w '■■^ or priv, MAR 8 1974 BV 4253 .L87 1816 Luther, Martin, 1483-1546. Thirty-four sermons on the most interesting doctrines IJR SERMONS ON THE MOST INTERESTING DOCTRINES OF THE GOSPEL, EMINENTLY GREAT DIVINE AND REFORMER, MARTIN "i/UTHER: TO WHICH ARE PREFIXED, MEMOIRS OF HIS LIFE, BY PHILIP MELANCTHON SOME ACCOUNT OF HIS CONTROVERSY WITH ERASMUS, AND A VARIETY OF FACTS AND CIRCUMSTANCES WHICH EXHIBIT HIS MANLY DISINTERESTEDNESS AND EXALTED BENEVOLENCE. " When Luther preached the multitudes which flocked to hear were so immense, that neither the parish church of Wittenibcrg, nor that of the monastery, could contain them." — Spalatinus. " Fulmina erant linguse singula verba tu told of by himself. "The parents of I^ut !i< r took especial care in their daily in- structions, to educate their soil in the knowledge and fear of (lod, and in a sense of his duty. The youth soon displayed \n\ great talents, and particularly in an inclination to elo- quence. V\ iiii great ease he surpassed his school-fellows in copiousness oflauguage, both in prose and verse; and if he had been so happy as to luxe met with suitable teachers, his great capacit) would have enahled him to go through all the sciences. Neither is it improbable hut the milder studies of a sound phi- losophy, and a careful habit of elaborate composition, might ha\e been useful in moderating the vehemence of his natural temper: hut at Erfurt he was introduced to the dry, thorny logic of the age; ami his penetrating genius qiiickl) made him master of all that, was valuable in that subject. " His capacious mind, eager for knowledge, was not content With this. He proceeded to Cicero, Virgil, Livy, and the rest. Nor, did he read these authors, as boys do, for the sake of the v. ords, hut for the instruction they furnish. He entered into the spirit of the writers; and as his memory was in an extraordinary degree tenacious, almost everything he had read, was at hand for practice. Hence the superior genius of Luther hecame the admiration of the whole university. " His parents had intended these great powers of eloquence, and this \ast strength of genius, lo he employed in puhlic husi- neSS [fpr the advantage of the stale; hut Luther, coirtrary to their judgment, sudden!} h ft the Study of the law, ami entered tin Augustine monastery at Erfurt. There In- not onh gave the closest attention to ecclesiastical learning, hut also personally submitted to the severest discipline. He far exceeded every one in all kinds qf religious exercises, in reading, in arguing, in fasting, in praying. And as he was neither a litt|e. nor a weak man, 1 haw often heen astonished to observe how little meat or drink he seemed to require. 1 have seen him, when he was in perfect health, absolutely neither eat nor drink during four days together; al other times, 1 have seen him for many days he con- tent with the slight allowance of a \cr\ little bread ami a herring on each da) . " The immediate occasion of his commencing that course of MEMOIRS OF MARTIN LUTHER. iii lire which he judg-ed most adapted to sacred duties and the pro- motion of piety, was this, as he himself told me, and as many persons well know. While he was deeply reflecting- on the as- tonishing- instances of the Divine vengeance, so great alarm would suddenly affect his whole frame, as almost to frighten him to death. I was once present, when, through intense exertion of mind in the course of an argument respecting some point of doctrine, he was so terrified, as to retire to a neighbour's cham- ber, place himself on the bed, and pray aloud, dating- which he frecjuently repeated these words, ' He hath concluded ail under sin, that he might have mercy upon all.' These alarming- agita- tions came upon him either for the first time, or, certainly, they were the severest in that year, when he Inst an intimate com- panion, who was killed ; but I know not by what accident. "It was not therefore, poverty, but the love of a pious life, Avhich induced Ltfther to enter the monastery, And as this was his grand object, he was not content with the usual scholas- tic learning, though his proficiency in it was surprising, ii.- was not in quest of fame, but of religious improvement, lie soon comprehended the subtle processes of the schools, but his heart, was not in those thing-s. The fountains of sacred and heavenly learning-, that is, the writings of the prophets and the apostles, were more suited to his taste ; and these he studied with the greatest avidity. The anxieties and terrors above men- tioned had increased this turn of mind. He wished to know the will of God, to build his faith on the firmest foundations and to cultivate an habitual reverence for the Divine commands. " He used to say, that an elderly priest in the monastery, to whom he had opened the distresses of his conscience, had been of great use to him, by his discourses on the nature of faith, and by drawing his attention to that expression in the creed, ' F be lieve in the remission of Sins.' The elderly priest interpreted this article as implying not merely a general belief, for the devils had a faith of that sort, but, that it was the command of Cod that each particular person should apply this doctrine of tho remission of sins to his own particular case: and this interpreta- tion, he said, was confirmed by a reference to a passage of St. Barnard, in one of his sermons, who maintains the same senti- ment, and also produces the Apostle Paul in support of the doc- trine of free justification by faith. *' This conversation pro\ ed a great comfort to the mind of iv MIMOIRS or MARTIN Ll'TIir.K. Luther. He N\a> Li d to attend to St. Pauls doctrine of jusliti- ii h) faith, .\nicii is so often inculcated b\ that apostk'. By and comparing together different parts of the Old and .\,w i estament, and In an increased dependence on God in daily prayer, he gradually acquired more light, and saw the emptiness of the usual interpretations of scripture. " He then began to read the works of Augustine, where he found manj den isjve passages which confirmed his idea of faith, and gave him much satisfaction. He read other divines, hut stuck < lose to Augustine. " Frederick, the elector of Saxony, heard him preach; and muci) ad aired the excellent matter of his sermons, as well as ihe iieivoii., language and genius of the preacher. " Afterwards, Luther undertook, to expound the Psalms and the ("pistle to the Romans. He showed the difference between i Law and the Gospel: he refuted the ancient pharisaical i, at that time prevalent both in the schools and the pulpit, that men l>\ their own works may merit the remission id 'their sins, and be accounted righteous before God. Thus he recalled men's minds to the office of the Son of God, and, like John the Baptist, showed them the .Lamb of God who taketh awa) the sins of the world. Moreover, ho taught them, that remission of their sins is freely for Christ's sake, and thai this benefit is to be i eeeis .d b\ faith. iiis Revival of most excellent doctrine procured him a great and extensive authority ; especiall) as the life of the men harmonized with his professions- His language \sas not merely that pi the ii;>s, but proceeded from the heart. The proverb Was remarkably \erilied in (his ease — " The pious conduct of a man make th, his speech persuasive." It v. as this circumstance, namely, the sanctity of his life, that induced some excellent cjian ra ' ■ to comply with the plans which he afterwards proposed, of changing certain established ceremonies. " jNot that Luther, at this time, meditated the smnlh st inno- saiion on the cuMomary observances. Ou the contrary, he v, as a most rigid disciplinarian ; and had broached nothing to alarm. Uut he was illustrating more and more those doctrines of whieh all lid in need, ihe doctrines of repentant e, remission of sins, t.n!h, and the l: . consolation* el' ihe cross. Pious Christi.uis wen- delighted with these things; »ud «\en learned men were much pleased to see Christ, lae. prophets, ;nu\ the apostles. MEMOIRS OF MARTIN LUTHF.R. V brought, as it were, out of darkness and prison ; and to hear of the dhl'erence between law and gospel and their promises, and between philosophy and the word of God, concerning which im- portant matters, not a line was to be found in Thomas Aquinas, Duns Scot us, and such like. Add to this, the writings of Eras- mus proved great incitements to the cultivation of the Greek and Latin languages. Lather himself diligently studied Hebrew and Greek, for the purpose of obtaining a more perfect know- ledge of the scriptures. " Such were the emplo, ments of Luther at the time when those prostitute indulgences were first proclaimed by that most impudent Dominican, Tetzel. Burning with the love of every thing that was godly, and irritated by Tetzefs shameful dis- courses, he published some propositions concerning the nature of indulgences. The Dominican, in return, publicly burnt Luther's propositions, and menaced the heretic himself with the flames. In a word, the outrageous conduct of Tetzel and his associates absolutely compelled Luther to discuss the subject at length, in support of the cause of Truth. " In this maimer began the controversy between the Reformers and the i'apists. As jet Luther never dreamt of changing any owe of the rights of the church, nor even of entirely rejecting in- dulgences. They, therefore, charge him falsely, who saj that he mule use of the affair, of the indulgences as a plausible pretext !'.)•• subverting tin; establishment, or for increasing either his own ;. :\ver or thai of others. " f'rederick of Saxony, in particular, conducted himself, > dds to the known character of that prince. He neither incited nor applauded Luther: he was ever distinguished as a lover of peace ; and it was with a painful concern that he beheld the prospect of still greater distentions. " But he was a wise man, and was influenced not merely by worldly maxims, which always direct us to crush as quickly as possible the slightest beginnings of every innovation : he reve- renced the Divine commands, which enjoin attention to the gospel, and forbid an obstinate resistance to the truth. Thus this prince submitted to God, read his word with diligence, and never discouraged whatever his judgment pointed out to him as sound docrine. Moreover, 1 know that he often asked wise and learned men to give him their sentiments freely on the dispui- d points; and in particular at Cologne, lie besought Erasmus to \1 HKM6IUS OF MARTIN liUTHER. open his mind to him respecting the controversies in which Lu ther was engaged. There Erasmus spoke without disguise: u The man is right; hut there is a want of mildness in him." "On this head Duke' Frederick afterwards wrote to Luther, and exhorted him id the most serious manner, to moderate the asperity of his style. " It is also well known that Luther promised Cardinal Gflje tan to be silent, provided his adversaries were also enjoined si- lence. 1'rom which it most clearly appears thai he had, at that time, formed no purpose of raising contests in the church, hut wished for peace ; till ignorant writers provoked him on all sides, and drew him into fresh disputes. " The grand question concerning the supremacy of the Ro- man See was raised by Eckius for the purpose of inflaming the hatred of the pope and of princes against Luther. " Our Reformer, not only in the beginning of the contest, un- dertook the cause of Truth, without the least motive of private ambition, but also remained, throughout the course of it, always mindful of his own peculiar department; so that though he was naturally of an ardent and passionate temper; yet he constantly disclaimed the use of force, or of any other arms but those of ar- gument and instruction. He wisely disl I between things that were U allj different in even, way; tor example, the duties of a bishop instructing the Church of God, and of a magistrate holding the sword as a restraint on the licentious mul itude. " Accordingly when Satan, who lo.es to disgrace religion by the ruin. ins errors of poor mis< en, raised irp sefce al sedi- tni is obaract* fs to excite tumults and irregularities, Luther v, as ever the man to condemn such outri jew in fhe strongest lan- guage; and, both bj is precept and example, to adorn and strengthen the bonds oi social order and polity. When 1 se- riously hi h — "i. .d consider how eat nen in th 61 oh have faded in this very point, I do n hesi- tate* to affirm distinctly, th. • no human care or dili:;. hC< alone could have been equal to this effect; but thai there 'Mufel also have been a divine principle which illumined and directed Iris mind, and preserved him soi within the p its .d' his d " ' !! nder unto Ctesar th things I id unto Gtod the things tliat are God's, 1 I const n: In ether wmi! \ Worship God in true penite pen MF,\»01RS OF MARTIN LUTHER. V»» avowal of the truth, in true prayer and iu a conscientious dis- charge of duties : And obey with reverence aud iu the fear of God all the civil regulations of the community to which you be- long-. These were the very rules to which JLuther himself adhered in his practice. lie gave to God the things which are God's. He taught the Truth, and he offered up his prayers to God on right principles ; he likewise possessed the other virtues which are pleasing to God. Lastly, as a citizen, he avoided every thing that had the smallest tendency to sedition. These virtues rank so high in my estimation, that in this hie, I think, greater accomplishments cannot he desired. " But while we praise the excellencies of the man who made so becoming a use of his heavenly gifts, it is our bounden duty to give particular thanks to God, that he hath been pleased, through Luther's means, to restore to us the light of the gospel, and it is also our duty to preserve and spread the doctrine which he taught. It is this doctrine which must guide our prayers, and even our whole lives. It is this doctrine, of which the Son of God says, ' If any man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him.' " Ju fact, a false philosophy, and the succeeding errors of Pe- lagius, had exceedingly corrupted the pure faith of the scriptures. St. Augustine was raised up hy God to restore it in a measure ; and I doubt not but if he could now judge of the controversies of the present age, he would be decidedly with us. " With my whole heart, I pray to the eternal God and Father of our Lord Jesus Christ, that for his own and his Son's glory, he would collect together the Eternal Church by the voice of his gospel; and may he direct our wills by his Holy Spirit, and pre- serve in its purity that doctrine which he hath revived among us tli rough the ministry of Martin Luther! " The Son of God himself prayed, Father, ' Sanctify them through th> truth; thy word is truth.' To tins prayer of our High Priest we WQUld add our own petitions, That true religion may ever shine among us and direct our lives. These were the daily prayers of Luther; and continued to be so till his soul was called from his mortal body." The reader has now before him the substance of Me- lauethon's account of Luther, written very soon after the death Vlil MEMOIRS OP MARTIN LAJTHRR. of t'icit n former.. Hue known integrity! piety, and moderation- of the writer, render his account peculiarly valuable. Jo these general memoirs it may he interesting, in.-.t -a*l of a minute biogra- phical detail, to subjoin some passages which exhibit the conduct of Lather before the world under persecution, and in private. If then- was in the character of Luther any one excellence more striking- than the rest, it was an inflexible attachment to truth, and bold defiance of personal danger at a very early period of his career. In a letter which he addressed to Pope Leo. \. (1JCO,) and prefixed to bis treatise en Christian liberty, the fol- lowing hold language is found. After assuring the pontiff that he never harboured any malice against him, and that he would yield in any thing except the word of truth, which he won Id neither desert nor deny, he adds, in emphatic language, " 1 have resisted, and shall continue to resist, what is called the court of Home as long as the spirit of faith shall li\e in me. Neither your holiness nor an\ one will deny that it is more cor- rupt than Babylon or Sodom, and sunk, as far as I understand, in the most deplorable, desperate, and avowed impiety. I la- ment that under the sanction of your name, and under pretevt of the good of the church, the people of Christ should be made a laughingstock. Not that I attempt impossibilities^ or expect thai the endeavours of an individual can accomplish any thing in opposition to so man\ flatterers in that Babylon replete with confusion. But I consider myself as a debtor to my fellow men, for whose welfare it behoves me to be solicitous, so that those pests of Rome may destroy a smaller number, and in a more hu- mane manner. During man) years nothing has been poured on the world but monsters both in body and mind, along with the worst examples of all worst actions. It is clear as da) that the church of Rome, in former ages the most holy of churches, has now become a den of robbers, a scene of prostitution, the king- dom of sin, death, and hell, so that greater wickedness is not to be conceived e\en under Antichrist himself." This letter could not fail of giving great offence at Rome, and hostile measures were in consequence adopted. The Pope issued a bull against Luther, in which, after affirming that the imperial crown had been transferred b\ the papal See from the Greeks to the Germans, it claims a power, not onhj of indicting ecclesiastical punishments, but of depriving refracton persons of their propcrh and civil privileges. The extravagant bulls of MEMOIRS OP MARTIN LUTHER. IX Pius II. and Julius II. which declared it heresy to appeal from the pope to a council, are cited and made a ground ot* Luther's condemnation. He is compared to Porphyry, the notorious enemy of Christianity, and is spoken of as the reviver of the Greek and Bohemian schisms. Forty-one heresies are selected from his works, and condemned as " pernicious, scandalous, and pestilential." Luther, and all who may favour his opinions, are made the object of the most violent denunciations. They are in- capacitated from performing- any legal act, and declared guilty of high treason, infamous and unworthy of Christian burial. Luther is reproached for obstinately disregarding the admonitions and kindness of the pope ; and that all remembrance of him may be obliterated from the society of the faithful, no one is to presume to read, preach, or publish his works. Such as are written are to be condemned to the flames, and such as he may hereafter write are to be received with the greatest suspicion. He is or- dered to appear at Rome within sixty days to take his trial, and in case he should not obey the summons, the civil and ecclesias- tical powers arc commanded to seize him and his adherents, and send them to Rome. Shortly after this, Leo transmitted a copy of this bull to the Elector of Saxony, accompanied by a letter, in substance as follows : — " I experience great satisfaction on learning that you have no connection with Luther, who is altogether impious. I have on former occasions uniformly entertained a high opinion of your ■virtue, and your conduct at present fully confirms it. Luther has been introduced into the world, not by Christ, but by Satan, that he might revive the heresies of W iekliffe, IIuss, and the Bohemians ; aud that, by false interpretations of scripture, he might give occasion of sinning to the simple. There is danger lest he should set continence at defiance, do away confession and penitence, favour the infidels by impure speeches, overturn the discipline of the church, and confound all things, sacred and pro- fane. To such a pitch of pride and madness has Luther pro- ceeded, that he despises the authority of councils and of the holy see, preferring audaciously his own opinion to that, of all others. Jn avoiding intercourse with such a pest, your highness has acted a part worthy of your ancestors: and 1 give thanks to Cod for endowing von wi'h such a disposition. Hitherto i have borne with Lu ther's forwardness and rashness, in the hope that he c X MJUIOIBS OF MARTIN LI TIIER. would return to his right mind. LJut now* seeing that he pro- fiteth nothing l>\ admonition ami gentleness, I have been cuui- pelled to applj a violent remedy, leal he should corrupt mam hy the contagion of liis example. Having therefore called a Coun- cil, and deeply weighed the question, it has hern decreed by direction of the Hol,j Spirit,, which on these occasions i.- fever absent from the holy see, to issue a hull in condemnation of Lu- ther's heresy. Of that instrument, a copy is herewith transmitted to you." Though the condemning hull was issued from the papal cham- ber on the loth of June, it was not published in Germany till a considerable time afterwards. It appears to have reached A\ it- temberg in the beginning of October, for on the 13th of that month Luther wrote to Spalatin as follows: — - " The pope's bull is come at last — Lckius brought it. \A e are writing' many things to the pope concerning it. .For my own part 1 hold it in contempt, and attack it as impious and false, like Eckius in every respect. Christ himself is evidently condemned by it, and no reason is assigned in it for summoning me to n recantation instead of a trial. The) are full of lory, blindness, and madness. They neither comprehend nor reflect on consequences. Meantime J shall treat the pope's name with delicacy, and conduct myself as if I considered it a false and forged hull, although 1 believe it to be genuine. How anxiously do I wish that the emperor had the courage to prove himself a man, and, in defence of Christ, attack those emissaries of Satan. For my part I do not regard my personal saftety — let the will of the Lord be done. \or do I know what course should be taken bv the elector; perhaps it may appeal - to him more for my interest that he should dissemble for a season. The bull is held in as l1 contempt at Leipsic as Eckius himself. — Let us therefore be cautious lest he acquire consequence by our opposition, for, if left to himself, he must fall. I send you a cop\ of the bull that yOD maj see what monsters they are at Koine. If Uie.se men are destined to rule us, neither the faith nor the church have the bust security. I rejoice that it has fallen to m\ lot to stiller hardship for the best of causes ; but 1 am not worth) of such, a trial. 1 am now much more al liberty than before, being fully persuaded that the pope is Antichrist, and that 1 (pave discpy/exe^l the seal of Satan. — May God preserve his children from being deceived b) the pope's impious pretensions. Erasmus informs M15M0TRS OP MARTIN LUTHER. xi me that the emperor's court is crowded with creatures who arc tyrants and beggars, so that nothing- satisfactory is to be ex- pected from Charles. This need not surprise us. ' Put not thy trust in princes, nor in the sons of men, in whom there is no stay.' " When Luther received intelligence of the bull, he exclaimed — " The die is cast, and T despise equally the fury and favour of Home. Never will I he reconciled or connected with them. Let them condemn and burn my books — 1, in my turn, so long- as I can procure fire, will condemn and burn publicly the whole pontifical code." The first regular step he took against it was a protest recorded before a notary and witnesses, and having caused public notice to be given of his intention, he publicly and formally burnt Gratian's Abridgment of the Canon Law, together with some others, and the bull of Leo, in the presence of a vast con- course of spectators. As the form of those indulgences which first attracted the attention of Luther, and the benefits which they were supposed to convey, are unknown in Protestant countries, and little understood at present, in several places where the Roman Catholic religion is established, it may not be improper to give the translated form of absolution used by Tetzel : " May our Lord Jesus Christ have mercy upon thee, and absolve thee b\ his most holy passion. And I by his authority, that of his blessed apostles Peter and Paul, and of the most holy pope granted and committed to me in these parts, do absolve thee first IVoni all ecclesiastical censures, in whatever maimer they have been incurred, and then from all thy sins, transgression-, and excesses, how enormous soever they may be, even from such as are reserved for the cognizance of the holy see, and as far as the keys of the holy church extend, I remit to you all punishment which you deserve in purgatory on their account, and I restore you to the holy sacraments of the church, to the unity of the faithful, and to that innocence and purity which von possess.--! at baptism, so that when you die, the gates of punishment shall be shut, and the gates of the paradise of delight shall be opened i and if you shall not die at present, this grace shall remain in full force when you are at the point of death. In the name of the [•'atlier, and of the Son, and of the Holy Ghost." Seckend! Comment, lib. i. p. 14. The terras in which Tetzel and his associates described the c 2 Xli MI Nfolli.S OF MARTIN LUTIIKK. benefits of indulgences, and tin- n< « >essit , of purchasing - them arc so extravagant, that tin\ appear to be almost incredible. If an\ man (said they) 1 purchase litters of indulgence, bis soul may reS1 secure With respect to its salvation. The souls confined in purgatory, for whoso redemption indulgences are pint h, sed, as sot D as the mone tinkles in the chest, instantly crcape from that place of torment, and ascend into heaven. That the eflieacv of indulgences was so great, that tin must heinous sins, even if one should violate (which was impossible) the Mother of Cod, would be remitted and expiated by them, and the person be free both from punishment and guilt. That this was the unspeakable gift of God, in order to reconcile meu to himself, ihat the cross « ft »ted l)\ the preachers of indulgences, was as efficacious as the cross of Christ itself. Lo ! the heavens are open ; if you enter not now, when will you enter? For twelve pence you mas re- deem the soul of your father out of purgatory ; and are you so ungrateful that you will not rescue your parent from torment! if you had but one coat you ought to strip yourself instantly, and sell it, in order to purchase such benefits, ix;c. These, and many such extravagant expressions, are selected out oi' Luther's works by Chemnitius, in his K .amen Concilii i'ridenthi, apud flerm. \ onder Hardt. Hist. Liter. Reform, pars iv. p. Q. The same author has published several of Tetzel's discourse's, which prove that these expressions were neither singular nor exaggerated'. Ibid. p. 1-1. In the year following the pope issued his bull of ^xconnnnni- catTOn against Luther, and shortly alter assembled the Diet of Worms, when Latin r was summoned to appear, and whi'.her he was determined to go at all hazards, though Contrary to the earnest entreaty of his friends, who fancied they now foresaw nothing Imt his immediate destruction. Lather was considerably indisposed in this journey, and in a letter to Spalatinus; who was then at Worms, he says — " AJJ tic way from Eisenach to Francktbrt I have experienced such languor as 1 never felt before; besides 1 ; I hear the emperor has published a mandate to frighten me: but Chris, nevertheless 1 i \ < • s ; and i will enter Worms, though all the gat< - ^\ hell, and all the powers of darkness oppose: I mean lo t« inly and to despise the prince of darkness."' Luther arrived at \\ onus on the Kith April, 1521, and as be stepped From his open vehicle, he s;i. ; ! . se word-, in the pri sen. e of a prodigious concourse of people: — w Ood will he on my side." MEMOIRS OF MARTIN LUTHER. Xlll It has been truly observed, that the reception he there met with was such as he might have esteemed a lull reward of all his labour, if vanity and the love of applause had been the prin- ciple which iniluenced his conduct. Spalatinus, who was on the spot, assures us that no prince ever experienced such honours, immense crowds dail;> flocked to see him, and his apartments were constantly tilled v i.h visitors of the highest rank. On his appearance before thai august assembi , , two questions were pro*< posed to him by the emperor's speaker, first, whether he acknow- ledged those books which went by his name to be his own ; and, secondly, whether he meant to retract or defend them. In the most fearless, yet respectful manner, he acknowledged the writings to be his; and on the following day replied at large to the questions in a long and animated speech, first in German, and afterwards in La-in. When he had concluded, Ecki as, lilled with rage, and having lost all patience, peremptorily enquired whether he would or would not retract his opinions. " My answer," said Luther instantly, " shall be direct and plain. I canuot think myself bound to believe either the pope or his councils, for it is very clear, not only that they have often erred, but often contradicted themselves. Therefore, unless I am con- \iueed by scripture on clear reasons, my belief is so confirmed by the scriptural passages I have produced, and my conscience SO v nnined to abide by the word of God, that I neither can nor will retract any thing, for it is neither safe nor innocent to act against a man's conscience." (Luther then pronounced these words in the German language — " Here I stand — I cannot do other- wise — may God help me. Amen." The firmness of Luther proving that there were no hopes of intimidating him, the Diet, consisting of an immense number of princes and nobles, adjourned. After this, several artful attempts were used to induce Luther to retract his opinions; but he could not be moved, and he assured the Archbi- shop of Trieves, that rather than give up the word of i'-od, he would lose his life. Finding tbereibre that all the means resorted to proved ineffectual, the emperor sent him or le ; ; to leave Worms, because, notwithstanding the mosL jriemil. admonitions and en- treaties, he persisted in his contumacy, and refused to return into the bosom of the church. He was allowed twenh-oue d ..s to return home, during which time the. public faith was pled-ed for his safety. " 'i his is the Lord's will," said Martin, " and bless d be the name of the Lord T iiaving returned his respect- ful thanks to the emperor, he left Worms the following day, the \i\ MEMOIRS OF MWHIN LUTHER. Co'th April. On his. road homeward the Llector of Saxony, the only prince \\ ho decidedly, though secretly, favoured Luther, caused him to be seized l>\ a party of men in musks, on the borders of the Thu- ringian forest) and carried through the forest to the castle of \\ art- burg, where, by this friendly violence, he secreted biro for a time from the rage of the papists, who had issued an edict w hereby a right was given to ever) person to seize the person and property of Luther and his adherents. During his confinement in this castle* which he used to call his l'atmos, his opinions began to take general root. Here be continued to write and publish, and during this period Henry \ 111. of England, controverting the doctrines he taught, published his work on the Seven Sacraments. This work Henry dedicated to Leo X. and transmitted a copy to Home with the following distich: — " Artglomm Rex Jiutricu*, Leo Dccimo, mitt it ** Hoc opus et jidei testem el Aniicitia* It was presented to the pontiff, in full consistory, by the ambas- sador of the king, who made a long and pompous oration, to which the pope replied in a concise and suitable manner. The satisfaction which Leo derived from this circumstance at a time when the supremacy of the hoi) see was in such imminent dan- ger may be judged of b) the desire which he shewed to express to the king his approbation of the' pail he had taken. Alter returning him ample thanks, and granting an indul- gence t«> e\ ery one who should peruse the book, he resoli ed to con- fer upon him some distinguishing mark of the pontifical lie, our, and accordingly proposed to the consistorj to honour him with ihe title of Defender of the Faith. This proposition gave rise bowei er to much deliberation, and occasioned greater difficult) to the sacred college than perhaps the pope had foreseen. Several Cardinals suggested other titles, and. it was for a long tim de bated whether instead of the appellation of '•Defender of lln> I'nilh, tin sovereigns of England should not in all future limes be de- iMuninated the Apostolical, the Orthodox* the Vaiihjul, or the J.r_ilic. The proposition oi the Pope who had been previously i Bsmod pi Ihe i snl Wolsej on this subject, aj lengtltj however^ prevailed, and a bull was accordingly issued. confojRring Ibis lith <>n i)< nr\ and his posterity, a title retained bj his sue- < • . . from lit cl o h ' . ■» uicb i was i 01 I ii ej wuth a bluntnesst \\ bich s writers b ami, bui ling to his usual manner where MEMOIRS OF MARTIN LUTHER. XV doctrine was concerned, Luther thought better of human dis- tinctions. During- his stay in the castle, Luther received intelligence from Wittemberg of some irregularities, which distressed his mind, and induced him very unexpectedly to return; on which occssion, he addressed the following Letter to the Elector of Saxony, dated Ash- Wednesday, 1-622- : — " Most Gracious Sovereign, " I inform your Highness, that I have received the gospel not of any man, but of heaven through our Lord Jesus Christ; and that I intend now to call myself what 1 could have dune long- ago ; a servant and evangelist of God. IJa\mg offered myself to be tried before any tribunal was not a proof of doubt, but of a humility which it was proper to shew ibr the sake of others. But finding now that my too great submission Mould be to the discredit of the gospel, and that the devil, when allowed an inch would occupy the whole place, f must, constrained by necessity and my own conscience proceed in another manner to satisfy your Highness ; and for your sake I have declined appearing publicly for this year; and the devil knows very well that I did not do it on account of timidity. He saw my heart when I entered Worms, that 1 would have rushed with joy into a crowd ■of devils. Duke George is by far not so much as one devil, nevertheless our heavenly Father, by his mercy, hath made us masters over all the devils. Your Highness will see then that to such a Father it would be a disgrace if we would not trust in him so much as to defy the wrath of Duke George. As for me, I am fully assured that if matters stood at Leipzig as at Wittemberg, J would go thither, though many days it should rain nothing but Duke Georges, and they all be many times worse and more furious than this Duke. He thinks the Lord Christ to be a man of straw; this my Lord and myself may bear for a little while, and I assure your Highness that I often with tears have prayed, and will pray still, that God may enlighten him, and J entreat your Highness to pray and to cause others to pray for him, that the imminent judgment may be averted from him; but, however, I shall pray no more if he is not reclaimed. I could in an instant kill Duke George with one word if this would do it. " 1 write thus to your Highness to lei you know that I come to Wittemberg under a much higher protection than that of the Elector of Saxony, nor do 1 crave your protection, 1 mean to XVI IIMOIRS OP MARTIN Ll'TIIEK. protect ynii milcli mere tliiin you can me; and did I know that. \<>u could or would protect hie, I would not tome at all. Por this affair imist attd shall not he supported by any sword or Secular power. God alone without any man's advice or inter- vention will bring- it to an issue, and whoever believes niiWI procure the highest protection in tbis case. Hut finding that your Highness is weak in faith, I cannot think you to be that, man who is powerful enough to protect and save me. Your Highness, however, being desirous to know what you should do .since urn believe to have done too little, my humble answer is, that your Highness has already done too much. ^ ou have to do nothing at all, for Cod will not, nor can be bear your or my endeavours, having reserved the care to himself. Tims, and no otherwise ii shall he : this is my will and pleasure to your HiglrnesE . If you believe this, you will enjoy calmness and safety; it you Ho not believe it, I do, and with concern, must see your unfaithfulness to be tormented with that anguish which all unbelievers deserve. "Am 1 disobedient toyou I you are then justified before GttW if I should be seized upon and killed. You, as an elector of the empire are hound to obey your superiors, and to submit to his Imperial Majesty's government as far as the constitution of the empire requites; not to hinder or oppose this higher power in its design to imprison or execute me. For to this superior power no one shall rcsisl than he who has ordained it, if we do not wish to be guilty of riot against God. " But I hope my enemies are so prudent, and know your Highness to be rocked in a higher cradle, as that by their request you should he my executioner. If you let the door stand open, and do not violate the electoral safe conduct in case they should come, themselves or send their deputies to seize me, then \on have done enough to shew your obedience. For thev can have no higher claim or commands upon you than to find Luther in your country, which you may grant without any endeavour, < are, or danger of your own ; for Christ has not taught me to be a Christian to any man's prejudice or injury. Should they, how- ever, be so indiscreet as to command your Highness to seize me, then 1 will advise \ou what further is 1o do. As for m\ cause, 1 promise yon, thai I will Keep you Free and safe from all injury and danger of 'body, estate, and soul : yon max believe or not. " 1 r<< oniiiiend you to the grace o! God', and hope soon to have a conversation with you if necessity shall require it. This letter MEMOIRS OP MARTIN LUTHER. xvii I have sent in haste that you may not be uneasy or surprised at my unexpected arrival in Wittemberg, for as a Christian, 1 will and must be to every one not hurtful, but profitable. " There is another man than Duke George with whom I have to do, who knows me weil. and I know him not a little. Could your Highness believe, }ou would see God's g-'oi-y, but since vou have no faith, you see nothing. To God be love and praise in eternity. Amen. At the close of this year Pope Leo died, and in th .t which followed, Adrian VI. succeeding him, addressed the following- brieve to the Elector of Saxony filled with bitterness and hatred. " Beloved in Christ. — We have borne enough, and more than enough. Our predecessor admonished you to have nothing more to do tvith that mischievous Luther, and we hoped you would have repented. " Our pity and paternal love for you and your subjects, induce us to exhort you once more to repent, before you become reprobate silver, and the Lord reject you. " And what shall we say. — Who hath bewitched you? You did ran well. — Lift up your eyes, beloved Son, and see how you are fallen. " Is it not enough, that the Christian states should have bloody contests with one another, but you also must nourish a serpent in your bosom, who with the poison of his tongue, a poison worse than that of hell, has destroyed so many myriads of souls ? " All this desertion from the church, and all this reviling of her sacred usages, is owing to you. It is owing to you that men die in their sins, and are hurried away, unreconciled by penitence, to the terrible tribunal of God. Such are your merits:— I ought rather to say, what punishment do you not deserve I " But the serpent deceived you.