The Sermon, or Exposition of the Gospel

In this day's Gospel, Christ our Lord shows us what shall be the estate and condition of the world, when all things draw to an end: by which we may know when the great and horrible day shall appear (in which Christ our Lord himself shall come openly to Judgment) that no man needs to waver, or doubt of the matter. For he shows plainly the signs that shall be seen in the last age, and shall go before the last day, as tokens thereof: because it cannot be chosen, but that so strange, indeed, and that the last change of the whole world should be declared by many and great tokens, seeing that much lesser alterations of countries and nations have been signified by signs and wonders going before. Because this present Gospel has been before this time sufficiently declared, so that now it is well known to all men: I do not intend to show the doctrine that may be gathered from it, but after another manner and fashion to handle it, to the glory of God and our consolation. For therefore is it put in writing, and made manifest by preaching, that it may serve to our comfort, and to the increase of faith and hope in us, who profess Christ, and believe in him: notwithstanding there is good cause why it may be a terror to the other sort of men, I mean the wicked unbelievers, whose destruction these signs do portend — who indeed are nothing moved with them at all, but with security of mind do despise them.

Therefore (commending them to our God, and their Judge which shall come and reward them, according to their deserts, that by experience they may always feel that, which now they neither believe nor regard) in handling the Gospel, we will have little consideration of them, but will make it fruitful to ourselves, lest we should suffer it in vain to be put in writing, and should lose the fruit and benefit thereof. Which if we consider well, we shall perceive that it contains matter very comfortable and joyful, serving much for our benefit. Which consolation and comfort is very needful for us, seeing the signs of themselves are very terrible and (as I may say) horrible to behold.

Moreover, Christians as they are at other times fearful enough, and of base courage, so when they see the indignation and wrath of God towards mankind, the wagging of a leaf is able to make them amazed, and almost dead for fear: on the contrary the wicked are more secure and hard-hearted, and are moved with no signs, be they never so great and horrible. Therefore this thing seems not to fall out indifferently, and as reason would: for they which chiefly should be afraid, whom God by his signs does terribly threaten, they (I say) have hearts of horn, stone, and iron, so that they regard them as though they did nothing pertain to them, whatever wrath of God was to come, and being even now at hand, they do forewarn and show. On the contrary they which ought not to be moved, but rather rejoice when they see these signs and tokens, as to them they do not portend any wrath or displeasure of God, but favor and consolation, they (I say) fear more than is needed, and can scarcely lift up their hearts to conceive such sweet and comfortable thoughts as thereby occasion is offered.

Now to come to my matter, there are two things chiefly to be noted in this Gospel: The one is, that our Savior reckons the signs in order which go before the last day, which being fulfilled, we may know for a certainty that the day is even hard at hand. The other note is, that he says those signs shall be a consolation and a comfort to his Christian children, so that by them they may be moved to look for his coming with a merry and cheerful countenance. The first sign (says he) shall appear from heaven in the sun, the moon, and the stars: that is to say (as Matthew expounds it:) The sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven. Moreover upon the earth the people shall be at their wits' end through despair, and shall be in such perplexity, that they shall not know which way to go, or where to stay, their hearts shall fail them for fear of those things, which are likely to come upon them.

Again, signs shall be seen in the sea, and in the waters, so that all creatures, and the powers of heaven shall move: there shall be such an alteration, that the world shall seem immediately to have an end, and the last day shall seem hard at hand. Here I will not greatly contend with any man, but will leave it to the consideration of my Christian brethren, whether the signs in the sun, the moon, and the stars be already fulfilled, or not. But this is my belief and most certain hope, that the greater part of them have been already seen, and that many others are not hereafter to be looked for. For if we will believe, there has been seen even in our time abundantly both many and great eclipses or darkenings of the sun and moon within few years together, one after another, besides several in one year: the like we have not read to have appeared at any time before since the beginning of the world. But he that will not believe the word of God, will not believe the signs, nor take them for signs, but will despise them, and tread them under his foot, indeed although the sun should be daily darkened before his eyes, and the stars should fall by heaps from heaven. Although astronomers say that such darkenings of the sun and moon happen by the course of nature (which some of them can tell of beforehand) yet they deny not, but they signify some terrible thing to happen on the earth, especially seeing there be so many, and almost every year.

Besides this, contrary to the course of nature, many signs have been seen in the heavens, many suns at one time, many rainbows, many terrible blazing stars, fires in the air like darts and swords, and diverse other prodigious signs, which if they should be written, would fill a whole volume. But all are forgotten, if they be not daily before our eyes, and as soon as they are past, we live securely as though no such thing had ever happened at any time. Indeed, rather the more often they happen, so much the less we regard them. For we take them for customary things, thinking with ourselves that of necessity they must so come to pass, making no more accounts of them afterwards. And true it is, that of necessity they must so come to pass, otherwise they should be tokens in vain, and the world should not be so soon destroyed, if it being moved thereby, should believe the Gospel. For it might, turning to God by repentance, avoid, or turn away his wrath, or at the least prolong it for a time. But alas, this is rather the chief care of the world, by continuing in wickedness, and most obstinately heaping sin, to hasten God's wrath, and speedily to procure [illegible] his own destruction. Thus much as concerning the signs in the sun, the moon, and the stars.

