after his mind: but as soon as God called him to be his minister, and to do him service, all things were turned; that is, all sweet things were made sour, all the great cheer was gone; so that he was compelled by necessity to keep sheep, whereas before he was a prince, and heir of the crown of Egypt. Here you see how God exercises his who appertain to everlasting life.

Also St. Paul, as long as he was without Christ, was în great authority and estimation among the Jews, insomuch that he had letters of authority to afflict and put in prison all those who held to Christ. But after he once came to Christ what had he? Afflictions and miseries plenty, as it appears throughout the Acts of the Apostles, and his Epistles; where also it appears that he had a most irksome and painful life as soon as he came to the knowledge of Christ and his gospel. Also the Israelites as long as they were serving for the most part false gods, they wanted neither meat nor drink: but as soon as they came again to the knowledge of God, they were in great miseries, lacking all manner of necessaries: insomuch that they say, as the prophet reports, "We will turn again to the queen of heaven," &c. (Jer. xliv.)

Now to come to our time: we see daily that they who take part with Christ and his gospel, are most commonly disregarded in this world. The world and they cannot agree together, for they love godliness, and the others love evil; which two can never be set together. But there are very few, God knows, that take part with Christ; for man will rather apply himself after the world, and have quietness and a merry life, than forsake the same, and have trouble with Christ and his flock; but what reward they shall have, will appear in the end.

A man may marvel how God can suffer his people to be so punished and afflicted in this world; and again, the wicked to have ever the upper hand, and to be merry in this world? Because God and the devil are two Lords, most repugnant in conditions.* For God is good, just, merciful and liberal, and kind towards his, offering unto those who live after his will, life everlasting. But the devil is a most wicked minister,† unmerciful and cruel, rewarding his servants with everlasting pain and damnation. Now these Lords have their servants. God suffers his to be much afflicted and plagued, for these three causes. * Opposite in their nature. † Agent.

Mightest

The first is, though they are justified before God through the passion of our Saviour, yet a great many sins and imperfections remain within them. Now to put them in remembrance how abominable a thing sin is in the face of God, he sends unto them calamities and miseries, to teach them to beware of sin, and to live upright and holy. Secondly, to teach them to pray and call upon God. And thirdly, to teach us to know ourselves. For when we are in prosperity and health, we think we have faith, and that all things are safe; but when there comes affliction, then our imperfection appears; therefore God sends affliction to verify the saying of St. Peter, "The judgment of God beginneth at the house of God." (1 Pet. iv.) As for the wicked, for the most part, he lets them alone until they come to their death-beds, and then they shall find all their wickedness, and suffer punishment world without end.

By the afflictions of the household of God the power and strength of God appear most plainly: for Christ confounds the devil by his weak members, as it appears daily, how God gives unto such as have his Spirit, power to suffer death for his word's sake; and so he confounds the devil and all his members, as it appeared in John Baptist and Christ himself. For the devil thought that Christ, after he hanged upon the cross, had been destroyed and wholly overcome; but it was quite contrary.

Thus you see the causes wherefore God suffers his people to be in tribulation and affliction. Now when we have affliction, we must pray unto him to take away the same from us, but this prayer must be put conditionally, when it shall please him; as we have example of David the king, who when he was driven out of his kingdom by Absalom his son, said, "If the Lord willeth, let me return.' "There fore being in sickness, follow the example of David; call upon God for deliverance conditionally: but above all things, beware of murmuring and rebelling against him; for he will have us obedient to his will and pleasure. The best service you can do, is to take the cross patiently, which God has laid upon you. Some men, when they are sick, say, It grieves my heart that I spend my time so idly; for if I were whole I might do much good. These are much deceived, for they cannot spend their time better, than when they suffer the cross that God has laid upon them, and bear the same willingly and obediently. For, as I said before, it is the best service that we can do to God,

when we bear our afflictions and troubles well and godly, yet we may pray that he will be merciful unto us, and lay no more upon us than we are able to bear, according to his promises.

Also note here, whither the disciples went in necessity? Even to Christ being asleep. We think that he is asleep, if he hear us not so soon as we call upon him; but for all that he sleepeth not. "He that keepeth Israel, neither slumbereth nor sleepeth." He is called "A Helper in due time." But here learn by the example of his disciples, whither thou shalt run in thy distress, namely, to Christ; for he is the right helper, and not unto his saints; for when I call upon any creature, I commit most abominable idolatry. For this is one apparent and great argument to make Christ God, if we call upon him as St. Stephen did; who said, "Lord Jesus, receive my spirit," (Acts vii.:) for invocation declares an omnipotency. So that when I call upon saints I make them omnipotent, and so I make them gods: for omnipotency pertains properly and principally only to God. And therefore beware that you call upon no creature, but upon God only; for if you do the contrary, you do against God most wickedly.

Here is also to be noted, that the very saints of God have but little faith: they have little, but yet they have some; they are not altogether without faith, for they that are altogether without faith are in an evil case; for they are and remain in the kingdom and domination of the devil. The disciples had but a little faith, yet they go and awaken Christ, and desire his help. And here note also that he is not angry for their wakening of him, but he blamed them for their unbelief; which is a very comfortable doctrine for us, that when we feel ourselves weak in faith we should not despair, but rather run to him, for he will increase our faith. Some think themselves to have very much faith, when they have none at all. And again, some think themselves to have none, when they have some; therefore it is needful for us to pray without intermission, "Lord, increase our faith; O Lord, help my unbelief." (Mark ix.)

Here learn by the example of our Saviour, not to flatter any body when they do naughtily and wickedly: for Christ perceiving his disciples to be unbelievers, flattered them not, but told them plainly, and rebuked them for their faults. Also we may here learn not to be too hasty with

our neighbours when they fall, but to bear with them as our Saviour did bear with his disciples. He thrusts them not away because of their unbelief; so we may not give over our neighbour when he is fallen, for he may rise again.

Now to make an end; here learn by the example of these disciples to run to Christ when you are in tribulation. Seek help at his hand, and if you have not a perfect faith, yet despair not, for he is merciful, loving, and kind unto all that call upon him; to whom with the Father and the Holy Ghost, be all honour and glory, both now and ever, world without end. Amen.

THE PARABLE OF THE TARES.

A SERMON,

Preached on the 7th of February, 1553.

MATTHEW xiii.

The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way, &c.

THIS is a parable or similitude wherein our Saviour compared the kingdom of God, that is, the preaching of his word, wherein consisteth the salvation of mankind, unto a husbandman who sowed good seed in his field.

But before we come unto the matter, you shall first learn to understand what this word parable, which is a Greek word, and used in the Latin and English tongue, means; that is to say, "A parable is a comparison of two things that are unlike outwardly;" while in effect they signify but one thing, for they appertain to one end; as in this place, Christ compared the word of God unto seed: which two things are unlike, but yet they teach one thing; for like as the seed is sown in the earth, so is the word of God sown in our hearts: and thus much of this word parable.

The sum of this gospel is, first he speaks of a husbandman that sowed good seed; after that he mentions an enemy that sowed evil seed. And these two manner of seeds, that is, the husbandman's seed that was good, and the enemy's seed which was naught, came up both together: so that the enemy was as busy as the other in sowing his evil seed. And while he was busy in sowing it, it was