernard saith: The evil conscience of our sins, is our witness, our judge, our tormentor, and our prison: for it accuseth us, it judgeth us, and it condemneth us. What can be more grievous (I pray you) than day & night too carry such a witness about us in our breast? Many being convicted by the record of this conscience, have abridged their own lives, while they could not endure too hear her accusing them and bearing witness against them.  
Too the furtherance hereof cometh the huge heap of calamities, which confirm the sentence of the law & the conscience. against these three most grievous temptations, let us in true repentance set Christ alone. He came into the world to take away the curse of the law: too wipe out sin: too turn into glory all the miseries of those that believe in him: howbeit in such wise as all things are done orderly. This world is a waste wilderness, from whence we must pass into our country. The people of Israel came not by & by into the resting place that was promised them. joseph came not too so great dignity in Egypt, without imprisonment before. Christ entered not into his glory till he had been first crucified, dead & buried. Wherefore it behoveth us also to enter into glory by the cross. For thus saith Paul: If we suffer with him, we shall reign which him also. He that shunneth the encounter, looketh for the garland in vain. No man shallbe crowned (saith the Apostle) but he that contendeth lawfully. The same saith: we are made safe by hope. Therefore against the curse of the law, let us set Christ who became accursed for us. against our conscience accusing us, let us set christ acquitting us from sin. If the son set you free (saith he,) you are free in deed. against the miseries of this present life, let us set christ and the purpose of God: whose will it is that we should become like unto the image of his son. To be brief, let us in true repentance & faith flee to the throne of grace our Lord jesus Christ. In him only shall we find help at time convenient. For he saith too all that believe in him: be not afraid my little flock, for it hath pleased my father too give you a kingdom. And so let us not suffer any thing in heaven, in earth or hell, too persuade us that Christ is otherwise affectioned towards us, than he was towards this widow. Therefore let us learn hereby that god judgeth far otherwise than doth the world. Our God & mediator jesus christ doth not after the manner of the world reject them that be in misery and distress, but he receiveth all that come unto him, according too his promise: Come unto me all ye that labour & are laden, & I will refresh you, & ye shall find rest unto your souls. Furthermore godly widows may learn hereby, what a patron, advocate, & comforter they have: Let governors of churches learn hereby, not to shun such as be in misery & distress: And let the magistrate learn by the example of christ not too despise, not too shake of, not too condemn men because they be in misery and distress, but rather too cherish & comfort them. again let us all learn too embrace one another with mutual affection of charity, & too comfort one another after a godly manner. And thus much concerning the first part of this Gospel. Now followeth the second.   

¶ Of the second.  
IN the declaration of this present miracle there be many circumstances. Of which each one hath his several lesson, and therefore I will rehearse them in order with their lessons, and admonishments.  
The first: When the corpse was carried forth, the widow his mother followed after, and a great company of the city with her. Here we see two things: of which the first is the solemn bearing out of the Corpse, which the sorrowful mother followeth: and the other is the honour & solemnity of the burial. They carry the dead Corpse after an honest sort too the place of burial, so also did the holy Fathers. Abraham buried his wife honourably. joseph conveyed the Corpse of the Patriarch jacob too burial, with a great train of people. jacob and Esau buried their father Isaac honourably. Too be short, among all the Godly there was great solemnity used in burials. And that was done in hope of the resurrection of their bodies, and of the immortality that is too come. The Church at this day followeth the example of the holy fathers, though many be too be found which cast out their dead Corpse's as if they were the carcases of swine. In our burials is used such a solemnity as this is. The godly being present follow the Beer: and there is singing, ringing, and sometime preaching.  
They that follow the Beer, do first utter their good will towards him that is departed. 2. By this deed they show an example of their faith, concerning the rising again of the dead. 3. They are warned that they themselves in their time (when the Lord shall thinks good) must follow, and by death take their leave of these miseries of the world.  
Then is there singing, and that is, too the intent the living may comfort themselves with godly Psalms, and give GOD thanks for him that is dead, if he depart in the true profession.  
The ringing is, not only too call the people together too bring the Corpse too church, but also that the living may thereby be put in mind of God's trumpet, by which all the dead shall be waked up in the last day.  
Lastly there is preaching, too the intent that those which wait upon the Corpse too Church, may carry home some instruction & comfort with them against death. And thus much briefly concerning the first circumstance, and the solemnity of burial which is observed among us.  
The second: Our Lord saith too the widow, weep not. Here some demand whither it be lawful too mourn for the dead. The examples of holy men and the scriptures admit mourning for the dead. In Deuter. the last Chapter, all the people mourned in the desert for Moses when he was dead. Abraham bewailed his wife Sara. joseph a holy man mourned many days for his Father jacob. David mourned for Ammon his son: Israel for Samuel: Martha for Lazarus: and den Lord himself also wept for Lazarus. jesus the son of sirach in his▪ 38. chapter saith: My son shed thy tears over the dead, and begin too sorrow as if thou hadst suffered harm. But jeremy in his▪ 22. Chapter sayeth: Bewail not the dead. And christ sayeth here too the woman: weep not. These countersaying Paul reconcileth. Th. 4. where he saith▪ Brethren I would not have you ignorant concerning them that are fallen a sleep, that ye sorrow not as others do which have no hope. Then is it heathenish sorrowing that is forbidden, which hath no hope of comfort by the resurrection of the dead. But measurable mourning is granted, such as they use which have comfort set present before them.  
But in as much as we fall into mention of comfort, let us briefly say from whence Christians may fetch comfort in the death of their friends. First let them think upon God's will, which they are bound too obey. 2. Let them think upon the universal case of all men. For we must all die once. 3. Let them think upon God's righteousness. For what is more rightful than that he which hath given life, should take it too himself again, and keep it, when he sees it good so too do. 4. Let him think upon God's wisdom, who only knoweth whither it is more for our behoof too live or die. For he taketh many away, either because they should not be made worse, or else that they should not endure any more troubles in this mortal life. 5. Let them think with themselves that the dead are set free from all miseries of this life. 6. Let them think it is vain too take long sorrow for them, sith sorrow cannot call them again. For so did David comfort himself in the. 12. Chapter of the second book of Kings. He mourned as long as his Child lay sick: but when he was dead, he arose & washed, and ate meat. 7. Let them think that he which sorroweth overmuch; doth hurt his own body, & in so doing sinneth against God. 8. Let them think that the bliss of immortality is not too be envy too the party deceased. For blessed are they (saith the Scripture) that die in the Lord. 9 Let them think upon the resurrection of christ, and of ourselves also, which shallbe at the latter day. For this thought must be a common remedy, not only against the sorrow that we conceive for the dead: but also against all afflictions as well of mind as body. But some man objecteth. I have foregone the comfort of my life. Then thou bewailest not him that is dead, but thou bewailest thine own self and thy loss that thou hast by foregoing him. It is a natural thing too weep. Thou sayest truth: but let grace overcome nature. Thus much is added briefly in the second circumstance concerning comfort at the death of our dear friends.  
The third: Our Lord toucheth the coffin wherein the dead men lay. By which touching he declareth that his body was the instrument too get us life and salvation.  
The fourth: He speaketh too the young man and sayeth: I say to thee, young man arise. So also raised he the young ma●d, as is in Mark. So raised he Lazarus, that had been buried four days, as is in john. Here we are taught, both that christ is stronger than death, and that his word is the word of life and salvation.  
The fifth: The dead man riseth at Christ's call, and this is the miracle, he riseth that was dead: he began straight ways too speak: and our Lord delivered him too his mother.  
The sixth: Fear fell upon them all▪ and they glorified God, saying: A great prophet is risen up among us, and God hath visited his people: and this saying was spread abroad of him through all Jewry. Here is described a double fruit of this miracle. The one befalleth too the present hearers: and the other extendeth unto others, to whom the report of this miracle came. The present beholders conceived faith hereby, and so feared God, glorifying him with true worship, and acknowledged the Messiah too be come whom also they confessed. Besides that, the report hereof came unto others that were in jewrie and the country bordering thereupon, who in likewise conceived Faith in the Messiah. And in these days the report hereof cometh unto us, whereby we may acknowledge Christ too be the very Messiah and too be stronger than death▪ and may conceive faith in him: magnifying God with heart, voice, confession, and manners: and so it will come too pass, that one day we shall have by him a joyful resurrection too everlasting life.   

¶ Of the second.  
Saint Ambrose sayeth that the image of the Church is set forth here: and because it representeth our estates, it is worth the opening. The widow (saith he) signifieth the church: the dead young man, every sinner that liveth without repentance: and the Coffin betokeneth the body of sin. The widow bewaileth her dead son▪ That is to say, the church lamenteth for the unrepentantnesse of the wicked, & entreateth christ too move them and draw them too him with his word & his spirit. christ therefore biddeth them that carried the corpse too stand still. For the sinner is borne to hell by four porters, which are these: First hope of longer life. Secondly looking upon other men's faults. Thirdly presumption upon God's mercy. And four, flattery of lend company. Now if thou wilt rise from the death of sin, thou must needs here christ who biddeth the porters stay. First therefore then must exclude hope of long life, because life is uncertain (according as the experience of many teacheth) and peril is at hand as it is too be seen in the rich glutton. again, thou must not set another man's evil life before thee as a pattern too follow▪ but thou must submit thyself too God as Abraham did: thou must trust in him: and thou must amend thy conditions: knowing that the 〈…〉 in judgement▪ It 〈…〉. The woman that thou gavest me hath given me of the Apple. Thirdly lay away presumption of God's mercy: for this presumption is a great contempt of God. Rom. 2. Fourthly put away flatterers that entice thee too evil. And when thou hast done so, lean upon christ with lively faith, the will quicken thee too eternal life, the which, christ grant unto us, av whom be honor for evermore. Amen.     

Upon the xvij Sunday after Trinity. ¶ The Gospel. Luke. xiv.  
IT chanced that jesus went into the house of one of the chief pharisees to eat bread on the Saboth day: and they watched him. And behold, there was a certain man before him which had the dropsy. And jesus answered, and spoke unto the Lawyers and pharisees, saying: Is it lawful too heal on the Sabbath day? And they held their peace. And he took him and healed him, and let him go: and answered them, saying: which of you shall have an Ass or an Ox fallen into a pit, and will not strait way pull him out on the Sabbath day? And they could not answer him again too these things. He put forth also a similitude too the guests, when he marked how they pressed too be in the highest rooms, and said unto them: When thou art bidden too a wedding of any man, sit not down in the highest room, lest a more honourable man than thou be bidden of him, and he (that bade him and thee) come and say too thee: give this man room: and thou begin with shame too take the lowest room. But rather when thou art bidden, go and sit in the lowest room, that when he that bade thee cometh, he may say unto thee: friend, sit up higher. Then shalt thou have worship in the presence of them that fit at meat with thee. For whosoever exalteth himself, shall be brought low, and he that humbleth himself, shall be exalted.  

The exposition of the Text.  
THe occasion of this Gospel was this. christ being bidden too dinner of a certain Pharisie, was watched by those that sat at meat with him, that either in his words or in his deeds they might have found somewhat too charge him withal. For the world is so wicked, that like as men cloak vices under the visors of virtue: So they are not ashamed too raise slander upon honest deeds and true virtue. So great is the malice of men. Notwithstanding, christ is not feared away with their lewdness, but keepeth his old wont, and executeth his office even in the thickest of his enemies, leaving us an example, that we should not cease too proceed in well doing, though we should see all the whole world hent against us. christ therefore healeth this wretch, declaring therein the might of his Godhead, his most forward will too help them that be in misery, and his Office for which he came into the world. Moreover he showeth the right manner of hallowing the Saboth day, and by his deed doth as it were, define the true keeping of the Saboth. By which thing, like as he reproveth the pride of the pharisees and their ignorance in the scriptures: So he exhorteth them unto true humility. And thus much concerning the sum of this present Gospel. The places are three.  

1 Of the Saboth, and the true works thereof.  
2 Of the miracle by which the true use of the Saboth is confirmed.  
3 Of true Humility.   

¶ Of the first.  
WHen the Lord was bidden too dinner by a certain Pharisie upon the Sabbath day, and that a certain man diseased of the Dropsy was brought before him, he demanded of those that seemed too themselves too be wiser than other men, whither it were lawful too heal upon the Sabbath day. And the cause why he put forth this question, was, for that as the pharisees had with their gloss corrupted the other scriptures: So also had they defaced the keeping of the Sabbath. howbeit forasmuch as the question is concerning the Saboth, we will set forth the whole doctrine concerning the Saboth, and speak of four things in order. First wherefore God ordained the Sabbath day. Secondly what is the right use of the jews Sabbath. Thirdly what manner of holy days ours ought too be. And four of the true Ceremonies of the Church, and of the ends of them.  
Why then did God ordain the Sabbath day? There be rek●ened chiefly five causes. Of which the first is, that it should be a perpetual Sacrament or remembrance of God's rest after the creation of the world which he made in six days with all the furniture and contents thereof. This cause is alleged in the second of Genesis, where Moses saith, that the Lord commanded the Saboth day too be kept holy, because he rested that day from creation. The same thing also is declared in the twenty of Exodus in these words. The seventh day is the Sabbath of the Lord. For in six days the Lord God made heaven and earth.  
The second cause of the ordaining of the Sabbath is, that it should be a type and counterfigure of Christ's Sabbath keeping. For it represented the Sabbath, which christ the true passover and creator of the new Heaven & new earth should rest in his grave upon the Sabbath day, and keep the very Sabbath aright. And therefore he commands the jews straightly too keep the Sabbath day. And by the unsearchable devise of his wisdom he ordained, that christ the true paschal Lamb, should be slain and put too death upon the very day of the passover, and that he rested the Saboth day following in his grave.  
The third cause also why the Saboth was ordained, was that it should be a pledge of the promiss. For God promised his people a Saboth, that is too say, a rest. Esay▪ the xiiij And in that day, when GOD shall give thee rest from thy labour, and from thy confusion, and from thy hard bondage wherein thou didst serve. etc. The people of GOD look for three kinds of rest. The first is from the labour of the present troubles in this life. The second is from the temptations wherewith our own Conscience and the Devil assaulteth us. The third is from the thraldom of the Devil, so as he may never more bring us under his bondage and hard yoke.  
The fourth cause of the institution of the Sabbath is, too the intent there should be a time certain for teaching and hearing the word of GOD, or that there should be a time wherein there might be an open and common professing of the religion, in which the godly might take comfort, & the ignorant be instructed in godliness. Esay. 58. If thou call a delicate Saboth: Then shalt thou delight in the Lord, job. 22. Then shalt thou delight in the almighty, and lift up thy face unto God. For the Saboth was not ordained too play and drink in, but too pray and praise God in. Whereupon Austin sayeth, it is less evil too go too plough than too play upon one of those days.  
The fifth cause is for civil policy, which is commended too God's people. Deut. 5. in these words. Keep the Saboth day, that thy man servant, thy maid servant and thyself may rest. And afterward. Thou shalt do no manner of work therein, thou and thy son and thy daughter, thy man servant, and thy maid servant, thine Ox and thine Ass, and the Stranger that is within thy gate. And thus have we the true causes, and the right use of the jewish Sabbath. Now although the jewish Saboth together with other ceremonies of Moses, be abolished and disannulled, so far forth as pertaineth too the keeping of the seventh day of the week: Yet notwithstanding, as touching the use of it, it is continual, as a thing ratified by the law of God and nature. For like as God will be served, and that his word shall be preached: So nature telleth us it is utterly necessary, that there should be some certain time appointed for holy matters. Therefore there must needs be certain days appointed, for folk too assemble and meet in openly at certain hours, that the word of God may be taught and learned, too the intent all things may be done orderly, and after a comely fashion in the Church, according as Paul teacheth the Corinthians.  
Moreover, in our holidays two things are too be observed. One is, what is to be eschewed: Another is, what is to be done. Three things are too be eschewed. The first is outward labour: And that too the intent the mind may wholly intend too God's service: that is too say, that it may wholly intend too hear God's word, too learn it, and too consider upon it. And therefore it is the Magistrates duty too provide that the service of God be not hindered at such times by bodily labours. Howbeit, here it is too be known, that there be four exceptions which excuse those that labour at such a time. The first is necessary. For our Lord himself excuseth his Disciples for plucking the ears of corn upon the seventh day, as saith Matthew in the twelfth Chapter. The second is the profit of the Church, like as the priests did all things upon the Saboth day which seemed needful in the Church, without trouble of conscience for the Saboth. The third is the profit and safeguard of our neighbour: wherefore our Lord also healed the man that had the dropsy, upon the Saboth day. The fourth is the authority of the superiors, too whom we must be obedient. But let the superiors take heed that they offend not him which is their superior, while they hold their inferiors too straight. The second thing that is too be eschewed, is voluptuous life, together with all the works of darkness which fight full against keeping holy the Saboth day. Thirdly thou must eschew the contempt of godly ceremonies: sooth least either by absenting thyself, or by despising the holy Ceremonies, thou give others example too become worse.  
Thus have we what things are too be eschewed in our holidays: Now let us see what is too be done in them. First therefore in as much as the jews were occupied in killing sacrifices, and in offering: Let us also slay the sacrifices of our own bodies, and offer the Calves of our lips: Let us earnestly repent: let us glorify God with heart, mouth, confession, and behaviour: let us offer the incense of our heart: that is too wit, faith, and hope: let us offer the sacrifice of well doing, with which kind of sacrifice God is delighted (as the Apostle saith too the hebrews:) Let us be quick too give alms: Let us cherish the weak members of the Church: and let us heal them also (as much as may be) after the example of christ and other holy men, which exercised themselves in the true holiday works.  
Now remaineth somewhat too be said of Ceremonies. Ceremonies are customs and ordinances made too govern the body of the Church withal. These, if they be lawful, (for I have nothing to do with ungodly Ceremonies) either have their warrant of the manifest word of God, as Baptim and the lords Supper: or else they make in deed too the maintenance of the doctrine, and orderlynesse of the Church, and are ordained by some counsel of the spirituality, or by the godly Magistrate. These Ceremonies serve too two ends. For they are ordained for comeliness and order's sake. Of comeliness are two parts: The first is, that we should be stirred up unto godliness by those helps: The latter is, that modesty and gravity might appear in the ministration of godliness▪ Order consisteth of three parts. The first is, that the chief doers or heads of the congregations, might have a certain rule too deal by. The second is, that the hearers accustom themselves too obedience and discipline. The third is, that peace and quietness be provided for, by maintaining the Church in good estate. Thus much briefly concerning godly Ceremonies and the ends of them, and the parts of those ends.   

Of the second.  
THe second lesson which this Gospel teacheth, is concerning the miracle whereby the man was healed that was diseased of the Dropsy. In this miracle are four things too be observed. The question, the healing, the defence of the deed, and the use of the same.  
The question is put forth by christ himself, whither it be lawful too heal upon the Sabbath day. hereunto the pharisees make none answer, for if they had denied it too be lawful, they should have seemed cruel against the miserable soul that was diseased of the Dropsy. If they had granted it too be lawful, they would have been afraid too seem transgressors of the Law. If he had not healed him, they would have said, that either he could not or would not help this diseased person. And if he had healed him, they would have thought themselves too have had just cause too accuse him as a breaker of the Sabbath, & so consequently as a despiser of the Law of God. Here was danger every way. But our Lord passing not for their Sophistry, took this wretched man that was diseased with the Dropsy, and healed him before the pharisees faces, and sent him away whole and sound. In which deed (as I said at the beginning) he showed both his power, his will▪ and his office, Now followeth in the third place, the defence of this deed. Which of you (sayeth he) having an Ox or an Ass fallen into a pit, draweth him not out by and by upon the Sabbath day? As if he had said, either it is lawful too heal a man upon the Sabbath day, or else unlawful. If it be lawful, why lay you wait for me as a transgressor of the Law if I do it? But if it be unlawful, why do you save your Asses and your Oxen upon the Sabbath day? What said they too this? They could not answer thereunto (sayeth the Evangelist.) But too what use serveth the healing of this Dropsy by christ? Too two uses. The one is general, whereof I have spoken already, namely, that by this miracle christ might show his power, his will, his office, and the truth of his Doctrine, and thereby confirm faith in the beholders. And the other is special▪ For doubtless this man that was diseased of the Dropsy, was fallen into it by disordered surfeiting.  
Wherefore we also may learn, that christ despiseth not those that have cast themselves into diseases through their own fault, so that they follow the example of this man that had the Dropsy, that is too say, if they come unto christ with all their heart: and if they suffer themselves too be touched and healed by him: that is, if they believe his word, fall too repentance, acknowledge Gods just wrath, and desire pardon and healing of their sore, or at least wise assuagement of it for Christ's sake.   

¶ Of the third.  
ANd he said too the guests that pressed for too sit highest at the table: when thou art bidden too a feast. etc. As by this parable he condemneth pride: so he teacheth true humility which is a very rare virtue. Of which I will say these things in order. first what humility is, next how many kinds of it there be. Thirdly what causes it hath, as well of furtherance as of hindrance. And four what be the fruits and rewards of true humility.  
As touching the first: too the intent we may know what humility is, we must see who the Scripture calleth humble or lowly. Paul calleth those humble whom christ calleth poor in spirit, such as those are which being utterly void of all opinion of their own strength, wisdom, and righteousness, impute unto God alone, whatsoever good thing they have. Humility then is a virtue, wherethrough we acknowledging ourselves as we be in deed, do wax vile in our own sight: and utterly voiding from us all trust in our own strength, wisdom & righteousness, do cast down ourselves before God, and in him only seek all good things through Chryst. Notable examples hereof are in Mary Magdalene, in the thief, in the Publican, in David, & in other holy men. This is the true humility, of which Christ's promiss is too be understood: blessed be the poor in spirit. Thus have we what humility is. Now let us see how many sorts there be of it. One is whereby we cast down ourselves before God: & another whereby we humble ourselves before men. But we must beware that pride put not on the visor of humility: which if man pluck not of, surely God will bring it too shame. But let us leave that visor, & speak of the true humility that hath respect too God & man. Humility too godward, is the true fear of God, springing of the true acknowledging of our own infirmity, and of God's goodness towards us: such as was the humility of Manasses in Prison, who when he could not bow the knees of his body because of the straightness of the prison, did bow the knees of his heart. So did Abraham humble himself, when he confessed himself too be but dust and ashes. True humility too menward, is a true mildness, where through we prefer not ourselves proudly before any man, but with a single meaning apply ourselves unto all men. Of this humility we have the greatest example in the son of God, whose example Paul admonisheth us too follow. Phil. 2. So was the blessed virgin humble, so was Anne the prophetess, and so were many others.  
Now must I speak of the causes (according as I promised in the third place) which surely are many. The first is God's commandment. For the first table requireth humility too Godward: and all the second table requireth humbleness to manward. The second is, the example of Chryst. Whereupon Paul in the second chapter too the Philippians: Let the same mind be in you which was in jesus christ, who being God took the shape of a servant upon him. The third is the consideration of thyself, what thou wert before thy birth, what thou art from thy birth too thy death, and what thou shalt be after this life. Thou wert seed and blood in thy mother's womb, now thou art in a wilderness of miseries during this life, and in the end thou shalt be worms meat. The fourth is, that thy goods and good gifts (if thou have any) are not thine own, but Gods, bestowed upon thee too do good with unto others. Therefore if thou be either proud of them, or abuse them, thou must stand in fear of horrible punishment. The fifth is, too think that God is able too take away what gifts soever thou haste, if thou abuse them, and yield not the praise to him alone. The sixth is, that many which seem too have less gifts than thou, do oftentimes employ their labour more too the profit of the common weal and the Church than thou dost. For as God is the strength of bread, so is he the power whereby any thing is made acceptable too himself. And these are the six causes, which being knit together, make true humility: the which is hindered by two mischiefs, strife, and vainglory. Wherefore Paul in the second too the Philippians sayeth: Do nothing of strife or vainglory, but through humility, let every man esteem other better than himself. For as for those which have a delight in striving, like as they be destitute of charity: so are they also void of true humility: and vainglory fighteth full butt against humility. Thus have we what humility is, of how many sorts it is, and what causes it hath. Now followeth that which I promised too speak of in the fourth place, of the reward and natural fruits of the same. He that is humble shall receive three fruits: the first before God: the second before men: & the third in himself.  
first before God the fruit is, that he which is rightly humble, hath God dwelling in him. Whereupon Esay. 57 I dwell high above, and in the Sanctuary, & with him also that is of a contrite & humble spirit. And in the .66. Whom shall I regard? Even him that is poor, and of a lowly troubled spirit, and standeth in awe of my words. Luke the second, GOD exalteth the lowly. 1. Peter. 5. God resisteth the proud, and giveth grace too the lowly.  
Before men the lowly person receiveth this fruit. Even as the proud body is disdained of all men: even so he that is lowly in deed, is honoured of all men: and an honest name and report followeth him.  
In himself, the lowly person findeth these most sweet fruits. First humility or lowliness is the mother of chastity & patience. Secondly, it is the way unto wisdom. Proverbs. 11. Where as is lowliness, there is wisdom. Thirdly, it is the keeper of faith, and of the fear of God. Fourthly, it is the furtherance of invocation, and after a sort, procureth too be heard of the Lord. Psalm. 101.  
The Lord looked down upon the prayer of the lowly. Fifthly, glory accompanieth lowliness. Math. v. Blissed are the poor in spirit, for theirs is the kingdom of heaven. Mat. 24. He that humbleth himself, shallbe exalted. proverbs. 29. The lowly person shall come too worship: not for that lowliness deserveth these things, but because these things fall unto the lowly through the lowliness of Christ. To whom be glory for ever and ever. Amen.     

Upon the xviij Sunday after Trinity. ¶ The Gospel. Math. xxij.  
WHEN the pharisees had heard that jesus did put the Saducees to silence, they came together: and one of them (which was a doctor of la) asked him a question, tempting him and saying: Master, which is the greatest commandment in the la? jesus said unto him: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, This is the first and greatest commandment: And the second is like unto it. Thou shalt love thy neighbour as thyself. In these two commandments hang all the la and the Prophets. While the pharisees were gathered together, jesus asked them, saying: What think ye of christ? whose son is he? They said unto him: The son of David. He said unto them: How then doth David in spirit call him Lord, saying: The Lord said unto my Lord, sit thou on my right hand till I make thine enemies thy footstool. If David then call him Lord, how is he then his son? And no man was able too answer him any thing, neither durst any man (from that day forth) ask him any more questions.  

The exposition of the text.  
THis Gospel containeth a sum of the christian doctrine, that is too wit, the doctrine of the law and of the Gospel. A Pharisie propoundeth a question concerning the law: and christ again an other concerning the Gospel, but for a sundry purpose. For the Pharisie asketh a question concerning the law, too the intent too tempt christ, and too pick a quarrel to him. But christ demanded of him concerning the Gospel, too the intent too bring the miswéening Jews and pharisees, unto the true knowledge of the law & the gospel. For they, because they thought that men were justified by the deeds of the law, despised the Gospel, supposing there was no need of any other doctrine too the attainment too salvation, than the doctrine of the law, whose error christ confuteth. See here the goodness of Chryst. Although the pharisees ask the question upon malice, yet notwithstanding Christ answereth them according too his own office, and teacheth an absolute doctrine concerning the law and the Gospel. Therefore the sum of this Gospel is, that Christ contriveth all the law and the Prophets into these two points: which are the love of God, and the love of our neighbour. Afterward he inquireth of the Messiah, that is too wit, of himself, too the intent he might show what one he was, namely, God and man, who was too this end promised too the fathers, that he should destroy the works of the devil, and that all kindreds of the earth might be blessed in him, who becoming our priest should pacify God's wrath by paying our ransom for us. The places are three.  

1 Of the Saducées whose mouths our Lord stopped.  
2 The question concerning the sum of the Law, and a rule how too serve God.  
3 The question concerning the Messiah.   

¶ Of the first.  
THe pharisees hearing that he had put the Saducees to silence, assembled together. etc. albeit that the pharisees and Saducées were of a sundry religion one from another, and defended contrary opinions: yet they agree in this, that both of them do set themselves against Chryst. Herode and Pilate were enemies: yet they agree in this point, that both of them desire too dispatch christ out of the way. Thus doth ungodliness conspire against christ and his holy Gospel. As concerning that he saith: christ had put the Saducées too silence: it is too be known, that the Saducées (who denied, that the souls of men lived after death, and took away the resurrection of the dead) did strive against him, either too the intent too win him too subscribe too their opinion, or else too make him a laughingstocke too the rude people, that was seduced and noozled by these teachers. Therefore they stepped unto christ after this manner: If the dead shall rise again, many incommodities, many debates, and many absurdities will ensue. This they go about too prove in this wise. There was a certain woman among us, that had been wife too seven men one after an other. Now if there shall he a rising again of the dead, this woman shall arise, and the seven husbands that she had shall arise also. Now if she stick too any one of them, the rest will fall at odds with him: and if they all dwell with her together, nothing can be more troublesome too the woman, nor nothing more hard for the men too abide. Therefore seeing that these absurdities should follow the resurrection of the dead, it is ill done too avouch that there shall be a resurrection. This was their manner of reasoning, whose duty it had been too instruct the people a right concerning the hope of everlasting life, from which like a sort of false caitiffs they withdraw men, & yet will needs be called righteous. But christ stoppeth these fellows mouths, and so putteth them too silence, that being dashed out of countenance with his words, they had not what too say. Therefore he reproveth them, confuteth them, and teacheth them. He reproveth them, for that they were ignorant in the Scriptures, and yet would take upon them too be teachers of the Scripture. He confuteth them openly by putting forth an example. God is the God of the living: God is the God of Abraham, Isaac, and jacob: Ergo, Abraham, Isaac, and jacob do live. If they live, they live either in their bodies, or in their souls. In their bodies they live not for you know their tombs: therefore they live in their souls, which you falsely surmise too die together with their bodies. But now men's souls live, that in their time they may return into their bodies, too the intent that such as have done well in this life may receive reward, and those that have done evil may suffer just punishment. This is the sum of the confutation. What doth that teach? two things. The one is, that the dead shall rise again by the might and power of GOD, unto whom nothing is impossible. He was able too create all things of nought, and why shall he not be able too call soul's again into their bodies, specially sith he hath determined it, and that it is too the advancement of his righteousness and glory? Paul in the second too the Philippians saith: We look for a Saviour from Heaven, even jesus christ, which shall transform our corruptible bodies, that they may become like unto the glorious body of him, through that same power, whereby he is able too make all things subject too himself. Therefore when our reason beginneth to dispute of the resurrection, let us set four things against it. God's determination: God's almightiness: God's justice: and God's glory.  
His determination, for that he hath ordained & appointed too raise the dead. Because God is unchangeable, he will never call back again or disannul this determination. And there are certain examples of this determination remaining. christ our Lord rose again from the dead. Enoch was conveyed alive into Heaven. Helias was taken up alive into heaven in a fiery Chariot.  
Let his almightiness be set against our reason, which thinketh it unpossible for the dead too rise again. For if he could not do the thing that he hath determined too do, he were not almighty. And if he were not almighty, neither were he too be called God▪  
His justice requireth, that we should render reward to them that have deserved well, and punishment too the ungodly. We see that in this life the godly for the most part are in ill case, and the ungodly in good case. But now in as much as Gods justice requireth that the good should far well and the evil should far amiss, and that it falleth not out so in this life: there must needs be another life to come, wherein God according too the rule of his righteousness should render too the godly, life everlasting, & to the ungodly the pains of hell.  
Also gods glory is too be set against the Saducées opinion and our own reason. God made man for his own glory, that he should continually praise and glorify him. Which thing verily could not come too pass except there were a resurrection of the dead.  
Moreover, christ instructeth the Saducées, concerning the state of men after the resurrection. There shall be no use of marriage, there shall be no begetting of children: but they shall live for evermore in continual chastity, as the Angels of God do. Therefore there is no debate to be feared between the many husbands that have had one self same woman too wife one after an other, when they lived here. Thus much concerning the Saducées, & the confutation of their error, and the confirmation of us for the Resurrection of the dead: the belief whereof is warranted unto us by the determination of god which is unchangeable: by his mightiness, whereby he is able too make all things subject to him: by his justice, wherethrough he recompenseth every man according too his deeds: and by his glory, which must be rendered unto him of the Saint's world without all end.   