— You are duly rewarded for nourishing the serpent, and for believing him. " But he produces scripture — what heretic has not done the same ? What diabolical blindness must it be to believe a drunkard and a glutton, rather than the whole world, and so many spiritual fathers ! He tells t!?e people, that no man, by fastings, prayers, and lamentations, can satisfv an angry God, or d xviii MEMOIRS OF MARTIN LUTHER. redeem his sins ; — and that even the host in the Sacrament is not an offering tor sin. " Be it that you look on him as another Elisha or a Daniel. Does not the spirit of the man appear > Ts he not hitter, viru- lent, arrogant, and abusive i Does he not revile with infamous and abominable names and blasphemies the successor of St. Peter i And does not the Lord declare, in the book of Deuter- onomy, how he will have his priests to be honoured I And does not Christ say to his preachers, ' He that despiseth you, des- piseth me.' " Beloved in Christ, we had hoped that you would not have been amongst the last to return to the bosom of your mother; but we have been disappointed. You have hardened your face beyond the hardness of a rock. Luther lurks under your pro- tection, and his poison is spreading far and wide. We entreat yon, therefore, beloved Son, through the bowels of our Re- deemer, that, before God's anger shall consume you without remedy, you would pity and help the church of Christ, oppressed as it now is on all sides, and chiefly by your fault ; that you would pity also your country, yourself, and your deluded Saxons. If you repent not, Divine vengeance is at hand, both in this world, and the world to come. Did you never read in the scrip- tures of the terrible punishment inflicted on schismatics ? Do you know nothing of the case of Dathan, Abiram, and Korah : or of king Saul and Uzziah? " We therefore command and entreat you, beloved Son, to separate yourself from this Martin Luther, and take away this rock of offence. Purge out the old leaven which corrupts the whole mass of your faith. Deign, beloved, to imitate that St. Paul in your conversion, whom you have exceeded in perse- cuting the church of God. " If you listen to our entreaties, as we hope you will, we shall rejoice with the angels over the penitent sinner ; and with delight shall carry back on our shoulders the lost sheep of the Lords slncpfold. " But if you shall say, we will not walk in the good old paths, wp will not hearken ; the Lord's answer is, I will bring evil upon this people. And so we denounce against you, on the authority of God and the Lord Christ, whose Vicar we are, that your impenitence shall not pass unpunished in this world : and that MEMOIRS OF MARTIN LUTHER. XIX in the next world the burning of eternal fire awaits you. Adrian, the Pope, and the very religious Emperor Charles, my dear pupil and son in Christ, are both alive : you have contemp- tuously violated his edict against Luther's perlidy ; and we, the Pope and Emperor, will not allow the Savon chil-Jren of our predecessors to perish through the contagions of heresies and schisms, thus protected by a schismatical and heretical prince. Repent, or expect to feel both the Apostolic and Imperial sword of vengeance." Luther's personal circumstances were all this time truly distress- ing. He thus describes them in a letter to Gerbelius of Stias- burg. " I am now encompassed with no guards but those of heaven ; I live in the midst of enemies, who have a legal power of killing me every hour. This is the way in which I comfort myself; I know that Christ is Lord of all, that the Father hath put all things under his feet, among the rest the wrath of the emperor, and all evil spirits. If it please Christ that I should be slain, let me die in his name; if it do not please him, who shall slay me ? Do you only, with your friends, take care to assist the cause of the gospel by your prayers.— For because, through our grievous ingratitude, we hold the gospel in word only, and not in power, and are more elated in knowledge than edified in charity, I fear our Germany will be drenched in blood." During all these trying scenes, the Saxon champion of the reformation exhibited a noble example of Christian faith, courage, and resignation. " It is impossible," said he, in a letter to Spa- latinus, " that 1 can be silent when the divine truth is in danger. To propagate the gospel is the sole object of all my writings. Never do I take up my pen for the purpose of injuring any one. John Faber, vicar of Constance, has recently attacked my doc- trines in a work printed at Leipsic. Emser also is about to publish something hostile. For me to pass by these things without notice would be to betray the truth : moreover, the late edict itself expressly provides against all attempts to obstruct the progress of the gospel. For my part, I have no fears. The doctrines which I teach I am sure are of God ; and I am ready to suffer patiently on their account whatsoever it shall please him to inflict upon me." There is another memorable instance of the disinterested courage and resolution of this extraordinary man. The elector and his court had apprehended so much danger to Luther from d2 XX MKMOIRS OF MARTIN LUTHER. the Diet of Nuremberg, (hat they would gladly have persuaded iiiin to have oiur more returmd to a place of concealment, • Ho, no, ; ' says he, in a letter to the same friend, " imagine not thai i will again hide myself in a corner, however madly the monst'M-s may rage. " I perfectly well remember, dear friend, what I wrote It priii-' I; "in Borna ; and I wish you would ail be induced to believe the contents of that letter. You ha\e now had the most manifest proofs that the hand of God is in this business; for this is the second year in which, beyond the expectation oft very one, I am vet alive ; and the elector is not only safe, but also linds the liii', of his brethren of the Ccrmanic body less violent than iarisf the preceding year. Our prince has not designedly involved hinisHf in this religious contest; no, it is by the provi- dence of Cod alone that he iiuds himself at all concerned it; aud Jesus Christ will have uo difficulty to defend him. However, if I could but, without actually disgracing the gospel, perceive a wa\ of separating him from my difficulties and dangers, 1 would not hesitate to give up my life. I had (idly expected and hoped, th, it. within the year, I should have been dragged to suffer death ; aud that was the method of liberating him from danger to which I alluded in my letter, — if indeed such would have been the consequence of my destruction. It appears very plain that at present we are not able to investigate or com- prehend the divine counsels ; and therefore it will be the safest lor us to say, in a spirit of humble resignation, " Thy will be done." The same vigour of sentiment and true Christian fervour pervades many of the writings of Luther about this period. " May the Lord who has edit d you to his work," says he to John Hesse, of Breslaw, " strengthen and perfect you ! This is the consolation you must receive from me. For 1 scarce comprehend what you can mean in requesting me to give you advice for jour ministerial office. All I have to say on the subject is to be found in my publications. 'ihen you have also St. Paul's directions to Timothy ami Titus, as well as those of mir Lord to all his ..pnstles. \\ hat can you wish for more? You have entered the ship with Christ; what do you look for? Fine wr;iihcr! Rather expect winds ami tempests, and waves to < k\«t the vessel till she begin to sink. This is the baptism with which you most be lirst baptized, and then the calm will follow , MEMOIRS OF MARTIN LUTHER. XXI upon yGur awakening- Christ and imploring- his help ; — for some- times he will appear to sleep for a season." Adrian seeing- that threats, menaces, and excommunications were employed without effect, and that the doctrines taught extended rapidly on every side, began to think of argument as a last resort, and for this purpose earnestly entreated Erasmus to enter the lists against Luther King Henry VIII. of England is also known to have made the same request, and Adrian addressed two letters filled with compliments, of which the polished Erasmus was so peculiarly susceptible, and which at length induced him to accede to their wishes. ADRIAN TO ERASMUS. Xi Beloved Son, " i)o not be uneasy because calumny has represented you as belonging to the Lutheran faction. We do not listen to malignant insinuations against learned and good mem We intreat you, however, out of regard to your own reputation to take up your pen against these novel heresies. God has bestowed on you a great genius, and a happy turn for writing; and it is your duty to use your gifts in support of the church. In that way you will best silence the reports of )our being a Lutheran. Hitherto, by your writings, you have adorned every branch of learning; and now, when your faculties are ripened and confirmed, you are called upon by the whole Christian world to exert yourself against the insidious attacks of heretics. Modesty inclines you to suppose you are unequal to the task ; but every one knows the contrary: moreover, you have truth on your side, and God will not fail to help you. — Then rouse, rouse yourself in the cause of God : employ your talents in his service. Come cheerfully to Rome, as soon as the winter is over. Here you will have the advantage of books and of learned men ; and we will take care, and soon too, that you shall not repent of your journey, or of the holy cause in which you engage. Our beloved Son, Faber, will explain my meaning more at length." The consent of Erasmus to become his adversary induced Luther to address to him a letter which may be justly admired on account of its elegant composition, its manly dignity, and its Christian spirit. XXll MEMOIRS OF MARTIN LUTHER. LUTHER TO ERASMUS. He begins in the Apostolical manner: " Grace and peace t« you from the Lord Jesus. " I shall not complain of you/' says he, " for having behaved yourself as a man estranged from us, to keep fair with the Papists, my enemies. Nor was I much offended, that in your printed books, to gain their favour, or to soften their rage, you have censured us with too much acrimony. We saw that the Lord had not conferred upon you the discernment, the courage, and the resolution to join with us, and freely and openly to oppose those monsters ; and therefore we dared not to exact from you that which surpasses your strength and your capacity. \\ e have even borne with your weakness, and honoured that portion of the gift of God which is in you. " The whole world must own with gratitude your great talents and services in the cause of literature, through the revival of which, we are enabled to read the sacred scriptures in their originals. " I never wished that, forsaking or neglecting your own proper talents, you should enter into our camp. You might indeed have favoured us not a little by your wit and by your eloquence ; but for-? asmuch as you have not that courage which is requisite, it is safer for you to serve the Lord in your own way. Only we feared, lest our adversaries should entice you to write against us, and that necessity should then constrain us to oppose you to your face. We have withheld some persons amongst us, who were disposed and prepared to attack you ; and I could have wished that the complaint of Hutten had never been published, and still more that your Spongia in answer to it had never come forth ; by which you may at present, if I mistake not, see and feel bow easy it is to say Hue things about the duties of modesty and modera> tion, and to accuse Luther of wanting them ; and how difficult and even impossible it is to be really modest and moderate, without a particular gilt of the Holy Spirit. Believe me, or believe me not, Jesus Christ is my witness, that I am concerned as well as you, that the resentment and hatred of so many eminent persons hath been excited against you. I must suppose that this gives you no small uneas .ness ; for virtue like yours, mere human v irtue, cannot raise a man above being affected by such trials. To tell jou heel) what 1 think, there are persons who, having MEMOIRS OF MARTIN LUTHER. XXllI this weakness also about them, cannot bear, as they ought, your acrimony and your dissimulation, which you wish to pass oft' for prudence and modesty. These men have cause to be offended ; and yet would not be offended, if they possessed greater magna- nimity. Although I also am irascible, and have been often provoked so as to use an asperity of style, yet I never acted thus, except against hardened and incurable reprobates ; nay, some offenders even of this stamp, it is well known, have been treated by me with clemency and gentleness. Hitherto then, though you have provoked me, I have restrained myself; and 1 promised my friends, in letters which you have seen, that I would continue to do so, unless you should appear openly against us. For although you are not in our sentiments, and many pious doc- trines are condemned by you with irreiigion or dissimulation, or treated in a sceptical manner, yet I neither can nor will ascribe a stubborn perverseness to you. What can I do now ? Things are exasperated on both sides ; and I could wish, if I might be allowed to act the part of a mediator, that they would cease to attack you with such animosity, and suffer your old age to rest in peace in the Lord ; and thus they would conduct themselves, in my opinion, if they either considered your weakness, or the magnitude of the controverted cause, which hath been long since beyond your capacity. They would show their moderation towards you so much the more, since our affairs are advanced to such a point, that our cause is in no peril, although even Eras- mus should attack it with all his might; so far are we from fearing any one of his strokes and strictures. On the other hand, my dear Erasmus, if you duly reflect upon your own imbecelity, you will abstain from those sharp and spiteful figures of rhetoric ; and if you cannot or will not defend our sentiments, you will let them alone, and treat of subjects which suit you better. Our friends, even you yourself must own, have some reason to be out of humour at being lashed by you ; because human infirmity thinks of the authority and reputation of Erasmus, and fears it: and indeed there is much difference between him and the rest of the Papists. He alone is a more formidable adversary than all of them joined together. " My prayer is, that the Lord may bestow on you a spirit worthy of your great reputation; but if this be not granted, J entreat you, if you cannot help us, to remain at least a spectator 9f our severe conflict, and not to join our adversaries ; and XXIV MEMOIRS OF MARTIN LUTHER. in particular not to write tracts against us ; on which condition I will no* publish against \ou." LVasim;.- answered Luther briefly to this effect: " I cannot admit \ou to have a more Evangelical sincerity than myself, ami I trust 1 do more to promote the gospel than many who boast of being Evangelical. I fear Satan may delude you ; at least, I doubt the truth of your doctrines; and 1 would never profess ■what I do not believe, much less what 1 have not attained. Besides, 1 dread the ruin of literature. " As \et I have not written a syllable against you : otherwise I might have secured much applause from the great; but I saw I should injnre the gospel. 1 have only endeavoured to do away the idea that there is a perfect understanding between you and me, and that all your doctrines are to be found in my books. Pains have been taken to instil this sentiment into the minds of the princes, and it is hard even now to convince them it is not so. — Whatever you may write against mc gives mc no great concern. In a worldly view, nothing could do me more sen ice. But it is my desire to surrender with a good conscience, my soul to Christ ; and I would that all were so affected. You profess yourself ready to give an account of the faith that is in you ; why then do you take it amiss that any one, with a view to loam, should undertake to debate some points with yon ? Perhaps Erasmus, by writing against yon, may do more good to the carrae of the gospel than some foolish scribblers of your own party, who will not suffer a man to be a quiet spectator of these contentions, — the tragical issue of which I do dread." At length in the autumn 1624, this elegant scholar published his dissertation, called Diatribe, on the Freedom of the Will ; having first sent a part of the manuscript to Henry VII). for the approbation of that prince, who always pretended to' a consider- able degree of theological acumen. Perhaps the author hoped by this flattering attention to induce Henry to engage for the <\penses of the publication; as he took care to inform his Majesty, that no printer at Basil would dare to undertake his or any work which contained a word against Luther, and that therefore he must print the book somewhere else. " We mav, however," -aid he, " write what we please against the Pope. Snch is the present slate of German) ." In editing his treatise on Free Will, Erasmus appears to have valued himself very much upon his courage, and to hare expected MEMOIRS OF MARTIN LUTHER. XXV mighty consequences from the publication. " The little book," sa\s he, " is out; and though written with the greatest modera- tion, will, if I mistake not, excite most prodigious commotions. Already pamphlets fly at my head." Again, " The die is cast : my little book on Free Will is published : a bold deed, believe me, il' the situation of Germany at this time be considered : I ex- pect to be pelted ; but I will console myself with the example of your majesty, who has not escaped their outrages." Very much in the same style he expresses himself to Cardinal Wolsey, and adds, " I have not chosen to dedicate this work to any one, lest my calumniators should instantly say that in this business I had been hired to please the great : otherwise I would have inscribed it to you, or to the pope." The reader, whose expectations may have been raised by all this ostentatious parade, will be greatly disappointed on the perusal of the Diatribe of Erasmus. It is evidently the produc- tion of a man who has scoured the surface of his question, but by no means penetrated into its substance. The author affects much moderation, and would persuade us that he scarcely un- dertakes to decide : he pretends only to confer, or to inquire. An experienced disputant, however, soon perceives, that, under a garb of modesty and diffidence, there is in this performance a lirm attachment, in some degree at least, to the Pelagian tenets. Close reasoning was not the province of Erasmus, and he con- stantly betrays a consciousness of being out of his element. He uses plenty of inconclusive argument, but discovers no want of conviction. The ablest defenders of the freedom of the Will have owned their entire inability to reconcile the prescience of the Deity with the contingency of human actions, or the responsi- bility of created intelligent beings ; but Erasmus, like a true controversialist, who conceived it his chief business to conquer, chooses rather to have recourse to scholastic subtilties and dis- tinctions, than caudidly to acknowledge his ignorance in a mat- ter which has hitherto exceeded the skill of philosophy. In reading the Diatribe, persons will be affected differently, according to circumstances. Those who have not made this contentious question their study, may be pleased with the writer's elegaut flow of wit and classical Latinity ; but if they are of a re- ligious turn of mind, they will be puzzled and conlounded as to the grand points in debate, rather than materially enlightened or e X\vi MEMOIRS OF MARTIN LI Til. consoled, Those who have well digested the arguments ou both sides, ana are aware of the respective difficulties, and knoy pre- cisely where in this business all human reasoning and research ought to stop, will t>e convinced how ill qualified la. .sums was lo elucidate difficulties respecting - the volitions of the hiimau niiiid, especially theological difficulties. These tin will laid neither cleared up in the Diatribe, which indeed max be impos- sible in some instances, nor ye1 distinctly staled, which is the thing to be aimed at, and is always possible. No man thai ever lived, perhaps, was less disposed than Martin Luther to temporize with his adversaries in essential points; jet in the instance of Erasmus, i,t is admitted that lie exercised extraordinary patience and forbearance. The reason is, Erasmus, by his writings against monks and friars, bad been of considerable service in abating the attachment of mankind to popery. Moreover, he was one of the first literary charact in the world, and well deserves the thanks of all who have a relish for classical learning. No wonder then lure Luther, in the great business of the reformation, should have been anxious to prevent so much weight from heing placed in the opposite scale. But Erasmus grew every day more and more out of hu- mour with the Lutherans, lie had frequently declared that the church wanted reformation, but would never run any risk to for- ward the good cause. Hence the reformers became cold in their regards for him ; and he, in return, beheld with pique and jea- lousy the rapid progress of the new system. Mutual abuse and ation was the unavoidable consequence of this state of things. IJ\ some, Erasmus was libelled as a deserter of the fai li, and a parasite, who paid his court to popes, prelates, and cardinals, and might !»<■ hired for a morsel of bread, to ain pur- pose. This was enough to raise the indignation of a man who had been accustomed all his life to receive commendations ami flatteries. The angry scholar took up his pen to chastise the Lutherans, mid ceased to be on good term, with them any lon- ger. " They were men of a seditious turn of mind: some of u neither feared God nor mail, insomuch that father and •lethon themselves had judged ii necessary to w/ite against tl :." In the Lutheran faction, said Fuasmu.-., there were, per- son^ who were actuated by a spirit widely different from that of I. Men, wliQ, stood prepared for every mischief, rcprc- . timid, because he acted conscientious!) . Could MEMOIRS OP MARTIN LUTHER. XXvii lie but see Evangelical fruit, lie would soon convince them ha was no coward. Luther, who was influenced by the authority of Erasmus, and not by his arguments, determined to publish an answer to the Diatribe. " 1 will answer him," says he, " for the sake of those, who, with a view to their own glory in opposition to Christ, make a bad use ofhis authority." And again, " my dislike of the book is beyond all belief"; and it is a pain to me to answer so learned a book, compbsed by so learned an author." Luther's reply did not make its appearance till more than a year after the publication of Erasmus. It is entitled, " De Servo Arbitrio, Oa the 'Bondage of the Will." The papal advocate Cock- lams would intimate, that Luther was induced to answer Erasmus, chiefly because Emscr and himself had translated the Diatribe into the German language. But whoever peruses the elaborate work De Servo Arbitrio, and reflects on the author's numerous em- ployments, will have no difficulty in accounting for the little de- lay (hat took place. That he formed the design of confuting 1 the Diatribe very soon after he had read if, appears from his letters to private friends. This tract was not published till the 1st or 2d of September, 1524: and about the end of the same mouth he says", " i am entirely taken up with Erasmus and his Free Will; and I shall do my best to prove him wrong throughout, as is truly the case." And in the succeeding October he says to another friend, " Go on with your labours, my Nicholas, and exorcise all the patience you can : at present 1 am wholly em- ployed in confuting Erasmus." But afterwards we f;nd him in. beViupted by (he affairs of Carolstadt, and resolving to postpone his answer to Erasmus till lie should have done with that turbu_ lent reformer. At length, towards the end of 1525, came out Luther's cele- brated treatise De Servo Arbitrio, which provoked Erasmus the mure, as it was in some measure unexpected. The work was received with avidity. The booksellers of Wittemberg, Augs- burg, an I Nuremberg-, strove who could produce their nume- rous editions the fastest: and in regard to the merits of the com- position, it may not be improper to observe, that Luther himself, many years afterwards had so good an opinion of it, as to de- clare, that he, could not review any one of his writings with com- plete satisfaction, unless pc-iraos his Catechism, and his Bon- dage of the Wili. The following address to Erasmus was e 2 XXviii MEMOIRS GF MARTIN LUTHER. printed by Luther, and placed as a sort of preface to this same treatise on the Bondage of the Y\ ill. " Venerable Erasmus — Every body wonders that Lutht r, contrary to his usual practice and the general expectation, should have been so long in replying to your Diatribe. How is it, say lli.v, that a man, who hitherto has appeared rather to seek than to decline public discussions of this sort, should at once ex- hibit so much patieuce and forbearance? or is fear the cause oi his silence? for certainly his enemies triumph. They congratu- late Erasmus on having gained a victory; and they ask with an air of insult, What, has this Maccabauis, this sturdy dog- matist, at last found an antagonist against whom he dare not open his mouth ? " The palm of genius and eloquence all concede to you ;•— much more therefore 1, who am but a perfect barbarian, and have always been conversant in rude scenes. I confess further, you have broken my spirit, and made me languish before the battle : and this for two reasons. " 1. You have managed your opposition to me with so much astonishing art and steady moderation, that J find it impossible to be angry with you. " 2. By what fate or fortune it has happened I know not, but certainly you have not said one word new on this most important subject. And therefore it may seem superfluous for me now to tread again the same ground which 1 have so often gone over before; especially as P. .\ielancthon, in his invincible theological tracts, has trampled upon and absolutely ground to powder every argument you have produced. To be plain, your book, in my judgment, Millers so exceedingly on being compared to his, that J am much grieved for yourself, that you should pollute your most beautiful and ingenious language with such sordid senti- ments: and again, f feel most indignant to see such contempti- ble materials conveyed in the most precious and ornamental pieces of eloquence. They arc like the tilth of a dunghill placed in golden dislies. Your extreme backwardness to appear in this contest convinces me that you, yourself were aware oi' this, and that conscience suggested to mui, that whatever might be the force of you* eloquence, it would be- impossible for you so to disgtqae your notions, that I should not discover their vanity through e\er\ false colouring. J pretend to no eloquence; but, by the ffttUtt of God, 1 trust 1 have a little knowledge of the sub- MEMOIRS OF MARTIN LUTHER. XXIX jcct; and there you are deficient, notwithstanding your great ca- pacity and extraordinary powers of speech. " In this business I have been inclined to reason thus: Our side of the question is so fortified by Scripture, that those who can bo shaken by the trifling objections of Erasmus, how r ever elegantly expressed, do nut deserve that on their account I should write an answer to the Diatribe. Thousands upon thou- sands of books will do such persons no good. Enough has been dune, by my friends and myself, for those who take the Spirit for their guide; and in regard to those who are not led by the Spirit, it is no wonder if they are shaken by every breath of wind. Wherefore I had almost resolved to be silent; not on account of my numerous engagements, nor the difficulty of the thing, nor yet through the dread of Erasmus and his prodigious eloquence, but most sincerely from the low estimation in which 1 hold the Diatribe, — not to mention, what is so characteristic of Erasmus, your excessive versatility in it throughout. You ex- ceed Ulysses in caution : one while you affirm nothing, at another time you assume an air of positiveness : It is impossible to arrive at any distinct and satisfactory issue with such men, — unless indeed one had the art of catching Proteus. " However, my faithful brethren in Christ Jesus do now sug- gest a reason why 1 ought to answer you ; and there is some weight in it. They tell me a reply is, in general, expected from me ; they say, Erasmus's authority is not to be despised, and that the faith of several is shaken. Therefore I am disposed to own, at length, that I may have carried my silence too far : that I may have been influenced too much by carnal reasonings, and not have sufficiently kept in my mind that duty by which I am debtor both to the wise and to the unwise. " For, though true religion does not rely on merely external means, but, besides him who plants and waters, requires the Spirit to give the increase ; yet, because the Spirit is i'rec, and in no wise dependent on our wills, the rule of St. Paul should ever be observed, * Be instant in season and out of season.' ' We know not at what hour our Lord will come.' Be it so, that there are some who in reading my writings have not as yet been led by the Spirit; be it so, that the Diatribe has gained possession of their minds : what does all this prove, except that tin rr hour may not \ct be come i And who knows, my excellent Erasmus, but God may be pleased, through such a poor wretched ^cx\ MJ-.MOIRS OP MARTIN" 1,1 TITER. tessel as myself Co visit you ! — and I do from my heart beseech the Father of mercies; through our Lord Jesus Christ, that tin* operation of this little hook may he such, that 1 may therein- gain you as a most dear brother to the cause. " In conclusion, perin:: me, my F.rasnius, to request yr.\ 1,> rvtisc my delects in eloquence ; as, on the other hand, I have to hear with your want of information in this particular instance. God does not hestow all his \'\\ l . n one person." Krasmus had observed, that he could not hut give some weight to the authority 'of numerous learned men, whose judg- inent had been confirmed by the consent of ages. Antom, these, he said, were excellent divines and holy marhrs, and many who had wrought miracles. Then, among the modr-m theologians, and universities, and councils, and bishops, and popes, wlia mass of Learning, genius, and goodness, all, he said, on his side of the question? and only YVieklih" and l/aurcntius \ inst him. To this Luther replies, " 1 own lie •what, you sa\ : 1 myself for there than ten j I a; . f< It of this verv argument, and more, f believe, thai: mix pcrsbfl H insomuch that I thought it impossible for this Ti'oi •■ ' ' n. And I call God to witness with my own sonl, that 1 should have i ained to this da\ in the same stale, had i noi beten Comfpelled lO-yfeld'to the fore* of e\idenc<\ anW "-,vu • ienee. Thai IJciug, who know s the • hs, knows that, my sole objeel is I o i ■. '. ■ and m ri 'to commend myself. But you would reduce me to the dilemma, either of giving 1 op the point, oi' of boasting of m\self, and blaming the fathers. I extricate myself horvever" at 6uce, hy owning, that I how to your ird lo learning-, is, history, and all other things^ except three : and in icgard to these three; namely, 1. What arc the evidences of l>:-i-- , !« d • Spirit; 2<. What is the right province of miracle : .!. What the nature !sof sahC ■; as i'ar as f krow ydta from vonr ■ \>od to qualify you for the great business we have in hand. — I entreat you not to suppose this to be an effusion of pride. I pray that the time may be near, when the Lord shall make you as much superior to me in this concern of the Refor- mation, as you are already in every thing else. However, it is no new thin"-, if God sliould teach Moses by.letliro, or Paul by Ana- nias. You say you have missed your aim, if you have Christ \et to learn ; and I do suspect you begin to think that this may pos- sibly be the case. You are but a man; and it is not very unlike- ly, but, after all, you may not have rightly apprehended the Scriptures and the Fathers, to which you think you have trusted as sure guides. Your own very doubtful way of speaking" leads me to think so. You say, " you assert nothing, but only discourse and argue." A man does not express himself so who has got hold of his subject right, and understands it to the bottom. In this book of mine, I do not merely discourse or dispute, but I have asserted, and do assert, and I submit to nobody's judgment what* ever, but exhort everyone to obey the Divine truths which I maintain. " May the Lord, whose cause it is, illuminate you, and make vou a vessel of honour and glory! Amen." Erasmus, however, was disposed to continue the controversy, and, therefore, produced his " Hypcraspistes," in which he ac- cuses his adversary repeatedly of savageness, impudence, l\ing, and blasphemy. Strange ! that a man who professed to dislike so very much the asperities of Luther, should abound in language of this sort! " Luther promises himself a wonderful reputation with posterity : whereas 1 am rather inclined to prophec\ that no name under the sun will ever be held in greater execration than the name of Luther The beginnings of the mischief he has done we have already seen in the Rustic War." A notable instance this of the mildness and candour of Erasmus ! Yet, not- withstanding all this bitterness and acrimony, it is sufficiently plain, from many parts of his writings, that he. by no means thought so ill of Luther as one might conclude from such passionate expres- sions as these. \n his letter to the Rishop of Lingen, he says, " I am surprised to observe in Luther two distinct characters. Some of his writings appear to breathe the spirit of an Apostle: MEMOIRS OF MARTIN LUTHER. XXxiii again, in scurrility and abuse who ever equalled him '?" And it should be observed, that Erasmus, in this very letter, is giving an account of Luther's answer to his Diatribe. it has been asserted, that in this controversy Erasmus had been greatly influenced by worldly motives ; at all events his notions of the authority of truth do not appear to have been very operative, for in a letter to a friend, he says, " I never maintained that the opinion of Ecolampadius on the Eucharist was by far the sound- est. It is true, that among some friends I went so far as to say that I could adopt that sentiment, it' the authority of the church had approved it; but I added, that I could by no means dissent from the church. By the church, I mean the consent of the body of Christian people. I know not how the hypocrites, whom \,ou speak of, have represented my words. Eor my part, I certainly spake sincerely; nor have [ ever doubted of the truth of the Eu- charist. What weight the authority of the church may have with others, I cannot say ; but with me it weighs so much, that I could be of the same opinion with the Arians and Pelagians, if the church had supported their doctrines. It is not that the words of Christ are not to me sufficient; but no one should be surprised if I follow the interpretation of the church, upon whose authority my belief of the Canonical Scriptures is founded. Others, per haps, may have more genius and more courage than I have : but there is nothing in which I acquiesce more securely than in the decisive judgment of the church. Of reasonings and arguments there is no end." Luther, however, who maintained his opinions from having felt the force of truth, declined any further controversy with Erasmus, and in a letter to Amsdorf, observes, " that he thinks it more ad- visable not to answer Erasmus in future. For his own sake, bow-* ever," he adds, " I will leave on record my decisive testimony, which will acquit him of a charge which he complains of as most distressing to his mind ; namely, that he is reckoned a Lutheran. Now, I am a most sure and faithful witness that he is still the same Erasmus only, and no Lutheran. — Christ lives; and it is my business to defend him against his enemies : and those do him great injury who accuse Erasmus of being a Lutheran." In October, 1524, Luther threw off the monastic habit, and in the following year, married Catherine de Bore, a gentleman's daughter, who had hit the nunnery of Nimptschen in \5'23 : this step, as might be expected, gave rise to a number of reports, f X \\iv M KMOI |js ol MAUI IN 1,1'TMKR. fraught with the accustomed slander and malevolence, and which in some degree affected die mind ol' Luther; however, be soon regained liis wonted firmness, and both hv his doctrine and loudml, opposed those perversions by width the spirit ol' propln cy Jiad described the Papacy, as " forbidding to marry, and e< m- manding to abstain from meats, which Cod hath created to he received with thanksgiving," 1 Tim. iv. :). The Diet at Augsburg in whieli Luther was engaged as an adviser, having excited the fears of bis friends, occasioned Luther to express himself thus: " Christ is Lord of Lords, and King- of Kings ; if he loses that title at Augsburg, he shall lose it in heaven and upon earth. if thev kill me, there will he one who will ask where is tin brother Abel J" Luther's marriage did not retard his activity and diligence in the work of reformation, lie revised the Augsburg Confes- sion of Faith, and Apology for the Protestants, when the Pro- testant religion was established on a linn basis. Paul 111. shortly after his accession, proceeded, or affected to proceed, on the plan of making arrangements for the convocation of a Council. Hut as the reformed were now too numerous to be refused access to the Council, Paul determined, as a prelimi- nary step, to dispatch a confidential person to confer with their leading men. His nuncio in Germany, Peter "-Paul, \ crger, a native of 1 stria, and a favourite of Paul's predecessor, was c hoscn for this commission. This person proceeded to Witten- berg to meet Luther. The interview was, as might be expeetcd, not a little remarkable. Of the various accounts which have been given of it, Seckcndorff's bears the greatest appearance of truth. It will he found a very amusing recital; the following at* nearly that author's own words. " When the pope's nuncio reached W ittemberg on the 6th id' November, 1535, with a suite travelling on twenty horses, he was conducted, with all due respect, into the castle by the prefect of the province. Next day, Sunday, Luther ordered his barber to be sent for at an early hour, and on seeing the man surprised at bis call, he said jocularly, that he was invited to \isit the pope's nuncio, and was unwilling to appear before him in a slovenly dr,es3. — If properly equipped, he might have a chance to bo thought younger than he was, and thus alarm his opponents by the prospect of living a long time. Having dressed himself in his best suit, he put round his neck an ornament, which he had MEMOIRS OF MARTIN LUTHER. XXXV probably received as a present from the elector. Jli.