Now as touching the signs in the sea, and the waters, I commit them in like manner to the judgment of my Christian brethren: whether they be fulfilled already or no. Old men testify, that no man alive is able to remember so great tempests, winds, and floods as have happened within these few years. Some floods have drowned whole countries, such have happened of late about Rome, and in the lower Germany. Besides the earthquakes which we have heard of, but I let them pass. By these things it seems that such is now the condition of the world, that nothing shall continue any longer in his old estate, but all things shall quickly be turned upside down, and fall to decay. And also this we see come to pass by many examples, that many are so troubled and vexed, that for very anguish of mind they despair. Which thing may be understood both bodily and spiritually, but especially spiritually. For we have heard of many before time, and yet daily hear of more, whom the devil so troubles and vexes by temptations and desperation, that for the greatness of the grief and anguish, they lay hand upon themselves, and procure their own death. So that we see all the signs forespoken by our Savior Christ, have happened in all the world. And although all things be not fully accomplished and ended, yet we cannot deny, but that the greater part of them is already fulfilled, especially so many happening together one after another. Therefore little or nothing hereafter is to be looked for besides the end of all things, which signs are therefore forespoken, to put us out of doubt, and that we should not think they happen without a cause by chance or fortune, rather than to signify some notable thing to come. But they are indeed all of them terrible signs, threatening to the world cruel events, although it does not feel them, nor care for them. But true Christians do both see them, and mark them well, and are thereby terrified much more than needs, seeing they are not sent to their destruction, but rather to their consolation. Therefore they ought with joy and gladness to behold and consider them, and not be discouraged, although the firmament appear lamentable to the beholders, the sun, the moon, the stars and all the heaven being darkened.

The sun, although he be covered with a thick and black cloud, although he loses his light, nevertheless he goes forwards in his course, he is no worse than he was before, he remains the same sun still, and shines as he did before, except that he lowers for a time in token of destruction to wicked men. In like manner the residue, as the moon and the stars, in that they seem terrible to behold, it is no harm to themselves. For they are no tokens to themselves, but to the wicked world, of whom they are condemned. After the same sort, whereas men are troubled and vexed, having a timorous and fearful conscience, it is indeed a terrible sign, but not to you or them which suffer this, if they be Christians. Only it signifies destruction to the wicked, and despisers thereof, which do not suffer it, but neglect it. For the sufferers are preserved nevertheless, and take no harm thereby, although they go up and down with a pensive mind, in token of destruction to the wicked, and ungodly persons. Even as Isaiah went naked, and without shoes, and Jeremiah carried a chain about his neck for a sign of misery and calamity to the Egyptians, and Philistines, and yet no harm happened to either of them. For Jeremiah remained out of bondage and thralldom, and in as much liberty, as he was before, and Isaiah notwithstanding his nakedness, kept still his garments. So they which, keeping to them a good conscience, do carry about them these tokens, shall be without harm, and void of all danger, only they declare to other, what shortly after shall be their estate and condition.

For although they be evil signs, yet they bring no evil to them that carry them. Otherwise, he that has the execution of condemned persons, would not carry the sword, or the axe, neither would any man carry a weapon: But you which are a manslayer and murderer, take heed to yourself, for you are likely to go to the pot when the officer draws forth his sword. In like manner the fire, the gibbet, the halter, the gallows hurt not themselves, but bring destruction to thieves and robbers which have committed heinous offenses. So before the last day there must be many men, whom the devil troubles and vexes with grievous temptations, and so oppresses them with anguish, that they cannot tell which way to turn them, or where to abide. Of which sort of men Gerson of Paris, and certain confessors have written many things, especially in Monasteries. We have had experience of them in whom has been tender and fearful consciences. But let him so vex and terrify men, he shall not hurt them, if they be not such as God has determined to terrify and condemn, as the wicked and the ungodly: but rather such as are fearful, and tender of mind, and would gladly receive comfort, and turn to God, and can find no comfort or relief, until God himself has delivered them out of the misery of their afflicted conscience, and has comforted them by his word. Only fear, and take heed, you who being secure and merry, contemn all things, by which God threatens your destruction. To these signs, that applies where he says: Men's hearts shall fail them for fear, and for looking for those things which shall happen to the whole world: that is to say, many shall be troubled in their minds, that they shall go like men amazed, and as though they did presently feel the danger that they see hanging over their heads, for fear. Of which they are so vexed, that the greatness of the grief, and anguish of mind causes them to consume and pine away: Even as sorrow uses to waste man's life, even as a hidden consumption does eat, or suck the marrow out of the bones (as the wise man witnesses in his Proverbs, chapter 17:22). These men must feel these signs, not as tokens to themselves, but to them which are more worthy to feel them. But because you do contemn them, at length you shall feel more grievously, not signs, but those things which thereby are signified, that is to say, everlasting terror, fear, sorrow, and hell fire. For if just men suffer and feel these things in the earth for a time: What shall we say will become of them for whose sakes they are sent, and whose destruction God thereby threatens? Notwithstanding they esteem them no more than the paring of their nails: But are daily worse and worse, until experience (alas too late) teaches them. What folly and madness was in their brain, when they gave themselves to all pleasure and voluptuousness, to all kind of worldly joy and pastime? While just men were vexed with great sorrow and anguish of mind, considering the great and horrible plagues which God has prepared for all disobedient, stubborn and stiff-necked infidels and Antichrists. It is a very hard thing to behold many so terrible and so horrible signs, which with no small fear shall amaze the minds of many (as Christ here says) and fill them with such sorrow, and heaviness, that they shall seem to be void of all consolation and comfort to those that see them. But if you be a Christian, do you not look either upon the external signs of heaven, or the earth, neither upon that which you feel yourself: but look upon the necessity, both of yourself and of the whole world, to whom God (as his unfailing word does testify) has appointed such things. Except that day should come at length, I had rather I had never been born.

For let us consider what is now the estate and condition of the world, and how it deals with us, and with the Gospel of our Savior Christ, most cruelly persecuting the Preachers thereof, by men that are driven headlong through the devil, to devise daily mischievous and intolerable torments for the same purpose. They most wickedly contemn and despise the Gospel, they scoff at it, they speak spiteful and blasphemous words against it, most slanderously, endeavoring thereby all that they may, to deface the faithful servants of Jesus our Savior.