¶ Of the second.  
NOw steps forth the Pharisie, and demands of christ which is the chiefest commandment of the law. Our Lord answereth: Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy powers. This is the first and greatest commandment: and the second is like unto it. Thou shalt love thy neighbour as thyself. In these two commandments hang all the la and the Prophets. That is too say, whatsoever Moses and the Prophets do teach of the true service of God, it is contained in these two points. Forasmuch as I have lately on the xiij Sunday after Trinity, and oft elsewhere spoken concerning the law of God, and told what it is: what is the use of it: that no man is able too fulfil it: and how it is abrogate from the godly: I will not here repeat the same things any more, but will speak of two other things. First wherefore christ saith that the second commandment of loving a man's neighbour, is like unto the first of loving God. again, because christ saith, that the whole Law and Prophets do rest in these two commandments: which is for that in them is contained whatsoever Moses & the Prophets have taught concerning the true service and worshipping of God: I will speak a little of the true worshipping of God, that we may stand upon a sure ground in that behalf.  
As touching the first point, it is too be known, that the second commandment of loving a man's neighbour, is not said too be like the first, either in order, or in object, or in degree of loving. For in order the first commandment is the former. The object (or thing whereon the first commandment resteth) is God, according as the object of the second commandment of man, our neighbour. The degrees of love require, that the chiefest good thing should be loved most: and then all other things each in their order, according too the degrees of their worthiness. Therefore is not the second commandment like the first, in order, in object, or in degree of love. How then is it like it? First in the affection of loving, because either of them both demandeth unfeigned love. Secondly in band: for both of them bind us either to obedience, or too punishment. And lastly in attainment of obedience: for he that saith he loveth God, and hateth his neighbour, is a liar, saith john the Apostle. And thus much briefly concerning that the second commandment is like the first of loving God. Now will I speak of the true worshipping and service of God, because the commandments of loving God and our neighbour, contain the ground and substance of worshipping God.  
Therefore too the intent we may the better understand the doctrine of worshipping God aright, I will speak of four things in order which make too the opening of the matter. First I will give a rule whereby the worshipping of God is too be exacted and tried. Secondly I will show a substantial foundation, whereupon too ground the worshipping and service of God. Thirdly I will declare what work may rightly he called God's service. Fourthly I will show what manner of men are able too yield rightful service unto God. These four points being thoroughly known, it will appear unto us manifestly which is the right fashion of worshipping God.  
Then as concerning the first rule of serving God, let this be set for a general and unmovable rule: That no worshipping pleaseth God, but such as is of his own appointment. This rule is not admitted of all men: and therefore we must fortify it with strong foundations. First therefore God in the prophet Esay, & christ in his Gospel confirmeth this rule with these words. They worship me in vain, teaching doctrines that are the devices of men. And the holy Ghost by the mouth of Paul Coloss. 2. condemneth all worshipping that men devise of their own brains. And the Lord in jeremy saith: walk in my precepts. again it is unpossible too please God without faith. But service is done too the intent it may please: Wherefore it must needs be done by faith: but of faith it can not be done, unless it be warranted by the commandment and manifest word of God. For faith dependeth of the word of God. By these most certeins reasons the service of God is in such wise confirmed, that he that will stand too the denial of it, may be thought more fool, than he that denieth the Sun too be up, when it is high noon, and that the day is at his full light. Therefore let us hold this rule fast, and not suffer it too be wrested from us by any sophistry.  
The use of this rule is manifold. First by this rule is established the authority of the law maker. For in a common wealth where every man may make laws at his pleasure, the authority of the sovereign Lord falleth into contempt. This authority challengeth the Lord too himself in the first commandment, when he saith: I am the Lord thy God. etc. The second use of this rule is, that this rule delivereth from error, that we should not err in worshipping God. The third is, that it hindereth the superstitions and malapertness of men in devising new worshippings. Thus far concerning the rule of worshipping GOD, namely that no worship pleaseth God, but such as is of his own appointment: and concerning the confirmation and use of this rule. Now will I briefly speak of the foundation of God's service, which is the thing that I purposed in the second place.  
Now this foundation consisteth partly in the true knowledge of God, & partly in the knowledge of ourselves. We attain too the knowledge of God by the word, and by the record added too the word. For both of them teach us, first that God is the fountain of all power, wisdom, righteousness and truth. Secondly that all glory is too be given unto him. Thirdly that he is most ready too help. And four that he will have all men too flee unto him in any danger. We attain too the knowledge of ourselves by two things: that is by considering the Image of God, too which man was created, and by weighing our own strength and power as they are now. The thinking upon God's image, directeth us too the consideration of the end for which we men were made reasonable creatures: and it pointeth us too the duty wherein it becometh us too be continually occupied, namely that we should express the Image of God in all holiness and purity. The weighing of our strength and power as they be now, enforceth us too confess ourselves utterly unable too perform our duty as we ought too do. These two knowledges therefore tend too this purpose, that we should give all the glory unto God, and take from ourselves all matter of boasting: and this knowledge showeth unto us our own filthiness and infirmities. These things being thus opened concerning the rules of God's service, and the foundation thereof, I will now come unto that which I purposed in the third place, and I will clearly define what the true service or worshipping of God is.  
The service of God therefore is, a work commanded by God, done of faith, chiefly too the setting forth of God's glory. Here first is showed, what works are God's service, that is too wit, those only, which God hath commanded in his law, as it evidently appeareth by the rule before given. Secondly is added faith, out of which the work must proceed. For faith is the compasser of all good works: & that is, because no work can please God, unless the person that doth it, please him before: & that person pleaseth by faith. Cain maketh sacrifice: & Abel maketh sacrifice. Both of them had God's commandment, yet was not Cain's sacrifice a worshipping of GOD as Abel's was. Why so? because Cain had no faith, but Abel had. Cornelius in the ix of the Acts, & the Pharisie give alms. Both of them had commandment so too do. And the work of Cornelius was God's service, because it proceeded of faith: but the pharisees deed was abomination because the person pleased not God. Two husband men till their ground: the one doth God high service, ploughing in the fear of GOD, and looking for blessing from God: And the other pleaseth not God, because he is void of faith and the fear of God. And yet have both of them commandment of the work. In the sweat of thy brows shalt thou eat thy bread. The handmaids that do service obediently too their mistress, (peradventure in sweeping the flore) have both of them the commandment also. But she that bringeth faith with her too her business, doth service unto GOD: where as she that wanteth Faith, though she do in deed that which she is bound too do of duty, yet cannot her work be called a service of God.  
Furthermore, the work that is commanded & wrought in Faith, must tend too God's glory chiefly. This is confirmed by the testimony of Esay: Every one that calleth upon my name, have I created too mine own glory, I have shapen him, I have made him. But what is it too glorify GOD? In few words, it is too attribute all glory unto him, and too praise him with heart, with mouth, with confession, and with behaviour.  
Now followeth that which I promised too speak of in the fourth place. That is too wit, who they be that are able too yield true worship unto God. Although this may be gathered of the things that went before: Yet notwithstanding I will show it briefly here. They only can do service and worship unto God, that have access unto him: but the children of God only have access unto him: wherefore they only can do him service aright. His children are all those that believe in his name. john. 1. And these have access unto the Father through faith. Rom. ●. And for the same cause christ teaching his Disciples too pray, biddeth them say: Our father which art in Heaven, meaning that none but his Children can call upon him. Let this suffice concerning the true service of God, the sum whereof is contained in loving God & our neighbour. Now remaineth that I speak of the third doctrine.   

¶ Of the third.  
WHhat think you of christ (saith he) whose son is he? They say unto him, David's. The pharisees thought themselves righteous by the law: but if that had been true, christ had been promised in vain. For thus saith Paul in the second too the Galath. If righteousness come by the law, than christ died in vain. Our Lord therefore asked them of the Messiah, that is, of christ, that by making mention of him, he might stir them up to know and consider to what end the law was given, and too think wherefore the Messiah was promised. Which thing if they had done aright, they should have reasoned thus. The Messiah was promised too take away sin, like as Esay witnesseth: He bore our diseases. Gen. 15. In thy seed shall all nations be blessed. Therefore it is needful, that the son of David, should be not only man, but also God, the Lord of David, according as the Psalm testifieth: The Lord said unto my Lord. etc. By this kind of reasoning, they might have judged aright both of the law and of christ, and so they had embraced christ the Saviour, too whom be honour world without end. Amen.     

Upon the xix Sunday after Trinity. ¶ The Gospel. Math. ix.  
JESUS entered into a ship, and passed over, and came into his own city: And behold they brought to him a man sick of the Palsy lying in a bed. And when jesus saw the faith of them, he said too the sick of the Palsy: Son be of good cheer, thy sins be forgiven thee. And behold, certain of the Scribes said within themselves: This man blasphemeth. And when jesus saw their thoughts he said: wherefore think ye evil in your hearts? whether is it easier to say, Thy sins be forgiven thee, or to say, arise and walk? But that ye may know that the son of man hath power too forgive sins in earth. Then saith he too the sick of the Palsy: Arise, take up thy bed, and go unto thine house. And he arose and departed too his house: But the people that saw it marveled, and glorified God, which had given such power unto men.  

The exposition of the Text.  
THis Gospel containeth one of those miracles wherewith, as our Lord testifieth his power, will, and office: so he confirmeth the certainty of his doctrine. It is showed in this present story how christ, healed a man that was diseased of the Palsy: Which deed his hearers accept not all with one mind. For the pharisees blaspheme: the common sort by beholding the miracle, are put in mind of the presence of God, and are confirmed in Christ's doctrine: whereby they not only conceive fear▪ and faith, but also utter the true fruits of faith by setting forth the goodness of God. This gospel therefore is as a certain picture. wherein Christ's kingdom in this world is painted out, in which there be some that bring the diseased unto christ: and some that murmur, as the pharisees in all times: and other some that fear god aright, and glorify him for his deeds. Among these sundry sorts of hearers, stands christ in the mids, receiving all that come unto him, despising no man for his misery, healing their wounds, releasing our sins, and with his holy spirit, as with a most precious balm, he assuaged our brooses, and healed them. This is the sum and the drift of this days Gospel, which for instructions sake I will divide into three places.  

1 Of those that brought this man that was sick of the palsy in a bed unto christ that he might heal him.  
2 The murmuring of the pharisees accusing christ, and his defence.  
3 The end and use of Christ's miracles.   

¶ Of the first.  
ANd jesus taking Ship. etc. Here first and foremost is too be considered the occasion of the miracle wrought in this place by our Lord. christ taking ship (saith he) passed over and came into his own City, that is too wit, Capernaum. For he kept there very much. What was the cause of this his going thither? He had been in the land of the Gergesenes, where be healed a man that was possessed of the Devil: and when the devils desired that they might enter into the swine, the Lord agreed, and so the herd of swine ran headlong into the Sea, and were drowned. When the inhabiters saw this, they came unto jesus, desiring him for too departed from them, for they did set more by their swine than by christ and his Gospel. And surely they have many fellows in these days, whom we may rightly call Gergesenes. Two things therefore are too be observed here: one, which is set forth for us too eschew, and another which is commended too all godly folk too follow. The unthankfulness of the Gergesenes is too be eschewed, that set more by a piece of Bacon than by their soul health. Like unto whom, are the most part of those, that are called by the name of christians. Christ's forwardness is set forth for us too follow, who upon every occasion that he could catch hold on; was earnest too enlarge the bounds of his kingdom. For as by this journey he showeth how greatly he thirsted man's salvation: so by his example, he commendeth unto us diligence in his vocation.  
Now followeth the first part of this Gospel. And behold they brought unto him a man that was sick of the Palsy lying in a bed. And jesus seeing their faith, said unto him that was sick of the Palsy▪ Bee of good cheer my son: thy sins are forgiven thee: In this first part of the story we have four things which are needful too be observed. The first is the example of the bearers. secondly, the man himself that had the Palsy. Thirdly, the respect that christ had too the faith of them. Fourthly, how the man that had the Palsy was received of Chryst.  
As concerning those that bore him, their faith bewrayeth itself by tokens certain, which burneth in such wise wheresoever it is, that no ashes can choke the flame of it. This faith had they conceived, either by seeing him teach and heal others before, or upon the report that they had herd of Christ's doings. The effect is that they had persuaded themselves, that he would receive them that were afflicted, and heal them. This lively faith of these bearers, yieldeth five fold fruit, of which the first is, the confession of christ, whom it was a hard & rare matter too confess among so many outrageous enemies. The second is invocation, which can no more be from true faith, than heat can be from fire. For all the wishes of the believers (which never cease) are invocations. The third is, valiantness of mind, in that they hazarded their life for acknowledging of christ. For the pharisees, Scribes, and chief men of this people did persecute all those that gave any honour unto christ. The fourth is, the love of their neighbour, whereby they favoured their neighbours unfeignedly. And the fifth is the pain and trouble that they took for the help of their neighbour. For they not only bear him, which was a point of charity: but also when they could not come the next way unto christ, by reason of the throng they gate up into the house top, and let down the diseased soul by the windbeams: which deed was not void of danger. What learn we by this? Let us even in spite of the world confess christ as these bearers did. Let us call upon him both for ourselves & for others. Let us put ourselves in peril for the truth of the Gospel if need so require. Let us love our neighbour entirely, not only in affection, but also in deed. And let us spare no pains if we may do them any good.  
another thing which I said was too be observed in this first part, is the man himself that was diseased of the Palsy, in whom are three things too be marked. His disease, the cause of his disease, and that he would be carried unto Chryst. His disease was the Palsy, which is when one of a man's sides, either the right side or the left loseth his feeling and natural moving. Surely a right grievous disease: whereby the whole use of a man's body is hindered. The cause of the disease was double. Universal, which is original sin in all men. And special, which had his beginning either of disordered living, or else of some very sore disquietness of mind. Now in that he would be borne unto christ, it betokeneth that he had faith, like as those had that did bear him.  
Let us also follow this example of him that had the Palsy. Let us acknowledge as well our inward as our outward disease, let us confess our sinfulness, and let us suffer ourselves too be carried unto christ, as this man that had the Palsy did.  
The third thing that I admonished you too consider in this first part, is that christ saw the faith of those men: that is too wit, of him that had the Palsy, and of them that carried him. Whereby we may learn these things. First in what sort christ is minded towards us. For he is of the same mind towards us, that he was towards the man that was sick of the Palsy. For the Lord is no accepter of persons. And secondly, that christ hath not an eye so much too the greatness of our sins, as too our faith. This faith obtaineth of christ all things for the welfare both of the body and the soul. And although I think this man that was sick of the Palsy, had some little spark of faith: yet I will not strive against it, if any man say that the bearers had the faith and not the Palsy man. For it is no strange matter, for corporal, yea and for spiritual benefits too be obtained for the faith of other men. For like as one man by his wisdom, may make another man prove wise: so he that believeth, may by his faith obtain faith for other men. howbeit, like as no man is wise by another man's wisdom, but by his own: so no man is saved by another man's faith, but by his own. Here than we may learn, both too pray for other folks, that the grace of God may increase towards them: and also too request others that they will commend us too God with their prayers. For the prayers of the godly is greatly available.  
The fourth thing that I set forth too be looked unto in this first part, is the manner how he received this Palsy man, which is expressed in these words. Be of good cheer my Son, thy sins are forgiven thee. Here let two things be thoroughly weighed. The one is, why he received this Palsy man in such wise: and the other is, the saying of christ in receiving him.  
This Palsy man seeks deliverance from his bodily disease: and wherefore then saith christ, thy sins are forgiven thee? Undoubtedly there be great and weighty causes.  
The first is, too teach us that diseases are the reward of sin, as Paul saith: the reward of sin is death. And Christ in the .5. of john, saith unto one whom he had healed, behold thou art made whole, beware thou sin not hereafter, lest some worse thing befall thee. 1. Cor. 11. for misusing the Lords supper unreverently, many were dead, & many were weak.  
The second is too teach us where the healing of the body is too be begun, namely, at the mind, whose spots must first be clean wiped out, before a man minister Physic too the body. Let us therefore keep this order in curing our diseases. First let us acknowledge the disease: Next let us repent, and desire forgiveness of our sins for Christ's sake: Then let us in the fear of God, and with thanksgiving use the ordinary means of help: and let us acknowledge the Physician too be Gods minister, who in God's stead, shall put too his hand too the healing of us.  
The third is too reprove the pharisees by this saying, who judged not aright either of his person, or of his office. For always there be some, that seek too pick quarrels too the works of God. Which thing warneth us that we should not be the less diligent in doing our duty.  
The fourth is, that taking hold of this occasion, he might instruct us more fully, concerning his own person, his love towards men, and his office for which he was sent into the world by his father.  
Now let us weigh our Lords words: for he saith too the Palsieman: Son, be of good cheer, thy sins are forgiven thee. These be the words of the son of God, wherefore they are to be weighed advisedly. This word son is to be set against despair, which this present disease would have persuaded him unto. This saying, be of good cheer is to be set against the curse, which evil conscience went about to persuade the wretch in. Thy sins saith he. Here grace surmounteth far above sin. This saying are forgiven, is to be set against the dream of satisfaction, of merits, & of righteousness that cometh by the law. Thy sins (saith he) are forgiven thee. In so saying he applieth the benefit of his grace too the poor wretch. Thus have we here the Doctrine of salvation, remission of sins, justification and adoption. For these benefits stick linked together so fast continually, that they cannot be plucked asunder. He requireth faith: to him that believeth, he forgiveth his sins: whom he hath absolved from his sin, him he adopteth too his son, & accepteth him as righteous: and whom he hath justified, him also will he glorify by bestowing everlasting bliss upon him: neither is there any other way of obtaining salvation, than that which is set out unto us in this example. The palsieman doth three things. He acknowledgeth his sin: he acknowledgeth himself to be justly punished for his sin & he putteth his trust in the son of God. Again, christ doth iij. things. He releaseth sin: he adopteth him to be his son: & accepteth him too eternal life. Follow thou this example. Acknowledge thy sin in good earnest: acknowledge gods just judgement: and believe in the son: and thou shalt feel sensibly, that christ will bestow his benefits upon thee. Let this suffice to be spoken concerning the first doctrine of this Gospel: and now followeth the second.   

¶ Of the second.  
ANd behold, some of the Scribes said within themselves: This man blasphemeth. And when he saw the thoughts of them, he said: why think you evil in your hearts? Here the grudging of the Scribes, and Christ's answer do show in what sort the kingdom of christ, and the kingdom of Satan meet one against another. We have here two things: of which the one is the accusation of the Scribes accusing christ, and the other is Christ's most rightful defence. The accusation of the Scribes was this. This man is a blasphemer. Wherefore? because he taketh upon him too forgive sins, which pertaineth only unto God. For (according too the phrase of the scripture.) Blasphemy is too attribute that thing unto a creature, which is proper or peculiar unto God. Now too forgive sin is proper unto God▪ which thing is assured by the testimony of Esay, where the Lord by the mouth of the Prophet saith: I am, I am he that wipeth away thine iniquities for mine own sake, and I will no more remember thy sins. Héeruppon they think they may conclude as by an infallible consequent, that christ is a blasphemer, after this manner. Whosoever taketh upon him that which is peculiar unto God, is a blasphemer. This jesus taketh upon him that which is peculiar unto God: Ergo, this jesus is a blasphemer. And undoubtedly it had been a true argument, if Christ had been like the Scribes, that is too wit, if he had been mere man, and not God also. See I pray you how much our Papists and Monks are worse than the Scribes. The Scribes were taught by the word of God to defend this proposition: No man can forgive sins but only God. But the Papists attribute forgiveness of sins too the merits of saints, too Masses, and too pardons: which things they deal not freely, but fell them very dearly. Surely a wonderful kind of chapmen. They sell that which they have not: they sell men the smoke of words, & take ready Gold for it. They promiss their chapmen Heaven, and deliver them Hell.  
But what shall we say of the ministers of God's word? Do they forgive sin? They forgive not of themselves: but they pronounce forgiveness of sins, too all that they find like this man that was sick of the Palsy. They give not aught of their own: But they offer another man's, by the commandment of christ. For they offer forgiveness of sins by the voice of the Gospel. As many as receive this voice by faith, do out of all doubt receive forgiveness of sins. For christ sayeth: he that heareth you, heareth me.  
But what saith christ too this accusation? When he saw their thoughts, he said: why think ye evil in your hearts? whither is it easier too say, thy sins are forgiven thee, or too say, arise and walk? Here christ doth three things. First he saw the thoughts of them, which is the property of God only. Whereupon the Scribes ought too have thought that christ was more than mere man. For no man is able too see the thoughts of another man. For only the spirit of God searcheth the depth of men's hearts. Secondly he blameth them: why do ye think evil in your hearts? As if he had said: ye sin in thinking amiss of me. By this we may note▪ that evil thoughts are sins▪ Thirdly by visible sign he confirmeth his hidden Godhead. As if he had said: you say, that he that taketh upon him that which is peculiar unto GOD alone, is a blasphemer: for he hurteth God's name and fame. verily I confess this too be true. But in that ye believe not me too be GOD you do amiss. Wherefore you are blasphemers, and not I And now that I may show and prove myself too be very God, I heal this Palsy man with a beck only, which surely is peculiar too the power of the Godhead. If I can do this by my divine power, why should I not also forgive sin? Who can utterly take away a disease, but he that taketh away the cause of the disease? Now you see with your own eyes, that I take away the disease: and why believe you not that I am able too take away the cause of the disease also, which is sin? Thus christ appealeth too his own doings, which bear record of him. For thus sayeth he in john: If ye believe not me, believe my works which bear witness of me. Of this second doctrine therefore we may learn three things. first that there is continual battle between the kingdom of christ, & the kingdom of Satan. For Satan is ever grudging and devising of sundry wiles, how he may enter upon Christ's kingdom, according too this: and thou shalt lie in wait for his heel. Secondly, that christ by his wisdom and power, overcometh the power and devices of Satan, according too this: there is no wisdom, there is no counsel against the Lord. And thirdly, that we should submit ourselves under him, acknowledging him too be very GOD, and confessing him with all such as flee unto him in true repentance.   

¶ Of the third.  
ANd the people seeing it, were afraid, and glorified God. Here we have the effect and fruit of this miracle in the beholders, which fruit the Evangelist setteth over in this story unto us. I have oftentimes spoken of Christ's miracles heretofore: and therefore I will say little here christ by this miracle confirmed the power of his Godhead: his own fatherly will towards men: his office (which is too save) for which purpose he was sent: and sealed up the truth of his Doctrine, as it were with some authentical and Princely seal. again in the hearers was conceived faith: out of faith flowed the fear of God: and by faith they glorified God with heart, voice, confession, and manners. Hereby then let us also gather these four things concerning christ: and together with these lookers on, let us conceive faith, fear God, & glorify him, who is too be praised, world without end. Amen.     

Upon the twenty Sunday after Trinity. ¶ The Gospel. Math. xxij.  
Jesus said too his Disciples: the kingdom of heaven is like unto a man that was a king, which made a marriage for his son, and sent forth his servants too call them that were bidden too the wedding, and they would not come▪ again he sent forth other servants, saying: Tell them which are bidden: behold, I have prepared my dinner, mine Oxen and my fatlings are killed, and all things are ready, come unto the Marriage. But they made light of it, and went their ways: One too his Farm place, another too his merchandise: and the remnant took his servants, and entreated them shamefully, and slew them. But when the king heard thereof, he was wrath, and sent forth his men of war, and destroyed those murderers, and brent up their city. Then said he too his servants: the Marriage in deed is prepared, but they which were bidden, were not worthy: Go ye therefore out into the high ways: and as many as ye find, bid them to the Marriage. And the servants went forth into the high ways, and gathered together all, as many as they could find, both good and bad, and the wedding was furnished with guests. Then the king came in too see the guests: and when he spied there a man, which had not on a wedding garment, he said unto him: Friend how camest thou in hither, not having a wedding garment? And he was even speechless. Then said the king too the ministers: take and bind him hand and foot, and cast him into utter darkness, there shall be weeping and gnashing of teeth. For many be called, but few are chosen.  

The exposition of the Text.  
Look what christ doth continually, that doth he also in this days Gospel. For as the good father exhorteth his children too honest life, and that sundry ways: So christ the Lord and father of the world too come, is not contented with one way, but assayeth many ways too keep his children in their duty. For sometime he doth it with fair words, as when he saith in Matthew. 11. Come unto me all ye that labour and are laden, and I will refresh you, and sometime with fatherly promises, as when he saith: he that cometh unto me, I will give him of the water of life. Sometime with rewards, when he bestoweth the present benefits upon them. And sometime with threatenings, as when he saith in the .18. of Mark. He shall come and destroy those husbandmen, & let out his vineyard unto others. After the same manner, in this Gospel he dealeth partly by threatenings, putting forth a Parable: for he threateneth destruction too those that shall refuse too come too his marriage clad in wedding raiment: and partly by promises, that he will honourably welcome and well entertain those that come & are appareled in wedding raiment. Therefore the sum of this Gospel is, that christ requireth of his, a life worthy av holy a calling, and threateneth horrible punishment unto those that live in the Church without repentance and sanctification, which is that wedding garment that this bridegroom requireth. The Places are three.  

1 The opening of the Parable.  
2 The blaming of him that sat at the wedding without a wedding garment.  
3 Christ's complaint: many are called and few chosen.   