-s barber being surprised at this, and remarking that it would give offence; Luther declared, ' That is the very reason lor my putting- it on. The pope's adherents have not been sparing of offence to us, aud tins is the May to treat serpents and foxes.' Having stepped into a carriage along with Pomcranus, who had been sent, from the castle, he observed, in the same vein of humour, ' Jlere sit the pope, of Germany and Cardinal Pomeranus. This is the work of God.' On reaching the nuncio's residence, Luther was imme- diately admitted to him, but not saluted with his customary titles. They proceeded to converse about calling a Council, when Luther expressed his apprehension that the pope was not in earnest and meant only to amuse them. Were it even to assem- ble, nothing of consequence was likely, he said, to be transacted. Unmeaning discussions about tonsures and vestments were more likely to take up their attention than the doctrines of faith, justi- fication, or Christian concord.' He added, ' 1 and those who think with me have our minds thoroughly made up in regard to faith. The assistance of a Council in that respect is necessary only to those ignorant creatures who borrow their creed from others. But if you will actually call a Council I will come, though the consequence might be that you committed me to the flames.' On the legate inquiring what town he would prefer for the assemblage of a Council, Luther replied, ' Let it be wherever you like, at Mantua, Petavia, Florence, or elsewhere.' The nuucio then asking if he had any objection to Bologna. Luther inquired in whose possession that city was, and on under- standing that the pope had possession of it, he expressed surprise that his Holiness should have seized upon it, but added, that he would jro thither likewise. The nuncio having afterwards said, that it might happen that the pope would come to Wittemberg, Luther replied, \ Let him come ; we should be very glad to see him here.' * But do you wish,' rejoined Verger, ' that he should come with an army or not V ' Just as he pleases/ said Luther; J wc shall expect him in cither way.' The legate pro- ceeded to ask if priests were consecrated in Saxony, ' Certainly they arc,' replied Luther, ' because the pope does not choose to ordain any for us ;' and added, pointing to Pomeranus, ' Here is a bishop whom we have consecrated.' During IbVe whole conversation Luther made it a rule to be unreserved with fC XXX\i MEMOIRS OF MARTIN LUTHER. the nuncio, as well in regard to the views oi* the Protestants, as to his own continued antipathy to the church of Rome. On the breaking- up of the conversation, Verger, imitating Luther's jocular manner, culled to iiim, 'Take care that you be ready for the Council;' to which Luther replied, with a significant ges- ture, ' I will come, with this neck of mine.' The display oi' Luther's humour, and the independence of his tone, are quite in unison with his general character. Alter the interview with Luther, the nuncio proceeded to hold conferences with the Elector of Saxony and the .Landgrave of Hesse, which led to nothing- of importance. From this time, Luther had little else to do than 'to sit down and cpn template the mighty work he had accomplished : for that a single monk should be able to give the church so rude a shock that there needed but such another entirely to overthrow it, may very well seem a mighty work. He did indeed little else, for the remainder of his life was spent in exhorting princes, states, and universities to confirm the reformation which had been brought about through him, and publishing from time to time such writings as might encourage, direct, and aid them in doing it. Luther prefixed to his work on Monastic Vows, the following interesting dedication, addressed to his lather: " Dear Lather — It has for a considerable time been my intention to dedicate the present publication to \ou in the most affectionate maimer; not from a vain wish to give publicity to \oiir name, but with a view to avail nnself of the opportunity, which an address to you afforded, of explaining to piou.s readers the nature of my book. '* \ou are well aware how deeprj 1 have been impressed with the belief, that nothing could be inure important or more sacred than to yield obedience to the impulse of the divine com- mand. And here you may be disposed to ask, ' Have yoa e\er had doubts on sueh a subject, and is it but lately that \ou ha\e learned the true state of the case V It is so, 1 confess la- id latelj I have not only entertained doubls, but have been gjropsl) ignoranl of the true ' slate of the ease.' Let me add. with all due, respect, that I believe I could |»ro\e, that, like my- self, you were greatly deficient in this respect. It is now nearly sixteen \i',ii;, since, without \ day on which it was written. He immediately intimated to the Counts of Mansfcld how much he was affected by Luther's death, and requested them to permit the body to be brought away, that it might be buried in the church of All Saints at \\ it- temberg. Jonas has given a minute account of the removal of the body and of the interment. The day after his death, 19th February; at two o'clock in the afternoon, the body was brought with great solemnity into the church of St. Andrew, the largest at Eisleben. It was attended by the Prince of Anhalt, the prince's brothers, and many other noblemen, along with a number of ladies of rank, and an im- mense concourse of the lower orders. Jonas preached the fune- ral sermon from the fourth chapter of 1 Thessalonians, verse 14th, " If we believe that Jesus died and rose again^ even so them also which sleep in Jesus, will God bring with him." \\ hen he had concluded, the congregation separated, having left the body in the church under the care of ten citizens, who were to guard it during the night. On hearing that the body was to be carried to Wittcmberg, Michael Ceelius gave a discourse next morning, taking his text from Isaiah, lvii. verse 1st. " The righteous pe- rishetb, and no man layeth it to heart — none considering that the righteous is taken away from the evil to come. He shall enter into peace." After mid -day, all the persons mentioned, accompanied the body from the church through the city and beyond the gate. The countrjmen, assembled by the ringing of the bells, came, with their wives and children, with tears in their eyes, to meet the melancholy procession. The body was brought to Halle about five in the afternoon, and was met at the gate by the senators and clergy. The streets of the city were so crowded by the multitude, that the procession moved on with difficulty. The hour was too late for the delivery of a discourse, but a psalm (the 130th) was given out, and sung in solemn har- mony by the numerous assemblage. Early next morning, the senate, clergy, and scholars, attended the departure of the body. On Monday, <2.'>d, the funeral reached Wittemberg, and was received at the gate by the senate, the members of the university, and a numerous body of citizens. From the gate the proccsssion Xlviii MKMOIRS OF MARTIN LITIIER. moved, in solemn order, to the church, the Prefect of \\ ittem- ber<>- with the Counts of IVfansfeld and their horsemen leading: the way. The bod) followed in a carriage, and Luther's wife and family, accompanied by his brother James, from Mansfield, were immediately behind. Next eame the rector of the univer- sity and several sons of counts, princes, and barons, who were students at Wittembcrg. Pontanas, Melancthon, Jonas, Poineranus, Cructger, and other elderly ecclesiastics, now appeared, and were succeeded by the professors, the senators, the students, and the citizens. An immense crowd of the lower order followed in the rear. The body was deposited in the chinch on the right of the pulpit. After the singing- of hymns, Poineranus ascended the pulpit, and delivered an excellent dis- course. When he had concluded, Melancthon pronounced a funeral oration, which, while it bore affecting marks of his personal sorrow, was intended to afford consolation to others, and to alleviate the grief of the church. These melancholy offices being performed, the body was committed to the grave by several members of the university. A stone was placed over the grave, with a plain inscription, expressive merely of the name and age. A picture of Luther and an epitaph were afterwards affixed to the wall by order of the university. Melancthon, in the course of his oration, remarking on the character of Luther, said, " When a variety of great and im- portant deliberations respecting public dangers have been pend- ing-, we have witnessed his prodigious vigour of mind, his fearless and unshaken courage. Faith was his sheet anchor and by the help of God he was resolved never to be drhen from it. Such was his penetration, that he perceived at once what was to be done in the most perplexing- conjunctures. The undeeaxing monuments of his eloquence remain, and in my opinion he equalled any of those who have been most celebrated for their resplendent orato- rical powers. ** The removal of such a character from amongst us demands and justifies our tears. We resemble orphans bereft of an excel- lent and faithful father ; but while it is necessary to submit to the will of heaven, let us not permit ihe memon of his virtues and his good offices to perish. Le1 the present vast assembly unite with mc in grateful thanks and fervent supplications, and encouraged by his ample promise, let us be stimulated to inculcate the truth of heaven, knowing that the church will be the preservation of the human race, and the security of governments. Amen." SERMON I. ON THE NATIVITY OF CHRIST. Luke ii. l — 14. And il came, to pass in those days, that there went out a decree from Casar Augustus that alt the world should be taxed, fyc. 1. A.s the Evangelist here describeth the time and place of the nativity of Christ, first, herein is required faith of us, viz. That we believe this to be the same Christ, of whom these things be recorded. Moreover the house and stock of David is here notified and shewed forth, whereof our Messias should rise. 2. The shepherds which are mentioned, are the first fruits of £h*\. those Jews, which come unto Christ, as the wise men from the v East are the first fruits of the Gentiles, and the innocent infants of all them which must bear the Cross for Christ's sake. 3. Whereas the angel of the Lord appeareth to the shep- herds in great glory, it signifieth, that the gospel cometh unto men with the glory of God. First, indeed, it maketh us afraid, for it condemneth our darkness and whatsoever is in us, until we hear the comfort, which is here declared unto the shepherds in these comfortable words: " Fear not, for behold, I bring you good tidings of great joy, which shall be to all people, for unto you is born this day, a Saviour, which is Christ the Lord." 4. Also, as one angel first preacheth unto the shepherds, that noteth unto us the prince of all preachers, Christ himself. * Secondly, whereas many angels are gathered together, it signi- fieth the multitude of preachers, who all say with one mouth, Glory be to God and peace unto men. 5. The fruit and profit wherefore Christ took flesh upon him, is here expressed by evangelical peace and good will to men, whereof the hymn of the angels makes mention; " Glory be to God on high, and on earth peace, good will towards men." Ye have oftentimes heard this history before, and must hear it still, both this year, and every year, though to sluggish and drowsy Christians, that are soon weary and cloyed with good things, the same peradventure may seem tedious. But to them B 2 ON THE NATIVITY OF CHRIST. that are endued with true faith, it always cometh again as new. For the Holy Ghost can speak so diversely of one thing, that to them which be his it always seemeth new. .Moreover we might Speak at large of this history, for it is very full of matter, if we should not want time, and if it were not perilous lest we should somewhere stray from the purpose : nevertheless, we will speak somewhat thereof, as God shall permit. Ye have already heard in the text, how the angel himself expresseth all this history, giving us to understand, that the same is published for our cause; and that the fruit thereof doth redound and appertain to us only, and is wrought to our salva- tion. And therefore the angel speaking to the shepherds, saith in these words — " Fear not, for behold 1 bring you good tidings of great joy, which shall be to all people, lor unto you is born this day, in the city of David, a Sawour, which is Christ the Lord." Here is declared, first, that his nativity doth pertain unto us, when he saith, " Unto you is born a Saviour." For the Lord Christ came not for his own cause only, but that he might help and succour us. Wherefore let us diligently endeavour, that we believe the angel, and we shall enjoy the vs hole benefit. I have heretofore oftentimes said, that the gospel preacheth nothing else but faith, that the angel also here doth, and this must all preachers do, otherwise they be no true ministers ; for the angel was here a beginning and example to all preachers. Now we must in this place speak of a double nativity, namely, of our own and of Christ's. But before I begin to treat hereof, I will handle the history briefly, that ye may lay it up in your heart, and may be partakers of the joy which the angel here bringeth. First, therefore, the Evangelist saith, " And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed : and this taxing was first made when Cyrenius was governor of Syria : and all went to be taxed, every one into his own city " Ye know right well, that the Jews had a promise made of the patriarch Jacob, that a prince, law- fiver, or ruler of the house of Judah should not be wanting in udea, until the Mcssias which was promised them did come. For the words of Jacob to Judah are plain after this sort: "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." Gen. xli.v. 1Q„ Now at this time the case was so, that the Romans possessed J udea, and had set a lieutenant over it, whom the Evangelist here calleth Cyrenius. The Jews before for a long time had used priests for kings, when as the Maccabees had obtained the Kingdom, so that the domi- nion of the house of Judah was already taken away and sup- pressed, neither was there any prince or ruler, of the stock and blood of Judah, governor over the people. JJut that Christ or the Messias should now come, that was a great sign, that the prophesy at that time especially might be fulfilled. Wherefore the Evangelist saith here, that at the time wheu ON THE NATIVITY OF CHRIST, 3 Christ was born, Augustus Caesar had set a lieutenant over Judea, under whom the Jews should offer themselves to be taxed. As if he had said, «« Even at that time at which he should be bom, he is born." All that lived under the Roman emperor were compelled to pay tax, for a testimony that they were subject unto him. This the Jews knew, but they did not understand the prophesy. Jacob had said thus, " The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come :" that is, a Prince and ruler of the stock of Judah shall not be wanting in Judea, until Christ come. Jacob did sufficiently shew in these words, that he should be wanting at the coming of Christ. Moreover, they understood it so, as though such a Shiloh should come, as should bear rule with the sword, it is a false understanding thereof, neither can it be gathered out of that text. For he saith thus, " That at the coming of Christ the temporal kingdom of the Jews shall end." So Luke also here sheweth that every time when it behoved this to be done. Tt followeth moreover in the text: ** And Joseph also went up from Galilee out of the city of Nazareth into Judea, unto the city of David, which is called Bethlehem, (because he was of the house of the lineage of David) to be taxed with Mary his espoused wife, being great with child." Joseph also and Mary obeyed this commandment of Caesar, and submitted themselves as other honest and obe- dient men, and went to Bethlehem, which was the chief and head city of the house of Judah, and suffered themselves to be taxed. Mary, inasmuch as she was with child, and near her delivery, might have excused herself, that she should not take this journey upon her, but she doth not so, they will not be an offence to others. Moreover, it ought thus to be that they should come to Bethlehem, because of the prophesy of the pro- phet Micah, chap. v. which foretold that Christ should be born in Bethlehem of Judah. Mark, I pray you, how that tax must serve hereunto, which neither Caesar nor his lieutenant did know. Thus God dealeth in his works in which he useth the means of heathen and evil men, whereby he may make us, which are miserable and wretched men, and so deeply drowned in flesh and blood, certain of our faith, which the Evangelist Luke here spe- cially setteth forth, inasmuch as he often declareth in the history, the places and times, least that we should be deceived concerning this Christ. The manner of his birth the Evangelist sheweth, saying : " And so it was, that while they were there the days were accomplished, that she should be delivered : and she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn." Let it nothing move us, or be any offence unto us, that the Lord came into the world in so great poverty and misery. For it ought to be a great joy and comfort unto us, rather than in any wise to discomfort and discourage us. It may seem a strange, b 2 4 ON THE NATIVITY OF CHRIST. thing - and hard dealing, that a virgin which was new married and that year joined to her husband, might not be permitted to bring forth her child at Nazareih in her own house, but was forced in poor estate to go three days journey being great with child ( and when she came at her journeys end, she had not so much room in the inn as that she might be delivered in some parlour or chamber. The inn being lull there was none that would vouchsafe to give place to this woman being great with child, that she might have the use of their chamber, but she was enforced to go into a stable, that there she might luring for'h the Creator of all creatures; here ma, be plainly perceived what is the knowledge and wisdom of the world concerning divine a ■ '- ters : namely, that it is blind, and vain in understanding, that it seeth not the works of God, and if it be so that it seeth them, that it knoweth not what they mean. From hence let. us learn, not to be moved or discouraged, if we be poor and miserable, and forsaken of the world, tor we have here great comfort. If Christ the maker of all tbtfigs, with his beloved mother, was cast into so great misery and so con- temned of the world, why may not the same also come upon us? or why should not we, being in misery, and compassed about with all calamities, bear them patiently ; yea, if God will at any time kill ns with adversity and distress? but this thing is to be lamented, that we exclude such an example from our eyes, but much farther from our heart, Ave should easily suffer adversity and contempt if it be so that we believed, and had a sure trust and confidence in God, as we see that the Lord Christ suffered this misery, poverty, and calamity. This is therefore first thorough- ly to be marked and considered of us, how Christ came into the world in so great poverty, and found not so much as one in so great a city, which was dutiful and beneficial toward him. Thus this nativity was received in the earth, over which, notwithstand- ing all the heavenly host, did exceedingly rejoice, as it followeth: " And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And lo, the angel of the Lord ( '1111)1' upon them, an, I the glory of the Lord shone round about them, and they were sore afraid." Here is declared, how God in heaven, setteth forth this nativity, which the world conlenmeth, yea, knoweth not, neither seeth. This jo\ is so great in heaven, that it cannot be contained therein, but bursteth forth, thai il may be declared and communicated to the world. For the angel here hririgeth tidings of great joy to the shepherds, which to them is great comfort, which the world notwithstanding contemn. t!i and rejecteth, but is of the angels had in great admir.i to'., yea, and if they might, they would with greater praise! . I '-oodly pomp have set forth so wonderful a thing. But it was not meet it should be so. For God would set an examp' in this his Sou, that the ostentation and glorying of the world might at the last bo neglected, and that it might be known ON THE NATIVITY OF CHRIST. 5 what the world is. Man's reason scemeth always very wise unto itself, it always looketh unto things that arc aloft, it considereth only high matters, it hunibleth not itself to those things that are below. Fbis now is an excellent comfort, that the angels and all the heavenly host esteem him so much, whom the world contemneth, by which we may learn, that although we be outcasts in the world, there be notwithstanding that have regard and care of us. J low ever, wc do hardly believe this, we do not fasten our eves thereupon, but look unto great, precious, and high things, according to the example of the world ; and are dismayed as soon as a little trouble cometh, neither thinking nor know- ing if any adversity assaileth us, that it is done by the will of God. Believe thou this undoubtedly, if it had not so pleased God, he would not have suffered this his beloved Son to be laid in a manger, he would not have permitted him to be born in so greet poverty, misery, and contempt. But the poorer and more despised he is before the world, so much greater care and regard God and all the heavenly soldiers have of him, so that we may ci- peive comfort thereby, and believe assuredly, that the more we arc rejected of the world, the more we are esteemed before God. Thou may est find many which here think thus, and are touched with such devotion as this: O ! if I had been there then, with how great diligence would I have served this child, and done for him : yea, I would have washed even his swaddling- clothes. O ! if I had been so happy as the shepherds, that I also might have seen the Lord in a manger. Now, indeed, thou wouldest be ready to do those duties, when thou knowest Christ to be so high and noble. Surely thou wouldest have been as slack in thy duty, at that time, as the citizens of Bethlehem were. Thou resolvest in thy mind childish and alto- gether foolish cogitations. Why dost thou not perform the like duties now? Behold Christ walking before thee in thy neigh- bour, do for him, and bestow benefits upon him ; whatsoever thou shalt bestow upon thy neighbour, which is needy and desti- tute of help, that thou shalt bestow upon Christ himself, as he shall say in the last day to the elect : Matt. xxv. 40. " Inas- much as ye have done it unto one of the least of these my brethren, ye have done it unto me." Wherefore it is vain and very foolish to admit such childish cogitations. Let us therefore at the last open our eyes, let us not hear examples of ?o great importance in vain, otherwise the time will come when we shall be grievously punished. But with Avhat words did the angel speak unto the shepherds ? the Evangelist saith after this sort : '*, And the angel said unto them, fear not, for behold, I bring you good tidings of great joy, which shall be to all people, for unto you is born this day in the city of David, a Saviour, which is Christ the Lord. And this shall be a sign unto you ; ye shall 6 OK THE NATIVITY 01 CHRIST. find the babe wrapped in swaddling clothes lying in a manger.*' Learn b\ these words ol the angel, how to use rightly the nativi- ty of the Lord Christ; neither let it suffice >ou, to hear theih only. A great treasure hidden in the earth, or some other where, is of no use, but if it be opened and occupied, then it is profita- ble and precious. Wherefore, give heed hereunto, that thou mavest use this nativity ; otherwise, it shall be no advantage or comfort unto thee. For as thou knowest the bare history only, viz. what came to pass in his nativity, and that he was born needy and poor, thou shalt learn no greater use hereby than if thou heard an history written of the king of France, or of some other puissant prince, whereby no advantage or comfort should come unto thee : but how must we use this nativity rightly, and with fruit .' Fven, as I have said, if we be thus persuaded that he was born for us, that his nativity is ours. Our nativity is such, that it altogether aboundcth with sin, as David saith, Fsahti li. " Behold 1 was shapen in iniquity, and in sin did my mother Conceive me." As if he Mould say, here is nothing but sin, as well in the conception as in the birth; whatsoever I bring with me from my mother's womb, it is wholly damnable, it it is due to death, Satan, and hell. Forasmuch then as our nativity, skin, and hair, are defiled, what good can come thereof? This is our title which we have received from Adam, in this one thing we may glory, and in nothing else ; namely, that every infant that is born into this world is wholly in the power of sin, death, Satan, hell, and eternal damnation ; our nativity is altogether miserable, and on every side to be lamented. To deliver us from this nativity, God sent another nativity, which it behoved to be pure and without spot, that it might make this unclean and sinful nativity pure. This is that nati- vity of the Lord Christ, his only begotten Son. Where- fore he would not have him born of flesh and blood, infected with sin ; but it behoved that he should be born of a pure virgin. He suffered no spot at all nor sin in his flesh, but replenished it with the Holy Ghost, and permitted nothing to stick therein, but those miseries which proceed of flesh and blood ; as hunger, thirst, adversity, and death, sin excepted, as the epistle to the Heb. chap. iv. witnesseth, that he " was in all points tempted like as we are, vet without sin." This is that most excellent thing which the Lord our Cod hath done for us; whereof none taketh any fruit, but he that believeth. And none will easib, beKeve this, but he that feeleth of what sort his own nativity is. He that hath no feeling of his own misery, tasteth not of this nativity of Christ. But if we feel our misery, it fol- loweth forthwith, that we cry with the prophet David, and say, " Behold I was shapen in wickedness, and in sin hath my mother conceived me." For we feel our sin, and our evil nativity. When death shall come upon us, and our heart shall be touched ON THE NATIVITY OF CHRIST. 7 with anguish and grief, then at the last, it may be that we would taste of this happy and pure nativity, and will exceedingly thirst alter it to enjoy it. But, now, when as we feel not our sins, neither do as yet taste of the bitterness of sin, it slideth coldly to the heart, we hear it indeed, but truly it doth not thoroughly enter unto the heart. For if a man did believe that this nativity was for his advantage, he would fear neither sin nor death. Wherefore I have said, that a Christian must believe, and doubt noticing that the nativity of Christ is as well his as it is the Lord Christ's : and as he hath of the virgin pure blood and flesh, so that he him- self is also pure : and that this virgin is his mother spiritually, as she w as the mother of Christ carnally. L«et the heart have sure confi- dence in this persuasion, otherwise it will be in an evil case. This, the angel siguilieth in these words, when he sayeth, Unto you he is born; as if he had said, Whatsoever he is and hath, ye may challenge it to yourselves. Also, he is your Saviour, not that ye should only look upon him, but which is able to deliver you from the tyranny of sin, death, Satan, and all evil; yea, and how great soever it be, he is " born unto you," and is yours, with all that he hath. Now, forasmuch as he is mine, and hath changed his nativity into mine, his flesh and blood also is mine, he himself is mine, with all wherewith he is endued, so that I dare say unto his mother, Behold, that child which thou hast brought forth is mine, his flesh and blood are my flesh and blood, yea, and thou art my mother, and I will be counted of thee for thy son; for whatsoever Christ bringeth with him, it must be mine, even as he himself is mine: if so be that his nativity is mine, being of a virgin, and without sin, replenished with the Holy Ghost, my nativity also must be of a virgin, and pure from sin. Here now Eve the first mother is no more my mother, for it must needs be that that nativity utterly die and perish, that there may be no sin remain- ing. Here this mother, Mary, is to be set against that mother, of whom I was born in sin. And thus the anoei brinjreth with him great joy, for it cannot be, but that the heart should be made glad, when it enjoy eth this Saviour as its own. AVhen we come to hand strokes, that is, when we feel our misery and cala- mity, there remaineth no comfort or help ; then my heart cannot lift itself above the heavy burden wherewith it is pressed down, but it must taint and be discouraged : but if I conceive a trust, and doubt nothing that Christ's nativity is mine, that my sins arc taken away by him, I become exceeding joyful, and am con- firmed with comfort, whereby all heaviness and sorrow is shaken off. This only is that comfort, and no other which maketh a good conscience ; which feareth neither death nor heil, for it alwa>s resteth upon the w r ord of God, which giveth Christ unto us : wherefore it is a thing altogether miserable and lamentable, if such a good conscience be sought in any other things than 8 ON THE NATIVITY OF CHRIST. here. Thou sliait find no joy, no peace of conscience, neither in heaves* nor in earth, but in this Christ ; be tiiuu certain and sure thereof. Wherefore let all other things pass* ami cleave unto him only, if thou desiresl to be bold and oouragi . sin, death, tiie devil, hell, ami all things that are against th< i : m- is tbe i-oui and Saviour. \e understand, 1 trust, this right well, forasmuch as ye have now heard it so often. But 1 do with so great earnestness, as it were, beat it into your minds, th.it ye may see, that there is l»,!t one thing- taught in the whole scripture, which I would have to stick firmly and undoubted!} in \ou; this is that which I have said, that the use of this nativiU be known. lhev winch seek any other thing, and use not this nativity, are in a tiesperate case, as ye have heard; which ye have verv v\eil expressed iu this song, the author whereof, whosoever he was, did nothing err from the purpose, viz. that the only child Christ is our eomiort; which words surely are of very great importance, and deserve most diligently to be weighed. For ye sung alter this sort ; A child, highh to be praised, is born unto you this day, of a chaste virgin, to the comfort of us wretches. If that child had not been born, we had perished all. Fs it not said here, that there is no comtort beside only Christ f . which indeed is most true. With- out doubt the Holy Ghost taught him that made this song, to sing after this sort. If the case stands thus, it followeth that monks, nuns, sacrificing priests, and all which leave this child, and seek to come to heaven by other Ways and works, be con- demned; for such say, that they need not this child, otherwise they would confess, that their own works are nothing worth. These therefore do nothing but deceive and seduce, by whom men's hearts are procured to depart from Christ, and are led away unto Satan. In the aforesaid song is contained moreover, He is the salvation of us ail; oh! sweet Jesus Christ, forasmuch as thou art born man, defend us from hell. I <>;rea1l\ desire that ye did well understand this; it is sung abroad ever) where, but there is none that thoroughly believeth it. Whereupon it cometh, that some do oppose these things, especially they, which know, sing and babble verv much of then; so that truly 1 fear, that Christ is nevermore blasphemed, than at this feast of his nativity, and at oilier great feasts; t hat it should be no marvel, if, v. hen he is so blasphemed, lie should suffer the whole world to be swallowed up: Bui ihe last day is at hand. Wherefore end< our thai ye may sound this excellent song in your heart : and as ye sing it in mouth, so y« mav also believe it. If the case Mauds thus, ihat all things without this child are vain, what need is there then id' much business? win dost thou run this \\a\ and that way, and erideavouresl to do works, whereby thou tnayest prepare tint ,i seat in heaven? which thev especially do, that murmur over man) rosaries, and continually e\'ol the mother of God in mouth only, but in heart think more evil of her ON THE NATIVITY OF CHRIST. 9 than of all others; and not only of her, but of Christ himself also, the Lord and Saviour. Wherefore commit this so to memory that ye may be certainly persuaded, that whatsoever dependeth of any other than of that child, it is all damnable ; otherwise the Angel had lied. This must be accounted for most certain, with- out any addition; neither are these trifles to be weighed, viz. that, this sufficeth not that thou dost believe, more things are to be added. Forasmuch then as the Angel saith, that this Child doth all, and that he is the Saviour ; and if he be not, that all labour is lost; tell me, how can it follow, that something is to be done of thee, when it is already done before ? Dost thou go about to do any thing that thou mayest obtain him ? That Child suffereth not himself to be apprehended and obtained by works ; for altho' thou heapest together works, notwithstanding thou dost not yet enjoy the Child. Moreover thy works be unclean, by which such great treasure cannot be gotten, no though they were even holy. But he is to be apprehended in heart, so that thou believe, and say to the Angel, 1 believe that it is true which thou sayest, and nothing at all doubting, I count this Child for a Saviour born unto me. And this part, whereof we have now spoken, pertaineth to faith. Now we have here also another part, pertaining to Christian life, namely, charity, that works may not be rejected. If thou wilt do works, do them not in that respect, that thou persuade thy- self that thou dost obtain any thing of God by them : But follow this example ; such a one as Christ hath shewed himself to thee, be thou also toward thy neighbour. If thou more nearly consider the example of Christ, thou shalt find nothing but mere love ; whereas lie humbleth himself, and is born in so great poverty, that declareth nothing but love toward thee, which moved him to become a servant for thy sake, as Paul, Phil. ii. 6. saith, who knew that he might remain in divine glory. Now this he did for thy advantage, he bowed his eyes to thy misery and calamity, which art so miserable a man, wholly damnable, and abounding with sin; thy nativity is unclean, thy misery is on every side most great, thou hast deserved nothing brct the wrath of God, and eternal damnation. If thou hadst been a Carthusian monk a thousand years, thou couldst not deliver thyself from this misery and dam- nation. But Christ is able to help thee, he is rich, and hath strength sufficient; seeing therefore he can do such things, he doth them willingly and with pleasure. Love enforceth him so far, that he employs all things for thy sake, and bestows whatso- ever he hath for thee. Forasmuch then as Christ sheweth so great love toward thee, and giveth unto thee whatsoever he is able, do thou likewise to thy neighbour. Wilt thou work works, derive them to thy neighbour, who is compassed with troubles and miseries. Thou must do nothing for this cause, that Christ hath need thereof, whereby thou mayest enrich him; for neither was he bountiful to this end, that ht 10 ON THE NATIVITY OF CHRIST. O&ght any thing profit his Father thereby, or that, he might re- i( ive any ben»-tit of him ; but he did it only lor this cause, that therein the Father might be well pleased, inasmuch as he submit- ted himseli' wholly to his Father's will, and lovcth us with so great affection: Alter the same sort we also must do in our works to- ward our neighbour, which we ought therefore onl\ to do, that we may give thanks to the Father, that he sheweiii his la\our unto us, for that he hath given his beloved Son unto me, to bestow upon me whatsoever he hath. When I believe this undoubtedly, I burst out and say, If God shewcth unto me such benefits ami favour in bis beloved Son, that he sutfereth him to bestow all things upon me I also will do the like again, and bestow all things wherein 1 ma\ do good to my neighbour, and love him. And so 1 do not lift up mine e\es unto heaven, but I go thither, where ni\ neighbour is oppressed with adversity, poverty, sickness, sin or error, and I help liim wherein soever 1 am able. Thus do thou, whosoever thou art, winch miudest to do true good, works; as tliou wouldst have done to thyself, ii thou wert troubled witli poverty, so do thou to thy neighbour being poor. Again, if thy neighbour be a sinner, and thou seest it, but thou thyself art without sin, and hast a holy nativity, go pieach unto him, whereby he also may be delivered. But thou must do all these things freely in every respect, as Christ hath done for thee without all works and merits of pure grace, love, and inrrc\. Such work see thou do if thou wilt do good and Christian works indeed. God hath no need of them, nevertheless thou must do them in respect of him, inasmuch as it so pleaseth him, and he will have it to be so. This only is rightly to do good works, which those hypocrites do not, which will merit heaven by their chastity, poverty, and obedience. Unto whom I pray you are such works of theirs good? I m\ self need them not, neither do they prolit my neighbour, wherefore il is mere deceit, whereas a name is given to works as though they did merit heaven; when as they are nothing worth, neither profitable to others. Lay up these tilings in your hearts, and do also according to them. In all this text being discussed from the beginning to the ending, ye have these two things, namely faith and love. If ye shall keep these, then both the holy nativity of Christ shall be a help, and comlort unto you, and also ve shall be spiritualty the children ol his mother, as Christ Jesus is her child carnally. An exposition of the song of the Angels, *' Glory be to God ou bighi and on earth, peace, good will towards men." Foras- much as this song is very common, and there be few that rightly understand it, notwithstanding it containeth many things, 1 think g mmI to handle it somewhat at large. The Angels in this hymn ap|»l\ three things to three: C 2 lory to ( ' »d, peace to the earth, and'. good will unto men. The hist is the honour or glory of God, with which we must begin, that in all things praise and glory may be ascribed to God, as to him which doeth, givcth, and ON THE NATIVITY OF CHRIST. 11 hath all things, so that none may challenge any good thing unto himself, neither ought to count it his own. Glory is so due to God only, that no part thereof may be derived to any other. Adam being persuaded of Satan, went about to take this glory to himself, whereby all men fell into the displeasure of God, and have that vice so thoroughly fixed in their mind, that nothing can be so hardly pluckt away from them. Every man pleaseth him- self, no man can bear to seem that he is nothing, or is able to do nothing, whereof come almost all evils, so many contentions, wars, and innumerable other inconveniences. This glory Christ gave to God his Fattier, teaching that all our things are nothing before God but sin, which deserve his wrath and indignation. Whereiore there is no cause, that we should even never so little please o irselves or glory in them, but rather that we should be ashamed and fear, being set in so great peril and confusion, that so all our glory and pleasing of ourselves may pass away and come to nothing, and we may rejoice being- destitute of our own glory, that we may be found and saved in Christ, alono. The seeond is peace in earth; for, as where the glory of God is not, and where every one seeketh his own glory, there cannot be peace, according as Solomon saith, Prov. xiii. 20. " Only by pride cometh contention :" on the contrary, where the glory of God is known, there true peace also must needs be. For why should they contend .' why should they disagree, which know every one of them, that they have no good thing of their own, but that all things which are, which they have, and which they are able to do, come from God, to whose power also they commit all things, in the mean season being very well content, that they have God favourable unto them? how also can it be, that when one counteth nothing of himself, and the things that be his, he should be so careful of himself and his things, that he should move contention with any because of them ? such believe that Christ only is made all things unto them, him they think on, and for him alone they contend. Hereupon it certainly followeth, that there can be no contention or discord at all among true Christians ; which manner of peace of Christians Isaiah declareth, and saith, chap. xi. 9. " They shall not hurt nor destroy in all my holy mountain ;" that is, in the church of Christ. The cause hereof he addeth next after, " for the earth shall be full of the knowledge of the Lord," that is, for all know God as to whom all good things do belong, and all their own things they confess to be nothing but sin, they may easily therefore have peace among themselves. \\ herefore the same Isaiah saith, chap. ii. 4. " And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plow-shares, and their spears into pruning hooks : nation shall not lift up sword against nation, neither shall they learn war any more." Hereupon Christ is called the King of peace or the Prince of peace, of whom So- lomon was a figure, who is called peaceable. For Christ is truly 12 ON THE NATIVITY OF CHRIST. called our King- Solomon, that is, peaceable, which hath restored peace unto us inwardly with God through faith in him, and out- wardly with our neighbours through love, whereby we !i\e friendly with all mm; and so by him we have peace e\ery where both in- wardly, o*id outwardly in the earth. The third is good will of men. Not that good Mill, whereby we work good works, but whereby we take in good part all things that happen, whether they be good or evil, sweet or sour, and receive them with a quiet heart. The Angels knew that the peace which they sung of, should be only among Christians, which in all things depend upon Christ, and usurp nothing themselves as their own. But in the mean season the world and Satan, which exceedingly envy them, do on every side procure trouble unto them, and persecute them even unto death, so that they may look for no peace or quietness at all, for Christ saith, John xvi. " In me ye shall have peace, but in the world ye shall have tribulation." Therefore it was not enough for the angels to have sung, Pawn! on earth, but it was to be added, And good will towards men, that when they, as much as they are able, have peace with all men, and nevertheless are continually hated of all men, and suffer persecution, they may always keep a good will whereby they may take all things in good part, and give thanks to God, however he dealeth with them, or suifercth them to be dealt with, they may not murmur, but resign and commit them- selves wholly to the will of God, yea, (forasmuch as they know that God disposes and governs all things, in whom they are sure, that they have a merciful and most favourable Father unto them through Christ) they may even rejoice and be glad in persecu- tion, according to that saying of Paul in the epistle to the Ro- mans : " We rejoice in afflictions and persecutions." For inas- much as they have a joyful conscience and a sure trust of the fa- vour of God, they cannot but count all things for the best, what- soever happen. Behold what kind of good will it is in all things, whether they be prosperous or unprosperous, which the angels here wish unto men, and sing, to-be proper to the believers. YV here such good will is wanting, there peace cannot belong. Men take all things in the worse, they take nothing in good part, but always cm reuse and double the evil. Hereupon howsoever God dealeth with them, they like it not, but require tn.it they may be dealt otherwise with, and so it falleth out, as in Psalm wiii. 9Jt>, " With the pure thou wilt shew thyself pure, and with the froward thou wilt shew thy sell froward ;" that is, with him that counteth all tilings pure to himself, and hath that good will in all things, w -hereof we have spoken, thou also doest well agree, as he pleaseth thee and all good men. JBut he that is froward, so that neither thou, nor those things that are thine like him, cannot but. displease both thee and all good men. Of this well pleasing one another Paul speaketh, 1 Cor. x. .'