So ungrateful is the world for the Gospel, such deadly and poisoned hate does it bear towards God's ministers, being more mad and furious against them, than ever was Cain against Abel: than Esau against Jacob: than Pharaoh against the Israelites: than Saul against David, than Jezebel against the true Prophets, than Herod against the Innocents: finally than the devilish Scribes and Pharisees against Christ our Savior. Again on the other side, there is an infinite number of wicked men, as Idolaters, profaners of the Sabbath by serving their own covetous and sensual lusts, in place of God, vain swearers, drunkards, rebels, robbers, and spoilers one of another, adulterers, deceivers, liars, false witness bearers, cursed speakers, voluptuous men and women, slanderers, malicious, envious, covetous, ambitious, and perjured persons: so that there can scarce be seen in all the world one token of discipline, reverence, fear, good manners, or punishment of malefactors.

Princes seek their own honor, more than the honor of God, and their own profit, more than the profit of the common wealth. They make bloody battles for small trespasses against themselves, not caring for many heinous offenses committed against God. Through ambition they pick quarrels and wage war to enlarge their own kingdoms, having no regard to enlarge the kingdom of God.

Subjects (being destitute of good officers and preachers of God's word) like mad men bereft of their wits, rebel against their prince: they regard not their laws, but either willfully and openly break them, or else seek means to delude them, to the satisfying of their own wicked lusts. Private men keep no good laws, but by compulsion: officers see no laws kept, but in respect of their own commodity, and to that end many times they purposely break good laws: for bribes or for friendship, oppress the poor, and defeat them of their right, either by false judgment, or by delays, and such other crafty conveyances. Lawyers encourage their clients (as well him that has the false, as him that has the good cause) to go forward with the law, until their money be spent, and then they send them home to agree among their neighbors. Clients (such are their covetous and malicious minds) some to enrich themselves, will wrongfully by process of law challenge other men's goods: some to vex and trouble other men, will by suits in the law undo both themselves, and their neighbors. Rich men neglect the poor, and suffer them to perish for hunger. Poor men (a great number of them) are idle loiterers, and will rather by prigging and such like means shift for themselves, than by honest labor get their living. Old men in all kinds of lewdness, are an example to the youth. Young men and maids take an example of the most part which is wicked, rather than of the lesser part which is godly. Parents and masters do not instruct their children and servants in the true faith, fear, and worship of God. They seek the bodily health, and worldly profit of their children, but their soul's health and heavenly profit they regard not at all. Children and servants that are godly instructed, despise their teachers, and follow the devilish enticements of their lewd companions.

Ecclesiastical persons that are in authority, seek more the maintenance of their own honor and reputation, than the furtherance of the Gospel. They seek not the increase of godly preachers in their dioceses, nor the reformation of such as are idle, and ungodly: indeed they suffer their own families at home to be full of dissoluteness, much more their diocese abroad. They admit into the ministry all manner of lewd and unlearned persons: they appoint not to one only, but to many benefices, those that are both unable, and unwilling to discharge one, or to take any pains at all in the vineyard of God: indeed many boys that are neither ministers, nor fit to enter into the ministry. Private ministers are some of them idle loiterers, dumb dogs, hirelings which suffer the wolf to devour their flock, feeders of themselves, and not of Christ's sheep committed to their charge. Others (taking upon them to be preachers, not so much inwardly as outwardly called thereto) in preaching the Gospel, preach themselves, and not Christ, as men not endued with the spirit of God (which without partiality reproves all the world of sin, righteousness and judgment) they rebuke some of lower sort, and flatter such as are able to do them a pleasure. They preach many times sound doctrine, but by their wicked living they bring it into contempt, and are thereby cause of more offenses, than if they had spoken nothing at all. They speak many times of themselves, and not that which they have heard in the Prophets and Evangelists, and writings of the Apostles, but their own fantasies. They do not glorify Christ, but themselves: for they take not that which is Christ's, but that which is their own, and declare that to the people. The most part of the people hear not the word of God at all, but either absent themselves from the church, or else suddenly depart, before they have heard the Scriptures read, or any part of it expounded. Generally all sorts of men, the more they are instructed by the word of God, the worse they are, and cannot abide in any case to be reprehended and rebuked for their wickedness.

So is the word of God, and his law trodden underfoot of all degrees, and the true preachers of it receive no other reward of men, but scoffs, and mocks, and devilish hatred, which is very grievous to good Christians, and pierces the heart like a sword. Ought we not therefore to pray day and night, and cry to Christ our Lord, that now at the length he will use his severity, and suffer all things to come to ruin, that such detestable wickedness may have an end, and that all occasion of offense, all snares and stumbling blocks, may be quite taken away? For except at length we should be preserved from these things, we were of all men that ever were born most miserable (1 Corinthians 15:19). For we must not so much consider the harm and destruction of the world, nor the misery of the wicked worldlings, but how great a grief it is to us, and to all Christians to see God himself and his word scorned, reproved, and blasphemed, and his preachers most spitefully handled, injuriously trodden underfoot, and most cruelly tormented in the world: all preaching, crying out against wickedness, rebukes, admonitions, and threatenings are almost unprofitable, and in vain.

Therefore the beholding of these signs aforesaid, ought much to rejoice us, as by the which almighty God declares, to our great comfort, that he will fight shortly with the world, and will deliver us out of all our miseries and calamities. Therefore it is our part, not only with joy to look for this day of salvation, but also with fervent desire, and earnest request to desire it of Christ our Lord, saying after this sort: You Lord have promised to us this day of redemption, therefore if it be your pleasure let it come quickly, and make an end of our miseries in this life, and for ever world without end. As touching our miseries in this life, we may take an example of the most devilish Papists, the deadly enemies of God and us: how courageous they are, how they triumph and leap for joy, as often as there appears to them ever so little hope to oppress the Gospel and us with it (Revelation 22:20).