¶ Of the first.  
THe kingdom of heaven is likened too a man that was a king. etc. Now too the intent this present gospel may become the sweeter to us: Let us look upon the parts of this similitude, which are many.  
The first: In this place the kingdom of heaven signifieth the Church gathered together by the voice of the Gospel, which of Peter is called a holy nation, a kingly préesthoode, and a chosen generation.  
The second: The man that was a king, signifieth God the father of heaven, whom Paul calleth the king of kings, and Lord of Lords.  
The third: The king's son is our Lord jesus Christ: of whom he saith: This is my beloved son in whom I am well pleased. This son of God is called of David the bridegroom decked with holy decking.  
The fourth: unto this son did the father then make a marriage, when he willed him too be borne of the blessed virgin Marie, and he (as David saith) cometh as a bridegroom out of his chamber. This son took the Church unto him as his spouse, and betrothed her unto himself, according too this saying of the Prophet Oseas: I will marry thee too myself for ever, and I will marry thee too me in righteousness and judgement, in mercy and compassion, and I will marry thee too me in faith, and thou shalt know the Lord. This Bridal (as in respect of all mankind) was begun by handfasting, assoon as the first man and woman were created. For when God made man, too the intent he should know him and love him, when he garnished our first parents with Original righteousness, when he imprinted the Image of his Godhead in them: then did he make this insurance. Notwithstanding, this insurance was broken by and by through the craftiness of Satan, who enticed man too wicked breach of wedlock, so as he forsook his true spouse, and took him too that most filthy whoremaster the Devil: Which injury the despised Bridegroom revenged when he made the harlot naked by taking away the king's image, and spoiling her of his wedding jewels. howbeit, O wonderful goodness of the Bridegroom. He determined too redeem his spouse that had been carried away and most filthily defiled. And so the father of this Bridegroom putteth her forthwith in hope of this redemption, by making her a promiss of the blessed seed. At length when the fullness of time was come, the father sent out his son, borne of the virgin Mary, bound under the law, too redeem his spouse that was under the curse of the law, which thing came then too pass, when he made himself the ransom, wherewith she was redeemed and recovered out of the hands of the adulterer Satan.  
And as in respect of each man severally, the Church is handfasted and betrothed too christ her Bridegroom, by faith and Baptim, according as the Bridegroom himself saith: I will betrouth thee too myself for ever, & I will marry thee too me in righteousness and judgement, in mercy and compassion, and I will marry thee too me in faith, and thou shalt know the Lord.  
In this betrothing there are two things in general too be considered. The one is the contract and promiss of the Bridegroom: and the other is the covenanting of the Bride whereby she is bound unto her husband. In the covenant of the Bridegroom there are three things. First the good will and free love of the Bridegroom, whereby he favoureth the Bride without any desert of hers. Secondly, the meaning of the continuance of the wedlock between the bridegroom christ, and the Church his spouse. I will betrouthe thee too me (saith he) for ever. Therefore he continueth the Church's husband for ever. Thirdly the reckoning up of the jewels which christ the Bridegroom bestoweth upon his wife, and they are numbered here too be four. righteousness, judgement, pity, and mercy. With his own righteousness decketh he his wife, when forgiving her sins he ascribeth his own obedience unto her, where through she appeareth a comely and beautiful Bride in the sight of the bridegrooms father. With his judgement he revengeth her of them that did her wrong: maintaining her, and pulling her back into the way when she steppeth awry. He embraceth her with pity: that is too say with husbandly affection. For this pity is a kindly lovingness, issuing from the innermost closerts of the mind. And he embraceth her with mercy, in that he pardoneth her daily misdeeds, and ruth her miseries. These four things are in the covenant of the Bridegroom. And in the covenant on the behalf of the Bride, there be two things. The acknowledging of the benefit with the praising of GOD: and faith whereby the spouse leaneth upon her husband's breast, and without any distrust looketh for all the good things that he hath promised. By this mutual contract let us conceive Doctrine, comfort, and faith, that no discouragement of any adversity cause us too fleet from this Bridegroom, who never forsaketh his spouse, unless she like a forsworn woman do first break the faith and troth that she hath plighted. again we learn hereby also, that whosoever hath not the faith of christ, is none of Christ's, but is defiled with shameful adultery. Hereby it appeareth how truly john hath said in his apocalypse: Blissed are they that are called too the lambs supper.  
The fifth: It is too be observed, what they be that bid the guests too this royal marriage. First the eternal GOD, the bridegrooms Father by his voice biddeth guests too this wedding: next, many holy Fathers before the flood. Then after the flood, Noah and Melchisedech: joseph and Moses in Egypt. The holy Prophets and Kings in the land of Canaan, Daniel in Jewry. After these cometh the Bridegrooms own master of household john Baptist, & pointed out the Bridegroom with his finger, who also himself with his Apostles, made Proclamation and bad guests too the wedding, saying: Come, all things are ready.  
The sixth: The provision for the Marriage feast is too be considered. For even like as at the Marriages of men, are killed Bulls, Sheep, Oxen and wild beasts: so also against this marriage there is made most excellent provision, and large allowance of all things. First there is set before us, not corruptible bread, but lively bread from heaven: whereof whosoever eateth, shall never after hunger. next is set before us water of life. For thus sayeth the Bridegroom himself: If a man drink of the water that I shall give him, he shall not die. Thirdly the Bridegroom refresheth our weary souls with his own body and blood. Fourthly, he furnisheth us with his own apparel, whilst we put him on by Baptim. For thus saith the holy Ghost by the mouth of Paul: As many as are baptized, have put on Chryst. And fifthly, our junkets are the fruits of the tree of life, whereby the Bride shall have her strength, that she may never die.  
The seventh: But they (saith the text) refused too come. Did they so? What a churlishness is that? Were they bidden and would not come? What letted them? first their household guest sin that dwelleth in them. This guest holds them back with his pretty conceits, that they cannot come too the wedding when they are bidden. secondly the bridegrooms enemy, that is too wit, the Devil besetteth and forlayeth all the ways, and by divers means stoppeth up the passage too the wedding. Thirdly, sundry affairs keep them away. For one hath a Farm, another hath Oxen, another hath a wife, and another some other thing to busy himself about. And the rest caught his servants, and slew them. The Story of the world showeth this too be most true. unto this wedding did he bid Abel: But the Devil sent out his champion Cain, and killed him. unto this wedding did Noah bid guests by the space of a hundred and twenty years, but those that were hidden, mockte him and laughed him too scorn for his labour. unto this did joseph also bid guests in Egypt, but a filthy strumpet accused him, and made him too be cast into prison. Too this did Moses bid guests, but he suffered many things at their hands, whom he bade. Too this wedding did the most holy Kings and patriarchs bid guests, but their talk was held scorn of. At length came the Bridegrooms own master of household, john, but he was murdered by Herod. To this wedding doth the Bridegroom himself the very son of God bid guests, but he is hanged upon the gallows of the cross. Too this wedding do the Apostles bid guests, and after them all godly ministers of God word: Whom the Devil assailing, partly with his Sophistry, partly with his Tyranny, and partly with his Hypocrisy, striveth too kill. So the greatest part of the world being unkind, refuseth too come too this wedding of the son of God.  
The eight. What saith the king too this? First he is angry which surely is no marvel. For he saw both himself and his marriage despised of those, which will they nill they are compelled too confess, that what so ever good thing they have, they may thank him for it. Secondly he punisheth them bodily: whereof the thankless world which the Lord destroyed in the flood, had experience. This doth the burning of Sodom bear witness of: This doth the destruction of Jerusalem testify. Thirdly he punisheth spiritually in this life, with darkness and ignorance: and after death with everlasting pains. Greece, Turkey and Italy, and the greatest most flourishing part of the whole world, are examples of this punishment. This doth the rich glutton testify, who repenting too late and in vain, in Hell, is tormented there with endless pains.  
The ninth: Doth the king for men's unthankfulness, break of the marriage, which he had determined upon? No, But he saith too the servants: The wedding is ready, but those that were bidden, are not worthy. Although this may be understood of the unthankfulness of the whole world: yet doth christ in this place entreat chiefly of the unthankfulness of the jews, whom in these words he threateneth too shut out from the marriage of the king's son.  
Go ye therefore out into the high ways, and as many as ye find, bid them to the marriage. Behold the bountifulness of this king. He willeth all men too be bidden too his sons marriage without respect of nation or persons. For he speaketh of the calling of the Gentiles too the gospel. And it is too be marked advisedly, that he saith: whom so ever you find, bid them too the marriage. But when was this spoken too the bridegrooms servants? Even then, when christ said: Go ye into the whole world, and preach the gospel too all creatures. He that believeth and is baptized shallbe saved: and he that believeth not, is condemned already.  
The tenth: And the servants went forth into the high ways, and gathered together all, as many as they could find, both good and had, and the wedding was furnished with guests. This came too pass after Whitsonday, after that the Apostles were armed with the holy Ghost, and from thenceforth unto this day by the ministers of the gospel.   

¶ Of the second.  
ANd the king came too see his guests: and when he spied a man there, which had not on a wedding garment, he said unto him: Friend how camest thou hither, having not a wedding garment? This place teacheth, first that in the visible congregation of the Church, the evil are mingled with the good until the last day: which thing the Parable of the darnel declareth also. Neither is any such Church to be hoped for in this life, as the anabaptists dream of. For the Church is in all points like a field wherein wheat and darnel grew both together. For like as wheat abideth wheat still, although never so much Darnel spring up from time to time: So the Church continueth holy, though it have divers rotten members. As many as profess christian religion, are members of the Church: howbeit some be quick and some dead. Those be quick that have a lively faith: and those be dead which profess the religion without lively confidence in Chryst. As for those that are out of the visible congregation of the Church, they are enemies of the doctrine, and neither quick nor dead members of the Church.  
It followeth, that the King coming in, saw a man without his wedding garment. What is this wedding garment? This is needful too be known, that we may enjoy the sweetness of Christ's marriage perpetually. At the last day, there shall stand in this king's sight, two kinds of men: of whom the one refused too come too this wedding, as the Turks and the ungodly jews, & many heathen nations at this day. It is manifest that none of these hath a wedding garment: Of whom notwithstanding, many do love civil honesty. Wherefore this outward civilnesse of Aristides, Fabritius, Fabius Maximus, and Cato, is not that wedding garment which he requireth. And the other sort came too the marriage, that is too say, they conveyed themselves into the outward congregetion of the Church at the preaching of the Gospel. howbeit these are not all of one hew. For some trust too their own works, and think their shamefulness too be covered with the garment of their works. Is this the wedding garment? No in good sooth: For they are thrust out from the marriage: but none are thrust out from the marriage, that bring a wedding garment with them. Others some have no works but evil works: howbeit they brag of faith, and boast themselves too be faithful, and they suppose that this their fond craking is the wedding garment, but they are deceived. For of such hypocrites the Lord saith: Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven, but he that doth the will of my father which is in heaven. And other some believe a right, and these mortify the flesh and live in the spirit, & repent & set their mind too live blameless. These only have the wedding garment. Therefore whither ye call lively faith or holiness of life the wedding garment, ye shall not take your mark amiss. For as the calling too this marriage requireth faith: so requireth it also true holiness. And that this is the true wedding garment, it appeareth in Abel, Abraham, Maudlin, and many other Saints. And it is no marvel that such a lively faith should be the wedding garment. For whosoever believeth his sins are released, God's wrath is taken from him, and he becometh the son of God. For it is written, he gave them power too become the sons of God, as many as believed in his name. He that believeth on him hath everlasting life. Moreover, Christ's righteousness is imputed too the believer, wherewith the man being appareled, appeareth righteous in the sight of God. But here thou must beware that thou put not on a visor in stead of the true garment: that is too say, that thou boast not of vain presumption in stead of true & lively faith. If thou covet too know the marks of it, these they be. wheresoever is true faith, there is also repentance with it, there is hate of sin, there is true fear, and again there is comfortableness of heart kindled by the holy Ghost, a desire too further Gods glory among men, the duties of charity, or (too comprehend all in one word) true holiness, which is none other thing than a sequestering of ourselves from the wickedness of the world by mortifying the flesh, & a clinging unto God by quickening of the spirit. Wheresoever this holiness is, it is at continual strife. For the flesh fighteth against the spirit. This holiness is not made perfect at an instant, but groweth all the time of a man's life, which thing the lives of the saints may easily teach us. And thus much concerning the wedding garment.  
But I pray you, what shallbe done to them that have not this wedding garment? That doth the Text tell in these words. Bind him hand & foot, and cast him into utter darkness, there shall be weeping and gnashing of teeth. The outer darkness betokeneth punishment and sorrow, which are out of the kingdom of God, namely in Hel. into this darkness was the rich glutton cast, and so shall all those be cast that are not found clothed in the wedding garment.   

¶ Of the third.  
MAny are called, and few chosen. This saying of christ containeth two things: that is too wit, a setting forth of the mercy and goodness of GOD, who calleth all men too his sons marriage. Neither is it too be thought that he calleth any, whom he would not have too be at his sons wedding: and a complaint against the unthankfulness of the greatest part of the world. Many (saith he) are called. For the Bridegroom commanded his Apostles too go forth into all the whole world, and too call men too this marriage, as he said afore: Call too the marriage whosoever ye find. But few are chosen. That is, few have the wedding garment. For such are chosen, as are sorted out from others, and are excellent above others. Therefore Peter saith, that Christians are chosen too sanctification of spirit, that is too wit, that they should be holy in spirit. verily GOD will have all men saved, as Paul teacheth, and this parable showeth, yea and Christ's own words witness. Math. xj. Come unto me all ye that labour and are laden, and I will refresh you. Let us set this saying against all the enemies of God's grace. Therefore if thou look too Godward, Gods will is that all men should be saved, and come too the knowledge of the truth, and he calleth all men (without exception) too the marriage of his Son. But if thou look unto menwarde, few are chosen, that is too say, few when they hear the Gospel do receive it by faith, and become holy in spirit. Wherefore the cause of damnation is not in GOD, but it is too be sought for in ourselves. How often (saith christ) would I have gathered thy Children together, and thou wouldst not? Behold thou hast here two things. christ would: and jerusalem would not. Therefore by this saying we are warned, that it is not enough too hear the Gospel, but we must also obey the Gospel. For (as Peter sayeth) it is therefore preached, that we should be mortified as toward the flesh, and too live after the spirit.  
Thus much concerning this days Gospel: whereby we may learn that God hath not created us too damnation, but too blissfulness, and that he hath freely prepared all things that pertain unto true blessedness. And again, that those which are damned, are damned through their own fault, as which would not obey the Gospel. Wherefore if we have regard of our soulehelth, let us put on the wedding garment, and let us mind true holiness, through jesus christ our Lord: Too whom with the Father and the holy Ghost be honour for evermore. Amen.     

Upon the xxj Sunday after Trinity. ¶ The Gospel. john. iiij.  
THere was a certain ruler, whose son was sick at Capernaum. assoon as the same heard, that jesus was come out of Jewry into Galilee, he went unto him, and besought him that he would come down and heal his Son. For he was even at the point of death. Then said jesus unto him: except ye see signs and wonders, ye will not believe, The ruler said unto him: Sir, come down or ever that my Son die. jesus sayeth unto him: Go thy way, thy Son liveth. The man believed the word that jesus had spoken unto him. And he went his way. And as he was going down, the servants met him, and told him, saying: Thy Son liveth. Then inquired he of them the hour when he began too amend. And they said unto him: yesterday at the seventh hour the Fever left him. So the Father knew that it was the same hour, in the which jesus said unto him: Thy Son liveth: and he believed, & all his household. This is again the second miracle that jesus did, when he was come out of jewry into Galilee.  

The exposition of the Text.  
THis Gospel teacheth us, whither we ought too flee for secure in all the troubles of this life: that is too wit, too the fountain of all welfare and felicity, jesus Chryst. Which thing Esay also putteth us in mind of, when he saith: ye shall draw water out of the wells of the saviour. Too this well, we must come, not with feet, but with mind: not with reason, but with Faith. Furthermore, this Gospel showeth, how forward christ is too help, who sendeth away none that cometh too him, without comfort. For he is not otherwise affectioned towards any man, than toward this noble man, this courtier of Herodes court, whom he not only comforted by word, but also helped by miracle. The sum of this Gospel therefore is included in this saying of joel: Every one that calleth upon the name of the Lord shallbe saved. The places are three.  

2 Of men's miseries, and of the cause and remedy of the same.  
2 Of the rebuke wherewith christ rebuketh this servant of the kings.  
3 The true nature and inclination of Faith.   

¶ Of the first.  
THere was a certain Ruler whose son was sick. This sad father, and his sick son, do set before our eyes the miseries of this world, which as they are the punishments of sin: so are they also as it were certain sermons of God's judgement, whereby we are alured too repentance, like as this Courtier being sad for the sickness of his son, feeleth his own sin, & bewaileth it. hereunto maketh also that saying of Esay. Their distress shall be a learning unto thee. howbeit too the intent we may the better consider God's goodness towards us, I will declare by what means God is wont too call us chiefly too repentance: These ways are chiefly six.  
The first: He setteth forth the doctrine of the law, wherein he painteth out our sins as in a table: showeth the blindness of our mind: bewrayeth our doubting of God's providence, promises and threats: uttereth the uncleanness of our affections: and showeth the stench of the stomach, the turning away our will from God, and the horrible atteinting of all our powers. Again in the second table of the law, he painteth our unfaithfulness towards men, and the uncleanness of our thoughts, so that if there appear any uprightness in our whole life before we be converted unto christ, the same is no better than a cloth stained with matter, and most unpure blood: which thing Esay complaineth of in these words. All our righteous doing are as a most filthy clout. The cause why the law setteth this our filthiness before us, is, that we being warned of their stench, should repent, and depart from our most wicked ways.  
The second: The excess of inward miseries, which no man is able too describe and bewail sufficiently, was never yet so great, neither was any man's calamity yet so extreme, but that any of us might fall into the same, as Ambrose godlily admonisheth us, saying: We either are now presently, or heretofore have been: or may be, in the self same ease that this same man was in. In how great misery was Adam, who not only saw the one of his sons murder his brother: but also behold the most sorrowful fallings of his posterity from GOD by the space of nine hundred years? How great was the grief of David's mind, when he saw the ravishment of his daughters, and the slaughter of his sons? What should I speak of a few? All men feel the biting of the Serpent: which biting serveth too none other purpose, than that we should thereby acknowledge Gods most just judgement, and flee unto him for pardon, by true repentance. Manasses like a mad man rose up against the Church of GOD by the space of xxv years together, and defiled himself in horrible wise, neither had it come into his thought too repent him, if he had not been led away prisoner into Babylon, where the straightness of imprisonment gave him understanding. For being nurtured there in the schoolhouse of misery, he bowed the knees of his heart, and in humble wise desired pardon of his sins, which thing he also obtained.  
The third: God setteth before us the examples of other men, tragical facts, and horrible punishments of others, that taking warning by them, we may fall too amendment. For all the falls of men that are set out in stories, either of the Scripture, or of worldly writers, tend too this end too make us heedful. Cain by falling into sin, was overwhelmed with everlasting pains. Saul fell from God, and returned not by repentance, but was overwhelmed with God's wrath. Many in these days falling from the Gospel, light into the devils snares, out of which they are never able too wind themselves again. Wherefore taking warning at these men's horrible falls and most dreadful punishment, let us fall too amendment betimes lest God cast us of in his anger, and then we too late remember the saying of the Poet: For happy folk we may them take: whom others harms the warer make.  
The fourth: Sometime God preacheth by tempests, earthquakes, and dreadful sights in Heaven, such as were seen before the destruction of jerusalem, as blazing stars in the likeness of swords: of which sort our age hath seen many, whereat, if we take not warning too repent and amend, we shall fall into most sore punishments. The year .1561. since Christ's birth, there was seen in the Sky a man nailed upon a Cross, having a Crown of Thorn upon his head. Of this sight I have many witnesses, whereof divers are noble men and godly persons, right worthy of credit. The same day it rained blood, and many other things are seen daily. As often then as such manner of sights are showed us from Heaven, let us know that God allureth us too repentance by these tokens of his wrath. And whereas the Lord sayeth: be not afraid of the signs of Heaven, he meaneth that we should fall too repentance, lest the evils which the signs threaten, should light upon us. For all things work together too the welfare of them that repent.  
The fifth: The death of the Son of God is set forth to us, wherein God showeth that he is exceeding sore displeased with sin, and therewithal provoketh us too repentance. For he upon the cross stretcheth out his arms bathed in his own blood, and allureth all the whole world too repentance, and offereth grace too all that repent. Therefore whosoever maketh delays too repent, he despiseth God's son and shall suffer dreadful punishment when his time cometh.  
The sixth: The end of this life is uncertain. For our life is like a bubble or a flower in the field, which flourisheth too day and too morrow is cast into the fire. Saint james also openeth unto us the frailty of this life. We have seen many that lived without repentance, taken away with sudden death, so as they could have no leisure too repent. The Axe (saith john) is set too the root of the tree. And Solomon saith: Wither the tree fall too the South or too the North, look in what place the tree falleth, there shall it lie. That is too say, look in what case the righteous judge shall find thee at the hour of thy death, such shalt thou be judged too be.  
See how many ways the Lord provoketh us too repentance. Himself saith: I will not the death of a sinner, but that he should turn and live. This goodwill of his he declareth unto us: in that he provoketh us so fatherly by so many means too repentance: which provocation too repentance, doubtless pertaineth too all men.  
But Paul sayeth: that God hath not chosen many wise men after the flesh, nor many men of power, nor many noble men borne: and yet the same man saith: God will have all men saved. How then doth he not choose? God is said not too have chosen them, not because he would not have them saved, but for the sequel of it. That is too say: because the wisdom of this world, and power, and nobility of birth do like baits entice and withdraw many from obedience of the Gospel. David was rich and puissant, and Nero also was rich and puissant. Of which two, the first was not enticed by his riches and power, too fall from the Gospel: but the other by making more account of his present prosperity, than of the glory of the life too come, made his riches an occasion of his own damnation. Isaac was borne of a noble stock, and Ishmael was a noble man borne too. But yet both of them were not of like inclination: For Ishmael holding himself content with the nobleness of his birth, despised the promises: whereas contrariwise Isaac by believing the promise, was justified & saved. By these examples it appeareth evidently, that the Lord rejecteth no man for the gifts that himself hath heaped upon them. For power, riches & noble birth are Gods good gifts. And happy is he that useth them well. But he that useth them amiss, he by his own default turneth God's gifts into instruments of his own damnation. Let us therefore embrace Paul's counsel, if we have any care of our salvation. For thus saith he. 1. Cor. 7. Let them that use this world be as though they used it not. He would not have a christian man's mind abused about earthly things, so as they should lead us away from the right way of this life. He will have us so to live, as if we should pass out of this life at every minute of an hour. Therefore in all the affairs of this present life, let us have our hearts lifted up too the consideration and minding of the heavenly life. hereunto pertaineth this saying of Paul: Seek the things that are above, where christ sitteth at the right hand of the father.   

¶ Of the second.  
Jesus said unto him: Unless ye see signs and wonders ye will not believe. Here Christ findeth fault with the courtier who was in great favour, and one of the chief about Herod: which thing christ seldom did, specially for as much as men came too him in heaviness too seek his help. Hereby we must learn, not too be clawbacks of the Court, & too speak things that may please: but too touch the boil as christ did, & too put him to pain, that afterward he may the more luckily be healed. Now as touching this faultfinding of Christ's, it is to be understood that God rebuketh sometime as a judge, and sometime as a Father: so that there is one fault finding which is iudgelike, & another which is fatherlike. The iudgelike is, that whereby he reproveth the unrepentant persons as a judge, such as were the Scribes, pharisees, & Hypocrites, after such manner as is in Matthew: woe be too you scribes, pharisees and Hypocrites. This is a dreadful menace of the eternal damnation: Too which all the world is subject for despising the Gospel, according too this: He that believeth not, is judged or condemned already. The fatherly rebuke is that, whereby God chastiseth every son whom he receiveth unto him. This tendeth too this purpose, that we should not be disappointed of the promised inheritance. All the holy men from the beginning of the world unto this day, are an example of this rebuking. For there was never yet any of them, but he felt this fatherly rod one time or other. It is good for me (saith David) that thou hast brought me low, that I might learn thy justifications. Both these kinds of rebuking should of duty put us in mind too flee sin, that we fall not into the hands of the living God, and perish for ever, as cast away through our own fault. Here let us lift up our eyes, and look upon the conditions of the world.  
Many will seem as though they were no strangers too godliness, but yet in hope of long life, they delay their repentance from day too day. Many are deceived by their own Stoical imaginations, and say: If I be predestinate to eternal life, I need not greatly too take thought whither I live well or ill, for God will not alter his own decree for my sins. This is an horrible blasphemy. First for that this horrible saying doth exceeding great wrong unto God, whose will is not that any man should be damned, but that all should be saved, and that by salvation (that is too say by jesus christ) whom they must embrace by faith. The Lord did not command the Gospel too be preached too this man or that man, but too all men indifferently, and he addeth a condition: He that believeth shall be saved, and he that believeth not shallbe damned. No destiny is able too alter the decree of God. Therefore we must think in this wise, that like as Hector saith in Homer: The best handsel of good luck that can be, is too fight for a man's country. So is it an undeceivable destiny too believe the Gospel, at lest wise if a man mind too be saved.  
Another sort because they here that God's mercy is great do sin at their pleasure, and repent at their leisure. This imagination hath overthrown many, and overthroweth many at this day. Paul sayeth: be not seduced: God is not mocked. What soever a man soweth, that shall he reap.  
And other some set before them the multitude of them that sin. That man (saith he) hath a mind too be saved, no less than I. God will not cast away so great a multitude. But look what happened in the flood. christ in spirit by the mouth of No preached too the spirits, that is, too them whose souls are now in prison: But the most part of the world refused too here Christ's spirit preaching, in so much as only eight persons were saved. Nought at all booted here the multitude of the evil. Five cities (whereof the chief were Sodom and Gomorre) held scorn too here God speak. What availeth them their multitude? Did they not perish everichone saving Loath and his two daughters? Wherefore let us beware that the multitude of them that sin, hinder us not from repentance. Let us shun the words of the ungodly that provoke us too sin. Let us bear in mind Christ's saying who can not lie: unless ye repent, ye shall all perish as they did.   

¶ Of the third.  
AND the man believed the saying that jesus spoke unto him▪ and went his way. Here it is first too be observed, that christ rejected not the Courtier because his faith was weak. In deed he found fault with the weakness of his faith, but he did not cast him of: For the Lord did not break the bruised reed nor quench the smoking flax: but rather he relieved the one, and stirred up the other. He chideth his disciples for their wavering faith, yet he putteth them not from him as unworthy persons. For he knoweth what our infirmities are: he knoweth with how great engines our faith is assaulted: he knoweth that in all mankind there is horrible doubting.  
But Philip sayeth too the Eunuch that desired Baptim: If thou believe perfectly. Therefore if baptim can not be bestowed, but where as is perfect faith: neither are other benefits too be looked for. Here are two questions one of doubting and the other of the perfection of faith. As too the doubting I answer thus. Faith is both strong and weak: howbeit in respect of sundry beginnings. For if ye have an eye too the flesh, doubts rise continually one after an other. Sara too whom the seed was promised, laughed, and according too the understanding of the flesh, did cast great doubt. So Abraham and many holy men, as oft as they be touched with the feeling of the flesh, begin somewhat to doubt. For the flesh is evermore against the spirit: neither can any man look for so great strength of Faith, but that it shall be oftentimes battered with the battelrammes of the flesh. But if ye look too the Spirit, Faith is strong, and casteth no doubts. Abraham (sayeth Paul) sticked not, through distrust, for that he was forspente with years, and his wife Sara barren both by nature and age: But he gave glory too God, in believing that he was able too make good his promise.  
How is faith perfect? doth it not need of daily encreasements. It is a perfect faith and yet hath need of daily encreasments. He had a perfect faith which said: Lord I believe, how be it, increase thou my faith. This may be showed by this most goodly similitude. A child that is newly borne is a perfect man: And a man full grown is a perfect man. So also standeth the case with faith. The faith is perfect which receiveth and taketh hold upon christ perfect: but it hath need of daily encreasementes, too the intent it may become full in all his parts. Like as a child though he be a perfect man, yet hath need of daily food and nourishment, too the intent he may come too his full growth and making: Even so he that believeth, hath need too mind God's word continually, hath need of the Heavenly bread, and hath need of the spiritual drink, too the intent he may from day too day take new increasement: Which thing we see in the Apostles. Peter had faith when he said: Whither shall we go? thou haste the word of life. How be it this faith of Peter's got greater strength and came as it were unto full growth on Whitsunday, when having received Christ's spirit visibly, he came abroad, and at one sermon won three thousand people unto christ. So also must faith increase in all others: which, if a man have respect too, the substance of it is perfect by and by as soon as it is conceived by the word: but if ye have an eye too the quantity of it, it groweth greater by daily increase.  
And as concerning the doings of Faith, they are most trimly set out in this courtier. For first faith compelleth this courtier too flee unto christ for refuge in his adversities, as unto a most true and skilful Physician for all diseases and griefs. secondly, it enforceth him too call upon christ, and too crave his aid. Besides this, it maketh him not too give over christ forthwith, when he could not at the first entreatance, win his purpose, but too hang upon him with earnest suit, and not suffer himself too be shaken of for a rough answer, from him whom he acknowledged too be the only saviour. And by so doing he obtaineth of christ what he would. wherethrough his faith increaseth the more & he becometh the more cheerful & earnest in suing, and yieldeth the fruits of confession and glorifying, as is said here, And he believed & all his whole household. Hereby than we may gather the faith hath six fruits going with it continually.  
The first is, that faith will drive us too christ in our adversities, too seek help at his hand. It knows no saints too call upon, but only christ, whom it acknowledgeth too be the only mediator between God and man.  
The second is, that when it is come unto christ, it calleth upon him, not for it own worthiness, but upon trust of his gentleness and mercy.  
The third is, that though it obtain not out of hand, yet it ceaseth not like a sluggard, nor fainteth like a coward, but proceedeth still in praying.  
The fourth is, that it obtaineth what it will, & it willeth that which may turn too the glory of God.  
The fifth is, that after it hath obtained what it will, it groweth more and more, and cometh too a fulsome quantity.  
The sixth is, that after it yieldeth the fruit of confession & praise of God. And this sentence is too be marked heedfully. He believed and all his house. The like thing reporteth Luke of Cornelius. Hereby therefore we may learn too enure our household unto godliness: Let us be a patron and example of doctrine unto it: Let us instruct the ignorant, chastise the offenders, quicken up the dullerds, and (too be short) let us too the uttermost of our power endeavour that there may be as many churches as there be households. But as for them that have no care of their household, too see them traded in godliness, they may brag of faith as much as they list, for they have but the smoke of faith & not faith itself, which is always bearing fruit through jesus christ our Lord, too whom be praise and glory world without end. Amen.     

Upon the xxij Sunday after Trinity. ¶ The Gospel. Math. xviij.  
THerefore is the kingdom of heaven likened unto a certain man that was a king, which would have accounts of his servants. And when he had begun too reckon, one was brought unto him, which ought him ten thousand talents: but for as much as he was not able too pay, his Lord commanded him too be sold, and his wife and children, and all that he had, and payment too be made. The servant fell down, and besought him, saying: sir have patience with me, and I will pay thee all. Then had the Lord pity on that servant, and loosed him, and forgave him the dot. So the same servant went out, and found one of his fellows which ought him an hundred pence, and he laid hands on him, and took him by the throat, saying: Pay that that thou owest. And his fellow fell down and besought him, saying: have patience with me, and I will pay thee all. And he would not, but went and caste him into prison, till he should pay the det. So when his fellows saw what was done, they were very sorry, and came and told unto their Lord all that had happened. Then his Lord called him, and said unto him: O thou ungracious servant, I forgave thee all that debt when thou desiredst me: shouldest not thou also have had compassion on thy fellow, even as I had pity on thee? and his Lord was wroth, and delivered him too the gaylers, till he should pay all that was due unto him. So likewise shall my heavenly father do also unto you, if ye from your hearts forgive▪ not (every one his brother) his trespass.  

The exposition of the Text.  
THe occasion of this Gospel was the question that Peter asked of christ, how often he should forgive his brother that offended him, whither unto seven times. Too him christ answereth: I say not too thee seven times, but unto seventy times seven times, that is too wit of sinnings. seventy times seven are four hundred fourscore and ten: Whereby is signified, that we must forgive the fault of our brother that repenteth, as often as he offendeth against us. For he put a number certain for an infinite, Howbéeit in as much as this seemed hard to Peter: our Lord put forth a parable, the sum whereof is this. God our heavenly Father pardoneth us oftentimes offending against him. Wherefore we also must forgive our brethren that have dealt amiss with us, as often as they be sorry for it. This Gospel therefore pertaineth too the third part of Repentance: namely too the leading of a new life by faith: of which new life, one part is a forgiving one an other of the mysdéedes that scape us. Now too the intent this parable may be the more clearly understood, I will make a comparison of things in this wise. Like as a very rich creditor is in respect of a very poor debtor, but yet such a debtor as humbleth himself and casteth himself down flat at his creditors feet, beseeching him of release: Even so doth God behave himself towards sinners, humbling themselves before him in true repentance, and casting them selves down, and craving forgiveness for Christ's sake. But the rich creditor releaseth the debt too the debtor that humbleth himself: Ergo God of his mercy forgiveth the repentant person all his sins. Now like as God behaveth himself towards sinners oftentimes offending against him: so must a Christian man behave himself towards his brothers or fellow servants that trespass against him. Therefore like as GOD forgiveth us our misdeeds freely: so must we also forgive the displeasures wherewith we are impeached by our brethren. again on the contrary part: Look in what wise the Creditor dealeth with his debtor too whom he erst released his debt, and afterward found him cruel against his brother: so doth God deal with those whom he erst received into favour, and afterward findeth them cruel towards their neighbour. But the Creditor calleth such a thankless person too a backrekning: Ergo God calleth back too straight judgement, such as are hard too their neighbours, Therefore we must forgive our neighbour as often as he trespasseth against us. The places are three.  

1 The true manner how too repent.  
2 A commendation of God's mercy towards sinners.  
3 The mutual duty of christians too forgive and too be forgiven.   