}.'!. V Endvuvour to pleas*; all men, cveu as I please all." % what ON THE NATIVITY OF CHRIST. 13 means shall this be done ? If thou take all things in good parti and suffer others to please thee, thou also shalt please others. The matter may be comprehended in one word : ii' thou wilt be liked of none, nothing shall be liked of thee: if thou wilt be liked of all, suffer that all things may be also liked of thee, but so, that thou do not neglect the word of the Lord. For that ought to be preferred before all, without any regard had of all men, what pleaseth then), or what displeaseth them. But whatsoever may be done without trangressing the word of Cod, give place to all, and submit thy judgment to the judgment, of others, that thou mayest take every thing in good part, which shall chance unto thee, and so thou shalt have the good will, whereof the Angels sung. By this song may be understood, what nature the angels have. I omit those things which the philosophers have dreamed hereof; here is so described what the angels are, that it cannot be more fully done, their heart and cogitations being declared. First with great joy they sing praises to God, acknowledging all things to be due unto him, and therefore with an ardent mind, sing and glorify him. As therefore thou wouldest think of a right lowly, pure, and obedient heart, praising God, and always enjoying per- petual gladness in him, so think also of the angels ; and thou hast now the nature of angels, as much as they have to do with God, The second thing to be considered in them is their love towards us. Think that they are most loving towards us, which desire that it may go as well with us as with themselves, they do no less rejoice for our safety than for their own, and even in this hymn full of love towards us, they declare themselves so aifected to- wards us, that surely, we may think and rejoice of them, as of most loving friends. This is to know the angels truly, not ac- cording to their essence, whereof the philosophers foolishly and without fruit spake many things, not according to their heart and mind, so that although J know not, what their nature is in itself, yet I know what is their chief desire, and their continual work. Thus mueh shall suffice at this time concerning the song of the angels, and the fruit of the nativity of the child Jesus Christ. God grant us his grace, that we may print these things in our heart, and according unto them also amend our life. Amen. SERMON II ON THE EPIPHANY, OR APPEARING OF CHRIST Matt. ii. i — 11. Note when Jesus zcas born in Bethlehem of Judea, in the days of Herod the King, behold, there came wise men from lite East to Jerusalem, tyc. We celebrate this day a noble, and most comfortable feast, concerning the appearing- of the Lord Jesus, who appeared a special comfort to all them which seek him with a strong faith : First, to the wise men which came from the East: Secondly, to John the Baptist, when being about thirty years of age he was baptized of him in Jordan, and the Holy Ghost and voice of the Father gave testimony of him, that he is the Son of God : Thirdly, when be shewed his glory and power in a miracle, wherein he turned water into wine at a marriage, whereby he would procure reverence and estimation to matrimony, which now, alas ! is after a shameful sort torn, contemned, and rejected of the Pope and his adherents as a certain miserable and wretched slate. For what- soever God hath ordained, that of the world is contemned: whereof at convenient time we will speak more, and we have al- ready, as I think, written sufficient thereof. Now we will speak in tew words of the first appearance. The wise men of Arabia, which were industrious men, and without all doubt governors of that country (as it was at that time the manner in those parts) when they had seen the star in the East, breaking off all delay, made haste to Jerusalem, dili- gently seeking for the King of the Jews being new born. When we ought to mark that they could neither seeK nor find out this King, the Lord Christ, but by the star going before them, which at the last led them so tar, that by the word of God the\ were certified, where this king was to be found. So also it is with us: we cannot, find Christ without the gospel, without the word of God; that must shew him unto us, and bring us thither where we ma\ find him ; which is only done when we receive the same gospel by faith, otherwise, although we have it, hear it, and know it, it profited us nothing, we shall not therefore find him, no more than the scribes, found him, who, notwithstanding they had the ON THE EPIPHANY, OR APPEARING OF CHRIST. 15 scriptures readily, and shewed the way to others not coming into it themselves, for the thing- did not touch their hearts ; they did drowsily neglect that King-, whom with great sighs they had looked tor many ages. VV uerefore it is not enough that we have the gospel, or that we hear it, but we must believe it, and lay it up in the secrets of our heart, otherwise we shall never iind Christ. Here also you see, that it doth not skill, whether one be learned or unlearned, instructed in many plac s of scripture* or in few, unto whom God giveth grace, he enjoveth Christ. He respecteth not the person, but whom he draweth he is drawn, although in the mean season hfe pro\ideth that the gospel be always preached. After there- fore th.it these wise men had found the child Christ, the King- of the Jews at Bethlehem, together with Joseph and Mary, by the shewing of the scripture, and guiding- of the star, they were not offended at the poor estate of the Child, but being taught by the word, acknowledged that Child for the Mcssias and King- of the Jews, whom tiie Jews had looked for so many years, and opened their treasures before him, offering unto him gold, irankincence, and myfthu Wherein again we ought to mark the nature of faith, that it is offended at nothing, but cleaveth to the word only, and doth not esteem those things that shine outwardly. These wise men did not therefore disdain, neither turned back, because the child, together with his parents, were without pomp, in poverty and misery, and nothing less than a kingly child appeareth unto them, but they go on, and undoubtedly acknowledge him for a King, as they had learned concerning him out of the Scriptures. Moreover they give unto him the honour meet for a King, they offer most precious gifts, which they had brought, being even of the best sort, out of their own country. Now the world would have done no such thing, but accord- ing to the manner thereof, would have looked for garments of purple, and resort of servants, and handmaidens. In such places it is wont to bestow its gifts, viz. where there is great plenty and abundance before : yet it is of that quality, that it depriveth the poor and afflicted of those things that they have, it taketh bread out of the mouth of the hungry and needy, which have nothing, but as they get it hardly, by labouring all that they are able. Whereof we learn, that if we will honour Christ with these wise men, we must shut our eyes, and turn them from all that which seemeth fair, goodly, and noble before the world : neither must thou be offended or abhor it, if any thing seem vile, contemptible and ri- diculous unto the world : let this suffice that thou knowest that it pleaseth God, which is in heaven. Take heed unto thyself concerning these things, which shine before the world, exercise thyself in those works, which seemeth unto reason foolish and light, as are, to help the needy, to comfort the afflicted, and to count the calamity of thy neighbour thine own. If thou shalt be diligently exercised in these, and faith beiDg thy guide, shalt en- IG ON THE BPIPHANY, OR APPEARING OP CHRIST. dcavour rightly to apply thyself, unto them, then other works which have a fair shew, as to institute masses, to be occupied in Vigils, to build temples, and such like tollies, shall be pluckt out of thy heart and vanish away, unto which works, almost the whole world is addicted; they are, indeed, fair in outward shew, and seem to be very precious, notwithstanding they are an abomination unto God. But whatsoever God hath commanded, as to do good to our neighbour, and to be touched with his adversities no less than w r ith our own, to bear a friendly and willing mind toward him, these are neglected, and in the eyes of the world appear trilling and foolish ; whereupon we greatly abhor them. How cometh this to pass '. even because they have no goodly shew outwardly. And the common people of Germany are wont to say, That which shineth not, and hath not a fair shew, is nothing set by. Moreover God doth sooner suffer himself to want his own honour and due service, than he would have us to leave oil" doing our duty toward our neighbour as Christ -witnesseth, Matt. v. 23, 24. *' Therefore, if thou bring thy gift to the altar, and there re- membrest that thy brother hath ought against thee ; leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift/' Here you most plainly both hear and see, that God will not be served, unless we first go to our neighbour, and be reconciled to him. For the same cause also God rejecteth the sacrifices of the Jews, as it is in the prophecy of Isaiah, chap. i. 1 1 . for they that neglected those things which were more necessary, namely, mercy and faith : for thus he saith; " To what purpose is the multitude of your sa- crifices unto me I saith the Lord : I am full of the burnt-offerings of rams, and the fat of fed beasts, and I delight not in the blood of bullocks, or of lambs, or of he-goats. When ye come to ap- pear before me, who hath required this at your hand to tread my courts I Bring no more vain oblations, incense is an abomina- tion unto me, the new moons and sabbaths, the calling of assem- blies, L cannot away with, it is iniquity, even the solemn meeting. Your new moons, and your appointed feasts my soul hateth : they are a trouble unto me, I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from yon : yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash ye, make you clean, put away the evil of your dniu-s from before mine, eyes, cease to do evil, learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow," feet, as is there rehearsed in Isaiah. By these words )ou see what God requircth and what he alloweth. V\ hen we neglect these works, by which our neighbour is served, he will neglect us. For whatsoever benefit we bestow upon our neigh- bour, that we bestow upon Cod and Christ himself, as he shall pronounce in the last judgment; Mat. xx.v. 40. " Inasmuch as ye have done it unto one of the least of these my brethren, \« ON THE EPIPHANY, OR APPEARING OF CHRIST. 17 have done it unto me." When thou nearest this, thou wilt not glory much of the temples which thou hast built, or masses which thou hast founded. For then he will say, what have 1 to do with thy temples and masses ? what with thine altar and bells'? thinkest thou that I am delighted with stones and wood, with bells and banners'? are not all things mine first ? heaven is my seat, and the earth is my footstool. Who commanded thee to build temples ? 1 have set living temples before thee, these are to be edified, nourished, and relieved, but thou hast been occupied with other trifles, which I have not commanded; I know thee not, away with thy temples and masses : ye ought to have put your trust in me only, but all jour delight consisted in such works as though it had been your purpose to wrest heaven from me, and that I may comprehend all in a brief sum : whatsoever I have commanded, that have jou neglected, and whatsoever I have detested and abhorred, that have )ou diligently done; this therefore I will requite you with again. 1 know you not, jou may resort unto that God which hath commanded yon to do these things. Hence therefore let us learn, how the wise men did not abhor the poor, and on every side miserable appearance of this infant and his parents, that we also may be so affected toward the mi- serable and pitiful estate of our neighbours, and may be persuaded that we find Christ in them, and that whatsoever is bestowed upon them, Christ does acknowledge it as bestowed upon himself. His kingdom consisteth in the poor, despised and abject, yea, in the holy cross, in contempt, in persecution, in affliction and misery, as St. Paul saith out of the Psalms: Psalm xliv. 22. " \ ea, for thy sake are we killed all the day long ; we are counted as sheep for the slaughter." In another place also he saith, 1 Cor. iv. )3. " We arc made as the filth of the world, and are the offscouring- of all things." W herefore Christ said to his disciples, when he sent them forth to preach in Judea, " Behold I send you forth as sheep in the midst of wolves," Matt. x. 16. They now that seek Christ any other than in such a contemptible form in the cross, and in persecution, do not find him. The wise men find the King Christ being newly born, not in Herod's court, not among the princes and. priests, not at Jerusalem, in so noble and famous a city, but at Bethlehem in a stable, with poor and despised creatures, namely Joseph and Mary. In short Christ will there be found, where a man would least seek for him. We must diligently consider also, what these wise men signified by their gifts. For assuredly they shewed by them, that this child is a King, and not a king only, but also God, and man. In offering gold they acknowledged him for a King, as if they would say, we bring unto thee gold, not that we would thereby enrich thee. For gold, silver, and whatsoever is made is thine before, but hereby we acknowledge thee to be a most mighty King over all things. So we also offer gold unto Christ, when D 18 ON THE EPIPHANY, OR APPEARING OF CHRIST. we acknowledge him for our King- and Lord : but unto this is re- quired a very strong faith. For if \ ought to acknowledge him for my King and Lord, all mine own will must be extinguished, that it reign not in me : for Christ only must reign and rule in me, thai lie may do whatsoever it please! Ii him in me, and concerning me, all things must be committed unto him. So the leper in Matthew did, which said unto Christ: " Lord, if thou wilt thou canst make me clean."' Therefore my will must be utterly extin- guished in me, if that 1 will ha\e Christ to reign in me. Christ also suffered not his own will to rule, but he always submitted himself to the will of his Father, which he testirielh in the sixth chapter of the Gospel of St. John, vcr. 38. " For 1 came down from heaven, not to do mine own will, but the will of him that sent me." \ea, he obeyed his father even unto death, and submitted himself wholly to his Mill. We imitating this example, which is written for our singular consolation, ought to submit our will to God and his Christ, and to rest confidently upon him. He knoweth how to bring the matter to pass, as it is said, Psalm xxxvii. 5. " Com- mit thy way unto the Lord : trust also in him, and he shall bring it to pass." And a little after, " Rest in the Lord, and wait pa tiently for him." Such sentences ought to provoke us, patiently to suffer the will of God in us, whether sweet things or sour, commodities or incommodities come unto us : for he knoweth with what temperance to lay them upon us. Blessed is he that believeth these things from his heart. Who being such an one can be troubled with sorrow I such a man howsoe\ er he be handled, whether he be burned or drowned, cast into prison, or otherwise grievously dealt with, he taketh all in good part; lor he knoweth that these things shall turn to his advantage. After this sort we also offer gold with the wise men, when we take away rule from our own will, and suffer Christ to work in us according to his will and pleasure. \\ here lore thev are hypocrites which know not to suffer the will of God, but how- soever he dealeth with them have always complaints. They, forsooth, suppose, that whatsoever they think, it shall have suc- cess according to their thinking. If it fall out otherwise thev are angry, they do not patiently suffer persecution and contempt: they murmur, they find fault, and vex when those things happen, like horses stirred up with fury or rage. So therefore by result- ing they stay the kingdom of Christ from them, and deprive Christ of gold, which, notwithstanding they ought to oiler and present unto him, that is, they themselves will bear rule, and do not vouchsafe to acknowledge Christ for their King and J^ord. J3y frankincense they resembled divine honour, which we offer unto him, when we confess, that whatsoever we have, we must acknowledge to have come from God, and that we have it lieeh, ai:u without any merit of ours ; therefore all these things art* to be ascribed unto him, as to the true Lord, neither must w \ ON THE EPIPHANY, OR APPEARING OF CHRIST. If) glory in the good things received, but his glory is to be sought in them. And if he take them from us again, we ought to suffer him with quiet minds, and to bless him with the beloved Job in these words : " Naked came I out of my mother's womb, and naked shall I return thither : the Lord gave, and the Lord hath taken away; blessed be the name of the Lord," Job i. 21. And so we ought to sull'er all misfortunes and adversities, as if God himself cast them upon our neck, so that none shall be able to olfend us, unless he take away Christ from us. Not so much as a hair of our head shall perish, as Christ saith to his disciples, Luke xxi. Wherefore whatever shall molest us, what adversity soever shall come unto us, we ought never to seek any other God, we ought no where to seek any other help and comfort, than of Christ alone. This is he which is made unto us of God the Father, wisdom, righteousness, sanctification and redemption. Then only Ave oiler unto Christ that right frankincense of Arabia, when we fly unto him alone in our calamities, afflictions, and anguishes. But they that seek after strange helps and comforts, as of sorcerers, witches, and such like, they do not offer frankin- cense unto Christ, but stinking brimstone, wherein they shall be burned for ever, for that they have not believed and trusted in Christ. By myrrh they signified a mortal man : for with myrrh dead bodies were anointed, that for certain years they should not putrily. Now myrrh is a strong and a bitter juice, which distilleth from the trees of Arabia, like unto gum, or as with us rosin issueth out of the pine tree, and fir tree, &c. But then we offer myrrh unto Christ, when we firmly believe that he by his death hath overcome sin, Satan, and hell. And this is a special faith. If we but a little doubt here, it is not well with us. But if I believe from my heart, that death, sin, the devil, and hell are swallowed up in and by the death of Christ, I shall not be afraid of them all. I shall easily be preserved from rot- tenness which death bringeth, when I have myrrh, that is, the death of my Lord Christ in my body and soul, this will not suffer me to perish. So strong and valiant a thing is faith, unto which even all things are possible, as Christ saith, Mark ix. 23. Here must we learn daily with our Lord Christ to bring under our old Adam, and to mortify his concupiscences, by the cross and temptations, not that cross which we choose, but which Christ layeth on us, let us bear it patienly and with a willing mind, that so our body may be subdued, and made subject to the Spirit, that being so buried with Christ through baptism, we may be raised up again with him, and he alone may reign and live in us. Hereunto sighing is required, which the Holy Ghost maketh in us for our sake, as St. Paul saith, Rom. viii. 26". that Christ will help us, to keep under this unruly and obstinate flesh, that it presume not too licentiously, and thrust the noble soul into the mire. This our baptism doth signify, viz. that old and stinking Adam d 2 20 ON THE EPIPHANY, OR THE APPEARING OF CHRIST. be inortiiied and buried, which wr ought always to revolve in our mind, seeing' that as long' as we live here, sin doth remain in us. Wherefore always something mosl be repaired in us without all intermission, through the cogitation of baptism, as it were in a house decayed through oldness even unto such time as we de- part this lite. Whereof St. Paul treateth in very good words, Rom. vi. .'. which are diligently to he marked of us, he s.dth thus: " Know ye not that so many of us as were baptized into •lesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death ; that like as Christ was raised «p from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death: wc shall be also in the likeness of his resurrection ; knowing this, that our old man is crucified with him that the body of sin might be de- stro\ed, that henceforth wc should not serve sin. .Now if we be dead with Christ, we believe that we shall also live with him; knowing that Christ being raised from the dead, dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once; but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord." Thus much concerning the first appearance. Now we will speak somewhat of the second, that is, of the baptism of Christ. In the baptism of Christ, three things are to be considered. The first, that the heavens were opened when he was baptized. The second, that the IJoly Ghost was seen in the likeness of a dove. The third, that the voice of the Father was heard, which said: "This is my beloved Son, in whom 1 am well pleased." As Christ vouchsafed to be baptized with water, he hath hal- lowed baptism, and made the water thereof holy, that he which is baptized in his name, might become likewise holy and clean from sin, and Blight have the heavens open. Now Christ was not baptized for himself, for he was not infected with the spot of any sin, as St. Peter saith, 1 Pet. \\.<2'2. He behaved himself like unto a good physician, which before the sick doth first drink some bit- ter potion, that the sick may more gladly and boldly do the same afterward. For we i:i baptism drink a bitter potion, namely, tin mortification of the old Adam, which, with the bitterness th 'Pol do'.ii greatly trouble us. For that dipping into the water or sprinkling with it doth signify nothing else, but that the old Adam should perish and die. This is greatly furthered by the cross, which God according to his divine will layeth upon us, which we ought not to cast from us, but bear willingly and with a patient mind. But that .his might be easier for us to do, even Christ hath taken it upon himself, he suffered himself to be baptized, and took his cross and carried it, not resisting or gainsaying, and so ON THE EPIPHANY, OR THE APPEARING OF CHRIST. 21 was obedient to his Father unto the death, even the death of the cross, as Paul saith, Phil. ii. that he might deliver us from sin, and might appease his heavenly Father, which he did of his mere grace without any desert of ours : whereof we have baptism a sign and pledge, as Paul saith unto Titus iii. 4: " But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us by the washing of rege- neration, and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour: that being justi- fied by his grace, we should be made heirs according to the hope oi' eternal life." Secondly, the Holy Ghost appeared here in the likeness of a dove, when Christ is baptized, whereby is signified, that we also receive the Holy Ghost in our baptism, 'which ruleth and guideth us according to the will of God, which is present with us, and iielpeth us in bearing the burthen of the holy cross, winch exhorteth us, which is instant upon us, en- forceth us, and when we yield to the burthen of the cross, is present and helpetn us: it we fall, raiseth us up again, and is with tis as a certain faithful companion in our journey. He also jnaketh the burthen of the cross light, which we were very unable to bear, ii he did not put his help. If so be that thou fall into sin, remember to go back unto thy baptism, for this is the only ship wherein WE pass over. \\ herefore take heed of them which make two tables, whereby we pass over the sea of sin ; namely, baptism and repentance, believe them not, whatsoever they handle, it is mere delusion: baptism is the beginning of r pentance. As often therefore as thou tallest into sin, have recourse unto thy bap- tism, there thou shaft again obtain the Holy Ghost, who may be present with thee. For repentance is nothing else but a dis- pleasing of himself, a detesting of his wicked life, and renewing- of the man, which is represented in baptism. After such a renewing of the life, followeth the praise of God and thanks- giving unto him for the grace received, then such a man bursts forth, and behaveth himself friendl) towards his neighbour, and doth good to him in all things. This is signified by the Holy Ghost appearing upon Christ in the likeness of a dove : for a dove wanteth the gall. Such they also become, which receive the Holy Ghost in baptism, viz. tbey are gentle and without all bitterness towards all. Thirdly, the voice of the Father is heard in the baptism of Christ, which saith : " This is my beloved Son in whom I am well pleased." This is that Saviour which delivereth ns from the tyranny of sin, death, Satan, and hell. Hence we may learn, how we must come unto God. He that desireth to be the gracious and dear child of God the Father must attain unto this through Christ, through him alone the beloved Son, who sitteth in the bosom of his Father : unto whom alone the Father looketh, without whom he alloweth nothing, and what- '22 ON THE EPIPHANY, OR THE APPEARING OF CHRIST. soever plcascth the Father, it pleaseth liini in respect of his Son. Therefore he that desireth to go to the Father, must cleave to this beloved Son, must lav himself upon his back. For by this voice all titles, albeit they seem very godly and holy, are taken away, nothing- is of value or estimation with tbe Father but onh this his beloved Son, he is in his special favour. JS'ow he that desireth to be in favour with the Father, and to be beloved of him, let him ilie into the bosom of the Son, by whom he findeth access to the Father, as St. Paul saith, Ephes. i. that through Christ we are adopted, without this Christ we are the ene- mies of God. Whosoever therefore cleaveth to Christ through faith, he abideth in the favour of God, he shall also be made beloved and acceptable as Christ is, and shall have fellowship with the Father and the Son. But where this is not done, there is nothing- but wrath, there is no honesty, no virtue, no free will, neither prayer, nor fasting, nor other works shall profit, thou shalt bul trifle with all these. For this is a most mighty and most, excellent voice. "This is my beloved Son," in whom all things consist and are comprehended, which are extant in the whole scripture. Even as all things are delivered into the hands of Christ, and gathered into one, that they may obey him, as St. Paul saith: for when God saith, "This is my beloved Son," by shewing Christ only, and shewing- and naming- no other, he maketh it plain enough, that none is his beloved Son beside him. If so be that others are not beloved sons, it is cer- tain that they are the children of wrath and indignation. For if there were more beloved sons, he would not so set forth and shew this Son alone, saying - : "This is my beloved Son," neither would turn his eyes unto him only, and glory of him alone, as though he knew no other. For the words seem to shew, that he diligently looked about, and yet found none, beside him, of whom he saith: "This is he," as if he had said: here at the last I have found such a one as pleaseth me, and " is my beloved Son," all other generally arc not such. Moreover, these words are not so only to be understood, for it is shewed by them that Christ is very God, as the epistle 1o the Hebrews saith: " For unto which of the angels said he at any time, thou art my Son, this day have I begotten thee I And again, J will be to him a Father, and he shall be to me a Son," &c. For it is most certain that Christ in these words is declared to be the true and natural Son of God, seeing that this word was never said to any creature. Howbeit he had been as well the Son of God, and had so remained for ever, as he hath been from everlasting, although this had not been spoken unto its from heaven, neither is any thing added or taken avva\ from him by this name, but we must thus think and per- str&df ourselves, that so excellent a praise, and so noble honour of Christ vva. 3 spoken for our cause. For he himself witnesseth ON THE EPIPHANY, OR THE APPEARING OF CHRIST. 33 John xii. 30. " This voice came not because of me, but for your sakes." tie hath no need that it should be said unto bam, that he is the Son of God. He knew this before, and hath from everlasting ami by his nature, that which he heareth. Where- fore when that is conceived by voice and word, it pertaineth to us, and not unto Christ. Christ without the word is such as he is said to be. We have the word without him, of whom it is spoken. Wherefore we must lay fast hold upon the word without the essence, even as he hath the essence without the word. But what doth this word ( it teacheth us to know Christ, in which knowledge our salvation consisteth, as Isaiah, Paul, atid Peter, ■witness. But how doth it teach us to know him '. so, that he is the Son of God, and doth especially please God his Father, by which words God cheereth the hearts of all the faithful, and greatly delighteth thein with mere comfort, and heavenly sweet- ness. How is this done ? When I know, and am sure, that this man Christ is the Son of God, and doth in all things please the Father, whereof I must be most fully persuaded : forasmuch as the divine Majesty confirmed this by his voice from heaven, which cannot lie, whereby I am certain, that whatsoever that man doth speak and work, they are the mere words and works of the beloved Son, which are above measure approved of God. This therefore I singularly well mark, and lay up in the bottom of my heart. When I hear Christ speak, or see him do any thing, and that for my advantage, which surely he every where doth, (for he saith, that he doth, and suffereth all things for us, that he came to serve and not that he should he served) then I remember these words of the Father, that he is the beloved Son, then I am enforced to think that all that Christ speaketh, doth, and suffereth, and that for my sake, doth singularly well please God. Now how can God pour out himself more liberally, or shew himself more lovingly and sweetly than by saying, that it doth please him from the heart, that Christ his Son doth speak so gently with me, doth with so great affection look unto my advantage, and with such unusual love, suffer, die, and do whatsoever for my sake. Dost thou doubt, that if mans heart did with due sense feel such favour of God in Christ, viz. that he doth so much for our sakes, it would not for joy burst into pieces ; for then it would look into the depth of the divine breast, yea, and into the exceeding and eternal goodness and love of God, which he beareth towards us, and hath borne towards us from everlasting. But we are too hard-hearted and cold, the flesh doth lie more heavy upon us, than we are able to comprehend such words, we do not well consider them with ourselves, neither doth our heart come near to feel what marvellous and unspeakable love and joy they contain in them, otherwise without doubt we should perceive, that heaven and earth are full of the fire of the divine love, of life, and righteousness, full of honour and praise, whereunto the lira '-24 ON THE EPIPHANY, OR THE APPEARING OF CHRIST. of" hell, sin, and death, being- compared, are nothing- but a> i( were a thing- painted or pictured. But we are cold, sluggish, and unthankful wretches, for we pass over such precious words, as things of no importance, and as uttered of man, as being contained in a book, or written in paper as things utterly decayed, and now long since grown out of use by long custom, as though they pertain only to Christ, and not to us. And being dull and senseless, we do not see that they belong not to Christ, but. were committed to writing, and are extant only for our sake. Seeing therefore that Christ the beloved Son, being in so great favour with Cod in all things that he doth, is thine, and doth in the same, serve thee, as he himself wituesseth, without doubt thou art in the same favour and love of Cod that Christ himself is in. And again, the favour and love of God are insinuated to thee as deeply as to Christ, that now God, together with his beloved Son, doth wholly possess thee, and thou hast him again wholly, that so God. Christ, and thou dost become as one certain thing. Hereunto make many sentences of the gospel, but especially in John, as this : " If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him," John xiv. 23. Also, " And where I am, there shall also my servant be," John xii. 26. Again, " That they all may be one, as thou, Father, art in me, and I in thee ; that they also may be one in us : that the world may believe that thou hast sent me," John xvii. 21. But where is Christ? In the favour of God, in the depth of his heart, there also are we, if so be that we know and love Christ, there I think we are safe enough, there our refuge is placed high enough, whither no evil can come, as in the ninety-Hrst Psalm. But thou secst that faith is required, and that unto these things no law, no work, no merit doth prevail. Hence it cometh to pass, that so precious words are so abstruse and unknown unto reason. For it hath been governed by Satan from the creation of the world, when as in paradise it would be as God, and presumed after honour, which God here attributeth to Christ alone, as he is his Son, whereunto it is yel also prone and inclined, and setteth itself against these words, and the words again are against it. For because Christ is here declared the only Son of God, it is mightily overthrown, what- soever maketh itself God. But who be they that make them- selves God? Surely Satan and man, which please themselves, and love themselves, they seek not after God but strive to attain unto this, that they also may become gods. But what will God say unto these : truly a certain contrary thing, to that which he said unto Christ. Christ is my beloved Son, in whom I am well {deased, seeing that he gloriheth not himself, and maketh not ihnself God altho' he is God. But ye are wretches, in whom I allow nothing, seeing that ye glorify yourselves, and make \ our- selves gods, altho' ye are creatures and men, and not God. So. ON THE EPIPHANY, OK APPEARING OP CHRIST. 25 this sentence given of Christ doth humble the whole world, doth shew them to be ail void of divinity, and ascribeth it to Christ, and that all for our use, if we will admit this sentence: or to our condemnation, if we will not ; so that I -may say at once, without Christ there is no favour, nor any beloved son, but very wrath and sore displeasure of God. Certain sentences out of the Scripture, concerning Christ, zcherein is declared, that through him we are loved of the Father, and zoithout him are refused. John i. 16, 17. " Of his fulness, (Christ's) have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ. John, iii. 13. No man hath ascended up to heaven, but he that came down from heaven, even the Son of man, which is in heaven. John, iii. 1 6, 17, 18. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. For God sent not his Son into the worid to condemn the world ; but that the world through him might be saved. 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. John iii. 35, 36. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son, hath everlasting life: and he that believeth not the Son, shall not see life; but the wrath of God abideth on him. John, vi. 40. This is the will of him that sent me, that every one which seeth the Son, and be- lieveth on him, may have everlasting life: and I will raise him up at the last day. John vii. .37, 38. In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. Titus, iii. 4, 5, 6, 7. But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness, which we have done, but according to his mercy he saved us by the washing pf regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through?Jesus Christ our Saviour: that being justified by his grace we should be made heirs according to the hope of eternal life." Many other such sentences there be, especially out of the epistles of Paul, which every one may gather by himself. SERMON III. OK THE GENEALOGY, OR PEDIGREE $P CHRIST. Matt. i. l — 16. The book of the generation of Jesus Christ, the sou of David, the son of Abraham, fyc. 1. iVT atthew beginneth bis book with a title or inscription, by "Which the believer is provoked with great pleasure to hear and tead it. For he saith thus much in effect : Whom the law and and prophets have hitherto promised and preached, Jesus, that is, a Saviour, and Christ, that is an eternal king ; that he, according to the promise of God, should spring and come of the seed of Abraham and David, even him do 1 describe in this book, viz. that he is now born, and made man, and already come into the world. This I handle through this whole book. 2. Three lines or degrees are here rehearsed. In the first is contained the stock of the fathers, in the second of the kings, in the third is contained the decaying stock of David ; after the decay whereof, it behoved that Christ should come. For so the goodness of God is wont to do, when all things seem even past hope and recovery, then at the last he cometh. 3. Matthew omitted one in his rehearsal, but that maketh no matter, seeing that he observeth this one thing, that he counteth by the right line from David, by Solomon, to Joseph the husband of Mary. JLuke counteth otherwise, and useth another order. When Adam our first father, having fallen by a great offence, was guilty of death with all his children, as well in body as in soul, it was notwithstanding promised unto him, although ob- scurely, that both he and his posterity should be delivered, in those words, which God spake to the serpent* Gen. iii. 15. " I wiil put enmity between thee and the woman, and between thy seed and her seed ; it shall bruise thy head, and thou shalt bruise his heel." Of these words Adam took comfort, that a woman should come, by whose fruit such guile and subtilty of the serpent should be amended, and Adam redeemed : this comlbrt upheld Adam, with his posterity, until Noah; lor then the promise was renewed, when God made a covenant with tin* suns of JNoah, and sot the rainbow for a sign of the covenant, whereby men might ON THE GENEALOGY, &0. 27 conceive a trust and confidence, that God is yet favourable unto tbem, and doth not purpose their destruction ; whereby mankind was again upheld anu comforted, even until Abraham. In the time of Abraham God did somewhat shew forth his mercy, he declared that he would send a Saviour, who should deliver us again from death, both of body and soul; for although the body should die, yet it should not always remain in death, but rise again with the Lord Christ: the words which God spake to Abraham, Gen. xxii. 13. are thus, " In thy seed shall all the nations of the earth be blessed." Here miserable men had a cause to hope and look for a Saviour, which should deliver them. From that time all the prophets did diversely fortel of this above measure flowing fountain of all mercy, that is, of this seed, of the Lord Christ, how that he at the last should come, that all who believe in him, might obtain salvation by that promise which cannot be revoked. If men would now open their eyes, they must needs confess and say, that a strange and incredible thing is done with us ; that man being in state of damnation, cursed, and desperate, should be restored by the nativity of one man. Hereupon the prophets cried out with ardent prayers and unspeakable groaning, that God would vouchsafe to send the Saviour whom he had promised. By faith in this Saviour the Israelites afterward obtained the law, and this honour before all people, that they were called the elect people of God, jBy which ordinances, written of Moses, the anointed was plainly figured and signified, whom this text which we have now in hand, setteth forth ; what he is, from whence he is, and by faith all obtained salvation, from Abraham unto David, even as many as were saved. In the time of David God made the coming of the Mes- siah to be more manifestly declared, that it might be certainly known of what stock he should come, namely, of the stock of David, as when God said unto David, 2 Sam. vii. VI. ** When thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son." And yet more plainly in Psalm, cxxxii. 