With what exclamations and earnest requests did they desire the coming of Caesar the Emperor into Germany, to destroy the Lutherans (as they term us) and to establish again their tyrannical power? What dancing, leaping, and triumphs did they prepare against his coming? Brags above measure, rejoicing, singing, laughing, leaping, and clapping of hands was heard among them, who hoped to bathe themselves in our blood. Their rejoicings were so great that they could not tell how, nor by what means, to express the gladness of their minds. Some went up and down laughing in their sleeves, and did not communicate to any man the secret joy of their heart, saving only to their friends, whom they made partakers thereof by sending letters to and fro. Others with open mouth did cry out, and made manifest their joy to all men that did see them, saying: our Savior comes, our Savior comes (meaning the Emperor) so that their joy was beyond measure.

See these desperate thieves and murderers, how they rejoiced in a false savior, who was not able to help them anything at all, no although he had joined all his power with them, and had gathered together an infinite number of armed men to take their part. Yet so they did hope that they should be exalted again, indeed a great deal more honorably, and set in higher authority than at any time before, when they lived in abominable wickedness, in all dissolute behavior, having their hearts hardened, so that they could not repent. They were so past all fear, and so joyful, that almost with great grief of mind, I doubted God would not perform his promise, but should be found a liar, where he says that he only will be our Savior, and that we should not put any confidence in princes, as in whom there is no hope of salvation (Isaiah 4:11; Psalm 146:3).

This I somewhat doubted, when they, laying their heads together, whispered one with another, took counsel, and concluded with themselves, with what army, with what equipment, and with what weapons they would set upon us, as though they had had us presently in hold. They did so thunder against us with most cruel threatenings, as though they would have deprived God of his title, namely, that he is the one who scatters the counsels of princes, and brings to nothing their vain imaginations (Psalm 33:10; Proverbs 21:1). But God Almighty, in whose hands are the hearts of all princes, suffered not his honor to be taken away from him, but as one who is all truth, stood to his promise, and compelled them to leave to him his glorious title. And we remain by the great goodness of God alive at this day, and they are defeated of their false savior. They were wonderfully deceived of their expectation, for they did not find the godly Emperor such a man as they would, nor as they thought they should. Therefore, in despite of all their cruel brags (thanks be to God) we are yet safe enough, and doubt not but, despite their heads, we shall so continue for a time, until it please the true Savior, who saves all the world, to receive our souls into his hands.

Up to this point I have recited these things for an example, seeing they put so much trust and confidence in one man, of whom they have no promise, neither if he had promised them, it had not been in his power to have performed it. And why should not we put much more trust in our true Savior, who has not only most certainly promised to come shortly and deliver us, but also can and will perform his promise? He will not deceive us (for he is no liar at any time) especially when we look for him with a good confidence, suffering all things for his sake, in a just quarrel, which is not ours but his own, and not triumphing like them, who, putting their trust in Caesar, hope for the confirmation of their heinous and mischievous acts.

Yet it is more convenient for us to rejoice and say: O what an excellent golden world shall that be, when our true Savior shall come, and shall quite abolish at once all wickedness and all injuries which we must suffer for a time, and shall make an end of all miseries and calamities? Neither shall the Gospel nor his holy name be neglected or blasphemed any more. The preachers thereof, which now are poor and needy, shall be no longer trodden under foot, neither shall they suffer any more persecution. Neither shall there be afterwards any more theft, robbery, spoiling, injury, false accusations, fornication, lying, crafty conveyance, flattery, perjury, adultery, murder, treason — all these things (which now almost every man does commit without punishment or rebuke) shall cease. And we finally shall be delivered from all evil, so that we need not fear the world, sin, death, hell, nor the devil. For everlasting salvation, peace, tranquility, and joy shall reign over us. And ought not we with most fervent prayer to desire these things? If we could see perfectly how we are compassed everywhere with an infinite number of devils, who every moment of an hour aim and shoot at us with their venomous darts, and all enticements and provocations to sin, then we would pray daily, kneeling upon our knees, indeed and would weep blood, desiring God to make an end of this miserable life.

Therefore now Christ our Savior puts us in mind in this Gospel to behold these signs therein mentioned with joy, saying: When these things begin to come to pass, look up, and lift up your heads, for your redemption draws near. Heaviness for the most part naturally causes a man to look downward, and they that are troubled in their minds go heavily, knitting their brows together. Contrariwise a merry and joyful heart makes a man to hold up his head, to stretch out his brows, and to look merrily and pleasantly about him. Therefore he says: When you see these signs come to pass, when all things in heaven and earth, with lowering [illegible] do terrify your minds, so that you cast down your heads for sorrow and grief, be you not troubled with it. For they are not tokens of destruction to you, but to them which molest, vex, and persecute you. Therefore be of good [illegible], and look up lustily: for they bring not tidings of destruction, but of deliverance to you, of unspeakable treasure and abundance of all good things, such as no heart can desire or think. And give no place to the devil, which beats these signs into your heads, to terrify you, and to bring you into despair, so that you cannot lift up your heads, and desire that joyful day. Accustom yourselves rather to behold them aright, lifting up your heads with joy, as I have said, seeing there is no cause why you should trouble and vex yourselves, but rather rejoice. For they declare no other thing to you, but that your redemption is now at hand, and that I will come shortly, and deliver you out of your troubles.

Behold this notable instructor, which knows better how to expound signs and tokens of things to come, than any soothsayer, or astronomer. They only prognosticate terrible and horrible events of it, but our Savior Christ says, they be tokens of great joy and gladness shortly after to ensue. These things which man's reason and all the world does take for signs of destruction, and teach us to pray that they come not to effect: the same things he — to whom nothing is unknown — prognosticates to be tokens of all goodness.