¶ Of the first.  
THe parable of the creditor and debtor setteth forth a very trim manner of repentance and amendment, than which there is not a more excellent in all the new Testament. Wherefore let us thoroughly weigh all the circumstances thereof: who is the Creditor: when he requireth a reckoning: why we are his debtors: how much we own him: what is too be done when our account is called upon: how God's justice may be satisfied, which exacteth payment of that which is due.  
Who is the Creditor? God the heavenly king. He hath lent us many good things. He hath created us after his own image. He hath given light into our mind, rightness into our heart, and both inward and outward powers, wherewith we might perform obedience unto him. But are not these things blotted out through the sin of our first parents? That is very true. Howbéeit the gifts that he bestowed upon Adam, belonged too all his posterity. Then at such time as our first Father lost his gifts he cast both himself and us with him into death. Therefore God doth right too require of us that which we lost in our first parent. Yea verily, we have divers ways increased the det, and it is grown too so great a sum, that no man is able too pay it, though he should sell himself, and all that he hath.  
When doth the Creditor demand the det? Although he do continually put us in mind of this debt, yet he is too be thought then chiefly too call for a reckoning of it, first as often as our own conscience chargeth us with sin, and as it were citeth us too the judgement seat of God. Secondly, when the holy Ghost cometh in the ministery of the law, and reproveth sin, and citeth us unto punishment, if payment be not made. again, when the signs of God's wrath are seen, either in heaven or on earth. And moreover when we are vexed with cross or sickness, which are as it were Gods ministers that call upon us for the payment of the det.  
But why are sins called debts. Because that as ordinary debts do bind men too payment: so do sins bind men too satisfaction of the penalty, unless there be made a discharge.  
Wherefore do we owe? This is told already. For we own so much as he put into the hands of our forefather Adam, all the which we have lost, and moreover have burdened ourselves with new debts, provoking God's wrath against us by our daily transgressing of his most holy law.  
How great is the sum of the det? The Creditor answereth, that thou owest ten thousand talents, and that thou hast not one halfpenny towards it: so far art thou off from ever being able too discharge so great a debt. The ten commandments contain the parcels of the debt. There is demanded of thee the fear of God, love, faith, and patience, in the first commandment: inasmuch as thou haste not performed this obedience and discharged thyself of it, thou art run in arrearages. After this manner is the det too be examined in every several commandment of the first and second table: and thereupon the greatness of the det is too be gathered.  
But what is too be done in this case? We must follow the example of this debtor which falleth down before his Creditor, humbling himself and desiring releasement, which he also obtaineth. That is too wit, we must acknowledge the greatness of our sin: we must be sorry from our heart, that we have not paid that we ought: and upon trust of christ we must flee unto our heavenly father, desiring forgiveness and releasement of the det. Which thing if we do, we have a promiss that he will forgive us the whole debt, and receive us into his favour. This thing is plainly showed in this present miracle: whereof I will now set forth certain examples too stir us up withal.  
The sinful woman in the vij of Luke acknowledging her det, sought unto christ for favour, and leaned unto him by lively faith: and by and by the Lord told her she had obtained releasement of the det. For thus he saith: Many sins are forgiven her. But there it is added: because she hath loved much. Notwithstanding, christ saith not, she hath satisfied her det with her lovingness: but after she had obtained releasement of the det, than she loved: which thing Christ showeth plainly by this Parable propounded here. For when the Pharisie was offended, because christ did not shake of this woman as a sinner, and mislike of her service as unpure he corrected his overtwhart judgement in this wise. A certain Creditor (saith he) had two debtors, of which the one ought him five hundred pence, and the other ought him fifty. Now when neither of them was able too pay, he forgave them both. Tell me therefore whither of these loveth him most? The Pharisie answering, said: I suppose he to whom most was forgiven. And jesus said unto him: thou hast judged aright, & turning too the woman he said unto Simon: Seest thou this woman▪ I am come into thy house, and thou haste given me no water for my feet: but she hath washed my fee with her tears, & wiped them with the hair of her head▪ Thou haste given me no kiss: But she hath not ceased too kiss my feet. Thou hast not anointed my head with Oil: but she hath anointed my feet. Wherefore I say unto thee, that many sins are forgiven her, for she hath loved much. For too whom little is forgiven, he loveth little And he said unto her. Thy sins are forgiven thee. Here we see plainly, that when she had obtained releasement of her det, than she loved. For after forgiveness of sins must follow new obedience, which is termed here by the name of love.  
Also let us look upon the example of David, in whom are to be seen these two motions which we saw in the sinful woman: great fearfulness, and comfort. For when he was reproved by the Prophet Nathan for ravishing an other man's wife, and for fleeing her husband, there rose up in David horrible fearfulness for the greatness of his det, of which sort of fears, he himself describeth many. There is no rest in my bones for the sight of my sins. He acknowledgeth God's wrath against sin: He is sort that he hath displeased God: He is afraid lest God should shake him of, as he had seen Saul dreadfully cast away before: and finally he feared both eternal and present punishment. Here had he been foredone for sorrow, if he had not herd the comfort of the Prophet in God's room. Thou shalt not die, the Lord hath taken away thy sin. At the hearing of this comfort, faith kindled in him, whereby taking hold upon the releasement, began too behold the mercy of God, and rested upon the mediator.  
We have heard a late, a most goodly example in the Publican, who in such wise acknowledged the greatness of his det, that he durst not so much as lift up his eyes. And yet having beard of the greatness of God's mercy, he raiseth himself by faith, and prayeth: O God be merciful to me a sinner. And so he obtained a free discharge of the whole debt.  
Let us set before us these examples, which plainly show us the doctrine of repentance and fogivenesse of sins: That forgiveness of sins is the free releasement of the debt, which happeneth too him that repenteth, and fleeth too God's mercy for Christ's sake. And although this release be utterly free as in respect of ourselves: yet if we look upon christ, (who for our sins suffered dreadful punishment) there is made satisfaction too God for our det.  
Let us therefore mark well this word releasement, which of itself alone containeth in it right manifold Doctrine. First it overthroweth the Moonkish doctrine of satisfaction. For if salvation befall men through releasement of the debt according too the Gospel, what a madness is it too say, that salvation happeneth for satisfaction of the det for releasement and payment do so fight one against an other, that they can in no wise stand both in one respect. Secondly it overthroweth all merits of men. For how can that be of merit, which is of free gift? Paul saith openly. Unto him that worketh, rewards is given, not of favour, but of duty: but unto him that worketh not, but believeth in him that justifieth the ungodly, his faith is imputed to him for righteousness▪ According whereunto David also saith: Blissed are they whose iniquities are forgiven and whose sins are covered. Thirdly the word of releasement overthroweth satisfaction, which the Papists teach▪ which satisfaction must be made (as they bear men in hand) by pilgrimages, fastings, & alms deeds. Also it quencheth the fire of Purgatory. For if the det be released, why is the debtor punished? Lastly this word releasement openeth unto wretched sinners the gate of grace: in the conflict of death, it is the haven of salvation: and it is the wellspring of all comfort. And thus much concerning the first place.   

¶ Of the second.  
Because this text concerning the parable of the creditor, showeth how great gods love & mercy are toward mankind▪ I will speak somewhat thereof. The mercy of God is of two sorts: The one is universal, wherethrough he suffereth the sun too rise upon the good and bad: and the other is particular, wherewith (as a most dear father) he embraceth the Church of his son. Of which Christ speaketh in the third of john. So God loved the world, that he gave his only begotten son, too the intent that every one which believeth in him should not perish, but have life everlasting. Our heavenly father could not by any greater record, have declared his mercy towards us, than in giving his son, who might by his death redeem us from deserved damnation, and give us everlasting life. Therefore as oft as we here God's mercy named, let us think these things.  
First let us think how great the misery of mankind is before he be received into favour. Mankind lieth under foot, and wounded by the Devil, with whose venom being moreover poisoned, he breatheth nothing but sin, for which he is subject too eternal pains.  
2. The causes of this misery are too be thought upon, which are partly the sins of our first parents, and also our own filthiness. For although that by the fall of them, we he bound unto the sentence of damnation: yet notwithstanding by our own new sins from day too day we are bound too sorer punishments.  
3 The lovingness of God and his gentleness towards mankind is too be thought upon. For the loving kindness (saith Paul) and the gentleness of God our Saviour appeared unto all men. What greater loving kindness could there be, than that he hath not cast us away for so great shamefulness and filth?  
4. Is too be thought upon, the ransom, that is too wit, the Sacrifice of the son, whereby man's misery is relieved, and sin abolished. Him that knew no sin, he made sin, that we might be made the righteousness of God in him. 2. Cor. 5.  
5 Is too be thought upon, the way by which we may come too the possession of God's mercy. That way is showed in the first place, and is none other than true repentance.  
6 Is too be thought how far forth God's mercy stretcheth: that it is not belonging too a few, or too the men of one age: but indifferently too all that fear him. For the holy virgin being taught by the spirit of christ, whom she had conceived by the holy Ghost, singeth in this wise: God's mercy is from generation too generation to them that fear him: that is, too all that repent.  
7 Is too be thought upon, continual thankfulness in all the whole life, that we may glorify GOD for his so great mercy, with heart, mouth, profession, and behaviour.  
8 We must think how we may be heedful in framing our whole life, that we lose not so great a benefit through our own fault, as this debtor did.   

¶ Of the third.  
THe third thing that I purposed upon, is of mutual forgiving each others scapes that are wont too happen. For this goeth jointly with belief of forgiveness of sins. Now there are two things that go jointly with belief of remission of sins: Namely Grace & Gift. Grace is the very justification itself, whereby Christ's righteousness is imputed to them that believe, and their sins clearly are forgiven. Of this we have spoken in the first place. Gift is the very bestowing of the holy Ghost, wherethrough a man that is justified by faith only, is together therewithal regenerated and sanctified, that is too say, is mortified in the flesh, and quickened in the spirit. The flesh is mortified, when the custom of sinning is abolished: and the spirit is quickened, when we begin to perform new obedience unto God. A certain parcel of this quickening, is mutual forgiving, whereby each of us forgive other their misdeeds and displeasures. How necessary this forgiveness is, this days Gospel showeth most evidently, as I said at the entrance into it. christ hath commanded us too pray: forgive us our debts as we forgive our debtors. For Christ will have us too follow his father's example.  
How be it there are two kinds of men that offend us. Some as soon as they perceive themselves too have offended, do by and by in humble wise desire forgiveness. But as touching those that proceed too offend, thou shalt forgive their offences after this manner. Laying aside all desire of revenge, thou shalt not cease too love him still, but rather requite him with a good turn in stead of injury, although thou have an ill opinion of him as he doth deserve: for when as GOD biddeth wish well too our enemies, he doth not forthwith require that we should like well of those things that he himself condemneth: but his meaning is only that our minds should be clear from malice. But as touching those which as soon as they have offended, come by and by and desire forgiveness, we must receive them into favour as our brethren, so as we may have a good opinion of them, and therewithal be persuaded that the remembrance of that sin is wiped out before God.  
Moreover, it is too be known, that there happeneth two manner of offences among brethren: by the one of them, one brother hurteth another: by the other the Church is hurt, that is too wit, by some stumbling block when some person liveth naughtily and doth evil, although he do no harm at all too our own person or goods. After this sort did that incestuous person hurt the Church of Corinthe, whom it took too favour upon his amendment. This forgiving or releasement is of two sorts. Thou shalt lay aside all hatred towards him, and then upon his submission thou shalt receive him into favour, & embrace him as thy brother, whom thou didst erst shun lest thou shouldest stain thee with his infections. Let this suffice briefly concerning the third place which requireth mutual forgiveness of the 'scapes that happen between man and man, and that after the example of the heavenly father, who hath forgiven us so great a debt for Christ's sake, too whom be glory for evermore. Amen.     

Upon the xxij Sunday after Trinity. ¶ The Gospel. Math. ix.  
THen the Phariseis went out, and took counsel how they might tangle him in his words. And they sent out unto him their Disciples with Herodes servants, saying: Master, we know that thou art true, and teachest the way of God truly, neither carest thou for any man: for thou regardest not the outward appearance of men. Tell us therefore, how thinkest thou? Is it lawful that tribute be given too Cesar, or no? But jesus perceiving their wickedness, said: Why tempt ye me ye hypocrites? Show me the tribute money. And they took him a penny. And he said unto them: whose is this Image and superscription? They said unto him: Caesar's. Then said he unto them: Give therefore unto Cesar, the things whch are Caesar's: and unto God, those things which are Gods. When they heard these words, they marveled, and left him, and went their way.  

The exposition of the Text.  
THe intent of the holy Fathers that appointed this gospel to be read in the church, was that there should remain in the Church, a doctrine concerning the difference of the spiritual kingdom of christ, & the kingdom of the world. And again, that the godly might know how far forth the civil Magistrate is too be obeyed. Now the occasion of this Gospel was the malice of the pharisees, who (according too the prophesy of David) took counsel against the Lord and against his anointed, too the intent they might overthrow his kingdom, and establish their own superstition. The whole gospel is occupied about this question, whither God's people ought of right too be subject too the civil and foreign Magistrate, and too pay him Tribute, & too obey him? Too this question christ answereth thus. The Church oweth obedience too all those too whom it is subject. Then in as much as the jewish people is subject both unto God, (for he chose it too be his peculiar people) and unto Cesar, who hath subdued it by force of arms: it ought too render unto God, that which is due too God, and unto Cesar, that which is Caesar's. This answer serveth too this purpose, that he may teach how his Church ought too be subject too the civil Magistrate, and pay tributes, and so long too obey, until it command any thing that is against God's word and the law of nature. The places are two.  

1 Of Hypocrisy & customable unthankfulness towards those that have deserved well.  
2 Of the question of the pharisees and of the Magistrate.   

¶ Of the first.  
THen the pharisees went their way, and took counsel how too take advantage of his words. All the whole story of the gospel beareth witness that the pharisees were Christ's enemies. And although there were nothing that they could find fault with, either in his Doctrine or in his life: yet seek they all occasions that may be, too trouble him without cause, and too raise a slander of him as though he taught evil and lived evil. This hath been a continual practice of Hypocrites in this world. We have an example of it in Christ's church at this day. The Monks and popish pharisees know well enough that our Doctrine which we teach, is taken out of the writings of Moses, the Prophets and Apostles, and they have nothing that they may justly find fault with in the behaviour of many godly ministers: yet invent they divers crafts too defame them, and seek a thousand ways too deface the gospel, and they had liefer see the Turk reign, than the pureness of the gospel maintained. From whence comes this so great outrage? From whence is all his malice? They are Satan's champions, & therefore it is no wonder though they endeavour too break into Christ's camp. Besides this, they have hitherto highly been esteemed & much set by, & were called most holy fathers. But now because their hypocrisy is discovered, they grow out of credit, and their superstition is hissed at and despised. Therefore bend they all their force too stop the course of the Gospel by slaughter & bloodshed. But God be thanked, Christ's Church is builded upon a most firm rock, so as the gates, that is too wit, the devices and the powers of hell are not able too prevail against it. Sith then that this is an ordinary matter, it is not too be marveled, that these Pharisses do according too their accustomed manner.  
Let us see them by what policies they invade Christ's kingdom. Our Evangelist appropriateth unto them four policies, which they use before they put too their hands. The first is Counsel. They took counsel (saith he) For counsel is the foundation too work upon. Therefore they meet and confer their wicked devices together: & the more mischievous that each of them is in giving advise, the more is he commended. This did the spirit of christ in David foresee long before, as we find in the second Psalm. Why did the heathen so furiously rage, & why did the people imagine vain things? They were vain in deed, because the Lord turned their devices into folly. again, here is noted too what purpose all their counsels tended. Too take him in a trap in his words, saith the Evangelist: that being so taken, he might be made a iestingstocke too the people: his doctrine be defamed: his authority be abased: and he at last be haled too punishment as a blasphemer against God, & an heretic & evil doer. ye see the drift of the pharisees counseling together. In the third place followeth what manner of devise they found out. It liked these good counsellors too send their disciples with Herodes servants. A very subtle fetch, that they might have witnesses present too report his errand too Herode, if he had said aught that afterward might scarce be well liked of. These their disciples had they noozeled thoroughly in hypocrisy, that they might be the fit too deceive. For none deceive men sooner, than those that outwardly pretend holiness and courtesy, when privily they purpose too beguile. Fourthly the communication of those hypocrites is described in this wise. Master, we know that thou speakest the truth, and teachest the way of the Lord aright, and that thou carest not for any man. This is the beginning of their talk: which surely (if thou look upon the words) is most apt. For it containeth two things: First they acknowledge him too be their master, and afterward they attribute unto him the virtues which a faithful teacher ought too have. When they acknowledge him too be their master, their meaning is too seem, not his enemies, but his friends, or rather his disciples, and such as had great desire too learn at his hand. And when they attribute unto him the virtues that a true teacher ought too have, they craftily wind themselves in with him, too the intent he should believe they meant him no harm. But there is no devise, there is no wisdom against the Lord. And what are those virtues which they attribute unto christ? The first is, the love of truth. We know (say they) that thou art true. The second is, certainty of doctrine. And that (say they) thou teachest the way of God aright. And the third is, steadfastness and stoutness of mind. And thou carest for no man, say they. Wherefore? Because thou respectest not any man's person (and this is the fourth virtue) for thou (say they) regardest not any man's person. These four virtues are great, and are required of all God's ministers. The love of truth driveth away the darkness of ignorance, and maketh the truth too shine out clear. The certainty of doctrine makes us that we be not tossed too and fro with the winds of variable doctrine, nor float in the fondness of false reports. Steadfastness & stoutness of mind make a man invincible in his office. When the teacher hath no respect of any men's persons, it maketh that the truth can not be suppressed for fear, or for any other thing. These virtues doth the Lord attribute too john the Baptist, and the sequel showed, that he was endued with them in deed. For when Herode had taken away his brother Philip's wife. john boldly withstood him, not fearing the person or state that Herode bare. For he said: It is not lawful for thee too have thy brother's wife: For which thing he was put too death within a while after. Such virtues had Helias also, who resisted the wicked King Ahab, and said openly too his face: It is thou and thy father's house that trouble Israel. But as for those that do not this, are more rightly too be called hirelings, than true shepherds. Hitherto concerning the practices of Hypocrites against christ.   

¶ Of the second.  
NOw followeth their question, wherewith they think too catch such hold of christ, that he cannot shift away from them. Is it lawful (say they) too pay Tribute unto Caesar or no? Here they thought that of necessity and simply he must have answered one of these two things, either that it was lawful, or not lawful. If he had said it had been lawful, he should have displeased the people, upon whom the Emperor had laid this burden against their wills: & so the pharisees might have had a gap opened to destroy him, when the people had abandoned him. And if he had said it had not been lawful Herod's servants were at hand too carry him forthwith as a seditious person too be punished. What doth the Lord then too this question? He doth two things. First he rebuketh them, and afterward he assoyleth their question. jesus (sayeth the Evangelist) perceiving their wickedness said: why tempt you me ye Hypocrites. Here they found true by their own experience, the thing that they had spoken to him before in the way of flattery: thou respectest not the persons of men. The solution too their question he framed in this wise. Show me a piece of the tribute money, and they showed him a penny. Whose image and inperscription is this, sayeth he? They said unto him, Caesars. Then said he unto them: Give therefore unto Caesar, the things that are Caesar's, & unto God those things that are Gods. The question is answered in such wise, as that neither our Lord suppresseth the truth, nor the pharisees have any hold too pick quarrels too him: Wherefore being confounded they wondered & went their ways. So little can any devise or any craftiness prevail against the Lord.  
But what doth this answer of Christ's teach us? First it putteth a difference betwixt Caesar's kingdom and God's kingdom: that is, between the kingdom of the world and the Church. again it putteth a difference between the persons that are chief of these two divers kingdoms. Also it teacheth that obedience is too be performed in both kingdoms: that is too say, that God must have his service in his spiritual kingdom, and that due dutifulness must be performed too the civil magistrate. In this place I should show what is due too God, and what too the civil magistrate: howbeit forasmuch as I have often heretofore entreated of the service of GOD, I will now speak here only of the Magistrate, too the intent we may be put in mind how godly opinion we ought too have of the magistrate, I will therefore say five things concerning the Magistrate. First from whence he is, and what he is. secondly, what conditions ought too belong too a good Magistrate. Thirdly, what is his duty, and what are the ends of the civil government: fourthly, what right the Magistrate hath upon the bodies and goods of his Subjects. And fifthly what the Subjects own too their Magistrate.  
The first that I purposed, that is too wit, from whence and what the Magistrate is, is declared by Paul in the third too the Romans, where he teacheth that the Magistrate is of God. For there is no power (saith he) but of God, and the powers that are, are ordained of God. Which thing truly is too be understood of the rightful government, and not of the confusion that is oftentimes seen in states of government for men's wickedness. Therefore as long as good Magistrates guide the helm, we see God (after a sort) present with us, and ruling us by the hand of those whom he hath sent over us. Contrariwise, where ungodly Magistrates bear the sway, verily the wickedness itself proceedeth of the devil and of the lewd will of the ruler: But yet God being displeased, letteth lose the reins too tyrants and ungodly persons, that he may thereby revenge the unthankfulness of men.  
Thou hast from whence the Magistrate is: and what he is, the same Paul defineth: namely that he is God's ordinance for the wealth of his subjects, while the good are made much of, and the evil punished with bodily pains.  
The second that I purposed upon, was of the conditions or properties of a good magistrate, which in the twelve of Exodus are counted four. That is too wit, that a judge or a magistrate should be wise, fearing God, true & not covetous. Wisdom must rule his doings, lest in execution of justice, he may offend through error, & give wrong judgement. The fear of God must make him have an eye too God in all cases, and too beware that he do not any thing that may offend him. Truth must put him in mind that he admit not false interpretations and wresting of the laws, nor give ear too clawbacks and flatterer's. The hatred of covetousness must maintain sincerity and upright dealing in judgement. For whereas are judges that will be bribed, there farewell equity. For if the accepting of persons be the marring of judgement, that right can take no place: undoubtedly covetousness will bring too pass, that the judge shall rather look upon the person than the case. Therefore who soever bearing office is led with rewards, he can not see what is rightful and good. For rewards do blind the eyes of the wise, and pervert the words of the just. And hereupon it is, that Esay calleth covetous judges thieves fellows.  
The third thing that I purposed concerning the Magistrate, was of his offce, whereof I will now speak. And I will show the duty of a magistrate partly by the testimonies of the scripture, & partly by the examples of famous men that have borne office too their commendation. The duty of a magistrate in general, is to be a keeper of God's law, that is a maintainer of true religion. This duty doth the godly magistrate then fulfil, when after the example of David, josias and Ezechias, he taketh away Idolatry and the occasions of Idolatry: Like as Ezechias broke the brazen serpent into powder: josias purged this Temple from divers Idols: Moses broke the Calf: And David by exhortations brought the people too do true service unto God. For sith the magistrate is ordained of God too be Gods minister for the weal of man: verily he must too his power rid out of the way what things so ever he seeth hurtful unto man, that the common wealth of the realm and the welfare of his subjects be not impeached. Again the magistrate must after the example of josias, see that true religion be set forth, maintained and spread abroad, and that wicked doctrine be abolished. And although the civil magistrate and the minister of God's word be two distinct offices: yet in this point they both may and must agree, too seek together the glory of God and the welfare of mankind: but yet keeping the lawful means of either of their callings: that is too wit, that the civil magistrate endeavour too take away wickedness, and advance God's glory by commandment and sword: and that the minister of God's word by teaching, exhorting, rebuking and threatening. Furthermore because religion can not be maintained without teachers and learners. It is the magistrates duty too set up schools, and too maintain them with livings, that the teachers and learners may apply themselves too the study of godliness. Besides this, the examples of Ezechias, and of the King of Niniveh, do warn the Magistrate, that he should by solemn prayers unto God, and by true conversion too the Lord, endeavour too turn away God's wrath either present or at hand. And these things are too be referred too that part of the law which chiefly concerneth religion. And as pertaining too the outward civil state: The office of a good Magistrate in his common weal, is all one with the office of an honest householder in his house: that is too wit, that like as the goodman of the house ruleth his children in nurture, chastiseth the stubborn, maketh much of the good, dealeth rewards among them, & (too be brief) bendeth himself wholly too this, that his household may appear too be as well ordered as can be: even so must the magistrate do in his common weal, that he may rightly be called the father of his realm. But if any man desire too have the duties of a Magistrate reckoned up unto him: Let him know that the first duty of a Magistrate is desire of peace, that we may serve God in quietness, & abolish superstitions which corrupt the true religion, and are a hindrance too true godliness. The second duty of a Magistrate is, that every man do his duty aright, which cannot be done, but where the laws are in force, & thoroughly executed. For too make laws and not too put them in execution, is the destruction of common weals. Wherefore as it is lawful for the Magistrate too make honest laws: so he must take heed, that they be not despised, which thing cometh too pass when they are not executed. The third duty is too punish offenders, and too defend the guiltless, according too the tenor of the laws, and the moderation of wise men. By these things it is easy too gather what are the ends the Magistrates serve for: namely that he is ordained on God's behalf, for the profit of the Church and of common weals. Wherefore it is well said, that a Prince ought too have a care of government, of religion, and of his own house.  
The fourth thing that I promised too entreat of, is, the right of the Magistrate over the bodies and goods of his Subjects. Xenophon the Philosopher bindeth a Magistrate unto this Law: A King must be led, not by affection but by Law. whereupon it followeth, that the Magistrate hath so much power over his Subjects and their goods, as the laws that are agreeable too the ten commandments and too the law of nature, do permit and bear with. Therefore he hath power and authority (according unto the fourth commandment) too command his Subjects needful duties, which are for the safeguard of the common weal, and the profit of every person.  
Now remaineth that which I purposed in the fifth place, concerning the duty of Subjects towards their Magistrate. The duty of the Subject toward the Magistrate, may be brought into four points: That the first may be (according too the fourth commandment) too honour the Magistrate: that is too say, too regard him and reverence him as the minister and lieutenant of GOD: so as thou honour him, fear him, have a good opinion of him, construe his 'scapes in the better part, & not backbite the Magistrate, as the rascal sort are wont too do. For that is straightly forbidden by God's word. Curse not the Prince of the people. Under the name of curse are signified all slanders and backbitings. The second, too obey his proclamations and statutes, as well in paying tributes, as also in other things, so farrefoorth as thou mayst lawfully without impeachment of religion & of the law of Nature. Héeruntoo pertaineth this saying of Paul: warn them too submit themselves too rule & power too obey the officers, and too be ready too all good works. The third too pray for Magistrates. Exhort them (sayeth Paul) above all things too make prayers, supplications, intercessions & thanksgiving for all men, for kings, & for all that are in authority, that we may live a quiet and peaceable life, in all godliness and honesty. The fourth, not too rush into the office of the Magistrate: but too refer the discussing of matters too the discretion of the Magistrate, if any thing seem too pertain too the welfare of the Realm. And thus much concerning the magistrate. God grant us grace that we may yield both true service unto God, and dutiful obedience too our Magistrates through jesus christ our Lord, too whom be glory for evermore. Amen.     

Upon the xxiiij Sunday after Trinity. ¶ The Gospel. Math. ix.  
WHile jesus spoke unto the people: Behold there came a certain ruler, and worshipped him, saying: my Daughter is even now diseased, but come and lay thy hand upon her, and she shall live. And jesus arose and followed him, and so did his Disciples. And behold a woman which was diseased with an issue of blood twelve years, came behind him, & touched the hem of his vesture. For she said within herself: If I may touch but even his vesture only, I shall be safe. But jesus turning him about, and when he saw her, he said: Daughter, be of good comfort, thy faith hath made thee safe. And the woman was made whole even the same time. And when jesus came into the ruler's house, and saw the Minstrels and people making a noise, he said unto them: get you hence, for the maid is not dead but sleepeth. And they laughed him too scorn. But when the people were put forth, he went in, and took her by the hand, and said: damosel arise. And the Damosel arose. And this noise was abroad in all that land.  

The exposition of the Text.  
IN this Gospel it is manifestly described how our Lord succoureth his Church that is under the cross. For look how christ our Saviour was minded towards this Ruler, and towards this afflicted woman: even so also is he minded towards me and thee, yea and towards all folk that after the example of these persons (that is too wit, of this ruler and this woman) do flee too him, according too that prophesy of joel concerning christ: All that call upon the name of the Lord shall be saved. With this prophesy do both Christ's words and his deeds agree. His words are: Come unto me all ye that labour and are laden, and I will refresh you. His deeds are every where too be met withal: He healeth the blind, he cleanseth the Lepers, and heareth this jairus, and this woman, and he succoureth those that call upon him. This therefore is the sum of this Story, that our Lord worketh two miracles: He healeth a woman that had been diseased twelve years: and he raiseth the dead Daughter of this jairus. In both these deeds he showeth what mind he beareth towards all folk. The places are three.  

1 The example of this woman, her state, faith, supplication and healing.  
2 The example of jairus & the raising of the dead maid.  
3 The mockage, wherethrough christ was scorned of his enemies.   