11. " The Lord hath sworn in truth unto David, he will not turn from it, Of the fruit of thy body will I set upon thy throne." Here Christ is described, that he shall be a king, and an eternal king, as it is mentioned of him in another Psalm ; Ps. xlv. 6. " Thy throne, O God, is for ever and ever : the sceptre of thy kingdom is a right sceptre." How- beit he is a spiritual king, which ruleth the world by his word ; and whosoever receivelh his word, pertaineth to his kingdom; but he that is not under this sceptre, neither heareth his word, is not of God, neither pertaineth to his kingdom, but is subject to the kingdom of Satan, under whose tyranny we all are, until the E 2 28 ON THE GENEALOGY, OR Lord doth deliver us from it, and defend us with this sceptre, which is then done when we believe in him. Forasmuch therefore as our salvation doth come merely by the promise of God, let every one assuredly persuade himself, that he shall never obtain salvation without this promise : al- though he should do the works of all saints, yet they should prolit him nothing- hereunto. On the contrary, if we lay hold on the sceptre of. this king, that is, of the promise of God, we shall not perish, although the sins of the whole world should lie upon us; they shall he all swallowed up in him, notwithstanding- no good work be done of us; as we see in the thief which hung- by the Lord on the cross, who laid hold on the word of God, and believed in Christ, and therefore he obtained the promised paradise. Here is no doubt left, let us only believe that it is so, and it is so indeed; all things which men teach, or which we have done or can do, being set aside. Here all things must give place, at the coming of this new King - , that he alone may rule and reign in us. Let a man intermeddle with those things that are written of this King, as being- his own matters and as per- taining all unto him; for whatsoever is written any where of Christ, it is written for our comfort, that we may thereby feed and cherish our (kith. To the establishing- such faith, God hath mercifully left unto us his promise written, and hath suffered to be published, that he will perform that which he hath promised. Whosoever apprebendcth this in his Wart, it must needs be that with sighing- he thirst lor such scripture and promise of God, who of his grace being not provoked of us, offereth unto us, and bestoweth upon us such goodness, and mercy. But let us now come to our present text, which not with words only, but also with a certain force pierceth the heart, and poureth into it love, pleasure, joy, gladness, &c. as if an Angel should now come from heaven, and say unto us miserable and condemned wretches, after this manner: Behold, O man, thou hast sinned, wherefore thou hast deserved to be condemned for ever: (this being- heard, the heart must needs tremble) Now al- though all this be true, yet nevertheless God of his grace hath mercy upon thee, and seudeth to thee a Saviour, as he promised to Abraham, and his seed; be of good cheer, and give thanks to God, lo! here is the book of the generation of Jesus Christ, who is the son of David, the son of Abraham, so that this is not only done, but. also written, that thou muyesit be certain thereof; neither will bo, neither can he deceive, believe only and thou ohalt have iili tilings. \ mv \[ j s ( C | >e noted, that Matthew set- te!h Duval before Abraham, although the promise was first made to Abraham, and came afterward to David; v\ hieh promise made to David, the pr plats atierward published more abroad, an I d)d in it comfort, the people, as in the I bth ihapl'T of Isaiah, vhiri; the prophy.t sailh thus; "There shall eota.fi forth a rod out PEDIGREE OF CHRIST. 29 of the stem of Jesse, and a plant shall grow out of his roots." Jeremiah likewise saith thus, chap, xxiii.5. "Behold, the days come, saiihthe Lord, that I will raise unto David a righteous branch, and a king- shall reign and prosper, and shall execute judgment and justice in the earth." And many other such prophesies there are to be found in the writings of the prophets, which fore- told of David, that his kingdom should be raised up; as the Angel also declared unto Mary, when he said, .Luke, i. 33> "The Lord God shall give unto him the throne of his father David, and he. shall reign over the house of Jacob for ever, and of his. king- dom lucre shali be no end." Wherefore Matthew thought good here to set David hrst, as the better known, and next unto him, Aoraham, unto whom the promise was first made, as Mary in her song saith, Luke, i. 54. " He hath holpen Ins servant Israel, in remembrance of his mercy, as he spake to our fathers, to Abra- ham, and to his seed for ever." And that promise is now per- formed, and in kin our text described, as we shall see hereafter. St. Matthew maketh a triple difference of fathers, of whom Christ came, fourteen patriarchs, fourteen kings, and fourteen princes. For it behoved that the sceptre and kingdom should be taken from Judah, according to the prophecy of Jacob, which is tlnis, Gen. xlix. 10. " The sceptre shall not depart from Judah, nor a law-^iver from between his feet, until Shiloh come, and unto him snail the gathering of the people be." Here all things must be fulfilled ; and there are thrice fourteen generations, even as Matthew rehearsed them : From Abraham to David fourteen generations, from David till they were carried away into Baby- lon, likewise fourteen generations. However, there is a person omitted in Matthew, that is, Jakim ; and it ought thus to be written : Josias begat Jakim, and Jakim begat Jeconias and his brethren ; this the Chronicles witness. And after they were car- ried away into Babylon, until Christ, fourteen generations. Which triple distinction hath a great mystery, as we shall see. The Jews, among other laws, were commanded to observe these three precepts, namely, to worship that God whom their fathers had worshipped ; secondly, to choose no priest of any other stock than of their own, that is, of the tribe of Levi ; thirdly, to chuse no king but of their own people. These three precepts did very well agree in our Lord Christ, viz. that he is that one God, that he is an eternal Priest, of our flesh and blood, and a King, our brother, who hath taken our nature upon him ; who by his divine power is able to help and save us, and being an eternal Priest, continually maketh intercession for us ; he is a King also, that he may defend and preserve us, who is not to be feared of us, since he is a man as we are, yea, and was made a most contemp- tible man, that our heart might be wholly quieted and appeased in him our Saviour, who can never forsake us. Who are able to stand in the sight of God, and not be terrified, if that Priest did not stand before God i Who should defend u^, if he were not a SO ON THE GENEALOGY, OR King? Who should save us, if he were not God ? How should he have care of us, if he were not a man, and our brother ? with whom we may speak, as well as we may one with another among ourselves. O most gracious Saviour, how wisely hast thou done all things { I know thattliou art my brother, as it is in Psalm xxii. '22. " I will declare thy ISame unto my brethren," as it isalledged in the epistle to the Hebrews, although thou art God, my Lord Christ, and King of heaven and earth, yet I cannot be afraid of thee, for thou art my friend and brother ; this is no hindrance unto rne, that I am a sinner, and thou holy ; lor if I had not been a sinner, there had been no need that thou shouldest suffer punishment for me. I see also in thy genealogy, that both good and evil are rehearsed, of whose posterity thou wouldest come, that thou mightest comfort timorous and weak consciences ; that they should confidently and cheerfully put their trust in thee, which hast taken away our sin : and that we might be certain hereof, thou hast left us thy word, which assuredly declareth it unto us. Among the kings and princes which Matthew re- hearseth, some were exceeding evil, as we may read in the books of the Kings ; yet God suflereth them to be mentioned in his genealogy, as if they were worthy, that he should come to them ; but he suffered not so much as one honest woman to be named therein. Four women are named, which all had an evil report, and were counted lewd ; as Tamar, Gen. xxxviii. 15. of whom Judah, the father of her husband, begat Pharez and Zarab, as in the first book of Moses it is mentioned. Rahab is called an har- lot, in the book of Joshua, ii. 1. Ruth was an heathen woman, of whom although we read no evil, yet forasmuch as she was a heathen, she was despised of the Jews as a dog, and was detested of them. Bathshebah, the wife of Uriah, was an adul- tress before she was married to David, and of her he begat Solo- mon. Which women are undoubtedly thereof rehearsed, that we may see how God hath set forth, as it were a certain glass unto all sinners, wherein they may see, that he would be born of the posterity of sinners, that the greater sinners we be, so much more certain and greater refuge we might have in so gracious a God, Priest, and King, who is our brother ; in whom only, and in none other, we are able to fulfil the law, and obtain the grace of God : He came down from heaven therefore, neither doth he require any thing of us, but that we assuredly believe that he is our God, Priest, and King, and then all things shall be well with us ; by him alone we become the sons of God, and heirs of the heavenly kingdom, as St Paul saith to the Galatians, " Ye are all the chil- dren of God by faith in Christ Jesus." Gal. iii. 'Jf». Here the hearts of all sinners may leap for joy, that they are counted worthy of fench a Saviour. Must not he needs be regenerate whose heart amtefjstandeth and feeleth this' Yea, he is carried with a most ardent love to lead a new life, for he is inspired with PEDIGREE OP CHRIST. 31 the grace of God, inasmuch as he layeth hold of the promise of remission of all his sins. If we will count upon our fingers the persons named in this text, we shall find them to be forty-two, which were in time past figured by the two and forty mansion places, which the children of Israel had, before they came into the promised land, as it is written in the fourth book of Moses ; if we also will come into the promised land, which the Lord Jesus Christ hath prepared for us by his nativity, we must also occupy two and forty man- sion places, that is, we must cease from our own purpose, and be regenerate man by man, until we come to Mary and Jesus ; there at the last we shall find rest unto our souls. But this nativity is hard, for our evil and corrupt nature is very loth to leave her own will and purpose ; and again, the case of nature is such, that no nativity can be without grief, yet one hath more grief, temptation, and affliction than another. The thief on the cross leapt at one leap two and forty degrees, and came suddenly to Christ ; so did many martyrs also, and other holy men. Notwithstanding none can go so great a journey with small grief, unless he be carried with a great wind, that is, by the Holy Ghost. We must go fair and softly from Abraham to Isaac, from Isaac to Jacob, and so forth. But we must begin at Abraham, that we may be found endued with like faith as he was, and ob- tain the blessing promised unto him ; then we shall more easily and cheerfully go from one patriarch to another. That is, wo shall pass over one affliction after another, until we be called out of this travel and journey unto our rest ; for a man must be so long exercised with afflictions, and so oft renounce his own will, until at the last he be brought under, and his flesh by this means be subdued, that it may obey the Spirit, and walk joyfully in the will and obedience of God. Wherefore let no man purpose with himself, to come unto heaven by leading a quiet life, and following pleasure ; thus Christ saith to Luke, " It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God." Luke xviii. 25. And in the Acts of the Apostles, Paul teacheth, " That we must through much tri- bulation enter into the kingdom of God." Acts xiv. 22. Again, in Luke, Abraham said to the rich glutton, " Son, remember that thou in thy life-time receivedst thy good things, and likewise Lazarus evil things : but now he is comforted, and thou art tor- mented," Luke, xvi. 25. So it behoved Christ also to suffer, and by the cross to enter into his glory. And St. Paul saith, " All that will live godly in Christ Jesus, shall suffer persecution," 2 Tim, iii. 12. Hence we may learn, that all is poison which is according to the lust of the flesh; wherefore Paul saith to the Romans, " If ye live after the flesh, ye shall die : but if ye through the Spirit do mortify the deeds of the body, ye shall live," Rom. viii. 13. The Spirit which is of God, is ready to suffer, but the flesh re- 32 ON THE GENEALOGY, &C. bisteth ; this Jesus signified by his answer unto Peter, when h* shewed unto his disciples, " That he must go unto Jerusalem, and suffer many tilings of the eiders, and chief priests, and scribes, and be killed. Then Peter took him, and began to rebuke him. saying, be it far from thee, Lord : this shall not be unto thee. I3ut he turned and said unto Peter, Get thee behind me, Satan, thou art an offence unto me : for thou savourest not the things that be of God, but those that be of men," Matt. xvi. 21. Here it is manifest, that the reason of man doth flatly strive against the will of God ; God will have us enter into glory by the cross and persecution, but the flesh resistcth, and is troubled in affliction. Moreover, they that are endued with the Spirit of God, rejoice, if they be afflicted for God's sake, as it is written of the apostles ( " They departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name," Acts, v. 41. Wherefore James saith in his epistle, James, i. 2. " My brethren, count it all joy when ye fall into divers temptations ; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing." O how necessary is patience for a Christian man ? that in your patience ye may possess your souls, as Christ saith iu Luke, xxi. lj), otherwise we shall lose them. Wherefore we must enter into a new kind of life ; and if, at any time, calamity cometh, we must not burst forth into evil speeches, and take it impatiently, but we must always lift up our heart to God, and bear his will with a patient mind ; he will de- liver us in his time, when it seemeth good to him, and we must always think, that he beareth a fatherly affection toward us, even when he sendeth persecutions, anguishes, afflictions, and adver- sities, as the epistle to the Hebrews saith, Heb. xii. .'> — 8. " Ye have forgotten the exhortation which speaketh unto you, as uuto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons: for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bas- tards, and not sons." God give us his divine grace, that we may courageously pass these two and forty degrees, and with the Lord Christ be regenerate into a new life. Amen. SERMON IV. ON THE HYMN OF ZACHARIAS. *%-*^.'*^V^V**»' Luke, i. 68. Blessed be the Lord God of Israel, for he hath visited and redeemed his people. 1 hat godly man Zacharias speaketh here of things as aheadj done, when he saith, " he hath visited and redeemed his people," &c. For he was certain of them; now the child John was come, being about to begin to preach of our redemption, as the Angel had foretold him, that he should " go before the Lord in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord :" this promise he knew should assuredly come to pass. Wherein this redemption consisted], I think it is already sufficiently known unto you, namely in this, that God visiteth and delivereth us. Which visi- tation and deliverance is accomplished neither by sword nor vio- lence, but by the word alone wherein consisteth .more, than in the blood and death on the cross. For because of the word Christ shed his blood on the cross. It was the word that John preached, when he shewed the Lamb of God which taketh away the sins of the world, that is, when he declared our visitation and redemption, which Christ purchased with his blood. This John was the first messenger which preached the gospel to us, to whom the gospel was not before preached, it is as if John himself did now preach it, for now is first set forth unto us redemption, sweet consolation, deliverance from sin, death, hell, and all evil. To visit is to come unto us, to bring and declare unto us the word of salvation, by which we are saved. Zacharias conceived so great joy and pleasure in his heart, that he could not contain himself, but he must needs burst forth into those words in this hymn, not only because of the infant newly born, although even this brought great joy unto him, but also for that by the birth of this child he beholdeth a far greater joy, foras- much as he was a messenger sent of God to preach his word to the world. He rejoiceth therefore because of such a word which he should bear, and for that he should be as it were altered 34 ON THE HYMN OF ZACHAR1AS. from an old man to a young- man, and should become the scholar of an infant now lying in the cradle, whom he confesseth to be a prophet better learned than himself. Manifest natural joy is here, for that that infant was born alter a marvellous manner. Moreover here is joy of the Spirit, inasmuch as that infant should become a preacher of the word of God. And I am of that mind that I think there was never any lather, which conceived so great joy of his child, as this Zacharias did of his son, being so won- derfully born by the power of God, and lor that, especial!) in the time of his old age, when he was now near unto death, he is made a father of so great a Saint, which should be a master and teacher of the world. It is a delight and pleasure unto us, if we beget a child that is sound, fair, and well proportioned in the body, that I may say nothing, what joy it would bring, if our child should be an Apostle and preacher of the word of God to the world. Whatever ignominy therefore and contempt lie suffered before, when he was barren together with his wile Eliza- beth, he is now most abundantly recompensed With plentiful honour and joy, such great blessings doth God bestow, if we pa- tiently abide his leisure. For if he at any time come, he cometh ver\ rich and plentiful in gifts, and giveth much more than we ever either wished or hoped for. Vcr. (iy. " And hath raised up an horn of salvation for us, in the house of his servant David." These words are not spoken of John, for that he is not a horn raised up in the house of David, for he was born of the tribe of Levi ; but Christ our Lord is of the house, and of the royal stock and blood of Da\id. Wherefore Zacharias doth not sing here, in the house of Levi, but that in the house of David an horn is raised and lifted up ; and when Christ was not yet born, he nevertheless singeth so as if he were born, neither was the horn of salvation yet come ; notwithstanding be knew by the revelation of the Spirit, that it should forthwith come. An horn, among the Hebrews, signi- fieih power, confidence, dominion, and that whatsoever, wherein any man may trust, as we read, Daniel, ch. \ ii. when" the Prophet fust seelh kingdoms, then he beholdeth beasts, some having one horn, some two horns. And he afterward interpreting himself, expoundeth' them for kingdoms and kings: and this is a phrase and manner of speaking peculiar to this language. Now Zacha- rias > ifieth that Christ is our head, yea, our God, whose kingdi ■ his horn, thus you have what a horn signifieth among the Hebrews^ He addeth, Ihe horn of salvation and blessedness, some kingdoms are famous in name and power, others are large, abounding With plenty of great treasures, much people, honours, and all temporal things ; but this is called a kingdom of salvation, grace, life, righteousness, truth, and of every thing that per- taineth to salvation, whereby it differeth from all other kingdoms. For although they be large, rich, or mighty, yet are they counted the kingdoms of death, for they that govern them must at the last ON THE HYMN OF ZACHARIAS. 35 fall, die, perish, and leave their power and riches behind them. Nor was there ever any worldly kingdom, which might be called a kingdom of life, wherein is life, peace, and salvation ; for only the kingdom of Christ doth glory, and triumph in this title, as God hath raised it up, that there may be nothing in it but salva- tion and felicity. I find nothing here spoken of manners and trades of life, or of works: For this kingdom consisted neither in outward life or works, but in the horn, in Christ and his gospel ; this kingdom is ours whereof ye have heard, that it is a kingdom of grace, life, righteousness, salvation, and mercy : so that whosoever is in it, although he be iuferior to John in holiness, and far unlike Christ in perfection, yet he liveth in a kingdom, wherein is nothing but salvation and blessedness, whereof also it hath and preserveth the name ; you see what difference there is betwixt other kingdoms, and the kingdom of salvation, which God hath raised up. It is said moreover, that this kingdom is raised up, in the house of David: but by what means was it raised up? even by the holy Ghost, and by his word, he saith in the house of David, for it must be a kingdom in the earth, and yet a kingdom of salvation : now confer these two one with another, the house of David is the tribe and stock of David who was a man, as the subjects of this kingdom. So that thou canst not say, that he doth here make mention of an heavenly kingdom among the Angels, when as he doth nothing less ; but he speaketh of a certain kingdom which is among men, which live, cloathed with flesh. David was a man, the subjects of his kingdom were also men subject to death. For as the scripture witnesseth, " Man that is born of a woman, liveth but a small time," he cannot pass the bounds appointed him : how is it then that honour and dishonour come together in this kingdom ? what agreement and consent ap- peareth here, where mortal men are delivered from the power of death ; where they that are worthy of death enjoy life, the un- happy are happy, and they that are subjects to Satan, become the sons of God i the reason hereof, I hope you are sufficiently instructed in, yea, I think that jou understand it as well as my- self. But because the text requireth it, it must be often re- peated : Ave have affirmed that a Christian which liveth in this kingdom, shall never die, forasmuch as he cannot die, for Christ had therefore suffered death, that he might thereby overcome death, and deliver us from it. He took our sins also upon him- self, that we might not need to bear them. Moreover he sub- dued, and overthrew Satan, that we might not be subject unto him. Wherefore it is given to a Christian, that he can never die, he can never be subject to sin and the devil, for that must needs be true which he saith, that he hath raised up a horn of blessedness or salvation. And in whatsoever place that horn shall be, there is no access, neither for death, neither for sin, nor the devil, and that in the house of David. f2 :ft> ON THE HYMN OF ZACHARIAS. Wherefore a Christian, is both defiled, and yet without sin, and free from Satan. How cometh this to pass i after this man- ner: Your brotherly charity, hath oftentimes heard heretofore, that God leaveth in us an appearance and feeling of death and the devil. So that my sin disquieteth me, and troubleth my con- science, and would drive me into despair. Moreover the judg- ment of God terrifieth me, death assaileth me, as if it would de- vour me. Satan is at hand and seeketh to suppress me, God sufl'ereth these to remain, and taketh them not quite away. For this appearance must continue, that we may perceive and feel that we are nothing of ourselves but sinners, subject to sin and Satan. And yet under this appearance lieth hid, life, innocency, dominion, and victory over sin, Satan, hell, &c. as Christ himself saith, Matt. xvi. 18. " Thou art Peter, and upon this rock will 1 build my church, and the gates of hell shall not prevail against it ;" he saith not, they shall not assail it, nor fight against it, for these two remain to sin and death. Now it is also expedient that I feel the biting of sin, the terror of the wrath of God, the horror of death, yea, and death itself. But all this is a certain outward appearance before my sight and the sight of the world, which know and judge no otherwise, but that sin, death, and Satan, are present. Notwithstanding in the mean time under that assault and terror the word and spirit are encouraging", preserving and assuring me, that God is not angry with me, that my sin is forgiven me, that I shall never die, nor be forsaken : upon this foundation and hope my heart, doth wholly rest. And no man having such a confidence in God, remaineth under sin, neither is drowned in death, but is made a conqueror of sin and death. This is, not to prevail or overcome, for although Satan attempteth that, yet he doth not get the victory. We call the house of David, a mortal house, sinful and sub- ject to the devil, according to the manner oi' all iiesh and blood, and yet notwithstanding the horn of salvation is raised up in the same, that men of that kingdom may enjoy salvation and felicity. Hence ye see that, tins kingdom is the kingdom of faith, which cannot be touched nor outwardly perceived of any, which one cannot shew to another, but every one must have it in himself, that when he shall draw near unto death, shall feel sin, or even see death before him, he may then in faith, lay hold on this king- dom, and believe that his sins are forgiven him. For Christ therefore died, that thou mightest be in this kingdom of faith. Therefore sin shall encounter with thee in vain, death is taken away, Christ is with thee, who can hurt thee, who can do nny evil unto thee '. Here life and death, sin and innocency, Christ and Satan, fight one with another; but Christ, life and innocency, dja o\i Tcornc and conquer. This is .soon spoken, but not so easily felt, yea, the contrary surely is rather felt; therefore if thou wilt esteem, aud consider this, kingdom according to the judg- ON THE HYMN OF ZACHARIAS. 37 inent of the world, thou shalt utterly err and be deceived. The World calletli that a good and peaceable kingdom, where all tilings are quiet, prosperous, and go well forward, where is safety, peace and innocency, outwardly. But here is the kingdom of salvation and grace, although it always appear otherwise ; wherefore all these things are to be understood in spirit and faith, and not to be judged according to the person or outward appearance. Neither ought it to seem strange that this kingdom doth flourish in the midst of sins, the force of Satan and death, whereof Zacharias here singeth even from the bottom of his heart, and knoweth well how it cometh to pass, faith and the spirit revealing it. Concerning sin, I have seen or known none in whom it is not ; whomsoever thou settest before thee, sin will by and by appear : Paul, a most holy apos- tle, affirmeth of himself, that he feeleth sin in his members. Rom. vii. 18. " To will (saith he) is present with me, but how to perform that which is good, I find not. For the good that I would, I do not: but the evil which I would not, that I do." He wished, indeed, to be free from sins, but yet he could not but live in them: and I, such like also, am also desirous to be exempted from sin, but that can by no means be brought to pass ; we do only repress and keep them under ; when we have fallen into sin, we rise again : but as long as we are clothed with this flesh, and bear the burden about us, so long sin is not extinguished, nor can be wholly subdued. We may well go about, and endeavour to subdue it; notwithstanding old Adam will lead his life also, until he shall die, and come unto the grave. What shall I need to say any more I The kingdom of Christ is a certain special kingdom, wherein every one of the saints is compelled to make this confession : Almighty God, unto whose power all things ac- knowledge themselves subject, I confess myself to be a miserable sinner ; revenge not, I beseech thee, my old iniquities. All also must sing this song: " Our father, See. forgive us our tres- passes, as we forgive them that trespass against us." Other righ- teous and holy ones, which know no measure or end of their righ- teousness and holiness, do understand nothing hereof; and there- fore this gospel is not preached unto them, seeing that they think the kingdom of Christ to be such that there is no sin in it, but that all things in it are clean and pure : they require such a Christian as is wholly clean from all filth of sin, and without sin, as Christ himself; such a one they shall never be able to find. Now he is a Christian, who being a sinner, confesseth himself a sinner ; who hateth the feeling of sin, striving against it from his heart. He is not a Christian, which thinketh that he hath no sin, neither feeleth any ; but if thou knowest any such, he is an Antichristian, and not a true Christian. The kingdom of Christ therefore consisteth among sins, it is established there where he hath set it ; that is, in the house of David : yea, set David him- self before your eyes, and ye shall find him to have been a sinner: 38 ON THE HYMN OF ZACHARIAS. who notwithstanding, is bold to glory, that he is a servant ac- ceptable to his Lord. There is none of the faithful which ought to be ashamed of this manner of praying unto God, or of any other, not much un- like to it: Lord, forgive us our sius. is it therefore true that they have sin, because thi saj so? \ ea, truly, lor il the} mould lie, they should be the children of Satan. But godly Christians are weary of this life, great I . desiring the life to come ; for it is not given unto them, in iiiis earth, to go so far, that they ma\ say, we are subject to no vices, we are clean from all sin: if they should go so far, it is Satan that deceiveth them. Notwithstand- ing they, are sorry for their sins, and do lament them; yet it grieveth them to the heart, that they must bear the miserable burthen of this flesh; and they cry out, together with St. Paul, Rom. vii. 24. " O wretched man that I am, who shall deliver me from the body of this death !" This loud cry all the faithful give ; for, feeling sin, they most earnestly desire to be delivered i'rom it : and in this feeling, and knowledge of sin, the kingdom of Christ consists: so that even in sin, there is no sin; that is, although 1 do acknowledge and feel sin, vet salvation, and the kingdom, do so (irmly abide in my conscience, that God saith unto me, I will forgive thee thy sin, for thou hast faith, and bc- lievest in Christ my beloved Son, who was delivered to death lor thee ; neither shall thy sin hurt thee. Others, who feel not their sin, but trust in their works, and complain not of their faults and offences, thinking themselves clean; such are given to Satan, and not received or admitted into the kingdom of Christ: lor they which are partakers of this kingdom, cannot be without conflicts and tribulation. And that I may speak more plainly, reckon, I pray thee, any of the saints, whom death doth not trouble ; yea, I know thou shaft not find one, who is not afraid, and trembleth not at the horrible sight of death: but the conscience taketh comfort; hence the Prophet David saith, " The Lord hath chastened me sore; but he hath not given me over unto death," Psalm cxviii. IS. Itfighteth against us indeed, but prevaileth not; thus a Christian, wrapped in sin, is both under sin and above sin, and at the last, notwithstanding obtaineth the victory. After the same manner, also, must he have to do with Satan, with whom he must wrestle all his life, and at the last, overcome hiia. So in the world also, he must suffer many conflicts and troubles, and yet, at length, become victor. For although it be a kingdom of Salvation, which hath neither rest nor quietness, but sulfereth the force of hell, death, the devil, sin, and all manner of adversity and tribula- tion, yet the\ which be in it, do with an invincible courage en- dure, and at length overcome all evils. "But God therefore per- mitted these things, that our faith may be exercised, and shew forth itself. Moreover, that is a pleasure to the conscience, and bringeth unto it comfort and joy it hath such a kingdom, that it ON THE HYMN OF ZACHARIAS. 39 may say : Blessed be the Lord God, who hath visited and re- deemed us, and hath raised up a kingdom in the house of David, That is, for he visiteth us by his word, delivereth us from sins, and maketh us conquerors over death and Satan. Thus ye have heard both that a kingdom is raised up in the house of David, and also that a Christian is both dead and yet alive, is innocent in the midst of sins, and although he is subject to Sata.i, yet notwithstanding hath dominion over Satan. For both are true, for that sin, death and hell assail the flesh, but do not overcome, forasmuch as this kingdom of salvation triumpheth over them all. Therefore with a certain great boldness of confi- dence he calleth it an horn, that is, a strong- and puissant kingdom, which hath no rest or truce; but being- assailed of many and strong enemies, is always diligently occupied in defence of itself, and doth notably repel the force of the enemy. So a Christian laying- hold on this horn, overthroweth sin, death and Satan. Neither consisteth this horn in our strength, neither are we makers there- of; for God hath made and raised it r p by the ministry of his word, whereby we are saved. Therefore Zacharias singeth, that his song hath respect not to his own son, but to Christ. Yea, he celebrateth this kingdom as pertaining to the Jews only, and declareth that it shall be glorious, and maketh no mention of the Gentiles, how they also should come unto it ; as beside others, Simeon in his song, the beginning whereof is, " JLord now lettest thou," &c. prophesied that we Gentiles also are chosen into that kingdom. But here he foretelleth of a kingdom raised up of God to the Jews, even a kingdom of salvation and blessedness, and that in the house of his servant Da\ id. Wherefore he saith, verse 70. " As he spake by the mouth of his holy prophets, which have been since the world began." Therefore he hath raised up this kingdom, that he might confirm his promise, where- by he had foretold, that he would sometime raise up a king- dom, &c. And now that time is come, wherein he will fulfil that his promise : so Zacharias reduceth the horn of salvation, the king- dom of Christ, to the Old Testament, that out of it he may bring witnesses of so strong and puissant a kingdom; for the prophets, from the time of David, all prophesied, that the seed of David should have a kingdom in the earth, yet a spiritual kingdom ; and above the rest Isaiah and Jeremiah foretold, that it should be such a kingdom, that the government thereof should consist in the spirit and word ; to these especially Zachariah hath here respect. The other, as Hosea, Micah, and the rest, speak of the same kingdom, but not so manifestly. Verse 71. "That we should be saved from our enemies, and from the hand of all that hate us." The Evangelist hath hitherto generally rehearsed, what that kingdom of Christ is, whereof the prophets prophesied ; now he speaketh of it also, particularly declaring wherein it con- 40 ON THE HYMN OF ZACHARIAS. sists : First, in this, that he delivereth us from the hands of our enemies, and from all them that hate us. Ye see here and understand, most dearly beloved, that this verse doth witness, and most plainly declare, that we, which are his people and kingdom, live amongst enemies, and that no other is to be looked for of us, but to be hated of them ; that also the force, quality, and nature of this kingdom, consists in this, that it delivereth us out of the hands of all them that hate us, as the pro- phet David saith, Psalm ex. 2. " The Lord shall send the rod of thy strength out of Zion : rule thou in the midst of thine enemies." And Psalm xlv. 5. " Thine arrows are sharp in the heart of the Kings enemies." It is a delight unto Christ, that his kingdom is set in the midst of the fight, and in the midst of the haters thereof. These things are written for our comfort, that we which mind to serve under the Prince of this kingdom, be so instructed, that we look for no other than is here pre- scribed, mid set forth unto us ; that we seek not here to get the favour of the world, neither that we serve the world, and labour to have no enemies therein ; for the words of Zacharias declare, that it is the quality of this kingdom to deliver from enemies. Now if it delivereth us from enemies, and draweth us out of the hands of them that hate us, surely it cannot be a king- dom of peace, but such a kingdom as is subject to the hatred and malice of the world ; as ye see at this day, that our enemies bear a deadly hatred unto the light, which hath a little shined forth, thanks be to Christ therefore. No man is any where so hated as a Christian ; both the Pepe, and the furious Bishops, with their false apostles, also the raging princes, moreover the holy, learned, and wise of the world, all at this day most bitterly hate Christians : neither are they content, that they be killed and slain, but they would have them extinguished and utterly rooted out, that there may be no memory of them, as they think, left among men. And this is the state, these are the badges, and cognizances of Christians ; that when Satan by his ministers persecuteth us, he thinketh quite to root us out. This verse giveth us to under- stand, that Christ is our King, that he may save and deliver us out of the hands of our enemies; which he notably performs, and shews his power in the midst of the world, in the midst of the force of flesh and Satan ; as peace and quietness is not left to a Christian but in Christ alone. This also we must mark, that there is not one, but many, which assault and persecute Christians; but yet, that we shall not therefore be destroyed, forasmuch as we have one which is stronger than both the world and the prince thereof, as John saith. Now as he promiscth us, we know certainly, that he doth will and is able to perform; we shall indeed feel the assault, but he will not suffer us to be destroyed or overcome, so that w# hope and trust in him. ON THE B MN OF ZACHARIAS. „ 41 It followeth, Verse fQ. " To perform the mercy promised to our fathers, and to renumber his holy covenant. Verse 73. The oath which he swure U our father Abraham, that he would grant unto us." He will driver us, not only from all evil both of body, and especially of sou;, bat also from our enemies, Satan and men ; and as a'Christian must be overwhelmed with all evils together, so also he shall be again wholly delivered from all evils. And he sheweth this grace and blessing was promised to their fathers ; such is the manner of the apostles also, that they often- times have recourse to the Old Testament, as I have said before, that God spake and promised by the mouth of the prophets, &,c. even as Zacharias in this place. Some men may now say, They are dead, how therefore will he shew mercy unto them ( Again, what need is there to rehearse, that he would shew mercy to the fathers, when it is declared in the prophets? But this is done, that the truth of God may be shewed forth, and may be approved unto us ; that we should not be ignorant, that those things are not due to our merits. In the first book of Moses is mentioned, Gen. xxii. 18. how God promised to Abraham, That in his " Seed all the nations of the earth should be blessed;" that is, that by Christ should come peace, grace and blessing, to alt na- tions : Which promise was deferred so long a time, that it ap- peared, that it was in vain and abolished. So unwise, as it seemeth to the world, doth God shew himself in his matters, as though all things went backward ; notwithstanding howsoever it was delayed and seemed, yet -it is fulfilled and performed, what- soever was promised to Abraham ; and God hath not only de- livered him from his enemies, but hath bestowed upon him all good things, and hath given himself unto him, and all that he hath : And all this is therefore done, because (as Zacharias here saith) mercy and goodness was before promised, and confirmed by an oath unto them, which are long since dead, when as vet we were not. He is merciful therefore and favourable, not because of our merits, as though he owed it unto our rrgfatt onsness, but of bis only grace, favour and mercy. These are horrible thun- derings against our merits and works that we cannot g'lory, that we have delivered ourselves from sin, or that we have deserved his goodness, and the preaching of the go.', k! ; no, it is not so. Here is no place for boasting ; but this text saith, that thou, Lord, didst promise ceric.u f years before I was born, that thou wouldest do it. vS !io did then desire him, that he would give us those things, when he had determined with him- self to give them? And upon this promise the prophets are bold, and stay themselves; for by it we attain unto true goodness, that the mouth of every one may be stopped; that he that will glory, may glory in the Lord. For thus the Lord may say; that thou livest in my kingdom, that thou enjoyest my goodness and grace, it is not to be imputed to thee, but unto me; 1 promised, and determined with myself to t'uHU my promises, 42 0>1 THE HYMN OF ZACHARIAS. thou being- ignorant thereof. And here the mouth of every one is stopped ; so at this day also none of us unto whom, thanks be to God, the gospel hath shined, can glory that we obtained it by our own means, labour, or good conversation; for those which are counted the best works, and the most excel- lent studies, are disallowed und overthrown as to celebrate mass, to join himself to this or that hypocritical sect, which the} call an Order, &c. These the gospel condemneth and rejecteth; and how can I attain to the gospel, by that which it rejecteth '. Where- fore this standeth sure and certain, that all that we have, is of the mere grace and goodness of God; so that with this honour and praise we may confess, that we have deserved far otherwise, namely, hell-fire; if besides this he bestowed any thing upon us, it is the gift of his grace and goodness. And this is that which Zacharias saith, that is, was foretold by the prophets, and both promised and confirmed by an oath to the lathers, that he would perform unto us the covenant made to Abraham. Thus he saith to Abraham, Gen. xxii. l(j. " By myself have I sworn, saith the Lord, that in blessing I will bless thee. And in thy seed," &.c. Which .words the prophets diligently held, marked, handled, and always trusted unto them ; for he doth here solemnly swear, that he might wholly assure us, that he would pour forth his bles- sing upon us. And now the time is present, the hour is come, wherein he hath sworn, that salvation shall come unto us, as it is declared, Mark, xvi. 15. " Go ye into all the world, and preach the gospel to every creature. Pie that believeth, and is baptized, shall be saved ; but he that believeth not, shall be damned." Men surely have not merited it; no, not Abraham himself, who was not made partaker of the promise, seeing that lie died long before the ful- filling- thereof; in spirit, in deed, and faith, he was partaker of it, but he lived not so long, till the gospel was revealed to the whole world. The promise therefore was made unto him, although, as 1 said, he looked not for the fulfilling thereof in this life; that is, his life was not prolonged until the preaching of the gospel in the whole world, although in faith he obtained the gospel for himself. Therefore it cannot be said, that that promise was due to his merits, otherwise, he must have lived in the earth until the fulfil- ling thereof, and a due price or reward must ha\e been paid unto him. But now the performing of the promise was after his death ; so that every one must needs confess, that that promise was not made to Abraham, because of his merits. Again, it cannot be said, Ihnt the Gentiles which enjoy this promise have obtained it by their merits, wheu they were not ; God promiseth to the fathers and performeth not, he performeUi to the Gentiles, to whom notwithstanding no promise was inaue, who all that time were not. God will always retain to himself his honour, and be the same God, although the wicked world cannpt be so persuaded ; he chaste neth, reproved!. ubuLeth, pn.M.ketli, ON THE HYMN OP ZACH ARIAS. 