Among all other he uses this most comfortable word: your redemption, which every faithful man, with all his heart does desire most earnestly. For what else means this word: your redemption, but that you, which now are in bondage, under the dominion of the devil, who sets upon you with all kind of wicked darts, and bends all his force against you — that you, I say, which are oppressed and overwhelmed of the world with many miseries, in danger of all misfortune, out of which no earthly creature is able to deliver you — shall now be delivered and saved by Christ your Lord, and placed there, where you shall reign as Lord over the world, death, and the devil? Why should you fear, or be amazed with such signs and tokens? Why should you not rather with cheerful countenance receive and embrace them?

What would you do, if you should stand in a circle, beset with all kind of weapons, or rather with guns, being charged and bent against you, as the only mark at which they should be shot: where present death should be continually before your eyes? If God by his divine power, should take you being in this case away suddenly, and deliver you from them: or if thunder and lightning from heaven should at once overthrow and strike down to the ground, all your enemies with their daggers, swords, spears, and guns: would you not rejoice with all your heart? If a poor prisoner, which under a rigorous and cruel tyrant has lived a long time, in a filthy and stinking prison, besides the suffering of many other cruel torments — if such a man, I say, should hear, that his own Prince would come to deliver him, and by force of arms take him out of so great miseries and calamities: how would he be affected in his mind, do you think, if he should see him coming with a mighty army of men, and with guns, striking down the walls of the castle where he lies? No doubt it would be a terrible sight to all the residue therein abiding: but to this prisoner it would be very comfortable and joyful. The noise and roaring of the guns would much more delight his ears, than any musical harmony of sweet songs, or pleasant instruments. That day, no doubt, he would celebrate with much solemnity, giving God thanks that he had lived to see that joyful hour.

Even so ought we to do when we see these signs mentioned by our Savior Christ in this Gospel. If fire, water, thunder, and lightning fall from heaven so thick, and with such abundance as though all things in a moment should utterly be destroyed: we must thus think with ourselves, that it is the provision and ordinance of God our King and Captain, whereby he, destroying and overthrowing the prison house, will deliver us, which are kept bound in the kingdom of the devil, under sin, afflicted of the world with manifold miseries and calamities. Therefore why should we be afraid, when we see these things? Why should we not rather joyfully suffer all manner of torments, with which the world and the devil molests us, that our redeemer may come the sooner, and deliver us? For without his comfort and consolation, we were of all men, as I said, most miserable, and might well wish that we had never been born, and that we had no God at all. Therefore let us comfort ourselves with these joyful thoughts, knowing for a certainty that our deliverer will come, and that these signs are, as I may term them, his Heralds of arms, whereby he gives us to understand, that he himself is not far behind.

In the mean season, although in the world we be tossed, vexed, and afflicted with many storms, through the intolerable wickedness of ungodly men: although they give us vinegar mixed with gall to drink, besides other daily misfortunes, as sickness, pestilence, dearth, and war, which are grievous to the body, or to the outward man: yet we must suffer and abide all these things with patience. We must be content to drink this bitter drink for a time, that the sweet drink which hereafter shall be given us, may be the more pleasant to our taste, and that we may thereby be moved the more earnestly to pray for the coming of our true Savior. Otherwise we should behave ourselves like savage and wild men, which bereft of their wit, have no perseverance of the danger that hangs over their heads: even like the secure and careless world which knows not how to repent. Indeed we should be drowned in the desire and love of worldly honor, wealth and pleasure, and at the length cast off all care of God's word, and utterly perish with the wicked world.

Therefore this bitter drink is beneficial to us: for it breeds in us a satiety and loathsomeness of this life, and comfortably causes us to hope for a life, much more excellent now, when our true Savior shall come in the clouds, with power and great glory: who shall deliver us from all danger, receive us to himself into the life everlasting, than which nothing can be more joyful. But to the wicked worldlings which set their whole delight upon this life, caring nothing for God, his coming shall not be very acceptable: for in a moment he shall bring them to nothing, so that they shall be constrained to lie in everlasting pains and torments, which arrogantly condemn and despise both his signs and his word.

And whereas this is no small grief to good Christians, to consider in their minds such a great destruction of the world, whereby they trouble themselves for their sakes, which shall perish: our Savior by the words contained in the latter part of this Gospel, withdraws their minds from such thoughts, moving them to consider rather how necessary their own redemption is, than the great destruction of the wicked: which for their deserts, God of his justice has provided for them. For they can never make an end of persecuting the Gospel, which most contemptuously and blasphemously they spit at, contemn and scoff, and rashly, injuriously, and by force grieve and oppress the preachers thereof: from which wicked purpose they cannot be withdrawn by any admonitions, entreaties, rebukes or threatenings. A man were as good speak to a stock or a stone, as to them, for they will not believe, before they try by experience how wonderfully they were deceived, and what punishment God has provided for such iron-hearted infidels. They are so secure and careless, that whatever happens, terrible to the eyes, or horrible to the ears, that they turn from themselves upon us, saying, that we are the cause of all misery and calamity, of all danger, of all mischief. Finally when we have done all that we can do, by preaching, praying, counseling, and even adventuring our own lives to profit the world, we are rewarded with utter contempt, hatred, envy, and most crafty dealing, which are able to make a man's heart to cleave asunder for sorrow, and grief of mind.

Therefore God cannot choose (if he will bear any sway in earth) but once at the length let them see by experience, that his word and threatenings are true, which they scorn and jest at, and that he is able to deliver out of trouble his Christian children most miserably afflicted. And because the children of the world do despise his Passion, death, and resurrection, and all things that he did or speak, with a secure and careless mind: therefore once at the length they shall be terrified and feared, when we shall live pleasantly and joyfully in everlasting life.