¶ Of the first.  
Although that in the Gospel the Ruler jairus be mentioned first for coming too christ: yet notwithstanding I will speak first of this woman that had the bloody issue, because she is placed in the mids of the Story of this Ruler. Therefore there are in this woman four things too be noted: First her estate: secondly her faith: thirdly her supplication: and four the healing of the disease wherewith she was cumbered. Of which things, each one containeth a several lesson and admonishment.  
The state of the woman was this: first she was a simple and a fearful woman: secondly she had been cumbered twelve years with an issue of blood, whereby it is easy too conjecture how sore she was for spent & weakened. He that is cumbered but one month with so grievous a disease, is miserable, and afflicted enough: and what shall we say then of this woman that was troubled so many years? Thirdly Mark addeth that she had suffered many things at the physicians hands, of whom some with one medicine & some with another had martyred the silly woman piteously. And for a vantage she had by this time spent all her substance upon them, so that by this most grievous disease she was brought too utter beggary: & yet all those expenses had done her no good, but rather she was every day worse than other. The remorse of conscience had made this bodily disease of hers more bitter. For whereas the scripture saith, that he which sinneth against the Lord, falleth into the hands of the Physician: What could she think else than the god had cast her away? This was the state of this woman, hard enough, disease of body, gnawing of conscience, beggary and contempt. But was she therefore an abject before God? Did Christ shake her off for all that? No surely. For he came for the afflicted: he came for sinners. Let us therefore take courage at this woman's example, too raise ourselves in our miseries. Let us acknowledge gods just wrath against us for our sins: we have herd what was this woman's state: now followeth her faith. She came behind him and touched the hem of his garment, for she thought within herself: If I may touch but the hem of his garment, I shall be safe. This saying of hers declareth sufficiently, what manner of faith she had. She persuaded herself for a certainty, that if she might touch but the hem of his garment she should attain too health. How came she by so great faith? By the universal promiss which she applied too herself. Doubtless she knew this promiss of christ: Come unto me all ye. etc. Here she first attributeth too christ the praise of truth: Secondly, she applieth the general saying too herself, in this wise. He calleth all folks unto him, he promiseth help in general too all, he will refresh all that are cumbered. I am one of those that are cumbered, I am one of that multitude which he calleth wholly unto him. Therefore I verily believe he will help me. We see how this woman stirred up her faith: Now will we apply this too us.  
As often as the cross pincheth thee, either within or without, acknowledge this cross too be as a certain Sermon, whereby thy misery and damnation is set before thine eyes. Secondly, behold the word of promise and the examples, and think that God is no accepter of persons, but that he will have mercy on all men in christ Iesu. With this confidence fall upon christ, and persuade thyself that he will here thee and grant thee thy request, if thou ask not poison, that is too say, if thou ask not that which will do thee no good, or which may hinder God's glory. And apply unto thyself this saying: Come unto me al. etc. which thing when thou hast done, thou shalt feel comfort.  
But this woman had christ present and saw him with her eyes? but he is far from me. This a temptation of the flesh: against which set thou first Christ's promiss: I am with you too the end of the world. And secondly, that which the Lord said too Thomas. Blissed are they that believe and see not. And moreover, that christ is no accepter of persons, and how by certain examples when he was here in the flesh, he showed how he would deal with the rest that should call upon him.  
But I am a great sinner: I believe thee. But christ came into the world too save sinners. So saith he first himself: I came not too call the righteous, but the sinners too repentance. Paul repeating this, sayeth: It is a sure saying and worthy too be embraced of all men, that christ jesus came into this world too save sinners. Also healthful grace appeared unto all men. Then let us behold the examples of God's mercy. Adam had cast himself and all the whole world into damnation: Nevertheless, he repenteth and is received. Paul persecuted Christ's Church. Peter denied christ: and Manasses had defiled himself with horrible Idolatries, and with plentiful bloodshed of the saints: and yet all these upon their repentance were received into favour. Whereby is showed how true this saying is in the Prophet: As truly as I live (sayeth the Lord) I will not the death of the sinner, but that he should turn and live. Héereuntoo make also these earnest assurances of christ: verily, verily, I say unto you, he that believeth in me shall not perish but have life everlasting. Set thou these sentences and these examples against the thought of the greatness of thy sins, and know thou that God's mercy exceedeth the hugeness of sin, and that grace aboundeth above misdeed.  
But I know not whither I am predestinate. This is the sorest temptation and cometh even from Satan himself. Who is fallen? Adam & his posterity: For we were in him as in the general lump of all mankind. Who received the promiss? was it not Adam? Then even as thou art fallen in Adam: so art thou partaker with him of the promiss, so that thou wilt give credit too the word of promiss. again, it is a clear saying of Paul: God would that all men should be saved and come too the knowledge of his truth. Héereuntoo also maketh it, that christ giveth a general commandment too his Disciples: Go ye into the whole world and preach the Gospel: he that believeth and is baptised shallbe saved, and he that believeth not shallbe damned.  
But faith is the gift of God, which he giveth too whom he will: See how many things the flesh deviseth too shut himself out of the way of Salvation. Faith is God's gift: but it is bestowed in this wise. He setteth his word forth unto thee, and biddeth thee believe it, and in thy thought will he work effectually. But take than heed that with the jews thou resist not the holy Ghost, which thing Stephen chargeth his own Nation withal. When christ looked upon the City of Jerusalem, and thought upon the desolation thereof, he wept and said: How often would I have gathered thee together as the Hen gathereth her Chickens, and thou wouldst not? Behold christ will, and he willeth none other thing than the Father willeth. What would he? Gather the children of Jerusalem too his shéepeholde. But Jerusalem being deceived by her own seducers and false Prophets, would not: Jerusalem being caught with the bait of riches, power, pleasures, and cares of this world, would not obey christ her shéepeherd. Wherefore as she perished by the just judgement of god: so perished she by her own default. Wherefore trusting too God's promises (specially being universal) and confirming ourselves with examples: Let us with this woman flee unto christ in our sorrows and afflictions: so will it come too pass that we shall find help in time convenient. We have seen the faith of this woman▪ Now let us look upon that which I said was too be considered in the third place, concerning this woman: namely, what manner of prayer or supplication this woman made.  
She holds her peace, she speaks too herself, & she doth no more but touch the hem of jesus garment. Here is no prayer too be herd of us. True it is in deed: here are recited no words of praying: howbeit here be signs of one that prayeth, and the effects of prayer. The tokens or signs are that she cometh too him, toucheth the hem of his garment, and within herself, thinketh of his gentleness and from the bottom of her heart wisheth too obtain mercy. christ heard this wish no less than if it had been a most earnest prayer. The effects that ensued it were comfort and healing.  
We read also of Moses, that though he moved not his lips: yet the Lord said unto him, wherefore criest thou unto me? Whereby we are taught that the prayer which pierceth the clouds is not a wagging of the lips, nor a babbling of words, & much talk: but rather an humble lifting up of the mind too God, in which any thing is desired of God through faith in christ. This thing is confirmed by the witness of David, who saith: Too thee (O Lord) have I lift up my soul.  
Moreover, for as much as there is no greater service of God, than too call upon him aright, and that it behoveth the godly too be occupied continually therein: I will briefly say somewhat concerning right invocation. I told a little before what true prayer is: now will I show what conditions praying aught too have continually. There be five continual conditions & as it were properties of a godly prayer, which are these. First after what sort our mind must be framed too pray. Secondly what should move us and provoke us too pray. Thirdly whom we ought too call upon. Fourthly upon what foundation we should ground ourselves when we press into God's sight too pray. And fifthly, what is too be sought, and when with condition, & when without condition.  
The first. Our mind must be framed in this wise: First we must put of all thought of glorying in ourselves, like as this woman acknowledged nothing but filthiness in herself. Secondly we must feel our neediness, which this afflicted woman felt very great in herself. Then let a man with true repentance cast himself down before God, & that rather in mind than in body. That this woman did so, it appeared in that she came behind him. Lastly let the mind be kindled too pray by assured faith. For except a man bring steadfast faith with him, he wasteth his words rather than prayeth. And it is manifest by the promises, that this woman brought such a kind of faith with her unto the Lord.  
The second. The causes that may move us too pray, are many. This woman without doubt thought upon God's commandment, in which he earnestly requireth this service at our hands. again, she was not ignorant of the promises. Otherwise she had not come forth too praying with so great confidence. Whatsoever you shall ask in my name, (saith christ) my Father will give it you. Besides this, she had felt the devils tyranny, and her own neediness, whereby she was moved too seek help of him, who only is able too help. Also she considered the examples. She saw how jairus had made suit unto the Lord for his daughter's health, and many other examples did she think upon. By these and many other causes she was stirred up too pray. Therefore let us also be stirred too yield unto God this service of Invocation. First by the commandment of God: Secondly by the promises: Thirdly thinking upon the devils tyranny: Fourthly by feeling our own misery and néedynesse: and fifthly by the examples of the saints.  
The third: Who is too be called upon? Only God, who is the Father, the Son, and the holy Ghost. For neither Angels nor men are too be called upon. For this is the everlasting commandment of God: Call upon me in the day of trouble. Also: Thou shalt worship the Lord thy God and him only shalt thou serve. For too call upon any creature, it is rank Idolatry, for which the world is horribly punished, because such Idol service is high blasphemy against God.  
The fourth: There is good cause too demand upon what foundation we may ground ourselves too press into God's sight. For if we look upon ourselves, our own confusion and shame will fray us away from praying. again, the scripture saith: God heareth not the sinners. Certain it is that no man trusting upon his own worthiness, is able too pray. Wherefore that only Mediator between God and man christ jesus is too be sought unto, who offereth himself too be our spokesman, when he sayeth: Whatsoever you shall ask of the father in my name, he shall give it you. Through the worthiness of him therefore have we access too God the father.  
The fift: What is too be prayed for? Three kind of things are too be sought for by prayer, and three kind of things are too be wished away by prayer. First we must pray that God's glory may be reverenced amongs men. Secondly we must pray for soul health, and thirdly for things necessary too the maintenance of this present life. And contrariwise, we must wish away, first whatsoever hindereth God's glory: secondly whatsoever is against our salvation: and thirdly whatsoever is troublesome to us in this life. Let us assure ourselves we shall obtain these things, and specially those which are set in the first and second place. The good things or bad things of the third kind must be prayed for or wished away, with condition that God's glory be not diminished, nor our own salvation hindered.  
The fourth thing that I purposed upon concerning this woman, is the healing of her. Wherein is too be told what Christ said and did, and what had happened unto her. What said christ? Daughter be of good comfort, thy faith hath made thee whole. And in so saying he healed the woman by his divine power. What happened too the woman? And the woman was made whole from that hour? Here we have many things. First, that those which believe, are adopted Gods children, according too this text. Too as many as believed on his name, he gave power too become the sons of God. Secondly in what sort christ is minded towards the afflicted. Thirdly that faith obtaineth any thing of God. And four that christ showeth here the power of his own Godhead, uttereth his will, manifesteth his office, and confirmeth the truth of his Gospel. Of these things I will speak no more, because of the shortness of the time.   

¶ Of the second.  
ALso in this Ruler jairus we have an example of faith, Invocation, Confession, and Hope. Behold there came a certain Ruler. Here hast thou his faith, and worshipped him, Here hast thou the fruit of faith, Invocation. These two contain confession. Lord (saith he) my daughter is even now deceased: but come and lay thy hand upon her, and she shall live. Behold with how great hope he prayeth. We then may learn hereby too repair unto christ in our necessities, too call upon him by faith, too confess him, and too assure ourselves that we shall obtain of him whatsoever is for our welfare. But what doth christ? He followeth him. And when jesus came into the house of the Ruler, and saw the minstrels and the people making a noise, he said: Get ye hence. And when the people were put forth: he said too the Damsel: Damsel arise. And the Damsel arose: and the fame hereof was bruited over all that country. Because the circumstances of this example do almost in all points agree with the example of the woman: Let the things that I have spoken already concerning the woman, suffice at this time.   

¶ Of the third.  
WHen christ said: the maid is not dead, but sleepeth, they scorned him. Here let us look upon three things. First that the world not only is unthankful towards Christ his benefactor, but also laughed him too scorn. And why so? because the world is blind, and therefore cannot judge aright of Christ's doctrine and doing. The fleshly man perceiveth not the things that are of God's spirit. Flesh hath no taste but of flesh. The wisdom of the flesh is at enmity with God. Therefore unless we will go astray and become scorners with the world, let us hearken too the Gospel, that our mind may be more rightly instructed concerning Gods works. The second thing which we ought here not only too look upon but also too wonder at, is that christ nevertheless proceedeth in his holy purpose. He is not driven away with never so great unthankfulness of the world, that he should forsake his Church. He beareth rule even in the mids of his enemies. The third thing that he teacheth to be observed here, is Christ's example. Therefore if we be scorned for our profession, let us look upon the son of God, and let us set light by these scorns, which are the devils dizzards. The malice of the world must not trouble us, but the example of god's son must encourage us: for he is with us according too his promiss: I will be with you unto the end of the world. unto this our only mediator together with the Father and the holy Ghost be honour and glory for ever and ever. Amen.     

Upon the xxv Sunday after Trinity. The Gospel. Math. xxiv.  
WHen ye therefore shall see the abomination of desolation, spoken of by Daniel the Prophet, standing in the holy place: let him that readeth it, understand it. Then let them which be in jewry flee into the Mountains. And let him which is on the house top, not come down too fetch any thing out of his house. Neither let him which is in the field, return back too fetch his clothes. Woe shall be in those days to them that are with Child, and too them that give suck. But pray that your flight be not in the Winter, neither on the Sabbath day. For than shall be great tribulation, such as was not from the beginning of the world too this time, nor shallbe. Yea, and except those days should be shortened, there should no flesh be saved: but for the chosen's sake, those days shallbe shortened.  
Then if any man shall say unto you: Lo here is christ, or there is christ, believe it not. For there shall arise false Christ's, and false Prophets, and shall do great miracles and wonders. In so much, that if it were possible, the very elect should be deceived. Behold I have told you before. Wherefore if they shall say unto you: behold he is in the Desert, go not forth: behold he is in the secret places, believe not. For as the Lightning cometh out of the East, and shineth into the West: so shall the coming of the son of man be. For wheresoever a dead carcase is, even thither will the eagle's resort.  

The exposition of the Text.  
THis Sermon of our Lords, containeth a notable admonition, very necessary in this perilous time. For seeing that Paul sayeth: whatsoever things are written, are written for our learning: there is no reason we should think that these things are spoken and written for the jews only: But rather for us who are now nearer the latter day than the jews were. This Sermon is both most dreadful and also most comfortable. For in respect of the ungodly and such as repent not, no Sermon can be more terrible, for it threateneth horrible punishment unto them. But in respect of the godly and those that repent, this sermon is full of comfort. For it promiseth deliverance from all these miseries. When ye see these things (saith he) lift up your heads, for your redemption is at hand. The occasion of this sermon was a double demand of Christ's Disciples: who taking occasion upon his foretelling of the destruction of Jerusalem (whereof the prophesy goeth before in the self same Chapter) demanded of him first when that should come too pass, and afterward what sign should go before the Lords coming. Unto these questions the Lord answereth, not according as their fleshly desire required, but according as he knew too be profitable for their instruction too their soul health. The sum of this Sermon is, that christ foretelleth the time of the destruction of Jerusalem, and showeth the tokens of his coming unto judgement. The places are two.  

1 Christ's answer and his foresaying.  
2 The use of this Doctrine.   

¶ Of the first.  
Christ's answer hath two parts: in the first of which he answereth to the first demand: namely wherein the disciples asked him when Jerusalem should be destroyed: & in the latter he answereth too the second demand, wherein his disciples asked him of his coming to judgement.  
The former part containeth the signs that go before the destruction of Jerusalem, which being many, are reckoned up, not only in the text which you have herd, but also in the beginning of this Chapter.  
The first sign is that there shall come false Christ's, that is too wit, fond men, which shall belie themselves that they are Messiases and saviours: which thing hath come too pass. For there came three Archknaves one after another, that drew a great multitude of men after them. One Teudas, and a certain Egyptian, and Simon the Sorcerer. Teudas (in the time that Cuspius was precedent of jury) persuaded the people too take their goods and follow him too jordan. For there he bore them in hand, he would with a beck divide the waters, that they might pass drishod, and so recover their liberty, and set themselves free from the bondage of the Romans. Too whom the foolish people obeying, when they looked in vain for the miracle, were all slain. This Egyptian also promised salvation, welfare, and rest to them that followed him. But they also being deluded, suffered just punishment for their rashness. Simon the Sorcerer, (when he could not for money buy of Peter, the gift of giving the holy Ghost visibly, and herd Peter say: Cursed be thou and thy money too,) devised another way, which he by his devilish crafts varnished and overcast with a gloss of godliness. So he said he was the power of God, and through his slights many were deceived. Now, why God suffered this thing. Paul too the Thessalonians answereth: because they had no will too believe the truth. God sent them strong illusions, that they should believe lies. This punishment are they worthy too have, that wilfully shut their eyes against the clear light of the Gospel. Afterward the text containeth an admovition. For thus saith Chryst. See that noman deceive you. Many shall come in my name, saying I am Chryst. This horrible punishment of the jewish people, may put us in mind to fear God and reverence Christ's gospel.  
The second sign that should go before the destruction of Jerusalem. ye (saith he) shall here of wars, and of the rumours of wars. The stories testify that many such wars went before the destruction of Jerusalem. First were slain two thousand through the malapertness of a soldier that skoffed at the privy members of the jews. again, murderers did set upon men openly, and carrying sword closely under their cloaks slew all men that they met. Besides this, there were slain at Caesarea, two thousand. At Schythopolis thirteen thousand. At Ascalon two thousand and five hundred. At Ptolomais twenty thousand. At Alexandria fifty thousand: and at Damascus ten thousand. Behold how true Christ's foresaying was, and how sore the jewish people was punished for their unthankfulness. What shall I say of the famine, pestilence, & earthquake, that happened according too Christ's prophesy? All these things do show the sins of the people, and yet they were but certain flourishes and flea-bite too the mischiefs that ensued.  
The third sign, was the persecution of his Disciples. You shall be hated of all men (saith he) for my name's sake. This persecution began at the death of the most holy martyr Steven, and afterward grew daily more and more. Now, the affliction of Christ's disciples was of four sorts. First in their bodies: for some were whipped, some crucified, & some put too one torture and some too another. The second affliction rose of the stumbling block that was cast by those that fell from the gospel. For many being discouraged with the bitterness of persecutions, fell from the gospel too the exceeding great grief of Christ's disciples. The third affliction of Christ's disciples came by false prophets, of whom there were to many in that time, and Epiphanius▪ writeth of them: as the Simonians which were the followers of Simon the sorcerer, who afterward fell down in the mids of the City of Rome, and perished. After these come the Menandrians, which were the followers of Menander: the Saturnilians, which hung upon Saturnilius: the Basilidians which followed Basilides: the Nicolaites, which followed the filthiness of Nicolas that was one of the seven Deacons, the Gnostickes, of whom the frantic furies were without number. And as for Ebion and Cherinthus, which were enemies too the Godhead in christ, I will not speak of them. See how many armies they had of false teachers, that would not be content with the singleness of the Gospel of God's Son. The fourth affliction of the Disciples was the malapertness, stubborness, and unthankfulness of the whole people.  
The fourth sign: And the Gospel shall be preached over all the world, for a witness too all nations. Paul witnesseth that this was done when he saith: Herd they not? But their sound went forth into all the world. Hitherto concerning the signs that went before the destruction of Jerusalem. Now in the text is described the figure of the destruction. When ye see the abomination of desolation which is spoken of by the Prophet Daniel standing in the holy place, then let them that are in jewrye, flee unto the Mountains. As if he had said, then shall the army approach which shall destroy Jerusalem. This abomination was the wickedness and Idolatry of the jews, wherewith almost all the whole Nation was infected. It is called abomination, (which is as much too say as lothelinesse) because GOD loathed it as a most filthy thing. And it was termed the abomination of desolation, for the punishment that ensued: which punishment was the desolation and waste of the jewish people. Hitherto concerning Christ's answer unto the former demand of his Disciples, touching the destruction of Jerusalem. Now followeth his answer too the second demand, which was concerning his coming, wherein four things are too be considered. first, that he biddeth us beware of false signs: If any man say unto you: Behold here is christ, or there is christ, believe him not. Another is that he warneth his Disciples that they should not through drowsiness forget his admonishment. Behold (saith he) I have told you of it before. As if he had said, I would have you always mindful of this my foretelling, lest that forgetting it (after the example of others) ye renounce your profession. The third is, that his coming shall not be in the corners of the world, or in the wilderness: but that it shall be in the open face of all the world. Like as the Lightning (saith he) cometh out of the East, and flasheth into the West: Even so also shall the coming of the Son of man be. Therefore there is no cause why you should believe them that shall come, and falsely take upon them the name of the Messiah. The fourth is the gathering together of the elect unto Chryst. Wheresoever the carcase is (sayeth he) thither will the Eagles also resort. That is too say according too Paul's interpretation: When christ cometh too judgement, we shall be taken up too meet him in the air, and so we shall be with him for ever.   

¶ Of the second.  
Forasmuch as these things that happened too the jews, are signs of those things that shall come too pass in the latter days before the coming of christ, into which days it is our hap too light: It is meet that we look upon those things that are done in our age, and too see how they agree with these things.  
Among the signs, we have heard before, first that there should come some that should feign themselves too be the Messiah: the like whereof hath happened a few years ago in Germany. For a certain Hollander named David George, took upon him too be christ, and deceived many, who afterward being dead, was digged up again and burned. There were others also both of jews and of other nations, which came too an evil end, both they & their followers. again, as touching wars and brutes of wars, Turkey and many other nations do show how well this sign agreeth too our time, and surely sorer things are yet too be looked for. Besides this, the daily reports that are brought unto us, do declare how sore the church is persecuted in many realms, as in Turkey, in Greece, in Italy, in Spain, & in Holland. Many sects spring up from time too time, exceeding great is the unthankfulness of the world towards the Gospel, the manners of most men are very corrupt. hereunto maketh also the fourth sign of the Lords coming unto judgement, that the Gospel is preached well near over all the world. And although this thing be not done openly everywhere in public place: yet notwithstanding, in all realms of the world there be some that here the Gospel. Why is it preached? for a witness unto us: and that after a double manner. For it is a witness of salvation if we believe the Gospel: and it shall be a witness of our just damnation, if we believe not the Gospel. Now let us gather the uses of Christ's forewarning.  
The first use is that whereof I have spoken already, namely, that all these things have happened for our instruction also, that thereby we may think, what hangeth over this most unthankful world, before the coming of our Lord unto judgement.  
The second. These things set before our eyes the greatness and filthiness of our sins, & they are as it were certain preparatives of the punishments which they shall sustain that have not repent.  
The third. We are admonished here what vengeance abideth for them that defile themselves with the blood of the Saints. He that persecuteth you (sayeth christ) persecuteth me. Why? because this persecution is made for the Gospel of christ and for professing of him. Now some of Christ's adversaries rejoice when they have done wickedly: but the time will come, that they shall suffer bitter pains for the blood of the faithful that they have shed, which crieth out from the earth unto God and calleth for vengeance wherewith the just judge shall pay them home in their time, according too this text: Vengeance too me and I will requited it: their foot shall slip in time convenient. The Lord delayeth punishment, & according too the richness of his goodness and long suffering provoketh them too repentance. For he is not delighted in the destruction of sinners, but he would rather that all men should amend and live according as he himself witnesseth by his Prophets in these words. As truly as I live (saith the Lord) I will not the death of a sinner, but that he should turn and live. Notwithstanding, he that abuseth this goodness of God, doth hoard up wrath too himself against the day of vengeance.  
The fourth use of this forewarning is, that it putteth us in mind of repentance. When certain reported unto Christ, how Pilate had mingled the blood of the jews with their sacrifices and that the tour of Silo falling down had killed eyghtéen men: he said, except ye repent ye shall all perish likewise. For he avoucheth that this was done, not only for those that perished there, but also for others, that they taking warning at their mischance, might amend. Much more ought the misery of the jewish people too put us in mind of repentance, specially seeing the cause is not unlike. For they were plagued chiefly for contempt of religion. And I beseech you what thing is there here unlike? Wherefore let us take warning by the jews too amend betimes, that we run not into the hands of the living God, sooner than we look for.  
The fifth use is, that by the persecution of the Church which at that time was very sore, we must learn that the Citizens of Christ's kingdom in this world must not flourish and enjoy the outward dominion of the world. For as the Church of christ is not bound too any certain place: so the glory & renown thereof consisteth partly in the conscience of the godly, & partly in looking for the appearance of jesus Chryst.  
The sixth use is, that we should join ourselves too the citizens of Christ's kingdom, and not be frayed away with the hugeness of persecutions. For although all that will live godlily in Christ must suffer persecution: yet notwithstanding, christ pronounceth them blessed, because that after the present affliction, shall follow glory whereunto there is no way but by the cross.  
The second is, that by the harms of the jews and by their hurts we should become the warer. Therefore too the intent we go not astray with the jews, let us follow the Lamp of God's word: for this alone can make us safe from misgoing. Thy word (saith David) is a lantern too my feet and a light unto my steps. And Paul will have us too carry before us the word of God as a burning cresset.  
The eight is, that we are admonished too set the name of God (which is a most strong tour) against all the misfortunes that hang over us. For thus saith Solomon. The name of the Lord is a most strong tour, too which the just man shall flee and be saved. Some put their trust in chariots (saith David) and some in horses, but we will call upon the name of the Lord. By the name of the Lord is meant an humble prayer which proceedeth of true faith in christ, & this faith is it that overcometh the world. For thus saith the Apostle: This is the victory that overcometh the world, even your faith. Why so? Because they call upon christ the vanquisher of the world, and have christ present, against whom hell gates are able too do nothing. Let us pray therefore that neither our mind may be dazzled with brainsick opinions, nor our faith quail in so great hurlyburlyes.  
The ninth is, that we should fortify ourselves against stumblingblocks, whereof there shall be very many: but when they come, we must remember Christ's saying: Behold I have told you before. Neither shall these stumbling blocks be all of one kind. For some stumbling blocks shall be of persecution: some of the fewness of them that profess Christ: & some of them that fall from christ. For many in these miseries that are too come, shall utterly renounce Christ's name & his Gospel, and submit themselves again unto Satan. Many in this small company shall be bringers up of divers sects, and yet they shall professs Christ. against this gear will Christ have us fenced. And because that harms foreseen do hurt the less Christ would have his church warned of them before hand.  
The tenth use is, that we living in the fear of God, should wait for the coming of our Lord Lesus christ, who shall bring us full redemption, which redemption is the full and final end of all Christ's benefits, unto which all other benefits are appointed. For the order of Christ's benefits is this that is described in .1. Corin. 1. in these words: God hath made christ our wisdom, our righteousness, our holiness, & our redemption, too the intent that he which glorieth, should glory in the Lord. He is our wisdom, when he revealeth his father's will unto us in his Gospel. He is our righteousness, when we by believing his Gospel have his righteousness imputed unto us. He becometh our holiness when we being justified are moved with the holy Ghost, through whose operation we henceforth purpose a new life. And at length he shall be our redemption, when full salvation shall happen unto us through him, too whom with the father and the holy Ghost be honour, praise, and glory world without end. So be it.     

Upon the Purification of Saint Mary the Virgin. The Gospel. Luke. ij.  
AND when the time of their Purification (after the la of Moses) was come, they brought him too Jerusalem, too present him too the Lord (as it is written in the la of the Lord: every man child that first openeth the matrix, shall be called holy too the Lord) and too offer (as it is said in the law of the Lord) a pair of turtle Doves or two young Pigeons. And behold there was a man in Jerusalem whose name was simeon. And the same man was just & godly, and longed for the consolation of Israel, and the holy Ghost was in him. And an answer was given him of the holy Ghost, that he should not see death, before he had seen the lords christ. And he came by inspiration into the Temple. And when the Father and Mother brought in the Child jesus too do for him after the custom of the Law, than took he him up in his arms, and said: Lord, now lettest thou thy servant departed in peace according too thy word. For mine eyes have seen thy Salvation. Which thou haste prepared before the face of all people. A light too lighten the Gentiles, & the glory of thy people Israel.  

The exposition of the text.  
IN this feast is handled a part of Christ's story, namely how he was offered up in the temple, according too the Law: and how Simeon a righteous man acknowledged jesus the Son of Mary too be the very Messiah, yea and that by instinct of the holy Ghost, by whom he had received an answer that he should not die before his eyes had seen christ the Lord. Whom when he had seen he took him into his arms, and blessed him. Which done he uttered his thankfulness too Godward in a song. Here we must call too remembrance what we have hitherto heard concerning christ, too the intent we may know the continual story of him. We have therefore herd first of his glorious birth, that he was borne in Bethléem. secondly, of his Circumcision, that he was circumcised the eight day. Thirdly how he was acknowledged and honoured by the wisemen. Now followeth the offering up of him in the Temple, which offering up fell out according too the Law, when he was full six weeks old. The places are three.  

1 The offering up of christ in the Temple.  
2 Simeons' description and blessing.  
3 Simeons' song.   

¶ Of the first.  
GOd had ordained sundry customs of offering in the old Testament, not too the intent men should be justified before God by the work of sacrificing (for if the blood of Oxen and Goats could have put away sin, christ had not come in the flesh too purge sin by the sacrifice of his body: but there were other causes, of which number are these.  
The first is, that by this exercise, the Idolatry of the Gentiles might be hindered. For in as much as all men even the most barbarous, are touched with a certain reverence of Religion: they will set up fashions of worshipping God after their own device. howbeit, because no service pleaseth God, save that which is of his own appointment, God himself ordained by Moses' sundry services, too the intent that by the multitude of Ceremonies which God had ordained, the jewish people might be withhilde from Idolatry, and serve the one God that had brought them out of the land of Egipte, and bestowed upon them innumerable other benefits both ghostly and bodily.  
The second cause is, that inward godliness might be exercised by these outward helps. For these outward sacrifices were not of themselves God's service, but only stirrings up of the true service and worshipping: which thing appeareth by Esay, where God abhorreth outward sacrifices without inward godliness of mind.  
The third is, that they should be open witnesses of thanksgiving, whereby this people should both be stirred up, and also confirmed, and testify openly that they served this God, which had brought them into the land of Canaan, and fed them by miracle in the wilderness.  
The fourth is, that by this means the ministery of God's word might be established: that the ministers of God's service and the Priests might have whereon to live. He that serveth at the altar (saith Paul) let him live of the altar. And christ: The labourer is worthy of his hire. This custom did they hold in old time in the church, when they came together too here the word, and receive the Sacraments. The godly according too their abilities bestowed somewhat too the maintenance of the ministers, and the relief of the poor, which gathering was called a contribution. From hence also issued the manner of tithing.  
The fifth is, that these old oblations be a shadow of the sacrifice of christ that was too come, and as it were a place wherein they were put in remembrance of christ too come. This did the godly well understand, as Abel, Noah, Abraham. For they did not think that they put away sin and death by their sacrifices: but they trusted to the sacrifice of christ, birth virtue whereof, their sins also were purged. When Abel slew his sacrifices, he thought thus. First when he saw the blood of the sacrifice, he thought upon the sin of mankind which had deserved eternal pains. Secondly he looked forward too the thing that was signified: for he thought that his sacrifice was a figure of the promised seed: that is too wit, of christ, who should purge sin by offering himself in sacrifice. Thirdly by thinking so. Abel's faith was confirmed and increased, wherethrough he was both justified before God, and accepted of God. Furthly upon this faith ensued thanksgiving & newness of life. Such as offered after this manner, pleased God. Thus much be spoken concerning the sacrifices of the old Testament in general. Now will I speak of that manner of sacrifices which is mentioned in this gospel.  
There was a double commandment appointed too be observed when any child was borne. The one was of the mother, how many weeks she ought too abide out of the company of men. And the other was of the child that was borne. Concerning the mother this was the order: that if she were delivered of a man-child, she should keep herself close xxxvij. days: and if it were a womanchilde, she should continue close twice as long. For than she ought too be out of the congregation lxxiiij days. And this thing was not done for any unworthiness that was in the woman, but for two other causes: that is too wit, néedfulnesse, and further meaning. The néedfulnesse was, that by this means consideration might be had of the health of the woman, who after the throws of her childbed, hath need of rest that she may gather strength again, and godly husbands ought at such times too have special regard of the weakness of their wives: and it behoved women also too keep this law of nature, both for their own sakes and also for other women's sakes. The meaning of it was, that this barring them out of company, should do men too understand, that all which are descended of Adam, are barred from God for the sin wherein they are borne, and that therefore they have need of Christ's sacrifice too purge them.  
The other commandment concerned the child that was borne: And that also was of two sorts. The one general and the other concerning the first borne.  
The general commandment was that when the woman had fulfilled the time that she was excluded from the congregation of the church, there should be sacrifices offered whither it were for a son or for a daughter, in what order so ever they were borne. This sacrifice did put them in mind first that their children were borne sinners, and therefore had need of cleansing and of forgiveness of sins. Secondly that by this means they should be consecrated to god. Thirdly that the parents should know that they begat children to God, & not too themselves or too Satan. And four that there was a further meaning in the matter: namely that their children should be a figure of christ that was too be offered.  
The special commandment was, concerning the first borne, as well in men as in beasts, that they should be offered unto God: First in remembrance of that great benefit, that the Lord sparing the people of Israel, did strike the first borne of Egypt, as well in men as beasts. Secondly for the signification thereof, that is too wit, that the only begotten son of God and first begotten son of Mary, should be offered up in time too come for our deliverance from the Egypt of sin. Let this suffice concerning the law and the signification thereof, and now let us come too the offering up of Chryst.  
The law commandeth that every first borne which openeth the mother, being conceived of man's seed, should be offered up in this wise. But christ was not so conceived after the manner of man, but he was conceived by the holy ghost, & borne of a most chaste virgin: Ergo he was not bound by the law, too be offered up in the temple, after the manner of others that were first begotten. I answer. christ was also at his free choice whither he would have been conceived & born, and afterward whither he would have been circumcised and suffered death or no. But he that was free became the servant of all, to the intent he might make all free: or as Austin saith: God became man, to the intent to make men gods. Paul saith: he was bound under the law, too the intent he might redeem those that were under the law. And therefore he being the first borne would also be offered up in the Temple.  
But how was he the first borne? There was never any such borne. First he was first borne in his Godhead, for he was the eternal Son of God. This day (saith he) have I begotten thee. Secondly he was the first born son of Mary in his manhood. For she never bore any before him nor yet after him. Thirdly he was first borne in grace. For he was the first man that ever was borne, which being offered up unto God, was accepted of himself. Fourthly in power. For he was the first borne of the dead. And fifthly that we might be borne new men through him.  
Furthermore it is too be marked, that marry offered a pair of young pigeons, whereby, is showed that she was poor. For the richer sort did offer a Lamb. Hereby we may learn, not too be abashed of our poverty. It was Christ's will too be borne poor, that he might make us rich, so that we will accept his riches with a thankful mind.   