43 stirretb, allureth, doth whatsoever is to be done ; but the world- lings rob him of his honour, and attribute it to themselves, that is, they will not acknowledge, that whatsoever they possess or have, it cometh unto them by the only grace of God. When therefore we glory of such good things, and acknowledge not God to be the author and giver of them, we make ourselves as God and him as our servant; so he is dishonoured, and the honour attributed unto us. But although we make merchandize of his honour, \et he hath affirmed in the scriptures, that he will keep his honour and glory only to himself; that so he may be acknow- ledged to give all things of his mere grace. These things he that beneveth, doth aslo receive them: he that doth not believe, shall at length receive his due reward. Zacharias saith moreover, Verse 74. " That we being delivered out of the hands of our enemies, might serve him without fear. Verse 75. In holiness and righteousness before him all the days of our life." He hath defined the nature and property of this kingdom ; that is, the covenant made with Abraham, that in his " Seed all nations of the earth should be blessed," &c. Which blessing, saith he, I will interpret unto you, that being delivered out of the hands of our enemies, we may serve him without fear all our life long in holiness and righteousness, before him ; which to the world and our flesh favoureth not well; for the world thus murmureth: I thought that he would have given us some precious thing, as a purse well staffed with money, a rich wife, fair and beautiful children, fine houses, and whatsoever the world is delighted in ; but I perceive it to be otherwise, 1 hear that we must without fear serve him in holiness and righteousness, and so please him. Wherefore it shall be meet that we apply spiritual eyes and ears, that we may rightly consider and understand the words. Whereas he saith, that he will deliver us from all our enemies, it is thus to be understood ; that this kingdom is placed in the midst of enemies, and yet is not therefore destroyed, but always all its enemies and adversaries are overcome. We must understand also, that the deliverance from our enemies tendeth thereunto ; that we should always obey him that delivereth us without any fear. This is a Christian and au amiable kingdom, that a Christian shall lead his life without fear; God hath bestowed this upon us, that we should serve him alone. The words without fear, include in them, that we shall quietly enjoy the good things of this present world, and of the world to come ; for a Christian is sure and certain of the forgiveness of his sins, although as yet he feeleth them. He is certain that death hath no power in him ; that Satan doth not overcome him ; that the world cannot prevail against him. Such a heart is without peril and fear, and plainly free from them; which is not so to be under- stood, as though we do not feel sin at all, but that we are greatly grieved when sins trouble us, when the image or sight of death terrify us, when, being reproached and slandered of the world, we G2 44 ON THE HYMN OF ZACIlARf stand as destitute, and have none to whom we may turn or resort tor succour, but God alone. These things indeed are felt, but they do not piewnl, nor overcome us: tor the heart notwithstanding, remained \ . «.• and quiet in God. So poverty also is felt, when thou art :ched with hunger, and hast not wherewithal to 1 i 11 thy belly, .aain- tain thy wile, and bring- up thy children, nor any ccitaln place Where to dwell and abide, hut all these tilings shall not hurt the? ; thou must ask. of God whatsoever thou needest, and serve him without tear, as our present text dcclareth. IJul herein we for the niot,t part behave ourselves not as Christians, we judge after our own affection and sense, according as the world blame us, or report evil of us. Also when our fields have no corn, no money is in our purse, we think ourselves ulterly destit 1 te and forsaken; but a true Christian, with shut eyes and ears, saith with Paul, speaking to the Galatians, chap. ii. and vi. O flesh, sin, death, ye are dead unto me, and 1 again am dead unto yon, that Christ may live in me. The world is crucified unto me, and I unlo the world ;i1 he world hath no care or regard of me, and my prcachi:;:'- aid life, is mocked and scorned of it. But with the same measure that thou measures! unto me, 1 will measure to thee again; if thou despisest me, I also will despise thee; if thou niakest no account of me, I will make some small account of thee. Y\ hat care I, if the world hate me, when I displease not him that dwvileth id heaven? If this hatred continue even daily, it sin and the world talk and >rate many things, what then? Let tt do so until it bo weary, i will pass over these things a3 if I id them not. This is indeed to for M, and die unto it; to live without fear, to be occupied aboat nothing, but that, which is according to Gods will; to sp ik nothing at all but that which shall please him, and which 1 ::iall know to be agreeable to his Word ; that I may live so, and -lo those works, which I know certainly are acceptable before him; that in my whole life what- soever A do, either outwardly or inwardly, I ffisrj be certain that 1 seek his glory, and endeavour to fuli'il his will ; so I am separated fro.n the world, and notwithstanding do still live iu the world. No man is less in the world than a sincere Christian; and again, no man is more occupied, and hath to do with the world than an entire Christian; that is, th". world dolh more attentively look unto hi-n, and Satan more often and vehemently assaileth him, than hi'. i kbal is ignorant of Christ, of graee, and of faith. Christ and Paul had experience hereof; they had combats and conflicts with the world, they were troubled and molested, yea, the whole world was against, ihein. Again, a true Christian is not in the world, although the world rage and fret cruelly against him; for he always trusteth in God, and saith, JLord, 1 am thine, deal well with me, according to thy w ill ; only be thou on my side, and I shall be in safety. ON THE HYMN OF ZACHARIAS. 45 " All the days of our life." All out- life long; that is, conti- nually, without ceasing-. " In holiness and righteousness before him." Here St. Luke divideth righteousness and holiness into two sorts; of which, one is acceptable before God, the other, before him, is of no value. Hence we understand, that the righteousness and holiness of God are of no estimation before the world, even as the world is id no esteem with God ; for that which God calleth just, the world calleth unjust; and that which it calleth right, God calleth crooked ; and so these two cham- pions are continually at variance between themselves. That which God calleth holy, seemeth to the world devilish and unrigh- teous; therefore he eomforteth us here, declaring there be two sorts of righteousness and holiness ; one, which we ought to observe diligently, another, which we ought to avoid. Hitherto it hath been the chief holiness and righteousness of all which could be invented, to run into monasteries, to put on monkish apparel, to be shaven, to wear a hempen girdle, to give himself to fasting and prayer, to be cloathed with hair-cloth, to lie in woollen garments, to observe an austere manner of living, and in fine, to take upon him monkish holiness and religion ; and thus, resting in a shew of good works, we knew not but we were holy from top to toe, having regard only to works and the body, and not to the heart, where we were full of hatred, fear, and incredulity, troubled with an evil conscience, knowing almost nothing rightly of God. Then the world cries openly, O that holy man, O holy and chaste woman, which have shut themselves up within the walls of monasteries, day and night kneeling and saying rosaries ; O what holiness is there, where even God him- self dwelleth, where the Holy Ghost, the Comforter, abideth present. These things the world boast of, and greatly esteem ; but they mark hot, how they pray with no earnestness of heart, how they teach and instruct no man, how they give nothing to any, but catch unto themselves both the blood and sweat of the poor, and leave true sincere works undone. This righteousness and holiness the world extolleth, which notwithstanding stinketh, and is wholly unclean before God ; which he will have even to be unknown to us, yet the world refuse to admit any other. But there is another righteousness which God esteemeth and accepteth, which also we must consider ; it consists not in a grey garment, not in a black or white cowl, but in a pure conscience; viz. when I believe that Christ is my salvation, and that my works can prevail nothing hereto but he doth all things which God hath regard unto. Then I say no more ; a grey garment is holy, a red garment is profane, forasmuch as I know, that not in a grey garment or any other garment, but in Christ all things consist. For no man can attain unto this, that a grey garment may cleanse his heart from filth, or that a monastery may purify it; for it is necessary that God only purify the heart by faith, and the Holy Ghost, as Peter witnesseth, Acts xv. When the 46 ON THE HYMN OF ZACHARIAS. heart is purr, the house is unto it as the field, and the field as the house; the market is as much esteemed as the monastery; and on the contrary, neither remaiheth unto me any work, place, or garment, which I count profane; for all things arc alike unto me, alter that holiness hath fully possessed mv heart. That even God saith unto me, Thou art godly, I am thy father, thou art my Son. And herein we ought to persist, that we, being holy and without fear, obey and serve him. Here the titles and badges of a Christian are seen ; and this is his cognizance, viz. that being holy, he is the minister of God, without fear. But what sinner is there v\ hicii dare challenge to himself this title? .Let one come forth, which dare avouch him- self to be godly, righteous, holy, and the servant of God; desti- tute of no good things, cither of men or body. Now he that cannot glory of these things, is not a Christian ; for of these things must a sincere Christian be a partaker. BuJ what lettcth thai one dare not challenge to himself this title I Even a timorous conscience ; for we always feel sin, and our life is ever frail. 1 see nothing but an honest life ; although God require this also of us, yet he will not be content therewith, but there is need that there be a certain higher thing, that I dare be bold to say, Lord, God, maker of the whole world, I am certain that I am holy before thee, and am thy servant ; not for my own sake, who do as yet feel sins in myself, but through Christ who hath taken away my sin, and made satisfaction for me. These things surely I ought to glory of iff am a true Chris- tian. But this seems difficult and hard ; God admits no sin, my fearful and weak conscience is against me. How am I his servant, when I feel in myself, that I serve the devil, and know not that 1 am holy ' 1 speak not here of the common sort of Christians, such as I, and such like, are ; but of sincere Christians, which have a good conscience, and in whose heart the Spirit of God ahidcth, whose conscience, although frail and weak, and though they feel their sins, yet they are forced to say, however sin is, yet I know no sin by myself, neither am I subject to death and hell ; and for this cause they strive, and at last overcome, and therefore they would even die in that confidence. But I find it far otherwise, if I set my life before my sight. Here life and the word must be separated far asunder. If thou wilt consider life, I will set also before thee the lives of St. Peter, Paul, or John ; thou shaft find even them not to have lived without sin. When thou desirest to be holy before God, trust not to thy life, unless thou wilt perish for ever ; for thou must trust only to mercy and grace, and not to life or works, otherwise thy case will be very ill. Wherefore ouj heart must be so affected that it say, Lord if thou shouldcst call me to an account, I should not be able either by life or works to stand in thy sight, no, although I were even John the Baptist. Nevertheless therefore I glory that I am godly, and thy servant, for that thou givest me ON THE HYMN OF ZACHARIAS. 47 continually 3 and also, as thou hast promised to Abraham, thou doest, for thy Christ's sake, vouchsafe to shew thy mercy unto me. It' I of myself am not godly and righteous, yet he is godly and righteous for me; if 1 am profane, he is holy; if I am not the servant of God, he is the servant of God ; if I am not without fear and carefulness, he is void of all fear and careful- ness ; that so, I may transfer myself from mj self, and pierce into him, and glory, that in Christ and by Christ I am good. Thus he will have us glory, that we are godly and holy, but not by our own merit; for we must glory of ourselves, as of most desperate wretches. And that this may be plain, mark our life, consider our good conversation, and manners, weigh how foolishly men apply them- selves to the gospel, that I am almost in doubt, whether 1 should, preach any more ; for as soon as these things are taught in a sermon, that salvation consists not in our works or life, but in the gifts of God, every one is slow to do good, no man will live an honest life, and be obedient; they falsely affirm every where, that good works are inhibited. Nevertheless, God requireth of us, that we lead an honest life outwardly; and he that doth not so, shall at length find his due punishment. Now if it happen that we live godly and honestly outwardly, Satan frameth his wicked- ness ; neither do I know, at this day, how to order myself in this matter, not because of my own person, but because of life ; lor if we preach of an honest and godly life, the world furiously attempts, without judgment, to build ladders to heaven; which God neither can, neither will by any means suffer. Again, a dishonest and ignominious life doth not become Christians, neither doth a delicate life become them. What therefore must we then do? They which have respect only to an honest and fair life, it were belter lor them to be adulterers and adultresses, and altogether to wallow in the mire; and yet, notwithstanding, God will not have us to lead our lives filthy and dishonestly, adjudging thee even unto hell therefore, if thou so do. And if thou lead an honest life, thou wilt rest in it, and arrogate unto thyself; which he cannot suffer. Thou must therefore remain in the middle path, declining, neither to the right-hand, nor to the left; and lead a quiet, fair, and amiable life, in the sight of the world, which also may be acceptable before God ; and yet do not therefore so greatly esteem it, nor count so of it, as though thou dost merit any thing of God thereby. Thus a Christian continueth the holy servant of God without fear, not by his good works and holy life, but by the grace of Christ. But he that affirmeth that he is holy by his works, is blasphemous against God, robbeth God of his honour, and denieth Christ; for whom it were better, that he were ten times an homicide, or an adulterer, than that he should thereby affirm himself to be a Christian, or godly and holy ; for he doth plainly dishonour Christ, and it is as much as to affirm that there is no 46 ON THE HYMN OF ZACHAKIAS. Christ ; for he is therefore called Christ, for that he is our grace, mercy, redemption, and holiness. II' 1 should not attribute to the divine mercy, that Cod himself saves me, what less should this be but to say, that he is neither holy nor IjIcsm d I There- fore if I am a Christian, I must conies, that J am holy, and a Christian lor this cause that Christ himself is holy: and although my conscience repro\e me of sin, vi ! must still persevere in this, that his holiness is greater than inv sins. Thus I must live honestly outwardly, but inwardly rest and trust in him alone. It followeth, how Zacharias turncth his speech to the child, and saith, verse 70*. " And thou child shall be called the prophet of the jVIost High : lor thou shalt go before the lace of the Lord to prepare lib ways."' This stall be thy office ; thou shalt be the first, that is, thou shalt be the prophet of the Most High; thou shalt be the forerunner of the Lord, and shalt prepare his ways. Whf* any prince cometh, certain go before him, to prepare way and place for him, saying, give place, depart out of the way. John, in iike manner, runneth before, crying unto the people, 2;o aside, turn out of the way, give place, the Lord himself cometh. Such a servant is John, whom the Lord follcv.-eih. ^,;;ch tilings no prophet at any time hath spoken, but they have prophesied of these things, that a prophet should : oiiH'time come, whn h should erect a kingdom that should continue for ever, &c. But all died, not one remained, which beheld this being alive. But this prophet lived even at that time, when the Lord himself came, and followeth him ; for the gospel was begun to be preached, and baptism to be ministered by the coming and ministry of John, who ceasing, Christ began, almost in the same year. Now what shall be his office? This truly, to prepare a way for the Lord. Which preparation is to bring people to the Lord the Saviour; Christ is the grace, gift, King, and horn of our salvation. The Lord and King no mau re.ee i 1 unless he be first humbled, that he think nothing of himself; for he cannot otherwise attain unto Christ, neither can stand toge- ther, to receive the grace of God by gift, and also to merit the same. John therefore in this part teacheth men they are sinners, and altogether nothing. He which acknowledged himself, and ieeleth himself a sinner before, and to be nothing, well understandeth the voice of John, v\hieh is, prepare ye the way of the Lord ; give plaee to him: he is at hand, who is greater than I; him ye shall hear, him \e shall obey. The other office of John which lolloweth, is, that he brought men to the knowledge of salvation, and sheweth with his linger that Paschal Lamb, who taketh away our Bins, t|iat he may fasten them to the crass with himself, a»d abolish them, as Zacharias speaks, verse 77. " To give know- ledge of salvation Ml to his people, by the remission of their #ins;" that is, tbou shalt begin the office, and minister the word, whereby is taught and leaimed h..iut we may thoroughly know and feel the same. Amen. SERMON V. ON CHRIST'S PASSION. 1. Some think so upon the passion of Christ, that they are in- censed with anger against the Jews, and envy against wretched Judas, which they vent in songs and reproachful words ; and thus they are content, and think this to be sufficient, even as they are wont in lamenting the case of others, to take pity on them, and to accuse and condemn their adversaries. Uut. that cannot be called a remembering of the passion of Christ, but rather of Judas and his wickedness. 2. Home have noted in their minds divers advantages, and fruits proceeding from the meditation of Christ's passion, that saying which is ascribed to Albertus being commonly in their remembrance, That it is better to think upon the passion of Christ superficially or once, than if one should fast the space of a whole, year, and daily in praying go over the whole Psalter, Sic. This they follow hitherto, being blind and justly stumbling, contrary to the true fruit of the Lord's passion ; such seek their own things therein, and therefore they bring with them images, books, letters and crosses. Some also go so far, that they think they shall juake themselves safe from waters, terrors, fire, and from all danger, as though the Lord's suffering should be without suffer- ing in them, contrary to the quality and nature thereof. 3. Sonic have compassion on Christ, lamenting and weeping ON CHRIST'S PASSION. 51 for him as being an innocent man, like unto the women which followed Christ from Jerusalem, who were reprehended and ad- monished by him, that they should weep for themselves and for their children. 4. Some so call to mind the passion of the Lord, and so con- sider Christ, that inwardly they are sore afraid, their reason or understanding is turned into a certain astonishment or bashful - ness ; which fear ought to proceed from hence, that we should be put in mind theieby of the wrath and immutable seventy of God prepared for sin and sinners, forasmuch as he w r ould not grant to his only begotten and beloved son, that sinners should be absolved and pardoned, unless he did make so great a satis- faction for them as he speaketh by Isaiah, chap. liii. 8. " For the transgression of my people was he stricken." What shall come unto the sinner, when a son so exceedingly beloved is smitten? It must needs be, that there is an unspeakable and a most serious and earnest matter, where so great and excel- lent a person doth descend to do good unto him, and suffer and die for him. 5. Resolve deeply in thy mind, and doubt not a whit, that thou art he which so tormented Christ, forasmnch as thy sins were most certainly the cause thereof. Thus St. Peter, in the 2d of the Acts, did strike and terrify the Jews, as it were, with lightning, when he said unto them, " whom ye have crucified;" so that the very same day three thousand men were greatly terri- fied, and being pricked in their hearts, said unto the apostles, " Men and brethren, what shall we do?" Wherefore when thou consider that his hands were pierced with nails, think that it was thy work ; when thou remembrest his crown of thorns persuade thyself that it was thy wicked cogitations which caused it, &c. 6'. Think with thyself, that whereas one thorn pricked Christ, thou oughtest worthily to be pricked with an hundred thousand thorns, and that without intermission, and much more grievously; and that whereas one nail pierced the hands and feet of Christ thou oughtest to be grieved and molested with many and far more sharp nails continually, even as it shall come at the last unto those, in whom the passion of Christ hath not been effectual, but frus- trate ; for Christ, who is the truth itself, will lie to no man ; will delude no man ; and that which he attempteth must needs be a matter of exceeding great importance and wonderful high. 7. Such fear Barnard had conceived thereof, when he said. I played abroad in the street, and in the king's privy chamber sentence of death wt.s given upon me. The king's only begotten son hearing- this, laid off his diadem and came forth, clothed in sackcloth, his head sprinkled with ashes, and bare-foot, weeping and crying out, that his servant Mas condemned to death. I be- holding him suddenly coming forth, am amazed at the strange- ness thereof, I ask and hearken after the cause. WTiat shall I do ! Shall I plav still, and delude his tears ? Alas, saith he, it is H 2 52 on Christ's passion. no time now to play, it is no time to be secure, when so weight* a mailer is i:i hand. So he bid the women thai they should not weep for him, but tor themselves and for their children ; and he adjoineth the cause, " For if they do these things in a green tree, what shall be done in the dry?" As if ho said, J, earn what ye obtain by my passion, and howsoever thing! fall out, yet this is true and known among yon, that the whelp is some- times smitten, that the mastiff may be terrified. So also the Prophet hath spoken: " All kindreds of the varth shall wail be- fore him. iJe saith not, they shall bewail hint, but, they shall wail before him. Moreover they were son- afraid, of whom it is be- fore spoken, so that they said unto the apostles, Acts, ii. " Men and brethren; what shall we do T 8. That this affection may be wrought in us, the Lord's pas- sion is very diligently to be considered of, and meditated upon, as the most certain profit thereof doth much consist herein, that a man may come to the knowledge of himself, and tremble and be troubled before himself; whereunto he that doth not come, hath not yet attained unto the due profit of the Lord's passion ; for the passion itif Christ hath this proper and natural virtue, to make a man like unto him; that even as he was grievously tormented both in body and mind for our sins, so we also, to imitate him, must be afflicted in the knowledge of our sins. The matter is not done in many words, but in deep cogitation, and earnest weighing of sins. Take a similitude: As thou hast great cause to fear and tremble, if, when some malefactor is eond< mned for that he hath killed the son of a king or prime, (hou in the mean season, singing and playing securely as being innocent, art terribly apprehended and convicted, that thou die-i suborn the homicide; so thou oughtes! to become n-u h more fearful when thou dost resolve in thy mind the passion of Christ. For although the wicked Jews be now judged of Cod, and dispersed, yet were they ministers of thj transgression, and thou for a cer- tain art he, which wilh thy sins hast crucilied and slain the son of God, as it hath been said. 9. He that iecleth himself so hardened and dull, that the passion of Christ doth not terrify him, nor bring him unto the knowledge of himself, is in a lamentable case; for Christ's pas- sion is not effectual in him. But it is a hard thin;'; for thee to be occupied in these things, and earnestly bent to the medita- tion of them; therefore pray God thai he will mollify thy heart, and give thee grace profitably to meditate upon the passion of Christ, because it cannot in any wise, be, that the passion of Christ should be inwardly and rightly thought upon and con- sidered of us, unless God inspire it into our hearts. Neither this meditation, nor au\ other doctrine, is Indrefove set forth unto thee, that thou shouldest boldly rush upon it of thyself to fulfil it, but that thou shouldest first ask and desire the grace of God, that thou mayesl. fulfil it, not by thine own strength, but by on Christ's passion. 53 God's grace: for hereof it eometb, that they of whom it is spoken, do not meditate on the passion of Christ aright, because they desire not help of God, thereunto, but rather trusting unto their own strength, and following their own invention, meditate upon it after the fashion of men, and after a blender and unfruit- ful manner. 10. It' one should through the grace of God meditate rightly upon the passion of Christ, but the space of one day, or of one hour, nay, or the space of a quarter of an hour we would faith- fully pronounce of him, that he hath done better than if he had pined himself with fasting the space of a whole year, or had run over the Psalter every day ; for this manner of meditation doth change a man, and almost regenerate him anew, like unto bap- tism. Then indeed the Lord's passion doth its natural due and noble office ; it killeth (he old Adam, it driveth away all pleasure, joy and confidence, which may be had of creatures, even as Christ was forsaken of all, even of his father. 11. Since such a thing is not in our own power, we often- times ask it, and yet do not obtain it; notwithstanding we must not therefore despair or cease : For that is sometimes given for which we have not prayed, and that sometimes is not granted for which we have prated, even as it is the pleasure of God, and as he knoweth to be best for us, for God will have this gift to be l'ree and without constraint. 1'2. When a man, thus knowing his sin, doth wholly tremble in himself, he must endeavour, that sin do not still retain on his conscience, otherwise mere despair will come upon him ; but he must shake them off, and cast them upon Christ, and so un- burthen his conscience. Therefore see again and again, that thou do not that which perverse men do, which, within the secrets of their hearts, do vex and disquiet themselves because of their sins; and strive with them, that by good works or satisfactions, by going far on pilgrimage, ^v else !\ pardaw they may become safe, and may be made free from sin, whi: h cannot be. And, alas, such a false confidence hi satisfactions and pardons hath prevailed very far. Moreover thou castcst thy sins from thee upon Christ, when thou (irmly believest that he suffered and was wounded for thy sins, and that he haih p- veu the full ransom and satisfaction for them, as Isaiah s.iith, chap. liii. " The Lord hath laid on him the iniquity of us all." And St. Peter saith, " VV ho his own self bare our sins in his own had) on the tree." 1 Pet. ii. 24. St. Paul also saith, " He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." In these, and such like authorities, thou must re- pose thy hope with all boldness, and thai so much the more, as thy conscience doth more grievously vex and trouble thee; but if thou shalt not do this, but pregumest that thou shalt be quiet by thy contrition and satisfaction, then thou shalt never coqis unto quietness, but at the last shall fall even into despair : for our 54 ON CHRIST'S PASSION. sins kept and meddled within our conscience, and set before the eyes of our heart, are far stronger than we, and live immortally. But when we see them laid upon Christ, and to be victoriously conquered of him by his resurrection, and confident!) believe this, then they are dead and brought unto nothing; and yel being laid upon Christ, they must not remain so, for they arc swallowed up in the triumph of his resurrection ; as saith St. Paul, " Christ was delivered for our offences, and was raised again for our jus- tification ;" that is, be hath taken upon him our sins in his pas- sion, and hath thereby paid the ransom for them ; but by his re- surrection he justifieth us, and maketh us free from all sin, if so be that we believe this. If thou canst not attain unto Una faith, thou must, as is before said, resort unto Cod by prayer, loras- much as this gift is in the hand of God only, who bestoweth it when and upon whom it pleaseth him. Thou mayest also stir up thyself hereunto ; first, not now con- sidering the passion of Christ outwardly, (for that hath now ful- filled its function and hath terrified thee) but rather by piercing in- wardly, and contemplating his most loving heart, with how great love towards thee it is replenished, which brought him hereunto, that he bears thy conscience, together with thy sins, with so great and painful difficulty. So thy heart shall wax. sweet towards him, and the strength and boldness of thy faith shall be increased. Then having entered unto the heart of Christ, ascending higher even unto the heart of God, and consider that the love of Christ could not have been shewed unto thee, except the will of God by his eternal love had so appointed, whereunto Christ by his love toward thee did obey ; there thou shalt find a divine heart, a g» d heart, a fatherly heart, and, as Christ saith, thou shalt be drawn unto the Father by Christ; there thou shalt. understand this sav- ing of Christ, " For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting- life." For this is to know God aright, when he is understood of us, not under the name of power or wisdom (which is a terror unto us) but under the name of good- ness and love. Then faith and confidence may stand constantly, and man himself is regenerate a- new in God. When thy heart is thus established in Christ, so that thou art now become an enemy of sin, and that by love, and not through fear of punishment; afterwards the passion of Christ ought to be an example unto thee, in thy whole life, and is now to be con- sidered, in thy mind, after a far other manner than before ; for hitherto we have considered it as an outward thing, which should work in us, but now we v. ill weigh it so, that something is to be done of us also ; For example ; when grief or infirmity molest thee, think how lighl these are, being compared to the crown of thorns, and the nails of Christ. When thou must either do or leave that which is grievous unto thee, think how Christ was taken and bound, and led up and down. When pride temptcth on Christ's passion. 55 thee, consider with thyself how thy Lord was mocked and re- puted among ihieves. When lust and pleasure prick thee, think with what sharpness the tender tlesh of Christ was torn with whips, and pureed through. When anger, envy, or desire of revenge, move thee, think with what tears and cries Christ prayed, even for his enemit s ; towards whom he might more justly have shewed himself .sharp and rigorous. When sadness, or any ad- versitj whatsoever, either corporal or spiritual, trouble thee, strengthen u\j heart and say, Well, why should i not also suffer a little sorrowfulness, when my Lord sweat blood in the garden, for anguish 1 and heaviness. Surely he were a sluggish and ignominious servant who, his master lying at the point of dc;;ili would be held from him with a soft and easy bed. Lo ! thus a man may find strength and remedy in Christ, against all Climes and offences. This is truly, indeed, to meditate upon the passion of Christ ; these are the fruits of the Lord's passion, in which, he that doth after this manner exercise himself, doth surel) without comparison, better, than if he heard all passions, or ali superstitious masses. Such also are called true Christians, which do so represent the life and name of Christ in their life, as St. Paul saith, Gal. v. 24. " And they that are Christ's, have crucified the flesh, with the affections and lusts." For the pas- sion of Christ is not to be handled in words and outward shew, but in deed and verity : So St. Paul admonisheth us, Heb. xii. 3. " Consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. And St. Peter saith, Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind," 1 Pet. iv. 1. But such meditation is now grown out of use and begun to wax rare, wherewith notwithstanding the epistle of Peter and Paul are most abundantly replenished. SERMON VI. ON CHRIST'S RESURRECTION. VrE have heard in the treatise of the Lord's passion, that it is not sufficient to know only the bare history thereof. Alter the same manner it is not enough here to know, how and when Christ rose again, but both the use and the profit, as well of his passion as of his resurrection must be preached and known, viz. what Christ obtained for us by them. For where only the history is preached, it is a frivolous preaching - and without fruit, which both Satan and the wicked as well know, read, and understand, as we do. Hut when the use of them is preached, and whereunto they profit, that indeed is a fruitful and wholesome sermon, and full of sweet con- solation. Wherefore Christ hath declared the use and profit of his passion and resurrection, when he thus talketh with the women, Matt, xxviii. 10. " Be not afraid: go tell my brethren, that they go into Galilee, and there shall they see me." And this is the first word, which they hear of Christ alter his resurrection from the dead, whereby he confirnieth all his savings, and all his benefits shewed unto them before, viz. that tin \ should come unto us also that should believe in him, and belong only to the believers, for here he callcth not only the Apostles his brethren, but also all them which believe in him, although they do not see him visibly as the Apostles did. ]Je doth not deter until we pray unto him and call upon, that we be made his bre three. Let any of us now come forth, and boast of his merit, or of the strength, whereby he is able to merit any thing. What had the Apostles merited! Peter denied Christ thrice. All the rest of the disciples fled away from him, the) persevere and stand by him, even as the hare tarrieth with 'her young ones: he might have called them run-aways, and forsakers of their post in the midst of their conflict, yea, traitors and wicked men, rather than brethren. Wherefore of mere grace and mercy this word was brought unto them of the matrons, which the apostles themselves then well perceived, and we also throughlv feel, when we arc set in the midst of sins, and are overcome of damnation. This word therefore is full of all consolation and comfort, that Christ careth for such wretched men as we are, yea, and that he calls us his on christ\s resurrection. 