Therefore if you have any spark of pity in your breast, take pity rather of the afflicted Christians, which must suffer so many miseries and calamities in the world: indeed rather lament the state of the Gospel, and the most holy name of Christ our God, (in which you were baptized, and called to be partaker of life everlasting,) which the wicked worldlings do so vilely and blasphemously spit at, despise, tread under their feet, and revile with most spiteful words. What kind of pity call you this, to take pity of these cruel murderers, having a heart so stony that it cannot repent, which will not amend their life and make an end of their mischievous acts, before they be utterly destroyed with their forefather Pharaoh, and such other as have been rebellious against the majesty of almighty God?

I had rather ten worlds should perish ten times, than one true Christian should continue in sorrow and grief of mind for their sakes, which so outrageously contemn and despise Christ our Savior, and all Christian religion. Therefore it is our part to pray to God with a faithful heart and fervent desire that his kingdom may come. In like manner we had need to wish and pray that the world may be overthrown and utterly destroyed, which most arrogantly and blasphemously sets itself against Christ and his blood, and can never make an end of its raging fierceness, and cruel persecuting of poor Christians. For so that form of prayer which Christ our Savior has prescribed to us, teaches us courageously, and with confidence to pray, that this day may come, and that we cry without ceasing to God, that once at the length he will be revenged on those wicked and desperate varlets, for the spiteful handling of his holy and precious blood.

No Christian man ought or can pray otherwise than this, especially such as are troubled and afflicted for the confession of Christ, and the preaching of the Gospel and kingdom of God, who have no other refuge on earth but fervent and faithful prayer. He that is not thus affected in his mind, that he does not desire the last day with all his heart, does not yet understand the Lord's prayer, much less can he say it with his heart. As I by experience did once plainly perceive in myself, at what time I was more delighted with other forms of prayer devised by man's brain than with that which our Savior himself has taught us. But to him that is oppressed with the misery and calamity of this world, it will seem a sweet prayer; such a man will say it with all his heart. For who in such a case will not desire, and pray most fervently, that we be delivered from evil, to the end all plagues, vexations and troubles of the world may have an end, seeing we see the world will remain as it is? It will not, following the example of the adder, suffer his old skin to be taken off — that is, it will not repent and amend, but will continue as before, or rather daily increase more and more in wickedness.

Therefore of all things this is the best: with all speed possible to depart out of it. For here we live even as it were in a den of thieves and murderers, and can hardly — no, not at all — sometimes defend ourselves from violent injury and loss of life. Therefore for my own part I care not what shift I made, honest and lawful, to rid myself out of the world. For, as Saint Cyprian says, who can have any delight to live in so filthy and troublesome an estate and condition, being as it were beset about with swords and daggers ready drawn against us, so that it seems impossible to escape, if we had a thousand lives? Who in this case can be merry before he sees some man come to deliver him? But we are they who are in this case, as we may easily understand if we consider well our estate and condition, our misery and calamity, the danger that hangs over our heads, how busily the devil goes about to entrap us, how fiercely he sets upon us, and how we are constrained with great pain and trouble to ward off his most bitter and venomous darts, so that we can never have rest.

What else therefore should we desire, but that with all speed we may be delivered out of these intolerable grievances and dangers, which is, by the coming of our true Savior to judgment at the last day? Whoever does not desire this cannot say the Lord's prayer, nor the articles of our faith with his heart, as he ought. For with what faith can a man say: I believe the resurrection of the flesh and life everlasting, and not desire it? For if a man believes it, he must needs desire it with his heart, and be glad of it whenever it shall come; otherwise he is no Christian indeed, neither can he justly boast of his faith.

For faith is a certain knowledge of God's bountiful goodness toward us, which we taste daily, but shall chiefly and perfectly enjoy at the last day. We are reminded of this by three articles of our faith, by which we are taught to say: 1. We believe that our Savior shall come from heaven to judge the living and the dead; 2. Who at his coming shall raise up our bodies; 3. And receive both body and soul together to the everlasting life.

This is part of our faith whereby we are justified, apprehending thereby the mercy of God almighty toward us miserable sinners, without which we cannot be saved. For it is written: He that believes shall be saved, and he that believes not shall be damned. Faith therefore is, as I may term it, the only staff upon which we must rest in this our pilgrimage, being overladen with intolerable burdens of sin and the dangers that follow from it. Which staff will do us no service except we take it in our hands and use it at all times when fitting. But we cannot, nor will not, stretch forth our hands to receive it, except we be desirous of it. Again, except we desire those things which we are taught to believe, it is a clear argument that we do not take them to be God's benefits, and to proceed from his bountiful goodness toward us, which is the property of the true justifying faith.

Therefore I conclude that we cannot well say the articles of our faith — that is, we cannot rightly believe in Christ's coming to judgment, the resurrection of our flesh, and life everlasting — except we desire that the last day may come, at which time our true Savior will put us in full possession of these exceeding great benefits of his. Again, a man that has no desire for the last day does not well understand the ten commandments. For what does it mean when he says: I am the Lord your God; you shall not take my name in vain; you shall not steal; you shall not kill; you shall not commit adultery — and so on — but that we are in danger of all these vices and wickednesses, and that such is our state and condition that without sin and great danger we cannot live? The devil endeavors by all means to persuade us that we do not take God only for our God, and by crafty means to withdraw us from a quiet, joyful, and godly life. He sets up idolatry, raises up blasphemy and the profaning of God's name; he stirs up men to disobedience, sedition, wrath, filthy lust, robbery, theft, murder, and all kinds of wickedness. Whoever truly sees these troubles and would gladly be rid of them must needs desire the last day, which is the time when all these and such other miseries and calamities shall have an end.