¶ Of the second.  
AND behold, there was a man in Jerusalem whose name was Simeon. Here we have first a description of Simeon and afterward his blessing. First he is commended for his righteousness. For he lived so among his people, that he was counted of all men for a good and just man. The Evangelist meaneth not by this, that he was so righteous, that he had no need of any other righteousness: (for in his own song he confesseth Christ too be his saviour: but that he lived unblamable among men, and honestly, so as he did no man harm, but good too all men according too his power. Such a one is called of Cicero, (or rather of all men, a just or righteous man. Secondly he is commended for his godliness. For he feared God. Under the name of fear is comprehended the whole service of God. For he that feareth God, as he escheweth all things wherewith he knows he shall offend him: so also doth he whatsoever he perceiveth too be acceptable to him. This fear hath his beginning of faith. There is an other fear of God without faith, which is no service of God: and such a one there is in all the ungodly. For they always dread God's judgement against them, and would rather that there were no God, than too be punished for their wickedness. The fear that is commended in simeon, was none such. For it followeth that he waited for the comfort of Israel. By which saying is showed that he longed very earnestly for the coming of Chryst. For he knew that the prophecies of jacob and Daniel pointed too this time of his. Wherefore he longed for it the more earnestly, and wished that his life might be prolonged until he might see christ present. And it is no marvel that he waited so earnestly for Christ's coming. For he was (saith the Evangelist) full of the holy Ghost. Such was this holy man.  
But what was the reward of this godliness? He receiveth an answer of the holy ghost, that he should not see death before he had seen the Lords christ: and by the motion of the same holy Ghost he came into the Temple. And what did he there? When the Parents joseph and Mary had brought in the Child, he took him into his arms and praised God. Now hath this holy old man that which he desired so earnestly, and he giveth witness too christ, openly protesting this child too be the same anointed Saviour that was promised too the fathers.  
We have the godliness of Simeon what it was: now let us set him before us. Let old men first and afterward all men learn of him too fear God. Let them learn too live holy and uprightly among men. Let them learn too take christ into their arms, that is too say, into their hearts. Let them set him out, praise him, and profess him. Which thing if they do, they shall one day with Simeon, receive a plenteous reward in Heaven.   

¶ Of the third.  
NOw followeth Simeons' song. Lord now lettest thou thy servant departed in peace according to thy word. This song hath customably been song in the church many hundred years, & we are wont to sing the same when corpses are laid into their graves. For it containeth a doctrine concerning christ & it teacheth from whence chief comfort is too be sought, specially at what time we must departed out of this life. Now too the intent we may understand this song the better, I will divide it into two parts. In the first whereof the old man Simeon rejoiceth in his own behalf: and in the latter part comprehendeth very briefly the benefits of christ towards the whole world.  
The first part is: Lord now lettest thou thy servant depart in peace according too thy word. For mine eyes have seen thy salvation. Here the old man Simeon rejoiceth in his own behalf, that he had seen christ with his bodily eyes, according too the answer that he had received of the holy Ghost. For albeit he had seen him before with the eye of his faith, like as our Lord saith of Abraham, Abraham saw my day, & was glad: yet notwithstanding because he had received a promise of the holy ghost, that he should see christ present with his bodily eyes before he died, he was greatly delighted with his sight, & with great strength of faith desired straight too be delivered from his body, that he might be gathered to his fathers in peace. But see, he received a promise that he should see the Lords anointed. Here is brought him a poor babe, there appeareth here none other outward countenance than of contempt. Is he offended at this outward countenance? No. Whom he saw too be lest with his bodily eyes, him saw he too be greatest with the sight of his faith. Whom he beheld base in the shape of a servant with his bodily eyes, him knew he too be King of Kings, & Lord of Lords. And he was not ignorant what Zacharie had prophesied of him: who saith: Behold thy King cometh poor. He knew he came not too take into his hand the kingdoms of the world, but too give the kingdom of God too believers. Hereby also we may learn too believe the scriptures, and too look upon christ and his church, not only with our bodily eyes, but much rather with the eyes of our faith. And seeing he desireth too be let go by and by, and to change this miserable life for death, he declareth sufficiently, that Christ's kingdom is not of this world, but an everlasting kingdom, which consisteth in peace of conscience. As if he should say, Grant me now that I may die in peace and happily. Hereof may we gather both instruction and comfort. Instruction, that the spiritual beholding of christ which is by Faith, maketh a man too depart joyfully out of this life, because he that before his death seeth christ in this wise, hath a light too guide him unto life. He that followeth me (saith the Lord) walketh not in darkness. Contrariwise, he that seeth not christ, passeth from the death of this present life unto everlasting darkness. And we may gather comfort, because they that see christ at the instant of death, have wherewith too comfort themselves. They know they are at the point too be dismissed in peace. They know they shall not go too darkness, but too everlasting joy. Because the thief upon the Cross, not only saw christ with his bodily eyes piteously tormented, but also saw him conqueror of death, with eyes of his faith: he herd the Lord say: This day shalt thou be with me in paradise. So Steven at his death saw christ, and with exceeding pleasure and joyfulness of mind, said unto him: into thy hands (O Lord) I commit my spirit. After this manner, thou also when sickness brings thee too the pits brink, look too christ thy Saviour by Faith, and desire of him that he will let thee depart in peace, that is too say, that he will give thee leave too departed out of this life, and too enter into the rest that is promised too all the faithful.  
This thought will make us manfully despise this world, and the miseries of this present life, and comfort our mind with hope of salvation, the which he that can not lie hath promised us. Now ensueth the other part of this song.  
Which thou hast prepared before the face of all people, to be a light to lighten the gentiles, and to be the glory of thy people Israel. Here are briefly showed two things. The one what are Christ's benefits: the other, to whom these benefits are appointed. The benefits are salvation, light and glory. Without christ then, the world sticketh still in damnation, darkness, and shame: and that is for sin. For Christ taketh away damnation, and restoreth salvation: he driveth away darkness & sheddeth forth light: he removeth shame and giveth glory. How great things are these I pray you? Surely no man is able too value them sufficiently.  
But 〈◊〉 whom are these benefits appointed? Too all people, jews and Gentiles: howbeit they must be received by faith. For they are offered universally too all, such is the unsearchable goodness of God: howbeit with condition: he that believeth shall be saved: and he that believeth not, shall be damned. Wherefore if we covet these good things, let us with Simeon receive this our Lord and Saviour jesus into the arms of our heart, & lean unto him with steady faith. To this our saviour be honour & glory for ever & ever. So be it.     

Upon the Annunciation of our Lady Saint Mary the Virgin. The Gospel. Luke. j  
AND in the sixth month, the Angel Gabriel was sent from God into a city of Galilee named Nazareth, too a virgin spoused too a man whose name was joseph, of the house of David, and the virgin's name was Mary. And the Angel went in unto her, and said: Hail full of grace, the Lord is with thee: Blissed art thou among women. When she saw him, she was abashed at his saying, and cast in her mind what manner of Salutation that should be. And the Angel said unto her: fear not Mary, for thou hast found grace with God: Behold, thou shalt conceive in thy womb, and bear a son, and shalt call his name jesus: He shall be great, and shall be called the son of the highest: And the Lord God shall give unto him, the seat of his father David, and he shall reign over the house of jacob for ever, and of his kingdom there shall be none end. Then said Mary too the Angel: how shall this be, seeing I know not a man? And the Angel answered, and said unto her: the holy Ghost shall come upon thee, and the power of the highest shall overshadow thee. Therefore also that holy thing which shall be borne, shall be called the son of God. And behold, thy cousin Elizabeth, she hath also conceived a Son in her age: and this is the sixth month, which was called barren, for with God nothing shall be unpossible. And Mary said: Behold the handmaid of the Lord, be it unto me according too thy word And the Angel departed from her.  

The exposition of the text.  
THis feast containeth the story of the conception of jesus christ, which is told unto the virgin by the Angel of God. For long ago the three thousand nine hundred & sixtith year before his conception, God promised the seed of the woman that should tread down the Serpent's head: that is too say, which should destroy the devils works, sin, and death. God being mindful of this promise, sends his Angel too the most chaste virgin, too whom he bringeth tidings that she should conceive by the holy Ghost without the seed of man, and bring forth a Son, that should be the saviour of the world. This is the sum of the story, whereof there be five principal points, and these are they.  

1 A description of the message.  
2 The Salutation of the Angel.  
3 The comforting of the troubled Virgin.  
4 An exposition of the Message.  
5 The manner of the conception.   

¶ Of the first.  
IN the description of this Message many circumstances are too be observed, of which we will consider every one severally by itself, too the intent we may draw out of it some doctrine too confirm ourselves.  
The first is time. In the sixth month (sayeth he) that is too wit, after the conception of john Baptist, who according too the sayings of the Prophets, should be the forerunner of the Lord, that men might prepare the way against the coming of their King. And it was the twentieth year since the Sceptre was taken from juda. For thus was it Prophesied before by the Patriarch jacob. The sceptre shall not be taken from juda▪ until Silo come, that is, till the seed of the woman come, which was promised too our first Parents. Therefore this circumstance of time convinceth, that this son of the virgin is the true Messiah. For he was borne the self same time that the holy Ghost had spoken of before by the prophets. And as concerning the day, this is worthy too be remembered, that the kill of the paschal Lamb, the conception of christ, & the passion of him, fell all upon one day of the year, on which day the holy Father's supposed that Adam was created. These things set out unto us the truth of God's promises. God delayed too send his Son a great while after the promise was made: but yet he continued true in his promises. The Son hath promised that he will come too judgement: but he maketh delay: yet will he come when he thinks good.  
The second. The Angel Gabriel was sent of the message. Why so? First that God's ordinance might be observed: for like as GOD was wont too send his Angels before too give men knowledge of his will: so now an Angel is sent of an ambassade in the salvation of mankind. For the Apostle in the first too the hebrews showeth, that this is the duty of Angels. Again in as much as a bad Angel was the cause of our first destruction, it was convenient that a good Angel should be the first messenger of the restorement of salvation again. And thirdly this was convenient for the most pure virgin also, that a most pure messenger should be sent unto her.  
The third. That this messenger was sent from God. The Ambassadors of Emperors and Kings are looked for very desirously, that it may be known what is the pleasure of such great Princes. Behold, he that sendeth here is the highest Emperor, and great is the ambassador that is sent. Wherefore we ought of duty too be stirred up too great wonder.  
The four The place to which he is set, is rehearsed by name. For he is sent too a City of Galilee named Nazareth. The cause that this was done, was for that it was so prophesied before. And besides that, God showeth that he regardeth the things that are base upon earth. Wherefore there is no cause that any man should think himself a castaway, because he is either poor or an abject upon earth.  
The fifth: Too what person he is sent, namely too a virgin that was betrothed too a husband. In deed christ ought too be conceived of a virgin, and borne of a virgin, according too the forsaying of the Prophets: for men have been brought forth into the world after four sundry manners. The first manner was of Adam only, who was shaped of the slime of the earth. The second was of only Eve, who was wrought out of a rib of adam's. The third was of christ only, who was borne of a most pure virgin. And the fourth is the common birth of all other men, which are conceived of the seed of male and female together.  
christ then was conceived and borne of a virgin. first for that if he had been borne of the seed of man and woman, he should have been conceived, and born in sin. But it was meet that he which came too take away sin, should be without sin. again it was meet that the Prophecies should be fulfilled. It was said in the third of Genesis, the woman's seed shall tread down the Serpent's head: And in the .29. of Genesis: the sceptre shall not be taken away from juda, until the coming of Silo, that is too say: of the son of that foresaid woman. Esay. 7. Behold (saith he) a maid shall conceive and bear a son. Moreover it was convenient it should be so, for the signification of the spiritual regeneration, which is not the will of the flesh, or of the will of man, but of the will of God. Whereupon S. Austin sayeth: It behoved our head by special miracle as touching his body, too be borne of a virgin, too the intent he might do us too understand, that those which are his members, must be borne a new of the spirit. And whereas this virgin was betrothed too a husband: there were good causes thereof. For by this means both the worthiness of marriage is commended, and provision was made for the safeguard of the virgins honesty and good name, yea and the virgin had given unto her a keeper, that should have care of her.  
The sixth: That joseph was of the house of David. And it was convenient he should so be: chéeflye for the Prophecies. For it was foretold that when christ came, he should be borne of the lineage of David. Which thing was not unknown too the very Scribes and pharisees.   

¶ Of the second.  
THe second member of this evangelical story, is the Salutation of the Angel, which is this: Hail full of grace, the Lord is with thee: blessed art thou among women. Here let us think of our first mother Eve, and the most holy virgin the mother of jesus, and let us mark how divers sayings they heard. Eve heard: I will multiply thy sorrows. Sorrows are tokens of cursing, before faith. Marry herd Hail, that is too say, be glad. And he addeth the cause. Thou art full of grace: that is too say God hath received thee into favour, and hath chosen thee alone of all womankind, too whom he will do a singular benefit. The Lord is with thee: That is too say, thou hast God thy defender and saviour. Blissed art thou among women. That is too say, like as Eve was cursed among women, or rather all women were cursed for her sake: So art thou blessed through the gift and favour of God. For unto thee is happened so great good luck, that thou shalt be the mother of the promised seed. This is the meaning of the Angels greeting. Whereby it is easy too gather, how foolish they are that will make a prayer of it, wherewith they call upon the blessed virgin, contrary too the manifest word of God. Untoo which kind of people I say no more but this at this time: Cursed is every one that calleth upon any creature, and which wresteth the words of the scripture too establish horrible Idolatry, in contempt of the son of God, too the slander of the most holy virgin, and too their own most certain damnation. At such time as true Invocation is taught in the Church, it is also showed therewith, that calling upon Saints is a service of the Devil, brought into the Church by the Devil.   

¶ Of the third.  
AT the hearing of this greeting, the virgin is troubled, and museth within herself what manner of salutation it should be. Too whom the Angel said: Marry, fear not: for thou hast found favour with God. See here what Gods word doth. First it maketh afraid, and afterward it comforteth. Fear not (saith he) as if he should say: I come not too bring thee tidings of any sadness, I come not too show that God is angry with thee. For thou hast found favour with God. Here we have a sure doctrine, that only God's favour putteth away fear. All other things have fear joined with them. Friends have fear joined with them, lest they should forsake us when we have most need of them. Health hath fear, lest it should be appaired. Riches are not possessed without fear. For they may be lost, & the loss of them leaveth sorrow behind it. Power feareth, as which may be overcome by a stronger than itself. Only God's favour driveth fear away. He that is in this, may freely both in life and in death, laugh the Devil and all his crafts too scorn. Inasmuch as this favour or grace is possessed by faith, and increased by godly exercises, it standeth us all in hand to beware we lose it not through our own default. For if we lose that, there remaineth nothing but trouble of conscience and curse.   

Of the second.  
BEhold thou shalt conceive, and bear a son, and thou shalt call his name jesus. This is the declaration of the message: the sense whereof is this: I by God's commandment do bring thee word, that shortly thou shalt be a mother, & bear a son whom thou shalt name jesus. Undoutedly, here the most chaste virgin thought upon the promised seed. She here's it told her on God's behalf, that she shall bear a son, whom she is willed too name jesus, this name jesus which signifieth a Saviour, she took too be set against the curse and death, into which our first parents were fallen for their transgression. This name is wont too be expounded more at large upon the day of the Circumcision: wherefore as now I pass on too the rest.  
He shall be great saith the Angel. Great in deed, as who is the son of the highest: Great in deed, as who should overcome Satan: Great in deed, as who should give the greatest things: Great in deed, as whose kingdom is everlasting. The Lord God (saith he) shall give him the seat of David his father, and he shall reign in jacob's house for ever, and of his kingdom there shall be none end. If we mark this description, we shall find four things too be spoken here concerning Chryst. For first he showeth his true manhood, when he saith that he shall be borne of the virgin. again he suppresseth not his Godhead: for he saith, he shall be called the son of the highest. The son of the highest is of all one nature with the highest. Thirdly when he addeth: he shall be great, he signifieth the union in person. For although he be God and man, yet is he one person and not two. In the fourth place is noted his office, that he is a saviour and a king that shall reign for ever. How could it be said of Christ, that he should have the seat of David his father, when as he himself saith. My kingdom is not of this world, according also as the sequel hath declared, and that David's kingdom was a civil government in jewrie. David held but the shadow of the kingdom, but this his son possesseth the very kingdom itself. David's kingdom was a figure and shadow of Christ's kingdom, and therefore both are called one kingdom, because David was the shadow, and Christ's was the very kingdom itself. Besides this, it is the manner of the Scripture, too peint out heavenly things by outward images, too the intent the comparison may help our weakness.   

¶ Of the fifth.  
ANd Mary said too the Angel, how shall this come to pass, seeing I know no man? As if she should say, how can I be made with child bodily (as thou sayest) seeing I have not as yet companied with man? The most chaste virgin knew it was an order established by God, that men should be conceived of the seed of man and woman. Neither had she seen or herd of any example too the contrary, since the creation of our first parents. And therefore following the judgement and experience of her reason, in the order that God had established, she demanded: How may this be seeing I know no man? shall this conception come by some strange manner. And the Angel answering, said unto her. The holy Ghost shall come upon thee, and the power of the highest shall overshadow thee. And therefore that which shall be borne of thee, shall be called holy, the son of God. Here the Angel showeth the manner of the Conception, and removeth the cause of the Conception from nature, unto GOD the maker of nature. As if he had said: Thou shalt not conceive of man's seed, but of thy seed alone shalt thou bear a Son, and that, by the operation, not of nature but of grace. For the holy ghost by his heavenly power shall cause a very man-child too be conceived of thy seed alone. hereupon saith Austin: By the grace of God or the power of God and the working of the holy Ghost, was that thing which is united too the word, taken of the virgin's flesh: and that for this cause, that if it had been conceived of the seed of man, it had been unclean as all the rest are that come of Adam. And that which is of the flesh is flesh, untruth, and vanity. john. 2. Now it behoved that by christ should be brought in grace and truth. Therefore he could not be begotten by man, but it behoved that thing too be done by some secret power of God: too the intent that being clear from all sin, and holy, he might also make us pure and holy, by becoming an holy & unspotted sacrifice too his Father. again, he was conceived of the holy Ghost, too the intent we might know that whatsoever the son speaketh, is the most assured will of the father. For the holy Ghost is the substantial love of the father and the son. Furthermore because the holy Ghost is the spirit of sanctification and purging. For he of that blood which he had made pure, framed the body of christ, that it might be clean and free from all sin, as is said afore also. These were and are the causes, why it was not seemly for christ too be begotten of the seed of man, but by the operation of the holy Ghost alone. And thereof doth the Angel give an inkling, when he saith: and therefore that holy thing that is borne of thee, shallbe called the son of God.  
Now although the blessed virgin gave credit too these words of the Angel: yet notwithstanding too the intent her faith might be the better confirmed, he addeth a sign whereby she is assured. And behold (saith he) thy cousin Elisabeth also hath conceived a Son in her old age, and this is the sixth month to her that is called barren. As if he had said: thou reasonest with thyself that it is against the law of nature, & the order established by God, that, thou shouldest conceive and be still a virgin, & bear a child and continue still a virgin. But I will show thee another thing which is also against the order of nature. Thy cousin Elizabeth is barren both by nature & by reason of years: By nature surely, because she hath lived so many years with a husband, and never had child, in so much that too her reproach she is called barren: By reason of years, for that she is now past the years of childbearing, although she had been never so fruitful in times passed: notwithstanding, this is the sixth month since she conceived, such is God's ordinance and will. Wherefore confirm thyself with this sign, and assure thyself it shall come too pass in deed, that thou shalt bear a Child also.  
See here the custom of God, who never dealeth with man by his bare word, but always addeth some outward sign, too the intent he may apply himself the more too our weakness, while he offereth his will too our mind by his word, & as it were visibly too our senses by outward signs, which are the seals of his word. So in these days he had disclosed his will unto us by his Gospel, the which he sealeth up with the outward signs of Baptim and the lords supper.  
howbeit, in this communication of the Angel with the virgin, this speech is too be noted where he saith: for with God no word shallbe impossible. This word, & this saying of the Angel containeth two things. First it sealeth up the truth and certainty of God's promises. And secondly it admonisheth us to set gods power against all sense & judgement of the flesh, & to assure ourselves that God is true, although the whole frame of things should go about to persuade us otherwise: and to say with the virgin, do according to thy word: thou revelest thy will by thy word: fulfil thy will by thy power, that thou alone may be glorified. Thou art a sinner, & bewailest thy misery. But hearken what Gods word saith of his wil I will not the death of a sinner. Also, all that call upon the name of the Lord shallbe saved. Include thou within this word both God's will & his power, against which nothing is able too stand. When thou art sorrowful because thou art at death's door, flee unto Christ & here his word. Blissed are they that die in the Lord. In this word join together Gods will & his power, & then assure thyself that death shall be unto thee the way to blissfulness, through christ jesus our Lord, too whom with the father & the holy Ghost be honour, praise, & glory world without end. Amen.     

Upon the Nativity of john Baptist. The Gospel. Luke. j  
Elizabeths' time came that she should be delivered, and she brought forth a son. And her neibors and her cousins heard how the lord had showed great mercy upon her, & rejoiced. And it fortuned that in the eight day they came too Circumcise the child, and called his name Zacharie, after the name of his father. And his mother answered and said: not so, but his name shall be called john. And they said unto her: There is none in thy kindred that is named with this name. And they made signs to his father, how he would have him called. And he asked for writing tables, and written, saying: his name is john. And they marveled al. And his mouth was opened immediately, and his tongue also, and he spoke and praised God. And fear came on all them that dwelled nigh unto him. And all these sayings were noised abroad throughout all the high country of Jewry, and they that herd them laid them up in their hearts, saying▪ what manner of child shall this be? And the hand of the Lord was with him. And his father Zacharias was filled with the holy Ghost, and prophesied, saying: Praised be the Lord God of Israel, for he hath visited and redeemed his people. And hath raised up an horn of salvation unto us, in the house of his servant David. Even as he promised by the mouth of his holy Prophets, which were since the world began, That we should be saved from our enemies, and from the hand of all that hate us. That he would deal mercifully with our fathers, and remember his holy covenant. And he would perform the oath which he swore too our father Abraham for too forgive us. That we being delivered out of the hands of our enemies, might serve him without fear, all the days of our life, in such holiness and righteousness, as are acceptable for him. And thou child shalt be called the Prophet of the highest, for thou shalt go before the face of the Lord too prepare his ways. Too give knowledge of salvation unto his people for the remission of sins. Through the tender mercy of our God, whereby the day spring from an high hath visited us. To give light to them that sat in darkness, and in the shadow of death, and to guide our feet into the way of peace. And the child grew & waxed strong in spirit, and way in wilderness till the day came, when he should show himself unto the Israelites.  

The exposition of the Text.  
ALthough it be a heathenish Idolatry too call upon Saints, which thing is done by the Papists in the feasts of Saints: yet it is very behoveful (and that for many causes) too keep still the feasts of some Saints.  
The first cause is, for that it is very profitable that the story of the Church should be known. For from thence we may fetch instruction, confirmation, and comfort. The second is, for that it is a sweet thing too think upon God's benefits towards his Church, whereby cometh singular fruit too the godly hearts. The third is, that thanks may be given to God for his benefits towards the members of his Church. The fourth is, that by weighing thoroughly the variable chances of the Saints, we may arm and strengthen our minds against chances present and too come, which we must needs taste of. The fifth is, that the Saints may be as it were samplers unto us, of repentance, conversation, worshipping, confession, constancy, patience, and other virtues, according to which we may frame our lives. The sixth is, that we with godly groanings should desire too come too the fellowship of the Saints. These and other weighty causes there be, why we retain feasts of Saints in the Church. Would God that many men abused not the feasts of Saints and other things too their own pleasures and mad devices, like as many in the papacy abused chiefly this feast, when they hallowed it with dancing and reveling with meetings of lovers, with bibbing and tippling all night long, and with other more shameful things which I will not speak of, wherein they pleased not God nor the Angels and Saints, but they served Satan too the reproach of God, and of the Angels and Saints. Thus much briefly concerning the feasts of Saints, and the right use of them. In this feast I will entreat of one point only, that is too wit, the story of john, out of which I will build certain admonishments.  