57 brethren. If so be that Christ be our brother, surely I wouid fain know what good thhigs we shall want. As therefore the case stauds among- carnal brethren, so doth it stand here. They that are German brethren by consanguinity, use their goods in common among themselves, having the same lather, the same in- heritance, otherwise they Were not brethren ; so we possess in common, good things which Christ, enjoying the same Father, the same inheritance is not diminkshed, by parting it, as worldly in- heritances are, but is always made more abundant; for it is a spiritual inheritance, a corporal inheritance, when it is distribu- ted into divers parts', is made smaller, but in this portion of the spirit, the case is such, that he that hath gotten part thereof, hath obtained the whole. What is therefore the inheritance of Christ.' In his power are life and death, sin and grace, and whatsoever is contained in heaven and in earth, his are eternal verity, strength, wisdom, righteousness. All power is given unto him, he hath rule over all things, over hunger and thirst, prosperity and ad- versity, &c. he reigneth over all things that can be thought, whether they be in heaven or in earth ; and that I may speak at once all things are in his power, as well eternal things as tem- poral. Now if I cleave unto him by faith, I shall be made a partaker of all his good things, and shall not obtain a part of the inheritance only, but 1 shall possess even with him everlasting wisdom, eternal strength. My belly shall not be grieved witn hunger, sin shall not oppress me, neither shall I be afraid of the face of death, neither shall I dread the sight of Satan, nor shall I want plenty of any thing that is good, even as he wanteth it not. Hence we may easily understand the sayings uttered com- monly in the prophets, and especially in the Psalms, as where David saith, Psalm xxxiv. 10. " The young lions do lack, and suffer hunger : but they that seek the Lord shall not want any good thing." And in another place: " The Lord knoweth the days of the upright: and their inheritance shall be for ever. They shall not be ashamed in the evil times : and in the days of famine they shall be satisfied." And again ; " I have been young, and now am old: yet I have not seen the righteous forsaken, nor his seed begging bread." All which things Christ bringeth with him, for that we are, and are called his brethren, not because of any merit, but of mere grace. If we*\vould print these things in our heart, that we might thoroughly feel them, it should go well with us, but they go in at one ear and out at another. This is that in which St. Paul so greatly glorieth, Rom. viii. 14. " For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God. And if children, then heirs; heirs of God and joint heirs with Christ: if so be that we suffer with him, l 58 on Christ's resurrection. that we may be also glorified together." Moreover this titlf ascendeth so high that ma. s thoughts ire not able to comprehend it; ior unless the Spirit tiie Comforter impart this grace unto us, no man shall ever be able to say, Christ is my brother. For o cannot be hold to say, although one repeat it in words [ten, as the new spirits do. It is a higher thing than that poken, for except the heart feel it, as it is requisite it should, it shall be nothing but onl\ flatter}'. But ii" thou feel it in . iu tin heart, it will be so excellent a thing unto thee, . »u wilt much rather say nothing oi' it, than speak and talk of it; yea, by reason of the greatness of so good a thing, thou wilt perhaps doubt as yet and be in an uncertainty whether it be so or not. They which only cry out thus: Christ is m\ brother, are fanatical spirits, who vainly pronounce words without any fruit. The case standetb far otherwise, and far more marvellously with a true Christian, so that he is thereby enforced to be amazed, neither dareth he say or confess anything sufficiently, thereof. Wherefore we must endeavour, that we do not hear this only with fleshly ears, but that we feel it in our heart, then wc shall not be so rash, but we shall be forthwith carried into an admiration thereof. True and sincere Christians enter into the viewing and fear of themselves, thinking thus : O wretched and defiled crea- true, which am drowned in sins, am I now made worthy, that the Son of God should be my brother .' how do I, miserable wretch, attain to such a thing? thus he is astonished, and doth not well un- derstand the thing. But great study and endeavour surely is required, that a man may believe this, yea, ii' it were felt, as it ought in very deed, a man should forthwith die thereupon; for Jie cannot understand it according to his flesh and blood, and the heart of man in this life is more narrow and straight, than that it is able to comprehend so great things ; but in death, when the heart shall be stretched out, then I say we shall try what we have heard by the word. Tn the gospel of St. John, chap. xx. Christ doth far more plainly declare unto Mary Magdalen this use and fruit both of his death and resurrection, when he saith. " Go to my brethren, and say unto them, I ascend unto m\ Father, and your Father; and to my Cod, and your God;" this is one of the most comfort- able places whereof we ma} glory and boast. As though Christ should say, Mary, get thee hence and declare unto my disciples, which (led from me, which have thoroughly deserved punishment and eternal condemnation, that this resurrection of mine is for their good, that is, thai I have by my resurrection brought ihe matter to that pass, that my Father is their father, and my God is their God. The] are but few and very short words indeed, but they cpntain gnat matter in them, uameh, that we b.ave as greal ■ and conOdence reposed in God, as his own Sou him- self. . . ei cpmprehend such exceeding joy, I will not say, utter it i tjaat a wretched and defiled sinner may be bold to call on Christ's resurrection. 50 God his Father, and his God even as Christ himself. The author of the epistle to the Hebrews, chap. ii. did well remember the words of the Psalm, and weighed with himself how it speaketh of Christ, who, as he saith, is n.»t ashamed to call the beiievers, brethren, saying- : " I will declare thy name unto my brethren ; in the midst of the church will I sing praise unto thee." If any worldly prince or nobleman should humble himself so low, that he would say to a thief or robber, or to one that is infected with some loathsome disease : thou art my brother, it would be a thing which every one would marvel at. But as this King which sitteth in glory at the right-hand of his Father, saith of some poor man, this is my brother, that no man layeth up in the bosom of his breast, neither doih any man consider of it in his mind, wuerein notwithstanding our chief comfort and confidence consisteth against sin, death, the devil, hell, the law, and against all sinister success of things as well of the body as of the mind. Moreover, forasmuch as we are flesh. and blood, and therefore subject to all kinds of adversity, it foi- loweth, that the case should stand so also with our brother, other- wise he should not be like unto us in all things. Wherefore; that he might be made conformable and like unto lis, tasted and had experience of all tilings even as we have, si \\ < i- cepted, that he might be our true brother, and e\i> ( nself openly unto us; which the epistle to the Hebrews plai : .ii forth, chap. ii. " Forasmuch then as the children are partakers of flesh and bl >od, he also himself likewise took part oi the sanie, that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through tear of death, were all their lifetime subject to bondage. For verily, he took not on him the nature of angels; but he took on him the seed of Abraham. V herefore in all things it behoved him to be made like unto his brethren; that he might be a merciful and faithful high priest, in things pertaining to God, to make recon- ciliation for the sins of the people: for in that he himself hath suffered, being tempted, he is able to succour them that are tempted. The profit, use, and fruit of the Lord's passion and resurrection, St.. Paul hath gathered very briefly, and as it were into one short sum, when he saith, Rom. iv. 15. " Christ was delivered for our offences, and was raised again for our ustifica- tion." Whereof thus much at this time shall suffice. SERMON VII. ON THE GOOD SHEPHERD. John, x. 11 — 16. I am the good shepherd : the good shepherd giveth his life for the sheep, fyc. This text is full of consolation, which in a goodly parable setteth forth Christ our Lord, and teacheth what manner of person he is, what are his works, and how great his aifection is toward* men; nevertheless, it cannot be understood, but by comparin 1 together light and darkness, day and night, that is, a good and. evil shepherd, as the Lord also in that piace. Ye have now oftentimes heard, that God hath instituted and ordained, in the world, two manner of preachings. One is, when the word of God is preached, which saith, Exod. xx. S. " Thou slialt have no other gods before me;" also, "Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal;" and doth also threaten, that he which doth not keep those precepts, shall die. Hut this preaching doth justify no man; for although a man be (hereby compelled to shew himself godly outwardly, before men, notwith- standing, inwardly, his heart is offended at the law, and had rather there were no law. The other ministry of the word is the gospel, which shewcth where that is to be received, which the law requireth ; it neither urgeth nor threatened* but allureth men gently; it saith not, do this or that; but it saith thus, go to, I will shew where thou mayest receive and take, whereby thou mayest become righteous; behold, here is Jesus Christ, he will give it thee. Wherefore, these two disagree one with ano- ther, as much as to receive and give, to exact and reward : and this dill'erence is to be well understood and marked, To hardened and untractable men, which feel not the gospel, the law is to be preached; and they arc so long to be urged, till they begin to be mollified and humbled, and do acknowledge their disease ; which when it is done, there is then place to begin to preach the gospel. These two sorts of preachings Were instituted and ordained of God, beside tin se there are other, which Mere not ordained of God, but are traditions ipvented by men, ordained of the Pope and his Prelates, wherewith they have perverted the gospel; these are not worthy to be called either shepherds or hirelings, but they are those which Christ calletu thieves, robbers, and ON THE GOOD SHEPHERD. 61 wolves. For if we will rule and guide men right and well, that must be done by the word of God ; by which, if it be not done, we surely labour in vain. Further, Christ teacheth here of that second ministry of the |j word, and describes of what sort it is; he makes himself the chief, yea, the only shepherd, for that which he doth not feed, surely remains unfed. Ye have heard that our Lord Jesus Christ, after his passion and death, was raised from the dead, is entered and placed in immortality, not that he might sit in heaven, and rejoice with himself, but that he might receive a kingdom, might execute the function of a governor and king, of whom all the prophets, and the whole scripture, speaketh very much. Wherefore he is to be acknowledged to be unto us, continually, a present governor and ruler : neither must we think that he is idle in heaven, but that he doth, from above, both fill and govern all things, as Paul saith, Eph. iv. who hath an especial care of his kingdom, which is the Christian faith; therefore it must needs be, that his kingdom flourish among us here in earth. Of this kingdom we have elsewhere said, that it is so ordained, that we all increase every day, and become purer, and that it is not governed by any force or power, but by outward preaching alone, that is by the gospel. And this gospel comes not from man, but Jesus Christ himself brought it, and put it into the hearts of the apostles, and their successors, that they might comprehend it, and into their mouths, that they might speak and publish it. Hereby is his kingdom governed, wherein he so reigneth, that all the power thereof consisteth in the word of God; now whosoever shall hear and believe this, doth pertain to this kingdom. Moreover, this word is afterwards made so effectual, that it giveth all things which are necessary to man, and bringeth a certain abundance of all good things ; " For it is the power of God unto salvation, to every one that believeth," as Paul witnesseth, Rom. i. 16\ When thou believest that Christ died for thee, to deliver thee from all evil, and so cleavest unto the word, it is sure and certain that no creature is able to overthrow thee ; for as none is able to overthrow the word, so none is able to hurt thee, when thou stickest unto it. By the word therefore thou dost overcome sin, death, Satan, hell ; and thither thou must resort and fly, where the word is, that is, to eternal peace, joy, and life; and briefly, thou shalt be made partaker of all such good things as are promised in the word. W T herefore the government of this kingdom is marvellous; the word is published and preached through the whole world, but the power thereof is very secret, neither doth any man mark that it is so effectual, and that it so much profiteth them that believe; howbeit, it must be felt and tasted in the heart. We therefore of the ministry are able to perform no more, than that we are the mouth of our Lord Christ, and the instrument whereby he openly preacheth the word ; for he suffereth tht* 62 ON THE GOOD SHEPHERD. word to be published abroad, that every one may hear it. But faith maketh that it is felt inwardly in the heart, yea, and it is the secret work of Christ, whensoever any knoweth that it is his duty, and is also willing to do according to his dnine will and pleasure. That this may be the better perceived, we will now treat of our text, wherein Christ first saith, " 1 am the good shepherd." And what is a good shepherd.' A good shepherd, saith Christ, " giveth his life for his sheep : and 1 lay down my life for the sheep." Here the Lord declaretli what his kingdom is, in the goodly parable of the sheep. Ye know that it is a beast of all living creatures most foolish and simple, so that it is eommoniy spoken as a proverb, if we have to speak of a simple one, he is a sheep; nevertheless, it is of that nature, more than any other living creatures, that it quickly knoweth the voice of his shepherd, neither followeth it any beside his own shepherd, being always of that quality that it cleaveth to him, and seeketh for help of him alone, being not able to help itself, neither to feed itself, neither to heal itself, nor keep itself from the wolves, but relies in the help of another ; Christ therefore brings the quality and nature of the sheep in a parable, and transformed himself into a shepherd, whereby he shews what his kingdom is, and wherein it consists, and his meaning is this : my kingdom is, that I may feed sheep, that is, miserable, needy, and wretched men, which well perceive and feel that they have no help or counsel, but in me alone. But that we may declare this more plainly, we will add a passage out of Ezekiel, chap, xxxiv. c l— 6. which speaketh ol evil shepherds: " Woe be to the shepherds of Israel, that do feed themselves ! should not the shepherds feed the (locks ! Ye eat the fat, and ye clothe you with the wool : ye kill them that are fed, but ye feed not the (lock. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ve brought again that which was driven away, neither have ye sought that which was lost, but with force and with cruelty have ye ruled them. And they were scattered because there is no shepherd ; and they became meat to all the beasts of the field, when they were scattered. My sheep wandered through all the mountains, and upon every high hill ; yea, my (lock was scattereth upon all the face of the earth, and none did search or seek after them." This is well to be marked; his meaning in this place, is, that he will have the weak, sick, broken, abject, and lost, to be strengthened, healed, cured, sought, not spoiled and destroyed ; these things ye ought to do, saith he to the shepherds, but ye have not. AVherefore I myself, as he after- wards saith, will deal thus with my sheep: " 1 will seek that which was lost, and bring again that which was driven away, and will hind up that which was broken, and will strengthen that which was sick." Here thou seest that the kingdom of Christ is ON THE GOOD SHEPHERD. 63 such as hatli to do with those that be weak, diseased, and broken, and hath care oi' them to help them. The preaching whereof, indeed, is very lull of connort, but tliis is wanting in us, that we do no! thoroughly feel our misery and weakness, which, it we felt, we would forthwith run unto him. Hni how did these shepherds behave themselves? They ruled in rigour, and exacted 'Obedience of the law; moreover, the* added their own traditions, as they do also at this day* which it they be ;.ot kept, they cry out, and condemn him Unit transgresseth them, so that they uuge more and more, and command their own inven- tions. JBut this is not to teed well, or to govern a soul, as Christ saith, who himself is not such a shepherd, for by such manner of feeding-, none is helped, butthe sheep are utterly lost. Now we will speak of this place of the prophet in order. First, he saith, that the weak sheep are to be strengthened ; that is, the consciences which are weak in faith, and have a sorrowful spirit, and are of a faint courage, are not to be forced, that it should be said unto them, this thou must do, thou must be strong - , lor if thou be so weak, thou art ordained to eternal punishment : this is not the way to strengthen the weak. Thus saith Paul, Horn. xiv. 1 . " Him that is weak in the faith receive you, but not to doubtful disputations." And he addeth, Rom. xv. 1. "We then that are strong ought to bear the infirmities of the weak." Wherefore they are not to be severely compelled, but to be comforted, that although they be weak they may not despair, for they shall become stronger. Isaiah the prophet thus foretold of Christ, chap. xlii. 3. " A bruised reed shall he not break, and the smoking flax shall he not quench." The bruised reed signifieth miserable, weak, and bruised consciences, which are so easily shaken, that they tremble, and lose hope and trust in God. W ith these God doth not deal rigorously, and alter a violent manner, but he dealeth gently with them, lest he break them. The smoking flax, which as yet burn a little, and nourish more smoke than fire, are the same consciences, which ought not to despair, for he will not utterly extinguish them, but always kindle them, and more and more strengthen them ; which truly to him that know- eth it, is a great comfort. Wherefore he which doth not gently handle weak consciences, doth not execute the office of a true shepherd. Afterwards the Prophet saith, " The diseased ye ought to have strengthened." Who are those diseased ones? They which in their maimer of living, and in their outward works, have certain diseases and vices. The first belongs to the conscience, when it is weak ; the other to the manners or condi- tions of life, when any, being carried with a wilful mind and wayward brain, doth offend, by wrath and other foolish doings, as even the apostles fell sometimes grievously. Such as are so vicious in the sight of men, that they are an offence to others, and are judged obstinate and wayward, God will not have to he rejected and despaired of; for his kingdom is not ordered after 64 OX THE GOOD SHEPHERD. such a manner, that the strong- and whole should only live therein (which pcrtaineth to the life to come) but Christ is there- fore set in it, that he may take care of such and help them. Wherefore, although we are so weak and sick, we must not so despair, that we should say, that we are not in the kingdom of Christ ; but the more we feel our disease, so much the more we must come unto him, lor he is at hand, that he may remedy and heal us. Now if thou be weak and oppressed with faintness, feeling- great affliction, here thou hast greater occasion to go unto him, and say, most sweet Christ, I come unto thee because I am a sinner, that thou mayest help and justify me. Necessity compels thee hereunto ; for the greater thy disease is, the more needful is it for thee to be healed. And Christ himself requireth the same of us, and allures us to come unto him boldly and cheerfully ; but others, which are not such shepherds, think that they shall make men righteous, if they exact mueli of them and urge them much, whereby they only make that which is evil worse, as we see done at this day ; whereas it is come to that disorder, that all things are most miserably brought out of course, as in this place the Prophet saith, " Neither have ye bound up that which was broken." To be broken is, as when one's leg is broken, or a wound somewhere given; that is, when a Christian is not only weak and diseased, that he stumhleth sometime, hut also runneth into great temptations, and so is brought to that pass, that he falleth and denieth the gospel, after the manner of Peter, who forswore Christ. Now if any should so stumble, and be utterly cast down in mind, nevertheless, we must not as yet cast him off, as though he did never any more pertain to the kingdom of Christ; for we must leave Christ's property to himself, that his kingdom may remain unto himself, of mere grace and mercy, whose desire is to help them only, which are grieved with their calamity and misery, and do greatly desire to be deli- vered from it; that his kingdom may altogether abound with comfort, and he himself be the comfortable and gentle shepherd, which allureth every one to come unto him. And all this is done by the gospel, whereby the weak are to be strengthened, the sick to be healed ; lor it is such a word as is fit for all dis- tress of consciences, giving comfort to all, that none despair, although he be a great sinner. Christ therefore alone is the good shepherd, which healeth all sorts of diseases, and liealeth them that arc fallen; which he that doth not, is not a shepherd. The Prophet thus goeth forward : " Neither have ye brought again that which was driven away." What is that that is driven away .' The despised soul, which is so scorned aid contemned, that it is thought in vain, whatsorver Christian doetrine is bestowed upon it; notwithstanding Christ doth not yet suffer, Uiat it should be dealt roughly with, if is kingdom is not so straight bound, that only the strong, whole, and perfect, flourish 1 herein, for this per- tainelh to the heavenly life to come ; now in this kingdom only ON THE GOOD SHEPHERD. 65 grace and sweetness abound. As God promised to the children of Israel, Exod. iii. 17. that that appointed land of Canaan should flow only " with milk and hone}';" even as Paul, 1 Cor. xii. 23. af- firmeth, that " those members of the body, which we think to be less honourable, upon these we bestow more abundant honour." He concludeth, " Neither have ye sought that which was lost." That is lost which seemeth to be condemned, of whose return there is scarce any hope ; of which sort in the gospel were pub- licans and harlots, and at this day, they who have not so much as a spark of godliness, but are untractable and unruly. Nor are they to be left, but all means are to be attempted, that at the last they may be reclaimed and brought into the right way ; which St. Paul often did, as when he delivered two of this sort unto Satan, 1 Tim. i. '20. " Whom 1 have delivered unto Satan that they may learn not to blaspheme." And 1 Cor. v. 5. " Deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." Them he cast oft' as condemned, and yet did not despair of them. Christ therefore is so to be preached, that he rejects no man although he be weak, but that he willingly receives, comforts and strengthens every man, so that he always appeareth to be the good shepherd ; hence it comes to pass, that men willingly resort unto him, and there is no need to compel them. The gospel so allures, and makes them willing, that they come with a certain love and pleasure, and with all boldness ; a desire and love unto Christ is increased in them, so that they do any thing willingly, who before were not to be urged and compelled. If we be con- strained, we do grudgingly and unwillingly, which God plainly abhorreth; but when I perceive that God dealeth so lovingly and gently with me, my heart is as it were ravished, so that I cannot stay myself, but I must even run unto him, leaving all other things, after which all pleasure and joy ensueth unto me. Now consider how great an evil it is, when one judgeth another. The kingdom of Christ, as we have heard, is so or- dained, that it healeth and justitieth only sick and miserable con- sciences, wherefore all they are far deceived, which have regard only to the strong and whole ; it is great therefore, and very ef- fectual knowledge whereby Christ is well known. It is grafted in us, by nature, to be altogether evil and wicked, and yet we would have every one to be honest, we earnestly regard strong Christians, not looking to the sick and weak, thinking them not to be Christians, if they are not strong, and judge others evil, if they be not altogether holy, when we ourselves, at the same time, exceed the rest in wickedness. Now the cause is our corrupt nature, and our blind reason, which will measure the kingdom of God according to her own opinion, whereby we thiuk that those things are unclean before God, which seem unclean unto us, therefore that opinion must be removed out of our mind; for if thou hast very much regard thereunto, thou shalt at the last K 66 ON THE GOOD SHEPHERD. think, Alas, what shall become of me, if all Christians must be such, namely, strong, whole, and godly! When shall I once at- tain so Car' And so thou shalt bring- thyself into such a per- plexity, that thou shalt hardly attain unto true comfort and joy. Thou therefore must be so affected, that thou say, Most gracious Jesus, although I find myself altogether weak, diseased, and in a wretched state, \ et I will not therefore cast off all hope, but will fly unto thee, that thou mayest succour me; for thou only art the shepherd, and the good shepherd, such a one 1 am persuaded thou art, therefore 1 will not despair although I come unto thee being void of works. \\ e must bestow diligence that we may wisely and well know Christ, that in his kingdom only the weak and diseased are con- versant, and it is nothing else, but as it were an hospital, where only the sick and feeble lie, of whom a care must be had. But. few men have this knowledge, for this wisdom is exceeding hard to be attained unto, so that it is wanting even unto them some- time, who have the gospel and the spirit, nor can any wisdom come unto men which is greater than it. Although men look into the scripture, which setteth forth the kingdom of Christ, affirming it to be most precious, nevertheless they have not a care what the words signify, neither do they mark that true wisdom is hidden therein, which excelleth our wisdom by many degrees ; for it is not Christian wisdom to have to do with men which are accounted wise and skilful, and to make mention and talk of them, but to be occupied among the unwise and them that lack understanding, not that delight and pleasure should be taken thereof, but that, they may come from sin and foolishness to righ- teousness and sound understanding. Hence it appears that christian wisdom consists in this, not that we look aloft, and con- sider those things which are high and wise, and behold and see ourselves in them as it were in a glass; hut that we look to those things that arc below, and mark that which is humble and foolish. He which knoweth this, let him give thanks unto God ; for by this knowledge he is able to prepare and apply himself to every thing in the world. But ye shall find many, yea, even among them that preach the gospel, which arc not yet come thus far. Hitherto we have been so instructed and accustomed, that none must come unto Christ, before he be altogether clean; thou must therefore forsake thai opinion, that thou mayest attain to true understanding, that thou mayest know Christ aright, how Ik; is the true and good shepherd, whereof we have heard suf- iicient: Now he eompareth the good shepherd with the evil or hireling, and saith, " The good shepherd giveth his life lor the sheep. Jinl he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leavetb the sheep, and fleeth: and the wolf catcheth them, and scatiereth the sheep. The hireling fleeth, because he is an hireling, and eareth not for the sheep." It is true indeed, that Christ is properly the ON THE GOOD SHEPHERD. 67 only shepherd, even as the name of Christ belongs to him alone, yet he communicatetii the same unto us, ihat we may be called Christians; so although he be the only shepherd, yet he imparteth the same name to them that be of the ministry. After the same manner, Matt, xxiii. 9. he forbiddeth that we' call any man father upon earth, for as much as there is one only our " Father, which is in heaven;" notwithstanding Paul calleth himself the father of the Corinthians, 1 Cor. iv. 15. when he saith, " In Christ Jesus I have begotten you through the gospel." So therefore it seemeth as though God alone would have the name of a father, and in the mean season notwithstanding he granteth the same name to men, that they also may be fathers, howbeit that they have not of themselves, but by Christ ; even as we are called Christians, because we have nothing oi ourselves, but that all things are given unto us through Christ. Moreover, An hireling, saith Christ, which is not the shepherd, " whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth," &c. This surely is a hard saying, that they which truly preach the gospel, and strengthen and heal the sheep, nevertheless, at the last, suffer the sheep to be caught and torn in pieces, and tly away, when the sheep have need of greatest help : VV hen the wolves do not appear, they do their duty carefully and diligently, but as soon as they see the wolf break in, they forthwith leave the sheep. If they then have led them well, that they be fat, strong and whole, they are the better liked of the wolves, for whom they have fed them. But what is the hidden meaning of this parable ? The meaning of Christ is this : In my kingdom (which consisteth in nothing else, but that the weak be strengthened, tlie sick healed, the faint hearted encouraged) the holy cross shall not be wanting. For when it is preached, that Christ only, whose silly sheep we are, hath care of us, strengthens, heals, and helps us, and that our strength and our own works are of no importance at all, (whereby all works of the world, and the divers sorts of worship- ping God, are utterly disallowed) the world cannot abide such manner of preaching so that it is a natural propert) of the gospel, to bring the cross with it, so as inseparably to accompany it, and he that will unfeignedly profess it before the world, must needs yield himself to bear persecution. Since the case stands thus, it is not hard to perceive what great difference there is between the true shepherds and the hirelings: He that is an hireling preacheth the gospel as long as he is reported among men to be a learned, godly, and holy man ; but when he is reproved or set upon as an heretic and wicked fellow, or moved to make a re- cantation, then he either recanteth, or taketh himself to his feet, leaving the miserable sheep alone without a shepherd, then their case becometh worse than it was before. What doth it then avail the sheep if thej were well fed before? 11 they were true shepherds, they would spend their lives before they would leave K 2 (58 ON THE GOOD SHEPHERD, the sheep to the jaws of wolves, and would be ready always to offer their necks to the axe for the gospel's sake. They there- fore are never good shepherds which so preach the gospel, that they maj thereby get unto themselves honour, riches and profit, without all doubt they are hirelings, who seek alter their own things even in sound doctrine, yea, and in the word of God ; wherefore they abide no longer, than while they gain honour, praise, and advantage thereby, but as soon as the wolf cometh, go back, deny the word, and get. themselves sway, leaving the sheep, which very earnestly seek for pasture and their shep- herd, who may keep them from the injur] of the wolves ; but that good shepherd can no where be found, who llieth away even at that time, when the sheep have most need of a defender and strengthened The same shall happen to us in time to come, when we shall once begin to be touched indeed ; then the preachers will shut their mouths, and provide for their safety by flying, and the sheep shall be miserably dispersed, so that one shall be carried this way, another that way : God grant that some of them may stand valiantly in defence of the gospel, and spend their blood, if the case so require, in delivering their sheep. Thus Christ hath painted forth the hirelings in their colours, who thus saith, " 1 am the good shepherd, and know my sheep, and am known of mine." These words contain much, and I should spend over much time if I should handle them severally. He spcaktth here of the peculiar duty that belongeth to him- self; I " know my sheep," saith he, and they know me. Now the sum is this : Christ knoweth us to be his sheep, and we know him to be our shepherd. He knoweth us to be such sheep as are weak and diseased, which he doth not cast off, but hath a care of, and healeth them, although they be so diseased, that all the world thinketh that they are not his sheep ; and this indeed is the knowledge of the world. But Christ doth not so know them, nor doth he greatly regard what manner of ones they be, but considcreth whether they be sheep: They therefore are the true shepherds, who following Christ, so know their sheep, that they look unto the persons, not to the disease. My Father knoweth me, saith Christ, but the world knoweth me not; there- fore the hour shall come, that I shall die an ignominious death upon the cross, and all with one voiee will cry out, Was this the Son of God '. He must needs be a condemned man, and given up unlo Satan, both in soul and body. So the world will consider and know me, but my Father will say in this sort: This is my well beloved Son, my King and Saviour. He beholdeth not my affliction, my wounds, my cross, and death, but he considereth my person, that is, my very self. Therefore if I were in the voids) of hell, «>r in the jaws of Satan, yet I should come out again, for the Father will not forsake me. Likewise I know my sheep, and they know me. They are certain that I am a good shepherd, they know me, therefore they come to me for succour, ON THE GOOD SHEPHERD. 69 and cleave unto me, neither do they fear, that they are subject to manifold infirmities and diseases, they know very well that I would have such sheep to resort unto me. " Other sheep I have, which are not of this fold : them also I must bring-, and they shall hear my voice ; and there shall be one fold, and one shepherd." Some have handled this place, and affirm it shall be fulfilled before the latter day, when Antichrist, John and Elias shall come ; which is flatly against the truth, and forged of Satan, that men might believe, the whole world shall at the last become Christian ; which Satan did that he might darken the sound doctrine, that we might never rightly understand it. Beware therefore of this delusion, for after the ascension of Christ this was done and fulfilled, and is yet at this day fulfilled. As soon as the gospel was published, it was preached to the Jews, and this people was the sheepfold ; now, he saith, that he hath certain other sheep also, which are not of this fold, which also he must gather together, whereby he sheweth, that the gospel must be preached to the Gentiles, that they also may believe in Christ, that the Jews and Gentiles may be made one church : Which he performed afterward by the apostles, who preached the gospel to the Gentiles, and brought them to the faith; so there is now one body, one church, one faith, one hope, one love, one baptism, which continueth at this day, and shall continue even to the end of the world. Wherefore do not so understand it as though all men shall believe in Christ, for the cross must always be borne of us, forasmuch as the greatest part is always of that faction, which persecuteth Christians ; the gospel also must be continually preached, that always some may be brought to Christianity. And thus much for a compendious exposition of this text. SERMON VIII. OX THE LOST SHEEP. Luke, xv. 1 — 7. Then drew near unto him all the publicans and sinners for to hear him, 6,'c. In this text, dearly beloved, that doctrine is contained, which we are persuaded, and glory 1o be our chief doctrine, and which by best right deserveth to be called Christian doctrine, \iz. of grace and forgiveness of sins, set down against the doctrine of the law and of works. But it is a very shameful thing, that a ser- mon so excellent, and replenished with so great comfort and joy, should be heard of a man that is wicked and a contemner of the word of God. Ilowbeit this is much more miserable, that all think they have throughly learned it ; to the knowledge whereof every one will seem to have attained, thinking there is nothing in it, which he doth not perfectly understand, and that there is no need to spend any more study in learning it ; although it be not grievous to God himself, neither doth it weary him, even yew repeating it or rather e\ery day exercising it, as though he knew to preach nothing else, being unskilful and ignorant of all other kind of doctrine. And we miserable and wretched men as soon as w e think we have attained to the knowledge of the chiefest doctrine, it is wearisome and tedious unto us to repeat it, whereby all pleasure and love of the word of God dieth and is extinguished in us. But before I declare the article or chief point here taught, I think it good, that the beginning of this chapter be diligently considered, St. Luke shcweth what gave Christ cause to make this sermon, where he saith, " Then drew near unto him all the publicans and sinners, lor to hear him." In which words he plainly Bignifieth with what men Christ kept company, namely with them, which in the sight of all men lived as it did not be- come them, and were openlv called sinners and evil persons. Whereby it appeareth that the pharisees seemed to have sufficient cause to find fault with Christ, for that he, which would be counted hoi), did familiarly keep company with such men; for they were commonly called Publicans, at that time, to whom the ON THE LOST SHEEP. 