Against which the Lord's prayer was appointed and devised by our Savior Christ as a remedy, especially where he has taught us to say: Hallowed be your name, your kingdom come, your will be done, and deliver us from all evil (Matthew 6:9). It remains therefore that we use this remedy, heartily praying to God our heavenly Father for these things, which we cannot thoroughly and perfectly receive before the end of the world. For (as I said before) there is no hope of any better than this miserable estate present, as long as the world endures. Especially in this our latter times toward the end thereof, it being now even at the point to be consumed and utterly destroyed forever. For it is even the devil's darling, past all hope of amendment, so that all labor that is bestowed upon it to any such end is in vain. Which we may evidently perceive, considering how the word of God is daily more and more condemned. Many kinds of errors, pestiferous sects, horrible wickednesses increase daily, whereby the world is worse and worse while we hope (but in vain) for amendment.

Therefore, in such miseries and calamities, should we be greatly desirous of our life? And if I for my own part had no great cause to desire the end of all things, yet the peril and danger of my brethren, scattered here and there in the world, ought to move me. For whose sake we have good cause heartily to pray for it, whose state is such (as we both hear and see) that they are constrained to suffer all manner of ignominy, reproach, slanderous words, both privately and openly, violent injury, and finally most grievous persecution whatever, with diverse kinds of torments, cruelly handled, and put to death.

For how many even in our days have we seen, partly burnt openly, or by some such means made away, partly put to death, privately and by traiterous means dispatched? There are many, besides the infinite number of holy men, which have been slain before our time, since the Ascension of our Savior Christ, or rather since the beginning of the world. Whose blood being yet unavenged, cries for the coming of our Savior to judgment, to the end they being restored to their bodies again may have full fruition of the joys long looked for, and may be revenged of the world, as the Revelation of John declares. Where God comforts them after this sort, saying: that they must rest for a little season, until the number of their [reconstructed: fellow servants] and brethren, which should be killed in like manner, were fulfilled, which I hope is now come to pass (Revelation 6:10).

Therefore both the Christians that are living, and those that are departed, after a sort do desire us to help them with our prayers, desiring God to hasten their redemption. For what thing can be more miserable to Christians, than that they should be constrained always to hold their tongues, the world and the devil continually bragging and raging over them, daily putting to death and cruelly murdering more and more of the faithful professors of Jesus Christ and his unfailing word, and seducing men, more and more increasing these heinous offenses which before were intolerable?

We hear and see at this present, the Turk and the Pope, which is Antichrist, rage with most cruel tyranny against the name of Christ, daily shedding the blood of his saints, with many sects besides, contrary to his Gospel. And should we, holding our hands in our bosom, look upon the devil, practicing without measure his crafty devices against the Christians, and not make our earnest prayer to God for them without ceasing? There is no spark of Christianity in a man's body remaining, that would not pray to God with all his heart to be delivered out of these so great miseries and calamities.

Therefore if we have a mind to be Christians, we must endeavor ourselves to pray diligently and earnestly, as our Savior has taught us, and as our necessity requires, if it be any necessity. When we see good Christians with great persecution slain, true doctrine oppressed, the kingdom of the devil, with all manner of vice and wickedness, advanced: saints, by the means of wicked men, not only despised and trodden under foot, but consumed to dust and ashes; finally the Gospel of Christ our Lord, and his name spitefully blasphemed.

Therefore let us call upon God all that we may, desiring him for the glory of his name, to take upon him the defense of his Christian children, and of his own doctrine, and bring them, by his coming at the last day to judge the living and the dead, to that glorious rest which he has promised and prepared for them, from the beginning of the world, through the death and passion of the immaculate Lamb our Savior Christ. But if any man through the infirmity of his flesh be afraid of that day, let him print deeply in his mind the words of Christ our Savior, and comfort himself with this, that he bids us lift up our heads and be of good cheer, calling that time our redemption — that is: not death, but everlasting life; not wrath, but mercy and grace; not hell, but the kingdom of God; not terror, or danger, but comfort and joy. And therefore Paul, not without a cause, calls it the blessed hope and appearing of the glory of the great God, and our Savior Jesus Christ.

Therefore we may be of good cheer, and need not fear the loss of our life, nor his coming to judgment, which has given us his Gospel, and his grace therewith, not to deny him, but to love him and confess him, and to shun no danger in his cause, which are and will be laid before us of the world, and of the devil, until the coming of our Savior. Whose coming shall not be terrible, but joyful, yet not to the world, but to us miserable sinners: which for a time must continue here, as it were in a den of thieves, where the devil, day and night seeks to draw us, taking away from us not only our life and our goods, but vexing our hearts, and our consciences with diverse storms of temptations, to the end we should fear the day of our redemption, and being destitute of all comfort, should fall into utter desperation. To us thus troubled, the coming of our Savior shall be joyful: but to the world which will not believe, what danger hangs over his head, before he has experience thereof — it shall bring terror, fear, plagues, death, destruction, hell fire.

Therefore when that day shall come upon the sudden, and utterly destroy all things, there is no cause why you, that are a faithful Christian, should be afraid of it, lest it destroy you in like sort. For either being received, you shall be taken out of the grave, and out of dust into heaven: or else in a moment you shall be changed into a glorious estate forever, and placed where no sin, no fear, no sorrow, no danger, but true righteousness, joy, peace, life, tranquility and everlasting blessedness shall reign. These things we look for, and preach, for the little flock's sake, which shall receive them at that day, which we desire with all our hearts, and hope it to be now hard at hand, because so many signs and tokens of it are already past, forespoken by Christ, our true Savior. And this is that consolation and comfort, which no man can give, but only the Holy Ghost, by the word of Christ our Lord.

Let us suffer therefore the sun, the moon and all creatures to lower, and to threaten terrible things to come: for although they are terrible to the world, they are joyful to us, which in them see that comfortable deliverance, which our Savior by the words of this Gospel has declared to us, and which he expounds to us by this godly parable, or similitude following. See, says he, the fig trees, and all other trees, when they shoot out their buds, you see and know of yourselves, how that summer is then near at hand: so likewise you also when you see these things come to pass, be sure that the kingdom of God is near. Doubtless this is a notable exposition, which I myself could never invent, or apply to this purpose. For who ever heard, that the darkening of the sun, and the moon, the destruction of the heaven and earth, the fear and trembling of men, the ruin of the air, water and all creatures, should be likened to the shooting out of buds, and the blossoming of trees? I would think rather that these things should be likened to a rough, sharp, and very hard winter, which with intolerable cold destroys and kills all fruits, and whatever grows upon the earth.