¶ Of the Story of john Baptist.  
IN the Story of john Baptist, let these circumstances be weighed. His parents, his conception, his birth, his bringing up, his calling, his office, Christ's record concerning john, his death, and the things that happened about his death and after his death.  
john Baptists parents were Zacharie, a priest, a holy man, and of blameless life: and his mother was Elizabeth, a woman far stricken in years and of singular godliness. Of both these Luke the Evangelist beareth this witness in his first chapter: They were both perfect before God, and walked in all the laws and ordinances of the Lord, that no man could find fault with them. And they had no child, because Elizabeth was barren, & both were well stricken in age. This description showeth of what years the parents of john were, with what innocentnesse they lived, & that being now grown in years, they were destitute of the comfort of their old age, because Elizabeth was barren, not only by nature when she was yet young, but also by reason of age, for that she was now become an old woman. Notwithstanding, contrary too the course of nature & the discommodity of barrenness, at length they obtain that which they had sought at gods hands with great earnestness. Therefore this circumstance of john's parents, teacheth many things. First that the prayers of the godly shallbe herd at length. Secondly that we must not cease from praying, because our requests seem too be delayed somewhat long. For we must knock still till that door of grace be opened unto us. Thirdly that the afflicted continuing in faith, & keeping themselves blameless, shall at length attain comfort. Fourthly that those which are coupled in marriage, must live in the fear of God, & be unrebukable. And fifthly that the ministers of God's word & their wives, ought too shine before others in all kind of virtues. For like as Zacharie the husband beautified the dignity of his office with the holiness of his life: So his wife Elizabeth led a holy and blameless life. For they knew themselves too be promoted too a place of such worship, that their life was more looked upon than others were. Would God there were not many that are Zacharies' in talk, but no Zacharies' in life. But they shall one day find their judgement.  
The second circumstance is of john's conception, wherein many things are too be considered. For first his conception was foretold by an Angel to Zacharias his father, as he was doing his duty in the temple: which thing when the forspent old man believed not, he was stricken dumb in punishment of his unbelief. Here, first offereth itself the dutifulness of the holy angels, which are gods messengers, & ministers to gods church, to defend it & serve it according to gods wil But concerning Angels more is too be spoken upon S. Michael's day. Secondly it is to be observed here, that God is wont to here those which executing their office accordingly, do call upon him which faith. For he that executeth not aright (as much as in him lieth) the office that is committed unto him, is void of faith, and cannot pray. Wherefore, following the example of Zacharie, let us both execute our charge as we ought to do, & also call earnestly upon God, that he may relieve our necessities, for he is mind full of his promises. Furthermore we are taught here, that Gods doing & determination is not hindered by the impediments of nature. For although Zacharie were forspent, & that Elizabeth were barren both by nature & years: yet God's purpose goeth forward, and Elizabeth conceiveth according too God's determination. Héeruppon we may build a general rule, namely that nothing can disappoint God's determination & purpose. He hath decreed too raise again the dead, but unto nature this seemeth unpossible? Which is most too be believed in this case? Nature, or God's word. Let the praise of truth be given too God, & let us believe it for a certainty, the he which is the almighty truth & the most true almightiness, both will and can perform whatsoever he hath determined. Therefore a barren woman conceiveth, & a forspent old man becometh a Father against natures will, how be it at the commandment of him that is the author of nature, whom the Child acknowledged in his mother's womb, when at the coming of Mary after her conceiving at the voice of the Angel, he sprang in his mother's womb, in witness that God receiveth infants, & will be worshipped of them, according to the Psalm: out of the mouths of infants & sucking babes hast the made perfect thy praise. But more is too be spoken of this matter on the day of the visitation of the blessed Virgin.  
The third circumstance is of his birth, whereof Luke speaketh in this wise: Thou shalt (saith the Angel) call his name john, and thou shalt have joy & gladness, and many shall rejoice at his birth. And when john was borne, the neighbours hearing what had happened too Elizabeth, did set out the mercy of God and rejoiced with Elizabeth. This circumstance puts us in mind of thankfulness towards God for his benefits received: it putteth us in mind too rejoice with them to whom God doth good: it puts us in mind of the duty of godly parents, namely that we should betake our children unto God: & it puts us in mind of the gladness which we receive of the blessing of God, that we should refer it too God's glory.  
The fourth circumstance is of john's bringing up, whereof the Evangelist speaketh thus: The Child grew and waxed strong in spirit, and was in wilderness until the day that he should show himself too the Israelites. And while he was in wilderness, (as Matthew telleth) he had a garment of Camel's hair, & a Leather girdle about his loins. And his meat was Locusts and wild Honey. This is a description of meetly hard bringing up. For in as much as it was a high office that he should take upon him, he was not too be brought up in pleasures, but rather he was too be enured too pains taking from the Cradle. For (as one saith) it is a great matter too be enured from a Child.  
But what shall we learn hereby? Munckerie? In no wise. What then? We must learn three things hereby. Soberness, obedience towards God, and enurance too hardness. For soberness and restraint of life are by this example of john's commended: not only too those that shall be ministers of God's word, but also too all Christians. Secondly, obedience too Godward in our vocation is commended unto us. For it is not too be thought that john chose this work and this kind of living, as though it were a holier thing too live in wilderness than in the open assembly of men: but he thought it behoved him to follow his calling. Moreover enurance is commended unto us by this example, too the intent that being acquainted with hardness, we may not be discouraged with the burden of troubles, if at any time we be put too the bearing of hardness. Those that be brought up daintily, become womanish, so as they be meet for the doing of no notable thing, according as experience teacheth in many. The Leather girdle that was about his loins, was a token of the contention which he should have in his office, against the Scribes, pharisees, Herod, & other the enemies of Christ's kingdom.  
The fifth circumstance of john's calling. Of this circumstance Luke writeth thus: The word of the Lord came unto john the son of Zacharie. This was the word of calling, whereby he was called of God too the ministery. Here is modesty commended unto us, that we should after the example of john, wait for the voice of the caller, whither it be of God without means, (which happened oft in old time, after which sort the Prophets, Apostles, and others now & then were called:) or of God by means, that is too wit by men, that have authority too call too any service in the common weal or in the Church. against this example of modesty do curious folks offend, who without calling climb up into offices, by the windows or the roof of the house, rather than by the door. Such are they which by friends or by large gifts hunt for spiritual promotions, and that not too serve God, and edify his Church, but too feed their bellies, which thing cometh commonly too an ill end.  
The sixth circumstance is of his office, whereof Luke speaketh in this manner: And he came into all the coasts about jordan, preaching the baptism of repentance for the remission of sins, as it is written in the book of Esay. The voice of a crier in wilderness, prepare the way of the Lord, make straight his paths. etc. We have john's office, namely that he baptizeth and preacheth repentance, that he may prepare the way of the Lord, and point out Christ our Lord. And because he was the first minister of God that baptised by God's commandment, he was called Baptist. And because he preached repentance, he was called a Prophet. And because he pointed out christ, he was called Elias, that he might come in the spirit of Elias, and prepare the way of the Lord. In this man's office do shine many virtues: as constancy, stoutness, confession, tribulation, defence of the truth, earnestness and endeavour too enlarge Christ's kingdom. He feared not Herode: he regarded not the pharisees. But he maintained his office stoutly even too the death.  
The seventh circumstance, is of Christ's record concerning john. Of this circumstance writeth matthew in his eleventh chapter, where john being cast into prison, sends two of his Disciples too jesus, too know of him whither he were the same that was too come, or whither some other were too be looked for. And after Christ's answer, is immediately put Christ's record concerning john. What went ye out (saith he) into the wilderness too see? A reed? How be it for as much as this commendation of Christ's given unto john, is declared in the third Sunday in advent: I will say no more of it here.  
The eight circumstance is of john's death, & of those things that happened about his death & after his death. In his death are these things: the occasion of it, the cause of it, the kind of the death, & john's example. The occasion was this. Herod took away his brother's wife, and used her as his own. Because john saw this thing too be against the law of God and the honesty of nature, he said too Herod. It is not lawful for thee too have thy brother's wife. Wherewith Herod taking displeasure, did cast john in prison. Before john had done so, Herod loved him: he esteemed him as a Prophet: and now and then used him as a counsellor. But as soon as john began too reprove him for his incest, and unclean life, Herod of his friend became his enemy, & cast john into prison as an evil doer. This example of Herodes is followed of many now a days: They make much of God's servants as long as they displease them not, and as long as they blame not their vices: But assoon as they bewray their disease, by and by like mad men they lay hands upon their Physicians.  
The cause of his death was Herod's oath. For when Herod at a feast had beheld the daughter of Herodias dancing, she liked him so well with her dancing, that he swore he would give her whatsoever she would ask, even too the one half of his kingdom. As soon as the Damsel heard this, she runs too her mother, and asketh counsel of her, what she should request. Her mother (who hated john for finding fault with her whoredom) bade her ask john Baptists head, which thing she obtained. For out of hand a hangman was sent for too cut of john's head, and so it was delivered too the Damsel.  
Thus have we the cause of john's death, and the kind of his death. Behold, here at the request of a young wench was put too death that noble parsonage, than the which there was not a greater among them that are borne of women according unto Christ's testimony. This verily is the lot of the church. Here we see that Christ's church is gotten with blood and kept with blood. This example of john's, is too be followed of all sincere ministers of christ: Namely, rather too choose death than too wink at men's sins: assuring themselves that he which accepted john's blood as a most acceptable sacrifice, will also have regard of them in the mids of the fire. Too him therefore be honour, praise, thanksgiving, and glory for ever and ever. So be it.     

The Visitation of Mary. ¶ The Gospel. Luke. j  
ANd Mary arose in those days, and went into the Mountains with haste, into a City of Jewry, and entered into the house of Zachary, and saluted Elizabeth. And it fortuned, as Elizabeth heard the Salutation of Mary, the babe sprung in her belly. And Elizabeth was filled with the holy Ghost, and cried with a loud voice, and said: Blissed art thou among women, and blessed is the fruit of thy womb. And whence happeneth this unto me, that the Mother of my Lord should come too me? For lo, assoon as the voice of thy salutation sounded in mine ears, the babe sprang in my belly for joy. And blessed art thou that believest: for those things shall be performed, which were told thee from the Lord: And Mary said. My soul magnifieth the Lord: and my spirit rejoiceth in God my saviour. For he hath looked on the poor degree of his handmaiden. For behold from henceforth shall all generations call me blessed. Because he that is mighty hath done too me great things, and holy is his name. And his mercy is on them that fear him throughout all generations. He showeth strength with his arm: he scattereth them that are proud in the imagination of their hearts. He putteth down the mighty from their seats, and exalteth them of low degree. He filleth the hungry with good things: and sendeth away the rich empty. He remembreth mercy, and helpeth his servant Israel. Even as he promised unto our Fathers, Abraham and his seed for ever. And Mary abode with her about three Months, and returned again too her own house.  

The exposition of the Text.  
Wherefore feasts of Saints were appointed in the Church, is already showed both at other times, and also upon the very day of john Baptist. The effect of the matter cometh unto this end, that we may have examples of repentance and of God's mercy, or (too speak more at large) first that when we are fallen with them, we should not despair of forgiveness, but look up for grace, repenting us earnestly of our sins, after the example of the Saints. Secondly that we should follow their faith: according as Paul warneth, commending Abraham's faith unto us. Rom. 4. And thirdly, that we should endeavour too be like in conditions too the Saints, living after an honest, godly, and upright fashion, and renouncing all ungodliness and worldly lusts, as Paul teacheth in his Epistle too Titus.  
For this purpose, let us think that this feast also was instituted, not that we should call upon the holy Virgin, which is wicked Idolatry: but too the intent we may have wherewith both too edify our mind and too direct our life too godliness and virtue, after the example of this most chaste Virgin.  
Now the sum of this story is, that the Virgin Mary after she knew that both herself was with Child by the holy Ghost▪ & that Elizabeth her cousin now in her old age, was great with Child also, went too her cousin Elizabeth too see how she did: and that upon their meeting, they talked together of that which was happened, and comforted one another. And too the intent that Mary might show a token of her thankfulness, she made a Psalm and song it too the praise of God. The places are two.  

1 The story of her visitation.  
2 The song of the Virgin.   

¶ Of the first.  
IN the story of the virgin four circumstances are chiefly too be considered, which are: first the mutual courtesy between the Virgin and Elizabeth. 2. The Salutation of the Virgin. 3. Elizabeth's record of the virgins faith. 4. The miracle of the Babe springing in his mother's womb.  
The first circumstance. Marry arose in those days & went into the Mountains with haste into a City of jewry, and entered into the house of Zachary. The blessed Virgin uttereth a most fair fruit of her Faith, that is too wit, love towards her neighbour. For she being a young woman build no scorn of Elizabeth being an old woman, but went too her in half, too help her, and comfort her, thinking thus: Behold my kinswoman is forespent with years: and besides that, she is by miracle become child bearing, which thing was denied by nature. Therefore she hath need of my help. Wherefore I will go too her that we may take comfort together one of another's talk, & too do her some service. Hereby may young married wives learn, how it becometh them too be minded toward the aged women. Although Mary were endued with greater gifts than ever any woman in the world was: Yet was she not proud of it, she thinks not: Shall I that am garnished with so great gifts, do service too this old trot? But rather she thinketh that the greater she is, and the more excelling in principal gifts, so much the more is she bound too do other folk service. albeit that joseph dreamt that the Sun and Moon and eleven stars did worship him, by which dream was signified that his Parents and brethren should one day worship him as their Lord: yet was he not proud of it, but served his old Father, and was obedient to him, according too the rule of jesus the Son of sirach. The greater that thou art, so much the more, humble thou thyself in all things, and thou shalt find favour before God. be gentle too speak unto in the company of the poor, and humble thy soul unto thine elder. He that frameth his life after the rule and the example of Mary, shall reap most plentiful fruit. For first he shall find favour in God's sight. For as God resisteth the proud: so he giveth grace too the lowly. Secondly he shall find favour among men. For like as all men hate proud folks, so they love those that be lowly and gentle too speak unto. Besides this, he deserveth, that young men should honour him when he is old. For as it is Gods just judgement, that he which in his youth despised old men, should be despised himself when he is old: so is it God's justice that he which in his youth did reverence old men, and had them in estimation, should be honoured and loved of young folk when he is old. Also let our maidens learn hereby, not too run gadding about too other folks houses, nor too give themselves too idleness, but too do their business spéedyly after a godly and womanly fashion: except perchance they had rather follow the example of Dina, who brought home shame with her, than the example of the blessed virgin, who brought home honour and an everlasting report of honesty with her. In old time no treasure was more set by of maidens than shamefastness. But now a days many show all manner of shameless lightness, both in apparel and behaviour, of whom a great number do justly abye their unshamefastness.  
The second circumstance is of the Greeting. For the virgin entering into Elizabeth's house greeteth her by and by. A friendly greeting is a token of courtesy, lowliness, and good will. The usual manner of greeting among the jews, was, peace be to thee, and peace be too this house: which manner of greeting putteth us in mind of many things. For first this order of greeting is a confession whereby we acknowledge all peace, all good fortune, yea and all prosperity too be of God. Secondly it is a prayer. For he that with a true meaning heart saith, Peace be to thee: it is as much as if he should say, I beseech thee O heavenly Father, too grant thy peace too this man: and too defend him with thy protection against Satan the unappeasable foe of thy church. Thirdly this greeting is an exhortation, whereby we exhort him that we salute, too call upon God, too preserve the man himself, his house, his children, and whatsoever is his. Fourthly his greeting and wishing of peace, is a certain warning that we have enemies, that lie in wait for us continually. Whereby we are put in mind, not too sleep, but too wake, that they fall not upon us unwares. Fifthly, this godly salutation is a thanksgiving. For when we wish peace of God too other men, we openly acknowledge that God is the author of peace, whom we praise in this confession. Therefore let us learn of this virgin, too receive one an other, with mutual greetings.  
The third circumstance is, Elizabeth's testimony concerning the virgin's faith. And Elizabeth was filled with the holy ghost, and cried out with a loud voice, and said: Blissed art thou among women, and blessed is the fruit of thy womb. etc. Blissed art thou that hast believed, for all things shall be performed that the Lord hath spoken unto thee. Elizabeth is filled with the holy ghost, by whom she is certified of the virgin's conception. For in as much as it is against nature for a maid too be with child, it behoved the author of nature too be the teacher of grace, and giver of the gift which happened contrary too nature. Again, according as she was taught by the holy ghost, she commendeth the virgin's faith when she saith: Blissed art thou that hast believed. Which short sentence teacheth many things. For first it covertly giveth an inkling that all be wretched which are faithless. Secondly it teacheth that unto the believers befalleth the true blessedness, which he is in christ jesus the most plentiful wellspring of all blessedness. Thirdly it showeth what is the fruit of faith, when she saith: For those things shall be performed which the Lord hath spoken too thee. As if she should say: Although the experience of all men cry against it: although Nature say nay too it: although reason determine flat against it. Yet shall the thing be performed that the Lord hath spoken too thee, namely that thou being a maid shalt bear a Son, according too God's word. Hereby may we also learn, what is the true inclination of Faith, and after the example of the virgin, too give credit too God's word, though all the whole nature of things should seem too warrant the contrary.  
The fourth circumstance. At the virgins greeting the child sprang in his mother's womb, and by a certain gesture gave knowledge that the Messiah was at hand in the virgin's womb. Surely this was a great miracle, that a Babe as yet unborn into the world, acknowledged the repairer of nature. By which miracle both the faith of Elizabeth and Mary was confirmed, and the goodness of God towards infants declared, who promised Abraham long ago, that he would be the GOD of him and of his seed for evermore. In assurance of which promise, he established a law, that every male child of eight days old should be circumcised. In as much therefore as this promise pertaineth unto us, the Anabaptists do wickedly and shamelessly, who will not have the infants of Christians baptised: that is too wit, will not have them enjoy their ensealement, which are heirs of the heavenly grace according too the promise. The Anabaptists say thus: He that heareth and believeth, is too be baptised: but an Infant heareth not, nor can believe: and therefore he is not in any wise too be baptised. But the wretches are deceived. They ought too reason thus rather. The Infants of Christian folks have the promise. Therefore this promise is too be sealed up unto them by Baptism, as it was sealed up too the Children of the jews by Circumcision. The word of promise offereth grace: and the Sacrament of the promiss sealeth up the grace, and teacheth by outward token, according as is said upon the day of our Lord's supper. Therefore let us set john before us, who in his mother's womb being full of the holy Ghost, is heir of the grace common too all Infants that have the promise. But they say, this was a miracle, I confess it was a miracle, and surely a great miracle, like as all Gods works in his Church are miracles. Notwithstanding, I put too thus much, that this self same miracle teacheth us, that Babes are able too receive the holy Ghost. If they be able too receive the holy Ghost: if they be the Children of Abraham: if they be heirs according too the promise: If christ command them too be received: why are they not too be baptised? specially seeing that Baptism is a certain sealing up of these things.   

¶ Of the second.  
WHen Mary had herd Elizabeth talk of the benefit done to her by God, namely that she should be the mother of the Messiah, she uttereth the thankfulness of her heart towards God, whom she praiseth in this Psalm, partly for that exceeding great benefit, which happened unto her, and also for the mercy, might, and truth, which he extendeth towards men, while through his mercy he receiveth them that fear him into his favour, justly punisheth the stubborn, and now at length performeth that he had promised so long ago too the fathers. The use of this Psalm is, that knowing God's mercifulness we should believe: that knowing his might, we should fear: and that knowing his truth, we should hope, and with patience wait for the things that God of his grace hath promised: setting his mercy against sin, his might against the devils tyranny: and his truth against all the temptations that the flesh or the Devil ministereth. And for these causes the ancient Church hath ordained, that every day in the congregation of the godly, this song of the Virgins should be song. Now let us briefly expound every verse.  
1 My soul doth magnify the Lord.  
2 And my spirit rejoiceth in God my saviour.  
3 For he hath regarded the lowliness of his handmaid. For behold from henceforth all generations shall call me blessed.  
This is too say: I praise God highly, and am altogether set upon gladness, and that for God my saviours sake. For he is my joy, because he hath bestowed so great favour upon me. He hath regarded and with free favour embraced me his lowly and base handmaid, who have lived hitherto despised in base estate, and even after the manner of vile bondslaves: yea and so regarded me, that all ages shall from henceforth account me (not base and despised as before, but) blessed: to whom so great grace is extended, that I shall be the mother of the Messiah, who is the saviour of me & of all that believe in him. By mary's example we may learn, first too acknowledge our own vileness, & to cast ourselves down before God in true repentance. Secondly to acknowledge God's benefits towards us. Thirdly to praise god for his benefits: & four too provoke other too thankfulness by our example.  4 For he that is mighty hath magnified me, and holy is his name. 
The chaste virgin maketh here no boast of merits. She attributeth nothing too her own power, but imputeth all things unto God, who only is mighty, & whose only name is holy, and therefore deserveth most highly too be reverenced. For as oft as God is named, he ought too be praised for his holiness, which shineth forth in all his works with exceeding mercy, just judgement, mightiness, and truth, according as the virgin declareth particularly in her psalm.  5 And his mercy is on them that fear him through all generations. 
This verse teacheth three things. First that God is merciful. Secondly how largely God's mercy spreadeth itself. And thirdly too what persons that mercy befalleth. Concerning Gods mercy there be many notable sayings and examples. I (saith he) will be thy God, and the God of thy seed for ever. Also: I am the God that showeth mercy. And in Esay: I am with thee because I am thy merciful Lord God. And the son of sirach: Gentle & merciful is God, & will release sins in the day of trouble. Hereupon Paul calleth God the father of mercies, saying: Blissed be God the Father of our Lord jesus christ, the father of mercies, which comforteth us in all our troubles. The examples of this mercy that hath been showed, are many. Of which the chiefest is, that he hath given his only begotten son, that the world might be saved by him. hereunto maketh this saying: So God loved the world, that he gave his only begotten son, too the intent that all that believe in him should not perish, but have life everlasting. Images of this mercy are the prodigal child, the Samaritane, and the lost sheep. How largely extendeth this mercy of God? The virgin answereth: from one generation too an other: that is too say, too all ages and too all nations, according too this saying: The earth is full of God's mercy. Héertoo pertaineth this place of the psalm: God's mercy endureth for ever and ever. By God's justice Adam and all his posterity was made subject too wretchedness. And by God's mercy Adam and his offspring was made partaker of grace, so they purchase not damnation too themselves by their own default. hereunto pertaineth that saying of Esay: I have given thee too be a light too the gentiles, that thou mayest be my Salvation too the uttermost parts of the earth. And Simeon saith: A light which thou hast prepared too all people. Too whom befalleth this mercy? Mary answereth: Too those that fear him. This self thing doth David witness in these words: The mercy of the Lord is from generation too generation upon them that fear him. And again, his salvation is near them that fear him. Therefore where as is the true fear of God, there also God's mercy taketh place. But what is this fear of God? It is true godliness and religion, wherewith they are endued that lean unto christ by steadfast faith. But here must discretion be had between the cause of mercy, and the quality of them too whom it befalleth. There is none other cause than God's fatherly good will & well liking in his dear beloved son, according as he himself saith: This is my beloved son in whom I am well pleased. The quality of them too whom mercy befalleth, is not merit or desert, but a mark of God's children, which are made his children by faith, according too this: he have power too as many as believe in his name, too become the sons of God. By faith only are we borne the sons of God: but when we are become the sons of God, we must (as it becometh Gods children) live in all godliness, innocency, & other virtues, the which the blessed virgin comprehendeth here under the name of the fear of God.  
6 He hath showed strength with his arm, he hath scattered the proud in the imagination of their own hearts.  
7 He hath put down the mighty from their seat, and hath exalted the humble and meek.  
8 He hath filled the hungry with good things, and the rich he hath sent empty away.  
She setteth out God's judgement against the proud, and his mercy towards the lowly. Hereof are showed examples without number, both by the holy histories, & by daily experience.  
9 He remembering his mercy hath helped his servant Israel.  
10 As he promised too our forefathers Abraham and his seed for ever.  
This is too say: God hath accomplished his promise of mercy by sending his son. Therefore he is soothfast, & to be praised for his soothfastness. Too whom be praise, confession and glory of mercy, power, righteousness, & truth for ever & ever. Amen.     

Upon the feast day of S. Michael the Archangel. ¶ The Gospel. Math. viij.  
AT the same time came the disciples unto jesus saying: Who is the greatest in the kingdom of heaven? jesus called a child unto him, and set him in the midst of them, and said: verily I say unto you, except ye turn and become as children, ye shall not enter into the kingdom of heaven. Whosoever therefore humbleth himself as this child that same is the greatest in the kingdom of heaven. And whosoever receiveth such a child in my name, receiveth me. But whoso doth offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world, because of offences: necessary it is that offences come. But woe unto the man by whom the offence cometh. Wherefore, if thy hand or thy foot hinder thee, cut him of, and cast it from thee. It is better for thee too enter into life halt or maimed, rather than thou shouldest (having two hands or two feet) be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: It is better for thee too enter into life with one eye, rather than (having two eyes) too be cast into hell fire. Take heed that ye despise not one of these little ones. For I say unto you: that in heaven their Angels do always behold the face of my Father which is in heaven.  

The exposition of the Text.  
THis feast was appointed and received in the Church, too the intent we might learn God's benefits towards us, who hath given us his Angels too be our keepers. Wherefore the congregation is too be taught this day concerning Angels chiefly. howbeit forasmuch as the Gospel that is wont too be red this day, containeth singular lessons: I will first open the Text of the Gospel, and afterward speak somewhat concerning Angels. The occasion of this evangelical lesson, was the stateliness of Christ's disciples, who after they had herd christ make mention of his departure: fell at strife for the sovereignty: whom christ calleth back from their error, & sets a child in the mids of them, saying: Except ye be as children ye shall not enter into the kingdom of heaven. Besides this, he dissuadeth them from ministering occasion of offence, & commendeth children unto us that we should receive them into the church, knowing that of such is the kingdom of Heaven. The places are four.  

1 The reasoning of the Apostles about the sovereignty and the reproof of them.  
2 The warning too avoid offence.  
3 Christ's commandment of receiving Children.  
4 The nature and office of Angels.   

¶ Of the first.  
THe Disciples came unto jesus, saying: who is greatest in the kingdom of Heaven? Here cometh first too be marked the blindness of Christ's Disciples, understanding not yet what manner a one Christ's kingdom is. They dreamt it should be a civil government, wherein christ should reign as chief sovereign, & his Disciples as Dukes should rule the whole world under him. And therefore they demand which of them should be chief and next unto Chryst. So wonderful blindness had bewitched their minds.  
Again, we may see here the devils venom which wrought even in those instruments of God, namely Christ's Disciples, who were ordained too be Apostles and ambassadors of christ our king in his spiritual kingdom. What doth the Devil? he staineth them with the most ugly vice of pride, in so much as they fell already too reasoning for the sovereignty: that is too say, which of them should be Lord over the rest. What doth christ unto this foolish pride of his Disciples? Surely he might justly have cast them of, as proud & utterly unmeet too bear any sway in the government of his spiritual kingdom: yet doth he not so, but admonisheth them fatherly. And as he correcteth their error: so he sharply reproveth the vice of pride. For thus saith he: jesus called a Child unto him & set him in the midst of them, saying: Verily I say unto you: Except ye turn & become as children, ye shall not enter into the kingdom of Heaven. Here he teacheth by example and doctrine, what manner a once he would have the ministers of his kingdom too be. He will have no odds betwixt them as touching the affection of their minds. He will not have one look loftly at another: but that they should be lovingly minded one to another, showing dutifulness one to another. He will not have than in his ghostly kingdom, too reign proudly one over other after the manner of the heathen. For in civil governments there is an other consideration too be had. again, he maketh here a difference between his own government, and the worldly kingdoms. He that is chief in worldly kingdoms will be honoured and served of all men. Contrariwise he that will be chief here, must be servant too all: not in words as the Pope is, but in very deed, as were Paul, Peter, the Apostles, and other sincere preachers of the Gospel. So is he greatest in Christ's Church that is most servant, and he is least that is most lordly. Now too the intent christ may revoke his disciples from this pride, he addeth a most sore threat, saying: Except ye become children, ye shall not enter into the kingdom of Heaven. But what meaneth the Lord that he would have his Disciples like little Children? Doth not Paul seem too teach otherwise, when he writeth too the Corinthians in this wise? Let us not be children in understanding. christ will have us like too Children, & Paul will have us unlike too Children. Both are true. We must be like too Children, and again we must be unlike too Children. We must be like too Children, first in true lowliness and denying of ourselves, as the Lord sayeth: whosoever humbleth himself as this Child. Therefore he that will be Christ's Disciple must lay down all pride. Héeruntoo pertaineth this saying of christ: he that will follow me, let him deny himself. That is too say: he that will be my Disciple, let him have a lowly opinion of himself, and let him take nothing proudly upon him. again, we must be like unto children in respect of merits. For like as children cannot boast of their own deservings against their parents: even so may not Christ's disciples boast of any merits before God, but confess themselves too be babes, as who are able too do nothing without his fatherly providence. Thirdly we must be like children in affection. For as children commit themselves wholly too the regard of their parents: so must Christ's disciples put themselves wholly into Christ's tuition, looking for all welfare at his hand. Fourthly we must be like children in purpose of obeying. Good children stand not reasoning what manner a thing it is that their father commandeth: but they take heed what he commandeth, & follow his will as their rule too work by: as Abraham did, who at God's commandment was ready too slay his only begotten son for sacrifice. Abraham stood not thinking what shall this deed profit God? The death of my son is most troublesome unto me, and can do no good too God. But rather he thought thus: Thou my God hast commanded me this, therefore will I follow thy will as my rule too work by, and I will obey thee. Lastly we must be like children, in malice: that is too wit, like as children give not themselves too naughty practices, nor gather not covetously nor follow filthy lustfulness: So must Christ's disciples abstain from evil.  
And we must be unlike too children, first that we be not found like babes, seeking after untoward things, as children do before their senses are settled: Secondly that we be not weak in faith as children which are not able to conceive spiritual things for want of years of discretion. Thirdly that we give not ourselves too playing with fleshly affections. Fourthly, that we waver not uncerteynly and unstayedly like children in the doctrine of godliness, & that (as Paul saith) we be not carried about with every blast of doctrine: but that we yield a holy chyldhoode, whereunto Peter exhorteth us, when he saith: As new borne babes, 1 Peter. 2.  
hereunto he addeth also the reward of true lowliness, when he saith: Whosoever receiveth such a child in my name, receiveth me. Let this be weighed advisedly. First by this saying: Christ will have us embrace his children lovingly, and that for his sake. Secondly, it witnesseth, that what soever is bestowed upon the godly in his name, he esteemeth as if it were bestowed upon himself. Whom would not this promise stir up too do the deeds of courtesy too his brethren, & specially too the members of Christ's church? On the other side, it warns us of the punishment which they shall suffer that despise any of those that believe in Chryst. He that offendeth one of these which believe in me (saith he) it were better for him that a millstone were hanged about his neck, and he drowned in the bottom of the sea. This only threat ought too hold us within our duty, that we should not be so ready too offend others. But of this point there follow more.   

¶ Of the second.  
WOE be to the world for offences. Needs must offences come. Notwithstanding, woe be too that man by whom the offence cometh. This saying of Christ's containeth three things. The first is, a forewarning that the world is full of offences. The second is, a somewhat dark inkling of the causes of offences. The third is, a threatening of the punishment that shall light upon the author of the offence.  
The first teacheth us, warneth us, and confirmeth us. It teacheth us what shall come too pass, namely that the word shall be full of offences. Secondly, that these offences shall bring woe upon men, that is to say, punishment, under which men shall cry woe too themselves by reason of their anguish. This word woe as (Basil saith) is a lamentable moan, wherewithal they that groan under the cross do utter their grief. Thirdly that the Church shall not be at rest in this life, but that when it shall seem most quiet, then shall storms arise suddenly, wherewith it shallbe wondrously shaken. The church shall in this world be like the bird Halcyon, which layeth her eggs & hatcheth them, and bringeth up her young ones upon the sea. This bird can never warrant herself one calm day, but frameth herself too all hazards. When the sea is calm, she and her young birds are glad: & if any tempest arise, she bears it out with a stout courage, feeding her mind with hope of a calm. So the church is in the world as on the sea, where she bringeth forth children. She can never be in any surety of the storms of this world, such as are all false prophets, the devil, a man's own flesh, and the lewd manners & examples of men. When these storms are coming against the Church, then must she be in a readiness against all fortunes. But at the length she shall overcome all things by jesus christ, the overcomer of the world, whom when we take hold on by faith, we also become overcomers of the world, according too this saying: This is the victory that overcometh the world, even your faith: Why doth this overcome the world? because it hath Chryst.  
secondly this saying of Christ's warneth us, that we ourselves be not either by word or deed an occasion of offence unto others, or suffer ourselves too be led into offences, and slip back again into our former darkness, and so fall away shamefully from christ: as it happeneth too many now a days, where Sophisters and Tyrants toss and turmoil all things at their pleasures.  
Thirdly this saying of christ confirmeth us in the faith of christ. For when we see the sequel answerable too the forwarning, we are assured of the Gospel, and strengthened in our faith, that we should not with the most part of the world renounce our profession.  
The second thing that Christ's saying containeth, is a somewhat dark inkling of the causes of offence. Needs must offences come saith he. But whence is this necessity? Of God? No truly. For God is not the author of evil, neither delighteth he in offences, but is angry with the authors of offence, as the punishments of them show. Whence are they then? are they of the deuil●●ea verily, even of the Devil. For he practiseth nothing else than too overthrow Christ's Church by offences and stumbling blocks in doctrine, in manners and in affliction. The Devil joins too him the Sophisters, Hypocrites, and tyrants of the world, whom he stirreth up too the intent he may leave nothing unattempted, which by any means may make either too the overthrow or too the rending of the church in pieces: and that doth the story of the church show, both before the flood, and after the flood: in Egypt in the wilderness in divers persecutions, under judges, Kings and captains, in captivity and out of captivity, even unto the coming of Chryst. Again, after christ the story of the church hath infinite testimonies of stumbling blocks, wherewith Satan like an enemy invadeth Christ's church.  
The third thing that Christ's saying containeth, is a threatening of punishment which the author of offences shall endure. Woe be to that man (saith he) by whom the offence cometh. His meaning is, that those which are an occasion of offence to others, shallbe punished with most grievous pains. And it is not to be doubted but he meaneth everlasting pains. Howbeit, too the intent we may take the better heed, that we become not authors of offence, I will entreat of them briefly.  
Some kinds of offences are too be eschewed, which take their differences of their causes. There is one kind of offence that riseth of evil doctrine, or of corrupting the doctrine of the Church. He that after this manner is an offence unto others, followeth the steps of the Devil his Father, who overthrew the first man and woman with this kind of stumbling block. Gen. 3. Another kind of offence is that which springeth of evil manners, that is too wit, when other folks regarding thee, do counterfeit thine ill conditions. He that in this wise is an offence too men, buildeth up the kingdom of Satan, & overthroweth the kingdom of christ, and therefore great heed is too be taken of them. Where (I pray you) is there one among a number that giveth not occasion of offence in this wise? Wither ye look too the Clergy, or too the laity, too the Magistrate or too the subjects, ye shall see all things full of offences of manners: so as it was not for nought that christ said: woe be too the world for offences.  
The third kind of offence riseth of the abuse of things, which of their own nature are indifferent: which must be shunned, that the weak be not offended. The wilful and ungodly are too be despised: and for warrant thereof we have Christ's example. As concerning offences we have said more elsewhere.   