But our Savior Christ of all other the best interpreter and expounder of his word, expounds these signs after another sort, better to our comfort and consolation: showing that those things which seem terrible to us, are pleasant and beautiful to behold. As if we see the sun and the moon darkened, the water and the winds stormy and tempestuous, the mountains overthrown and made equal with the valleys, he teaches us to say: thanks be to God, for now the pleasant summer is at hand, now we see the spring of the leaf in some trees, and others shooting out their buds.

No man, no reason, no human wisdom, could thus interpret these signs, terrible to behold, that redemption and everlasting joy should be signified thereby, which to reason, and man's wisdom seem rather to predict death and all kind of destruction. But seeing we have learned this interpretation of such a notable schoolmaster, even of him which sends them, and therefore knows best how to expound them: therefore, I say, let us learn it well, and accustom ourselves to it, that we may print it in our minds the better to our comfort, and that we may behold these signs, and give our judgment of them according to the word of God: and not according to reason and man's wisdom, which is foolish, and full of corruption, which teaches us to shun and be afraid of those things, that indeed are pleasant and joyful. It will not gladly allow us to behold all things darkened and to look lowering: thunder and lightning, great storms and tempests, are unacceptable to it.

Notwithstanding, a Christian man ought not to be troubled with it, but take hold upon God's word, whereby he opens our minds, that as he interprets these things, we may interpret them also: knowing thereby that the pleasantness of summer is now at hand, and the earth will very shortly bring forth an abundance of goodly lilies and sweet roses, most pleasant to behold. That is to say: that now after this filthy and wicked life, in which we are tumbled and tossed with many miseries, and calamities, we shall be brought into the haven of tranquility, blessedness, and all pleasure, which never shall have end.

For this is his will, that as we must be new men, so we must have new senses, new cogitations, new understanding of things, and not behold anything with the eyes of our own reason, as they seem to the world, but with the eyes of faith, and as they seem to God: that we may the better fashion ourselves to that new life to come which is invisible, which we hope for, after the tribulation of this world. And that we be not delighted with this temporal life, nor grieved to depart out of it, or to see the destruction of the world and all creatures in it, of whom it is no time now to take pity, we ought rather to take pity of the miserable Christians, both of them which presently are afflicted in the world, and also of them which being departed, sleep in the grave, and desire to see the glorious day of their resurrection. Even as the herbs which in the winter time lie hid in the earth, and the trees, the juice of them being kept in with cold, cannot spring and bring forth buds, blossoms, and leaves, but look for the spring, at which time shooting out their buds, they flourish, and are lively to behold: so we in like manner ought with joy to look for the last day, saying: Now the sharpness of winter is ended, the pleasant summer is come, indeed such a summer which never shall have end. At the coming of it not only the saints, but also the angels rejoice, and are glad. Indeed all creatures after a sort look for it, and desire it earnestly.

For heaven, earth, sun, stars, air and all creatures can no longer bear the wickedness of the world, which they are constrained to behold, to whom it is grievous to serve to the use, or rather to the abuse of sinners, and are an aid to the wickedness of the devil. And therefore they would gladly be delivered of this filthy bondage, and be made a new heaven, and a new earth: as Peter, and the Prophet Isaiah says, in which only righteousness shall dwell. For iniquity and the wickedness of man passes all measure: so that it cannot be suffered any longer. And therefore all things are moved, as now we see, crying, as it were, to God for their deliverance.

For this cause our Savior Christ concludes after this sort: So you, when you see these things come to pass, know that the kingdom of God is at hand. Verily I say to you: this age shall not pass, until all things be fulfilled: heaven and earth shall pass, but my word shall not pass. As though he should say, you have prayed after this sort: Let your kingdom come, deliver us from evil: Therefore now know you for a certainty, even as certainly as my word is true and everlasting, that when you see these signs, your prayer is heard, that the kingdom of God shall come even as you have desired: and all sin shall have an end, and be consumed. Etc.

Therefore when I come in the clouds with all my angels, with great glory in flaming fire, with which all creatures shall melt and be consumed, and all things shall give a light, and shine after a stranger and wonderful sort: your bodies shall be glorified, so that they shall pass the pureness of the air, and all the army of heaven, shine they never so bright, and shall reign with me forever in unspeakable glory. Finally, you shall see the wicked under your feet naked in the earth, in perpetual shame, trembling and shaking, being accursed and cast down headlong into hell.

Now to make an end, after this sort, as I have declared to you, the signs of the last day must be expounded to the Christian people, that it may appear they signify no harm, but marvelous joy, great profit, and commodity. As for the Astronomers let them interpret them to signify nothing else but war, murder, and utter destruction: let them fear and tremble, which have, and desire nothing but a temporal life, and pleasant days in this world. But let us be of good cheer, as men that are renewed and regenerate in Christ through the Holy Spirit. And even as he is the Lord of heaven and earth and all creatures therein: so we by him are the Lords of all signs, whatever seems terrible to the eyes of man: neither can any thing hurt us, [illegible], although it take away our [illegible] life. For our life and conversation is not here, but we look for another life when our body shall be delivered, which life is now hidden with Christ in heaven, through faith (as Saint Paul says) but shortly shall be revived before all the world in immortal and everlasting brightness: When both in body and soul, we shall reign with God the Father, the Son, and the Holy Spirit, to whom be all praise, honor, and glory, world without end.

Amen.