¶ Of the third.  
TAke heed that ye despise not one of these little ones: for I say unto you, that in heaven their Angels do always behold the face of my Father which is in Heaven. Here christ commendeth Children unto us, that we should not by any means offend them. And he addeth the reason why. Because the Angels of them behold the face of God the father that is in heaven: that is too say, seeing God hath so great regard of children, that he chargeth his Angels too keep them, it becometh not us too dishonour them. Here we may note that children have Angels too their keepers, which defend then against Satan. again we may be stirred up too thankfulness towards God, for so great a benefit. Moreover, let us endeavour too keep it still by godly behaviour. And lastly let us beware that we do not by any ungodliness or shameful dealing, estrange from us, those which in heaven rejoice in the holiness and pure life of the godly.   

¶ Of the fourth.  
THe fourth thing that I purposed upon, was concerning Angels, of whose nature and office I will speak a little, partly that we may know what manner of keepers the church hath, and also that we may understand in how great perils we are.  
An Angel is a creature of God, spiritual, understanding, mighty, made too serve God in his Church. From which end of their creation certain of them are fallen and become enemies of the Church. But some fell not, but continued in their innocency, wherein they do service too God and his Church. Of which the Epistle too the hebrews saith thus: Are not all ministering spirits, & sent too minister for their sakes, which shall be heirs of salvation? Of the evil Angels the Lord sayeth, that Satan with his company is a liar and a murderer from the beginning. And Peter saith: The Devil goeth about like a Lion seeking whom he may devour. Hereby it is easy too understand that the Church in this world is as a City: which as it is defended within by good Angels: so is it assaulted without by ill Angels. Then seeing we are set in so great danger, let us pray God too defend us with his Angels, and unto him be praise, honour, and power for evermore. Amen.     

Upon the feast of all Saints. ¶ The Gospel. Math. v.  
Jesus seeing the people, went up into the Mountain: and when he was set, his Disciples came unto him, and after that he had opened his mouth, he taught them, saying: Blissed are the poor in spirit for theirs is the kingdom of Heaven. Blissed are they that mourn, for they shall receive comfort. Blissed are the meek, for they shall receive the inheritance of the earth. Blissed are they which hunger and thirst after righteousness, for they shall be satisfied. Blissed are the merciful, for they shall obtain mercy. Blissed are the pure in heart, for they shall see God, Blissed are the peacemakers, for they shall be called the Children of God. Blissed are they which suffer persecution for righteousness sake for theirs is the kingdom of Heaven. Blissed are ye when men revile you and persecute you, and shall falsely say all manner of evil sayings against you for my sake: rejoice & be glad, for great is your reward in Heaven. For so persecuted they the Prophets which were before you.  

The exposition of the Text.  
Feasts of Saints, were appointed in the Church, not without right weighty causes, which I will rehearse in order, that we may use the feasts of Saints, too our own behoof.  
The first cause is, that the Story of the Church may be known, for that is exceeding profitable. For thereby we understand both the state of the Church, and also what defenders & what enemies the church hath had.  
The second is, that God's benefits towards the membres of his Church may be thought upon. Paul of a persecuter became an Apostle. Peter for all that he had denied his master, was received into favour again. Marry Magdalen the sinner was accepted for a daughter, while she stayed upon christ by faith. At the very point of death, christ offered himself too be seen of Steven. And so in every of the Saints are several benefits of God to be seen.  
The third is, that having considered these benefits of God towards the Saints, we should give God thanks, for that he was so merciful to wretched sinners, turning themselves too the Lord by true repentance, as to receive them into favour, and too garnish them with so many benefits, and to hold them up with his spirit in this wilderness.  
The fourth is, that the sundry casualties of the Saints should be weighed and compared with the perils of our times. As the godly were oppressed by the ungodly in old time: So are they at this day. In times past the Saints rejoiced under godly governors, and now and then again were feign too feel the hard yoke of Tyrants: and so do they in these days also. In these variable chances we must hearten ourselves with the examples of the Saints.  
The fifth is, that we should follow the Saints in patience, in life, in serving God, in profession, in steadfastness, and in other virtues. The Saints therefore must be as it were examples and rules too lead our life by. God's word requireth repentance, worshipping of God, confession, and patience: And the Saints minister unto us examples of the same.  
The sixth is, that we with godly groanings should desire too come too the company of the Saints, too the intent that being at length delivered from these distresses, we may live blissedly for evermore with Chryst. In consideration whereof christ avoucheth his disciples to be blessed, although they be afflicted with sundry miseries in this life. And to this purpose pertaineth this days Gospel, concerning sundry blissednesses, according as we shall here anon. Therefore let us declare every blessedness severally by itself. There is but one point.  

¶ Of the blessedness of Christ's Disciples.  
BLissed are the poor in spirit, for theirs is the kingdom of heaven. 〈…〉 of this place is, that there is no cause why they should think themselves unhappy, that from the bottom of their heart feel themselves in very deed too be void of all righteousness, sith this self same feeling of a man's own poorness is the first step whereby he mounteth up too the chief riches: that is too say, too the kingdom of Heaven: not by itself and of it own nature, but because it compelleth us too seek him, who is the only way into Heaven.  
What manner a thing spiritual or ghostly poverty is, it may be the easilier understood by a comparison. For like as the poorness of beggary, is not only extreme neediness, but also the open profession of the same: so the poorness of spirit, is not only the uttermost want of heavenly riches, that is too wit, of righteousness, holiness, and innocency: but also the profession of the same want before God, of whom we desire relief of our neediness, for Christ's sake. This poorness than consisteth in true repentance and in craving the riches of Heaven.  
The monks abused this place. For out of it, they taught that by poverty, that is too say by beggary, men merited the kingdom of heaven, whereas Paul in the sixth too the Romans sayeth plainly: Eternal life is God's gift through jesus christ our Lord. If it be a free gift: surely it is not purchased with poverty, which doubtless deserveth nothing of it own nature, but is a punishment, the cause whereof is partly wastefulness, partly sloth, partly the penalty of some sin, and partly tryalles sake as was the beggary of Lazarus.  
Blissed are those that mourn, for they shall receive comfort. This is a wonderful Sermon. He avoucheth the mourners too be blessed, whereas nothing is more against blessedness than mourning. But Christ's saying is too be understood of the success of the mourning, and not of the time of mourning. For thus saith he: because they shall receive comfort, that is when their mourning is at end in this world. This mourning proceedeth partly of the poorness of spirit, & partly of the miseries of this present life, which do as it were with a certain fire boil us & try us, & as it were with spurs quicken us up too crave the endless joy which shall wipe away all tears. Then is not mourning of itself the cause of blissfulness, but because it driveth us unto Christ, who is the author of all comfort. hereunto therefore maketh that saying of Paul: we rejoice in tribulations, because they work patience: patience, trial: trial, hope: and hope is not confounded, because god loveth us. Hereby it may be easily perceived, that christ speaketh not of every kind of mourning, but of the mourning that is according to God & not according to the world.  
Blissed are the meek, for they shall receive the inheritance of the earth. The meek are peaceable, mild, gentle, courteous, & such as bridle their affections: such as are easy too be entreated to forgive wrong when they are misused: and such as had liefer lose a thing than to stand in contention for it. This virtue of meekness, springeth of the true fear of God & of true lowliness: the which, christ commendeth to those that are his, saying: learn of me because I am meek & lowly of heart. It is a rule, that Christ's Disciples must be meek. The example of the rule is Chryst. For he will that we look upon him when we mind this virtue. The Lord saith not: learn of me too raise the dead, to chase away devils, to walk drishod upon the sea, to fast xl days & xl nights without sustenance: but he saith, learn of me, for I am meek and lowly of heart. This lowliness hath with it brotherly lovingness, whereof the Lord saith: By this shall all men know ye too be my Disciples, if ye love one another. But what is promised too the meek? blessedness, and that is for the sequel thereof. For they shall possess the earth by right of inheritance: not for that we shall live upon the earth, but figuratively. For the land that was promised in old time unto the Fathers, was a figure and representation of the heavenly kingdom, and therefore the very thing itself is called by the name of the shadow of it.  
They that abuse this place too establish the doctrine of merits, as though we could earn heaven by our own power, are fools and understand not Christ's words. He saith, they shall possess the earth by right of inheritance. Where is that right of inheritance? Are we not therefore heirs, because we are freely adopted in christ by faith? Doth not Paul say: Eternal life is god's gift through jesus christ our Lord? It is another matter too speak of the causes of salvation, and too speak of the new qualities of them that are heirs of the salvation.  
Blissed are those that hunger and thirst after righteousness, for they shall be satisfied. Christian folk in this life shall never draw so much water out of the fountains of salvation, but that they shall be more thirsty than before. Wherefore here the Lord comforteth them, promising that the time shall come, that they shall be satisfied: for the which satisfying and suffizance, they shall profess themselves happy. Whosoever hungereth and thirsteth after righteousness, wisheth two things. First that God may be openly glorified by right doctrine, holy life, and profession. And secondly that each man privately should acknowledge God, conceive faith in christ, be filled with the holy Ghost, and mind gods righteousness in holy and pure life. Of this filling speaketh david, & saith it shall then be, when his glory shall appear. For there (as it is in the apocalypse) the Saints shall neither hunger nor thirst any more.  
blessed are the merciful, for they shall obtain mercy. Here is commended unto us, mercy towards those that be in misery. For christ will have his Disciples not only too be touched with their own misfortunes, but also too rue other folks miseries: Which thing undoubtedly is the duty of true charity. Neither doth christ require only that we should be sorry with other men for their harms and miseries: But he requireth our deed therewithal: His will is that we should put too our helping hand. And lest they might be discouraged with the unthankfulness of men, he addeth a promise. For he promiseth that he which is merciful too his neighbour, shall obtain mercy again. and that, not only with God, but also among men. God promiseth mercy too the merciful, and bringeth too pass also that we find mercy among men, while he boweth their minds too do us good.  
Blissed be the pure in heart: for they shall see God. Cleanness of heart is here commended unto us, which is set against two very great vices, craftiness, and lustfulness. When it is set against craftiness, it is a simple or single good meaning, whereby we deal with men unfeignedly and plainly without crooked fetches too deceive them. This saying of christ therefore is quite against the judgement of most men. For a numbered think themselves then happy then, when they can craftily compass men and wind them in, too deceive them. In respect whereof they hunt both for the commendation of wisdom and for gain, and also gape for the favour of great men. Notwithstanding, christ will not have his Disciples do so, but rather that they should be contented with a simple well meaning, so as their heart, hand, and tongue may seem all too agree thoroughly at one. Too these doth he promiss that they shall see God, in the sight of God consisteth the highest bliss. But when cleanness of heart is set against lustfulness, it is the very true chastity, which Paul calleth holiness, when he saith: Perform holiness, without the which no man shall see God. For like as God abhorreth lusts: so he is exceedingly delighted in the chastity of the faithful.  
Blissed are the peacemakers: for they shall be called the children of God. Here Christ commendeth too his Disciples a great virtue and a rare. Peacemakers and those that endeavour too make and maintain peace and quietness. These because they have a contrary desire too the children of Satan, shall be called the children of God, as who after the example of God their father, are authors of peace & quietness, and do help & delight many with this their seeking of peace. For like as precious balm filleth all the whole house with his sweet scent: so one man that is a seeker of peace, is able too bring too agreement a great company that is at odds: And therefore not without cause doth David commend the desire of concord and peace, singing thus: Behold, how good and pleasant a thing it is for brothers too dwell in unity. As the excellent ointment that runneth down from the head upon the beard, even upon the beard of Aaron, and droppeth down by the skirts of his garments. As the dew of Hermon that falleth upon the mountains. For as the dew maketh the ground fat through the blessing of the Lord, so wheresoever there be many peacemakers, there are fruitful and happy common weals, Churches and households. Contrariwise, where as is not the love of peace, there is scorching and drought, that is too say, extreme misery and wretchedness.  
Blissed are they that suffer persecution for righteousness sake: for theirs is the kingdom of heaven. Because the stumbling block of persecution doth most shake the minds of the weak: he doth in very good season put his Disciples in mind of the Cross, too the intent they should not be dismayed with the sharpness of persecutions, and so renounce their profession: but rather look wisely upon the kingdom of heaven which is set before them, the desire of attainment whereof, might make them strive more earnestly too enter into it by many tribulations. Therefore let us follow the example of those that run in a race: who always have an eye too the prize that is appointed by the master of the gaming, and so run forth cheerfully till they come too their razes end. So will christ have his too do: he will have no loitering, but unwéeryable endeavour of running, till they come too the end of their race which is the kingdom of heaven.  
again whereas christ nameth but one cause of persecution, namely righteousness: his meaning is, that we should so order our life, that we be not compelled too suffer for our own fault, or for our own misdeeds. For than should persecution be a just punishment, and not a testimony of the defence of righteousness and truth. And Peter admonisheth us that we should not suffer as evil doers, but as well doers: and that, after the example of christ, the Prophets, Apostles, and many Martyrs.  
Blissed are you when men revile you and persecute you, and falsely report all manner of evil sayings against you for my sake. He expoundeth what it is too suffer persecution for righteousness. If they revile you (saith he) wrongfully. If they persecute you for hatred of the Gospel. If they report all evil of you falsely (for if they say truth, you shall not be blessed.) If ye suffer persecution for your sins, ye shall not thereupon be happy. For (as one saith) it is the cause and not the blood, that maketh a martyr.  
Rejoice and be glad, for great is your reward in heaven. Reward is a recompense of obedience yielded too GOD in persecution. The Lord meaneth not by this saying, that we merit heaven by persecution, for heaven is the inheritance of his children. But rather he spurreth us forward to the sufferance of persecution, by setting before us his Father's clemency, who promiseth a recompense for the troubles that we endure in this life, which recompense is founded upon the cross of our Lord jesus christ, too whom with the Father and the holy Ghost, be honour, power, and glory for ever world without end. AMEN.  
All glory, honour, thanks, and praise, be given too God alone,  
The Father, Son, and holy Ghost, three severally in one.    
FINIS.   

¶ A Table too find the Gospels, contained in this work.  
1 THe first Sunday in advent. 
fol. 1. a  2 The second Sunday in advent. 
5. a  3 The third Sunday in advent. 
8. b  4 The fourth sunday in advent. 
12. a  5 Christmas day. 
16. a  6 Saint Stephen's day. 
21. b  7 Saint john Evangelists day. 
26. a  8 sunday in Christmas week. 
29. a  9 New years day. 
32. b  10 The Twelfth day. 
36. b  11 The first sunday after the epiphany. 
41. a  13 The second Sunday after epiphany. 
45. b  14 The third sunday after epiphany. 
51. b  15 The fourth Sunday after epiphany. 
56. b  16 The fifth sunday after epiphany. 
61. a  17 The Sunday called Septuagesima. 
65. a  18 The Sunday called Sexagesima. 
70. a  19 The Sunday called Quin quagesima or Shrove-sunday. 
75. a  20 The first sunday in Lent. 
79. b  21 The second sunday in Lent. 
84. b  22 The third sunday in Lent. 
88 b  23 The fourth sunday in Lent. 
93. b  24 The fifth Sunday in Lent commonly called passion Sunday. 
98. b  25 Palm Sunday. 
103. b  26 Maundy Thursday. 
106. a  27 Good Friday. 
111. a  28 Easter day. 
124. a  29 The second holy day in Easter week. 
130. a  30 The third holy day in Easter week. 
135. b  31 The first sunday after Easter. 
140. a  33 The second sunday after Easter. 
144. b  34 The third sunday after Easter. 
149. b  35 The fourth sunday after Easter. 
154. b  36 The fifth sunday after Easter. 
159. b  37 The Ascension day. 
164. a  38 The sixth sunday after Easter. 
168. b  39 Whitsunday or Pentecost. 
173. a  40 Whitsun Monday 
178. a  41 Whitsun Tuesday 
182. b  42 Trinity Sunday. 
186. a  43 The first sunday after Trinity. 
191 b  44 The second Sunday after Trinity. 
196. a  45 The third sunday after Trinity. 
201. a  46 The fourth Sunday after Trinity. 
206. a  47 The fifth sunday after Trinity. 
210. b  48 The sixth sunday after Trinity. 
215. b  49 The seventh Sunday after Trinity. 
221. b  50 The eight sunday after Trinity. 
226. b  51 The ninth sunday after Trinity. 
231. a  52 The tenth sunday after Trinity. 
236. a  53 The eleventh Sunday after Trinity. 
241. a  54 The twelfth Sunday after Trinity. 
246. b  55 The thirteenth Sunday after Trinity. 
251. b  56 The fourteenth sunday after Trinity. 
257. a  57 The fifteenth Sunday after Trinity. 
262. b  58 The sixteenth Sunday after Trinity. 
267. b  59 The seventeenth Sunday after Trinity. 
272. b  60 The eighteenth sunday after Trinity. 
278. a  61 The ninteenthe sunday after Trinity. 
283. a  62 The twentieth Sunday after Trinity. 
288. a  63 The xxj sunday after Trinity. 
293. b  64 The xxij sunday after Trinity. 
299. a  65 The xxiij sunday after Trinity. 
304. a  66 The xxiv. sunday after Trinity. 
309. a  67 The xxv sunday after Trinity. 
314. a  68 The Purification of our Lady. 
318. b  69 The Annunciation of our Lady. 
323. b  70 The Nativity of S. john Baptist. 
328. a  71 The Visitation of our Lady. 
332. b  72 Saint Michael the Archangel. 
337. a  73 The feast of all Saints. 
341. b    

To the Reader.  
Forasmuch as this present work shall come too the hands of all men, as well of the rudest, unskilfullest, and unlearnedst sort, that are utterly ignorant of the Latin tongue, and of the right understanding of such words, as are taken out of the Latin into English, for the more beautifying of our speech, & better expressing of our minds: as too the hands of the skilful and learned sort: I have added a brief declaration or exposition of certain of those words used in this my Translation. Wherein as I seek and wish the furtherance of the one sort, (for too read and not understand would do them small pleasure:) so I desire the favourable acceptation of the other sort: whose help and aid I gladly crave too the amendment and gentle interpreting of such faults as have escaped either me in translating, or the stationer in printing.  

A  
ABandon, too give over, too yield up, too leave or cast up, too forsake, too put into the hand or power of an other man, too submit too an other man's will or use.  
Absurdity, a thing clean contrary (or at least wise irksome) too reason, such a thing as it grieveth a man too here it, irksomeness, fondness.  
Accessory, that which cometh from elsewhere, an appurtenance that is not properly or peculiarly belonging too a thing, that which naturally is no part or member of a thing, and yet goeth with it in such wise, as it may at all times be separated from it without impairing the former condition, estate, and nature of it. An accident or extraordinary.  
Administration, the manner of disposing and ordering of things, as well in small matters, as in government and great affairs.  
Admiration, wonderment or marveling at a thing, high commendation and praise given too any thing, rejoicement or delight in a thing.  
Admonition, admonishment, warning, inkling, foretelling of any thing.  
Advocate, a spokesman, a counsellor, such a one as by his advise and travel aideth and comforteth a man in his need.  
Affected, minded, disposed, inclined, affectioned.  
Aggravate, too make heinous, too set out too the uttermost, too burden a man with a thing, too lay sore too ones charge.  
Allegory, is a Sentence or Oration, importing in it a meaning divers or strange from the common sense of the words, and it is as it were a continual Metaphor. Look Metaphor.  
alliance, kindred that cometh in by marriage, and by a Metaphor, it is the linking, knitting, or joining of folks wills and consents together in any thing.  
Apprehended, too lay hold upon a thing, too take hold of a thing, too catch a thing, too attain too a thing.  
Ardent, fervent, burning, glowing, hot, earnest, unfeigned.  
Authentical, that which is of authority, that which carrieth a weight, estimation, or majesty, substantial, effectual, authorized, allowed.   

B  
BArbarous, is properly he that is not a Greek or a Roman, which name is now applied too any that is in conditions and manners rude, fierce, cruel, uncivil, unnurtured, or in speech gross, unlearned, harsh, uneloquent. Also it signifieth an Alien, Forreyner, or Stranger borne.  
Benefactor, any body that bestoweth a good turn, pleasure, benefit or friendship upon us.   

C  
Calamity, properly a laying of Corn by excess of wind and soul weather, and by a Metaphor, also it signifieth any manner of great trouble, affliction, adversity, or misery that overthroweth a man or bringeth him under foot.  
Celebrate, too set forth, too publish, too solemnize, too utter, too declare, or too do a thing with praise, devotion, reverence, pomp, or joyfulness.  
Centurion, a Captain of a hundred men.  
Circumstance, a far fetch or windlasse in a matter, a thing that comprehendeth matters in it. Also the large setting out of a thing by his several membres and particulars. A going about the bush.  
Circumstant, things that are about us, things that beset or besiege us, things that environ and hem us in on all sides, things always conversant and at hand with us, things that accompany us.  
Civility, courtesy, good behaviour, honest conversation, comely and gentle behaviour.  
Communion, fellowship, partaking, partnership, company, use or enjoying of a thing in common. Also the uniting or knitting together of divers persons as it were in one league and bond of alliance, as well by inseparable consent of will and affection of mind, as by outward conversation and trade of life.  
Consecrated, hallowed, made holy, put or appointed too a holy use, assigned too the service of God.  
Constancy, a steadfast and continual sticking too the truth, & an unmovable abiding in all goodness. It is contrary too wavering.  
Contrite, bruised or broken, as things are brayed in a morfer. Thereof cometh Contrition, which is an inward remorse with an earnest sorrow and grief of mind for sin, or for offending God.  
Convince, too prove a thing substantially, evidently & plainly: too overcome by manifest and apparent reason: too show a thing by such effectual and open arguments, that the very adversary may not be able too gainsay it.  
Cross, is put for any persecution, affliction, trouble, loss, hindrance, disease of body, or disquyetnesse of mind.  
Curiosity, an overmuch carefulness, or inquisitive in other men's matters. He that is infected with this vice, Paul termeth a Busybody.  
Curiousness, is an overmuch preciseness in a man's own doings.   

D  
DElusion, or Illusion, Mockery, mockage, a deceitful thing, and whatsoever bleareth men's eyes that they cannot discern the truth.  
Demonstration, a pointing too a thing with the finger, a setting forth of a thing too the eye, an open, plain, and manifest showing of a thing.  
Deprave, too mar, too corrupt, too infect, too stain, too defile.  
distinguish, too put a difference between things; too separate into parts or membres, too dissever, too divide.  
Durable, longlasting, of long continuance, that which endureth well, that which is able too hold out.   

E  
EXclude, too shut out, put out, thrust out, or keep out.   

F  
FElicitie, happiness, blessedness, blissfulness, the full and perfect state of being well, the full fruition or enjoying of God and all good things.  
Figurate, too signify or pretend a thing after a covert & dark manner, too shadow or represent, too mean or betoken, too employ or purport, too bear the Image or likeness of a thing, too counterfeit.   

G  
Glory, is a renowned and universal report of worthiness, purchased by deserts of many great benefits and good turns.  
Glorify, too give glory, honour, praise, or commendation too any body, or too maintain the good name, honour, and estimation of a body. Also too bring too everlasting bliss and heavenly felicity.   

H  
HAbitation, a dwelling place.  
Hypocrite, is such a one as in outward apparel, countenance, or behaviour, pretendeth too be another man than he is in deed, such a one as counterfeiteth himself too be holy or righteous, and is not.  
Honour, is the estimation that is given by agreeable judgement and consent of good men too any body in commendation and reward of his singular virtues.   

I  
IMpediments, lets, hindrances, stops.  
Incest, unlawful copulation of man and woman within the degrees of kindred or alliance forbidden by God's law, whither it be in marriage, or otherwise.  
Incorporate, too graft one thing into the body of an other, too make one body or substance of two, or more, too mixed or put together.  
Incur, too run into.  
Infallible, undeceivable, that which will not deceive, nor can be beguiled, unguileful, undeceitful, deceitlesse, sure, certain, assured, soothfast.  
Institute, too begin, too go in hand with a thing, too ordain, too purpose, too appoint, too make, too found, too stablish, too decree, too set up a new, too bring in a new.  
Interpret, expound, open, make plain and manifest too an other man's understanding, too show the sense or meaning of a thing. Also too accept or take the meaning of a thing in good or ill part.  
Iunocation, is a calling upon any thing with trust in the same. It consisteth of two parts, that is too wit, of prayer and thanksgiving.  
justisied, found righteous, made righteous, accounted or accepted for righteous, that is too say, free and clear from sin or set free from sin and the penalties thereof.   

M  
MAgistrates, are all Princes, Rulers, Governors, or Officers placed in authority by God, or by the sovereign of any common weal.  
Majesty, the stately port and honourable renown of any Prince, people, superior, or sovereign: and the comely & beautiful grace of any thing that is excellent.  
Matron, an ancient, sober, and discreet woman, that either hath, or hath had children, such a one as for her sad behaviour deserveth too be called a mootherly woman.  
Mediation, the earnest minding or thinking upon a thing, the often consideration and musing upon a thing, mindfulness, study.  
Metaphor, is the putting over of a word from his proper and natural signification to a foreign or unproper signification. As Fol. 62. where the world is termed a field, christ a séedman, and his word the seed: in which speeches, the words field, séedman, & seed, import other things than their proper signification yieldeth.  
Minister, a servant that is always at hand, or that is ready too put his hand too all things. It is a name sitly given too the Clergy, as which putteth them or aught too put them continually in mind of their duty and calling, which is too be servants of God and his Congregation, and not Lords ne servants of the flesh, the world, and the Devil.  
Moral, pertaining too manners, behaviour, conversation, and life among men.  
Mystery, a secret or hid thing, the understanding & knowledge whereof passeth the capacity of common reason too teach unto.   

O  
ORacle, an answer or saying of God, or of a Prophet in God's name, such as is certain and infallible.   

P  
PArable, is an applying of some thing that hath no life or no body, too our matter, fitly alleged for some likeliness or unlikeliness which it hath too our purpose.  
Particularity, is the restraining of the largeness of Christ's benefits (which are offered generally too all men) unto a few: And it is properly the occasion of falling which as well the wilful as the weak do take by miswresting or by misunderstanding the doctrine of Election and predestination.  
Pastort, Shepherds, a name aptly applied too the Ministers and Curates of Christ's church, whereby they are put in mind too feed their flocks with God's word and Sacraments and good example of life.  
Perplexity, anguish, distresses, (according too our English proverb) a peck of troubles. When men be so snarled and entangled, that they wot not which way too wind themselves out, or what way too turn them.  
Pomp, the countenancing of things in furniture and setting forth too the outward show.  
Prefigurate, covertly, darkly or slightly too foretoken, foreshow, import, shadow, or represent a thing too come.  
Preposterously, aukly, frowardly, overthwartly, untowardly, undaftly, setting the cart before the horses, arsy-varsy, topsy-turvy.  
Privation, the utter taking away, voidance, or bereaving of a thing, so as it have no more being.  
Prohibition, a forbidding, a forwarning, a forfending, a commandment or law restraining a man from doing a thing.  
Propiciation, procurement of mercy, forgiveness, atonement and favour.  
Propitiatory, that which reconcileth, or which purchaseth mercy, forgiveness, atonement, and favour. Also it is put for the mercy seat.  
Proposition, a ground or foundation in a sentence or oration, whereupon too build, dilate, argue, gather and conclude the matter. Also it is sometime put for the full effect, conteint, purport, and meaning of a sentence or matter.  
Purify, too purge, too cleanse, too make clean, too make pure, too scour.   

R  
REgeneration, or new birth is when by being washed outwardly by Baptim, and cleansed inwardly from sin by the working of the holy Ghost, we are graffed into christ, and made the children of God, and heirs of his heavenly kingdom.  
Renegade, is he that renounceth or forsaketh his profession: as when a Protestant becometh a Papist. A Turncoat.  
Reprobate, a castaway, a forlorn person. Also a froward, perverse, wilful and obstinate person, such a one as is given up too his own wickedness, and hardened in his wilfulness, and so consequently past grace.   

S  
Sacrilege, is properly the stealing of Holy things, or of things dedicated and appointed too a holy use, or the stealing of things out of a holy or hallowed place. And so by a manner of speech, it is any spiteful or contemptuous fact done too the derogation of God's glory or the breach of Religion, and is as it were high treason too God.  
Sanctify, too hallow, too make holy, too keep holy: whereof cometh Sanctification, which is hallowing, making holy, or holiness. As christ is our Sanctification, that is to say, christ is our holiness, or the thing that maketh us holy.  
Salvation, soul-health, or rather perfect bliss, heavenly joy, & everlasting welfare both of body and soul. Or it is the clear deliverance and free saving of us from sin, death, hell, the Devil, and damnation, by jesus Chryst.  
Satisfaction, is a making of amends for misdeeds, displeasures, or wrongs done, too the full contentation of the party that was grieved.  
Secular, worldly, of the world.  
Society, fellowship, company.  
Solemnize, too do a thing with great pomp, reverence, or devotion.  
Sincere, pure, clean, uncorrupt, unmingled, undefiled, unfeigned, unstained, void of guile, void of craft, sweet, sound, upright.   

T  
TAbernacle, a Tent, Hall, or Pavilion, such as men of war pitch in the fields too lie in.  
Testimonies, witnessings, witness bearings, records, depositions.  
Throne, a King's seat or chair of estate, a siege Royal.  
Tumult, uproar, hurly-burly, commotion, insurrection.  
Type, a figure, shadow, sign, token, representation, or Image of a thing too come.   

V  
Unite, too make one thing of two or more, too couple, to knit too join together.  
Vocation, or calling is that estate, degree, or trade of life too which any man is allotted, either by birth, by commandment of God, by appointment of the Magistrate, by opportunity of time, or by necessity.   
FINIS.   

It is too be noted, that the two miles mentioned in the .131. leaf of the first side and .22. line, are dutch miles which make of our English miles, seven miles and a half.  
Also it is too be noted, that the author of this work divideth the Table of the ten commandments in such wise as that he putteth the fifth commandment into the first Table under the name of the fourth, and beginneth the second Table with the sixth commandment, which is of prohibiting murder, which he accounteth as fifth in order, proceeding after the same manner unto the last commandment, which he divideth into two commandments, contrary too the usual order and account of our Church.   

¶ Imprinted at London, by Henry Bynneman dwelling in Knightrider street, at the sign of the mermaid: for Lucas Harrison and George Bishop.  
Anno Domini. 1569.  
cum PRIVILEGIO.