71 Romans let out some city or custom, for a certain sum of money ' as the Turks and Venetians do at this day, for which a certain sum of money is yearly paid, and whatsoever the snail scrape together by exactions above this sum that is their own. So also the afore- said publicans did, which so gathered those tributes and money wherewith they were charged, that the) themselves might have some gain thereby. And seeing that a sum of money to be paid for some city or office was not small, they by all means dealt un- justly, and used extortion in all things, in all places, and with all persons. For the lords and masters held them so strictly, that they could not get much thereby, if they dealt rightly and justly, and oppressed no man. Hence they had a very evil report, that they were most unjust exactors, and endued with small honesty and integrity of life : the rest in general were called sinners, which otherwise lived dishonestly and wretchedly, and were denied with lilthy offences, as with covetousness, with whoredom, with sur- feiting and drunkenness, and such like ; such resort here unto Christ, and come to hear him, as before they had known him by report to be excellent and famous both in words and deeds. However it is certain that in them although they seemed even desperate, there was a spark of virtue and honesty, inasmuch as they longed after Christ, both coveting to hear his doetiine, and also earnestly desiring to see the works which he did, when be- fore they knew him to be a good man, and heard no ill report cither of his doctrine or works, so that r »' ir life did far differ from his. Nevertheless they are so weil disposed, that they are not his enemies, neither refuse or fly his company, but run unto him, not of any evil purpose or iutent, but to see and hear some good thing, whereby they may amend their life. On the contrary the Pharisees and Scribes, which were counted most righteous and holy, are such poisonous beasts, that they are not only sore displeased at Christ, whom they can abide 4 neither to see nor hear, but also they cannot be content, that miserable sinners should come unto him, and hear him, whereby they being led by repentance might amend : yea, they also murmur, and reprove Christ, for that he admitted and received publicans and sinners ; saving, Behold is this that holy and famous man I who will now say that he is of God, when he has society with wicked wretches? yea, rather he is a drinker of wine and a glutton, a friend to pub- licans and sinners. Such a report he is constrained to bear of the holy Pharisees, not that he gave himself to gluttony and sur- feiting, or to feed excessiveh and follow riotous pleasure with them, but only because he admitted such into his company, and did not contemptuously reject them. For in their opinion he should have gone with a sad and austere countenance, in base ap- parel, and have remained severed from the conversation and com- pany of men, and refused their fellowship, least that by familiar custom with them he should be defded, and should not have done as they were accustomed to do after the manner of holy men. Of 72 ON THE LOST SHEEP. whom Isaiah writeth, that they studied for such purity, that they did fear ar.d suffer against their will, even the touching of a sinner; which indeed plaini\ appeareth, JLuke.vii. in the Pharisee murmuring against Christ, because he suffered himself to be touched of the sinful woman: and it was they, that would always be his masters, and prescribe unto hitn rules whereby to lire, and behave himself in this lile ; therefore in this place they murmur that he did not apply himself unto them; neither did disdain the company and conversation of such sinners according to their example. JS'ow Christ also is somewhat stout, plainly shewing here, that he cannot sutler the mastership of any, but that he is altogether free and exempt from the commands of all, as commonly in the gospels we see him to be at his own will and pleasure, who nevertheless was both gentler and more service- able than all others: but when they would deal with him by laws, and be his masters, then all friendship ceased, for he leapt back, like the adamant laid upon the anvil and stricken, speaking and doing the contrary of that which they require of him, though they seem to speak even right well, alledging the word of God, as they do in this place, where they come and say, thou must do thus, thou must follow the conversation of honest men, thou must fly the company of wicked men. This truly is a substantial doctrine, and confirmed by testi- mony of the scripture : for Moses himself commandeth the Jews to avoid evil men, and take away evil from among them : by this text they confirm their sayings, and come with their Moses, and would make Christ subject to their laws, and have him ruled by them ; but Christ nevertheless will be at his own liberty : and he is not unlike the unicorn, which beast men deny that he can be taken alive, for being hunted, he suffereth himself to be wounded, to be stricken with darts, and to be slain, but not to be taken, so doth Christ also, who although he be set upon by laws, yet doth he not surfer them, but breaketh through as through a spider's web, rebuking them most sharply : as Matt. xii. where they found fault with his disciples, because they had plucked the ears of corn on the Sabbath day, alledging the commandment of God that the Sabbath was to be kept holy, &c. he avoucheth the clean contrary, tearing in sunder the commandment, affirming the contrary both in words and examples, Matt. x\i. where he declareth to his apostles that he shall suffer and be crucified, but Peter admonished him to be of good cheer, and sclteth before him in the precept of charities, saving, " Master, pity thyself;" there again he doth earnestly and sharply blame and rebuke his admonisher, and saith, " Get thee behind me, Satan, thou art an offence unto me, for thou savourest not the things that be of God, but those that be of men." And in short, he is most impatient of all laws wherewith they deal with him, he will be most free from all commandments, and acknowledged to be the Lord of them; he always giveth such answers, as with which he represseth ON THE LOST SHEEP. 73 the exactors, neither will he keep any law as though he were compelled to do it ; on the contrary, when he doth any filing of his own accord, then no law is so little or so light, whereunto he doth not willingly obey, and doth much mure than it requireth ; there can none be found more gentle and serviceable than he, if he be not urged nor controuled of any : moreover, he so far humbled himself, that he washed the feet of Judas which betrayed him, according as he himself speaketh,' " I came not to be served, but to serve others," Sec. which is manifest to them that consider his life, how he walked abroad in Judea, Samaria, Galilee, and in the night slept on the ground, fasted forty days, and took no rest, but patiently sustained so much labour, that they feared least he should be ravished in mind, or (i ally bring some hurt to his body ; he doth all things, but refuseth to be compelled, and suffereth no laws to be prescribed unto him, which if any set before him, he most stoutly resisteth and striveth against them ; so he is both of a most stout and of a most mild spirit, neither is there any more stout, or more serviceable th^n he, who can do none of those things that are exacted of him, and nevertheless doth all things even most abundantly, and as it were, overfloweth with a tlood of good works, and watereth all things, no man commanding him, or by way of controulment exacting and requiring any thing of him, but he being permitted to do voluntarily and of his own accord. These things are done for our example, that we may learn what a true Christian man is after the Spirit, least we judge him according to the law, and according to our own wisdom and under- standing; for Christ is therefore our Lord, that he may make such men of us, as he is himself; and as he cannot suffer himself to be tied and bound with laws, but will be Lord of laws, yea, and of all things, so also ought not the conscience of a Christian to suffer them ; for we are so much made free by Christ, that our conscience may know nothing concerning any law, whose judgment and controulmeut it may abide to suffer : neither ought we any otherwise to be affected according to the state of the inward conscience, than if no law had been given or made ; yea, as if neither ten commandments, nor one, either of God, or of bishop, or of Caesar, were given to us, that we may plainly say, I know nothing of any law, neither will 1 know any thing; for in that state and condition, wherein we Christians are, our works, and the works of all men cease, yea, and all laws also ; for where there is no work, neither can there be any law, requiring a work, and saving : this thing was to be done of thee, this is to be left undone ; but we through Christ are wholly i'vee from all works, and righteous by mere grace and mercy, whereby we live only before G od. And this is our treasure, whereby we are Christians, and live and stand before God ; for how we ought to live in outward conversation, viz. in ilesh and blood before the world, it dotb L 74 ON THE LOST SHEEP. nothing pertain unto this place : wherefore a Christian must learn so to rule his conscience that he suffer it not to be held captive or entangled with any law; but whosoever will bind and hold it with any law, let him stoutly and boldly strive against it, and do as he seetli Christ do here and elsewhere, where he useth stout- ness and earnestness of mind, that no Moses or exactor of the law can prevail any thing with him, although otherwise he be most humble, most sweet, and gentle of all men ; howbeit, this art is above measure, high and excellent, which none but he understandeth, whereof he is the master, who knoweth how to appease all laws and teachers of laws.' We are not able to do so; for the devil mightily assaults us, and as often as he setteth upon the conscience of man, be diiveth him to that point, that he entereth into a dispute with him, what he hath done or not done ; then such a dispute begioneth, wherein is debated of our sin and righteousness, even then man is brought into a dangerous case and into the mire, where he stiok- eth, neither can he escape or rid himself out, but is forthwith deeper and deeper plunged; for he is laden with a heavy burden, which he is not able to bear, wherefore he walketh musing, gnawing, and consuming his mind, neither can he get any quiet- ness thereof; which I plainly feel in myself, neither can 1 wrestle out, and deliver myself by any travel, although I labour always, trying all means to escape out of this gulph, that I may answer the law, and obtain so much that it may keep silence, and say, now at length thou hast done so much, wherewith I am con- strained to be content; but all endeavour and study is in vain; for such a deep pit and dangerous gulph it is, out of which no man is able to escape, although he joins the help of all men to himself, as they can bear me witness which have made trial hereof, and do as yet daily try it ; the cause is our nature, which will have to do with works and laws, and hear what they say, and follow them that say, yvhy doth he eat with publicans and sinners ( if he did not eat and drink with us, he should do well. Also, why do thy disciples pluck the ears of corn on the Sabbath day, &c. with whom it will have to do so long, till the law saith, now thou art righteous ; for it can attain to no higher under- standing, than that the doctrine of the law is the chiefest doctrine, and that the righteousness thereof is the best life before God. Jo. it therefore it continually remaineth captive and bound, nor can it by any means deliver itself out. of this prison, being not able to pacify and appease the law, that it doth not exact any thing of it, or reprehend it in any thing, but it is compelled to be captive therein as in a perpetual prison, and the longer it strives and fights with the law, so much the worse, until at the last it be wholly subdued. What therefore must I do, the law assaulting and urging my conscience, especially when I perceive myself not to do that which it requireth ? I answer, even that which Christ ON THE LOST SHEEP. 75 doth here, who' admitteth or acknowledged no law although brought out of the law of God. So learn thou also to do, that thou mayest boldly say to the law, leave off law to dis- pute with me, 1 have nothing to do with thee ; and for that very cause, for which thou comest to dispute with me, and to enquire of me, how good and righteous I am, I will not hear thee ; for it rnaketh no matter, what I am, or what I ought to do, and what not to do, but what Christ himself is, ought to do, and doth ; for now we are in the bride- chamber, where only the bridegroom and the bride must have to do, and it behoveth not thee to come thither, nor to intermeddle with any thing there; but nevertheless, it now and then knocketh and saith, in the mean season notwithstanding good works must be done of thee, the commandments of God must be kept, if thou wilt obtain salvation. Answer again : but thou hearest that it is not now time to speak of them ; for now I have obtained my righteousness and the sum of all my salvation without my works in Christ my Lord, and am already saved before thou earnest, therefore I have no need of thy presence ; for as I have said, where works prevail nothing, neither is the law there of any importance or weight, and where there is no law, neither is there any sin ; a bride therefore alone, all the rest being excluded, must reign in the bride- chamber with Christ, in whom she hath all things at once, neither needeth she any thing more, which is necessary to salvation : wherefore the law must be excluded and utterly rejected and cast off, as often as it will invade and set upon the conscience ; for surely it ought not to meddle therewith, neither cometh it in time, when it will have much to do there, where it ought to have nothing to do, and where it ought in no wise to come ; for the conscience resteth in this article of our Christian faith, I believe in Jesus Christ my Lord, which suffered, died, and was buried for me, &,c. unto whom both Moses' law, and Caesar's, and divine laws ought to give place. All that therefore is boldly to be chased from me, whatsoever will dispute with me of sins, righteousness, and such like things : behold, Christ would in this place resemble this liberty unto us, that as Christians we suffer no master in our conscience, trusting constantly to this one thing that we are baptized, and called unto Christ, and by him justified and sanctified, whereupon we may say, he is my righteousness, my treasure, my work against sin and unrighteousness, (whereof the law endeavoureth to accuse me.) If it please you to have other righteousness, works, law, &c. then may ye take them from whence you will, surely ye shall find no place for them in me. Thus may a man defend himself, and stand against the suggestions and temptations of the devil and of sin, either past or present. W herefore Moses and Christ are far to be separated asunder, as also works and faith, the conscience and the outward life, so that if the law will set upon me, and make L 2 ?ti ON THE LOST SHEF.r. my heart afraid, then it is time to ?,-md it away, and if i» will no', give place, to thrust it out bv force, and to say, 1 will Willinglj dd good work's, and will go forward as much as I am able for that time tlrat I live among- men, but here I will know nothing at all of them in my conscience, and therefore let me alone, and talk nothing of them; for here 1 will vouchsafe to hear neither Moses nor the Pharisee, but Christ alone doth obtain place to reign here. I will, like unto Mary, sit at his feet to hear his word, but let Martha tarry abroad, and busy herself, in the kitchen and about the ! mshold affairs. And in fine, 1 will not trouble the quietness of my conscience. But what shall 1 say, whereas in the mean time I daily sin, which surely is evil? i answer, indeed it is true I am a sinner, and do unjustly, but I must not therefore despair, as though I were subject to condemnation, yea, or tremble because of the rigour of the law; for by faith I apprehended him, which hath apprehended me, and apply myself unto him, which hath embraced me in baptism, and hath put me in his bosom, and by the preach- ing of the gospel hath called me to the communion of all his good things, bidding me to believe in him. !Now as I have ap- prehended him by taith, then may f be bold to bid the Pharisees, and Moses with his tables, all the lawyers with their books, all men with their works, hold their peace and give place. No law hath then any power to convince or acense me; for in this Christ I have all things abundantly, whatsoever can be required in me. This, I say, is the doctrine and art of Christians, the scope and end. whereof is this, even to reign with Christ. Hut blockish men do not understand it, taking hcretrpon occasion to live- more freely, as they list, saying what need is there that [ should do good works forasniush as Christ hath abrogated the law, &x. Their foolish babbling is in no wise to be borne, for Christ is on the other part also to be considered of thee, and thou must mark what he doth more; for here he himself sailh, That he is that man that seeketh the miserable and lost sheep, which also be v. itnesseth by his present deed, by receiving sinners and publi- cans, and by preaching unto them. Whereby thou seest that he doth fulfil much more, than the fetw comnundeth to be done, and leacheth tli^e to do the same, bj his example. He is of such an hcroieal spirit, that he uill bbl be iiader the law. yet doth he of his Owtl accord more than the layv reqnircth; do thou so also, neither look yvhen thou ghaH be loived and driven on by the law, ant without the law and df' tfftrie own accwrd, do that which is needful to be dime, as Peter, l Pel. ii. In', admonisheth. say.' " As free, and not using your liber?;, for a eloke of malicious- ness, but as the sen ants of God." And Paul, Kom. vii IS. " Being then made i'rev from sin, ye became the" sen ants of righ- teousness." Thcr are ttfcy, winch i!o all things with a tree eon science, yvithout the I i , and unconstrained; tor when ih • gospel uly in the heart, it makcth a man to be 1 such an one, as doth ON THE LOST SHEEP. It not look while the law cometh, but is so full of joy in Christ, that he is carried unto good works, doing well to all men, as much as he is able, and that of his own accord, before the law cometh into his mind. Moreover' he bestoweth both body and life, having no regard what he must therefore suffer, and so he is full of good works, which voluntarily flowing as it were out of a continual fountain are derived unto many: As Christ being com- pelled, doth not abide to take up so much as a straw, but uncom- pelled giveth himself to be crucified for me, and for the whole world, dying for the lost sheep. Howbeit it is very necessary to discern these things well, when it is come to hand-strokes, and within the throwing of the dart, as it is said, the law and sin disputing now with thy con- science, then see that thou do boldly repress Moses, and bid him keep silence, sending him abroad to the old man. Drive him into Moses' school, that he may dispute with him, and say Dost thou hear.' Thou art too slow and sluggish in giving and serv- ing thy neighbour. When Christ is to be served of thee, thou wilt more willingly serve thy belly; thou wilt come in no peril for Christ's sake, thou dost deceitfully rob thy neighbour circum- venting him by what means soever thou canst : For that sluggish ass flying labour, and following only idleness and wantonness, use the tables of stone, whom even against his will, constrain to go on in his duty. Wherefore when thou shalt set upon me, in that thing which is right and meet (thou must say unto Moses) I will willingly hear thee, and follow thy admonitions, namely, according to the outward man and in outward life, where thou mayest bear rule like a school-master, and as one governing a family: Where thou hast power to command me, to be obedient, modest, patient, good to my neighbour, dutiful and liberal to the poor, and to celebrate God with praises poured forth to his glory ; moreover to be content for his word sake to abide the contumelies and slanders of all persons, and to suffer any kind of injury of the world. With all which I am not greatly moved, yea, I would do more things than I am able to do according to the outward man, for the Spirit, by the testimony of Christ, is willing and ready; although the flesh be weak. But if tboti wilt go so far, whether it is unlawful for thee to come into my heart and conscience, there will I neither see nor hear thee ; for there I have an un- speakable treasure, whose name is Christ, and in fine, what- soever pcrtaineth to bridle the outward man, thou canst not lay on a sufficient burden but thou must not burthen the conscience at all ; for he that enjoyetb Christ is above all laws, as Paul saith, the law is not given for the just, who notwithstanding in the mean time doth more things, than he is able to fulfil in the flesh : For according to the law we are sinners, and concerning our person we must abide under it; but through Christ we are far above the law. So Moses without Christ must exercise his gross works, whereby he may compel mm which are not yet Christians, to be honest civilly "before the world; for he doth not /S ON THE LOST SHEEP. make Christians righteous and honest: However I will not deny that he doth this, that he sheweth unto them their duties, which otherwise they would willingly fulfil and satisfy, but the flesh doth not so willing and with that readiness it ought, follow the spirit. In which respect they are to be admonished and urged, the con- science nevertheless remaining free, so that the law hatii no power to accuse them ; wherefore such doctrine and admonition ought to be among Christians (as it is certain that among the apostles there was) whereby every man may be admonished of his state and oliice. As for the rest, which are not Christians, they must be ruled by Moses' laws, and burdened with them both outwardly and in- wardly, whereby they may be forced*- and afflicted, that they may do that which is right, forsaking - that which is evil, although they do it not with a patient and willing- mind. Of which kind are the rash multitude of the unruly common sort of obstinate people, who do not regard nor understand the liberty of Christ although they can babble and glory of many things concerning the gospel, and they notwithstanding do abuse it only to the lust of their mind; let them know that they are under the discipline and cor- rection of Moses : For they are not such men as are capable of this doctrine, which live with such a secure mind, that they think they have no need of the gospel, or that they sufficiently know it. But they only are capable hereof, which are busied with the disputation of the conscience and the law, of sin and of the wrath of God, in consideration whereof they become astonished, feeling the words of the heart speaking thus : Alas ! how wretchedly have I led my life '. What account shall 1 make unto God { aud so they are too fearful and amazed ; the other more than is meet, secure and presumptuous, feeling no law nor sin, no nor any trouble at all. And the case standeth very unecmally with both, for they which should have nothing to do with the law, do most of all wrestle with it, and alone feel it; but others of whom only the law should be felt, are nothing moved with it, yea, the more grievously they are terrified by the law and the wrath of God, so much they become more indurate. There must therefore be another master to amend these, namely the slayer and tormentor, who may teach them, being unwilling to do well in the name of the Lord and with favour, in the name of another to do that that beeometh them with no favour, the reward also of hell fire and all miseries being set before them. Howbeit Christ doth here and every where else, both by doctrine and also by his own example teach us, which feel our sin and burden of the law, and would willingly be Christians, to accustom ourselves to fight against it, and drive it from us unto others; to give up no place to the devil, who would by the law break up the bride -chamber of Christ, and thrust himself into his place; that is, take away from the conscience her joy and com- fort, whereby he may draw man into despair, that he may not be able eheerfullv to lift up his heart and head before God: For ON THE LOST SHEEP. 79 this is the art of Christians, whom it behoveth to know and learn more things, than that prophane and blockish common sort knoweth and understandeth, that we may know well the manner how to tight with the devil, and to bear his assault, as often as he shall set upon us, and dispute with us out of Moses ; with whom when he goeth about such things, we must not dispute in many works, but must forthwith appeal from Moses to Christ, and cleave to him: For all his travels and deceits tend unto this end, that he may craftily pluck us from Christ, and draw us unto Moses; for he knoweth full well the matter being brought to that point, the victory shall be on his side. Wherefore thou must again and again take heed that thou suffer not thyself to be plucked out of this haven, neither to be enticed out of this circle ; and although he shall lay many things against thee out of the law, as it is the word of God, it is meet that thou obey, yet mayest thou answer him and say, Dost thou not hear, that I will now know or hear notlring concerning the law? For we are now in that circle and haven, wherein it is not inquired what I must do or leave undone, but by what means we obtain to have God gentle and favourable unto us, and how we get remission of sins. Here I will abide in the arms of Christ, cleaving inseparably about his neck, and creeping into his bosom, whatsoever the law shall say, and my heart shall feel ; nevertheless, so that we keep the principal part of our faith sincere, and the chief point safe, outwardly I will willingly do and suffer what burden soever it shall lay upon me. Behold, he that understandeth this art well, should be a right and perfect man, as Christ was, so far above all laws that he might be bold to call Peter Satan, and the Pharisees fools, and leaders of the blind, and put Moses himself to silence, and so live altogether without the law, and yet at the same time fulfil all laws; be obstinate and stout against all that will enforce and con- strain him, and yet notwithstanding of his own accord profit and obey all. But truly herein consisteth all the defect, that we do never fully and perfectly learn this art, the devil so letting and hindering us, that we go preposterously to work, being too ready and willing to hear all things whatsoever the law saith ; at whose threatnings all we are not a little astonished, which it had been better for us not to have heard. Again in outward things also we give ourselves to liberty more than is convenient, whereas the body should be kept under and bridled with works, whereby it might be compelled to bear whatsoever should be grievous unto it, when as yet it oftentimes sinnetb, yet so, that sin abide without, where it must abide, and have his Moses, who always may be near unto it, with his exac- tions; however inwardly let no sin or law bear rule to reign, but let Christ alone rule, and reign by mere grace, joy and comfort. So all things should be done rightly, and man should be apt and fit to all good things, both Tb do and also to suffer, with a glad 80 ON THi; LOST SHEEP. and obedient heart, by faith not feigned, in the grace of Cod through Christ : V\ berefora let the conscience bear rule over all laws, let the flesh be subject to every law. Now he that is skilful in this art, let him give thanks to God, and take lived that he be not too wise in it, and that he conceive not a false per- suasion of knowledge; for I and my like do not yet understand it, as we ought to understand it, although we be most expert of all, and have been long exercised therein ; for it is such an art as no man knoweth, but they which are Christians, to the learn- ing whereof they are compelled to be scholars all (heir life long. Therefore far from the knowing hereof are those secure spirits, who alone know all things, but who in very deed beside that false persuasion of knowledge, know nothing, and by this very per- suasion they are farthest of all drawn from this art, and from the whole gospel; neither is there any thing more grievous, no, nor a greater hurt can be brought unto Christianity, than by those petty doctors and masters, whieh seem unto themselves to have some wisdom; for they fill all corners of the world with sects and factions, being such as serve neither God nor men, hear neither the law nor the gospel, but contemn the law with a secure mind, and loath the gospel with hearing it, always seeking after new doctrine. But truly we teach nothing ("or their sakes, inasmuch as they are not worthy of our doctrine and are so punished of God, that they can never learn it, and bring forth any fruit thereby, although they hear it; therefore let us keep it, thereof they take away nothing from us, but that they hear a vain noise and sound of it. Thus much for the first part of this sermon, in which Christ teacheth by his own example, how every man ought to keep his conscience free from all disputation of the law, and terror of the wrath of" God and sin : Now consequently f think it good dili- gently to consider this excellent parable of Christ, where be saith, Luke, xv. 4. " What man of you having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he (ind it l v Christ is not only of a great mind, who will not follow the words and mastership of them, but bringeth probaltle causes of his greatness, with wisdom repelling their objections, and stop- ping their mouths, so that they cannot murmur against him. Moreover, he convinceth them by their own examples and deeds, and concludeth, that they ought for good cause to be utterly ashamed, being bold to speak unto him, and reprehend that in him, in so great a matter, which the\ themselves do in a much less; for h\ what means could he more readily answer them, than if he should say, Well you, () excellent and most wise masters, command this thing, and teach me to drive away and alienate from me miserable sinners, which long after ine, and come to hoar me ; there is nothing that you yourselves do not for one lost sheep, who leaving ninety and nine in the wilderness (that is, in ON THE LOST SHEEP. 81 the field and at ihe fold) run to seek that which is lost, neither do ye leave off' seeking-, until ye have found it, and brought it home? And you count it to be well done, tor which if any should find fault with you, without doubt ye would reprove him as mad and beside himself. And should not 1, as a Saviour of souls, do likewise with men, as you do with a lost sheep ? Seeing there is no com- parison even of one soul to all the creatures living and breathing in the earth. Why therefore are you not utterly ashamed of your doings, presuming to reprehend me in this work, which you yourselves are forced to commend ( Wherefore if ye reprove and find fault with me, you yourselves are first to be reproved and found fault with. This is rightly to have answered, and with honour to have stopped the mouths of these fault finders, the causes being- sufficiently shewed, why they ought not here to find fault with or controul him. They have well yielded unto him with shame, as it is meet, and have gained nothing by their mastership than utter shame and ignominy ; for it is a shame for such masters, and an exceeding great abomination, that they stick not to arrogate so much upon themselves, as to teach that man, and admonish him of his duty, who of God is appointed a master over all. But it ought so to fall out that he which will rule and julge a Christian by his mastership, and endeavoureth to bring him from his baptism and the article of Christ, to be ruled by his wisdom or law, doth not only become a fool, but is also the author of extreme abomination and homicide; for he worketli shame to the temple and sanctuary of God, and with devilish rashness invadeth his kingdom, where he alone with the Holy Ghost must reign. Wherefore he well deservetb, that God bring him to shame and ignominy before the whole world, seeing that he taketh to himself mastership in that place, where only Christ ought to be master, and not unworthily to his great evil he kieketh against the goad. Wherefore it is not good to jest with Christians, for they are saints, and let him that is wise not be too busy with that man, whose name is Christ, for he cannot get gain thereby, for Christ is most impatient of all their master- ship and doctrine; so also a Christian must by no means suffer them, for if he suffer them, giving place to such suggestions, to wit, thou oughtest to have done this or that, or as yet thou oughtest to do it, then is his case become exceeding ill, inas- much as he hath fallen from Christ. Therefore we must endea- vour to hold Christ fast, having - no regard, although all the w rid should teach us ; for if we shall abide with him, and hold the true understanding of the article concerning him, we shall easily over- come all such masters and teachers ; for this Christ will be free from all mastership contending to be the only master and con- troller of all men, that either in favour they may reverently ac- knowledge him for their Lord and master, and themselves for 82 ON THE LOST SHEET. fools, or in fury and indignation, being subject to the reproach of all men, may utterly perish. But I have said before, that the present doctrine for the ex- ceeding goodness, sweetness and consolation then of, is not to be set forth to the rude, blockish and unruly common sort, to whom we do not preach it, but to those only, which strive with terror and anguish of conscience, or stand in peril and danger of death, tend dispute with the devil concerning their sins committed, whereby he would drive them into despair. Before these this amiable image is to be set, by which they may receive comfort and cheerfulness of mind ; as for others which live with a secure mind, and little know what anguish and spiritual sorrow is, they are to be led to Moses to the tormentor. This is an image most pleasant and amiable, and more artificially painted, than any Apelles is able to paint with his pencil, neither doth any man excel in such eloquence of speech, that he is able sufficiently to declare and comprehend it in words. Wherefore it is to be ap- prehended in the heart by faith ; nevertheless we must speak something of it, that we may give cause and occasion to others to think and consider more earnestly thereof. I also, saith he, have an hundred sheep, that is, that little flock of all Christendom, of which number one is lost, and fallen from the communion of Christians: Now dost thou require to know the affection of my mind? Then must thou bestow thy dili- gence, to paint out well and artfully both the shepherd and the lost sheep ; for that shepherd, which is but a man, and guideth the flock, which is created to be slain, hath great regard to preserve it in safety, and is not a little careful how he maj find the sheep when it is lost, and bring it home again ; and with no less desire the sheep longeth after the shepherd; whom if it understand to be his own shepherd (as by nature it doth) it feareth him not, but runneth unto him with great confidence, and being full oi good hope, goeth before him : yea, as soon as ever it heareth his voice, itanswereth by bleating. On the other side also, the shep- herd hath great care and desire to find again the lost sheep which hath strayed from him ; both he himself seeketb, and sendeth forth servants to seek, ivheresoever he thinketh it is strayed, neither doth he leave seeking, until, having found it, he hath brought it home ; for he is not ignorant how miserable a living creature a solitary sheep is, whose life consisteth only in the help and safe keeping of the shepherd, inasmuch as it cannot help it- self, but being destitute of a shepherd, perisheth. Moreover it is also fearful and read* to go astray, and as soon as it hath wandered out of the way, and from the shepherd, forthwith comcth into peril of life, and cannot tarry, although ii Cometh to another Hick, and a strange shepherd caileth it, it goeth on through thonn and Bedgj places, through waters and fens, until it come in danger of the wolf, or by some other mischief utterly ON THE LOST SHEEP. 83 perisheth ; and although it be brought into by-ways and deserts, and is now thought to be lost, notwithstanding it hath this hope, as much as nature hath put into it, that it' it might hear his shep- herd, it should exceedingly rejoice, being delivered from all evil. Moreover, neither doth the shepherd therefore seek it, that when he hath found it, he may wrathfully light with it, or handle it ill for that it hath gone astray, or cast it to the wolf to be torn to pieces ; but all his care and thought is, that he may most gently allure it to himself, and deal with it most lovingly, viz. lay it on his shoulders and carry it, until he hath brought it unto the rest of the Hock. This is that picture, i*esembled in this simple creature, whereby Christ shews us, what affection of mind he bears towards us, and also what we ought to promise ourselves concerning him; for since this is manifestly true in nature, the same is much more true in the kingdom of Christ, which is the kingdom of grace, love, and consolation. Therefore see that thou also set before thyself the sheep pertaining to this shepherd, then shalt thou truly understand how much greater and earnest care he hath taken to preserve it, with how great study and diligence, from the heart, he is careful for it, that he may find it and bring it home again ; for he will have his marvellous and continual kindness, and the unspeakable flames of his most fervent love to be shewed, or rather poured forth upon miserable, fearful, and trembling consciences, which unfeignedly lament their sins, and desire to be delivered from them, and such are his true sheep ; for with a man that hath lost his shepherd, and heareth him not, the case standeth as with the lost sheep which being estranged from its shepherd, strayeth more and more from him. And although it be called by the. voices of others, and runneth unto them, thinking' that it shall find its own shepherd, yet it findeth him not; it runneth from corner to corner, straying up and down, and wan- dereth further out of the way ; neither is it succoured with any comfort or help, before it hear the voice of the true shepherd : We learn this to be true by daily experience, and every man tryeth it in his own heart; for the gospel of Christ being taken away, or not exercised, some false master, or author of some sect, in another place some fantastical fellow thrusteth in himself, one perverteth the supper of the Lord, the other baptism, one teacheth this, the other that, of a singular holiness of life, both which allureth to himself the miserable and straying sheep, and sheweth himself so, as though he were the true shepherd. But by the means of these the sheep is entangled only with greater errors, until it waudereth altogether out of the way : to these cometh the devil also with his cogitations, which he craftily put- teth into the heart. Alas ! if thou had done this or that, or had not done, &c. with all which he practiseth nothing else, but that he may make it fall into great errors, that it may not know where M2 84 ON THE LOST SHEEP. to abide ; and this truly falleth out, Christ being removed out of sight, and tin* article of hiin being extinguished : whatsoever shall be taugtit, counselled, and -hewed, by what means soever, all things nevertheless become worse and draw near unto destruc- tion, unless the true shepherd come with his voice, and call back and bring again the straying sheep, Hence it appears that it is exceeding necessary and con- venient, that we learn to know Christ well, that we do not be- hold him as a cruel tyrant or an angry judge, (as the preachers hitherto have set him forth to the people, and the devil himself sheweth him to the hearts of men no otherwise to be thought upon and considered) who hath drawn his sword ahead) against us : but as the sheep doth naturally look on the shepherd, not as on him, of whom it shall be terrified, chased and slain, but as soon as it beholdeth him, is cheered and put in hope of help, and is no more in tear or solitariness, but forthwith goeth to him with all boldness ; SO also when Ave desire to conceive a trust and hope of help, and to be strengthened and eased with comfort, then the voice of our shepherd, that is of Christ, must be known and learned well of us, all voices of other shepherds not regarded which draw us only into errors, and toss us up and down, and that only article must be heard and comprehended in mind, which Christ so lovingly and comfortably painteth in our heart, as by any means it can be painted, that I may with all confidence and boldness say, the Lord Jesus Christ is my shepherd, and J, alas ! the lost sheep, which hath strayed in the desert, but am troubled with anguish of mind lor my wretched life, desiring with most fervent affection, to have God favourable unto me, and peace in my conscience; but truly J understand he is no less desirous of me, than I am of him ; 1 labour to come unto him, and he is careful and desirous that he may bring me unto himself. If we were certainly thus persuaded of his affection toward us, and did grave in our mind that it so greatly desireth alter us, and is so sweetly poured f rtk upon us, it cannot be, that we should abhor and fear him, but we should with a cheerful mind run unto him, and tarry only with him, abiding to hear the doc- trine or voice of no other; for the doctriue of another coming be- tween, ei.h r of Moses, or of any other whatsoever, doth nothing but disquiet the conscience, so that it cannot find any peace or quietness. Therefore Christ saith, Matt. \i. <2S. " Come unto me all ye that labour, and are heavv laden, and 1 w r ill give yon rest. Take my yoke upon you, and learn of me, for I am meek and Jowly in be it : and ye shall find rest unto your souls, &.c." As though he said, Kun and seek in what places soever ye will, hear and learn whatsoever can be preached unto you, yet shall ye find no quietness of heart, ye shall find no peace but in me alone. We will easily permit good works to be preached, a righteous life to be taught, the ten commandments to be delivered by in- struction, and all things e,lse which serve to the amendment of ON THE LOST SHEEP. 85 life, but so far only, as they are taught to the unruly and un- tractable common sort, also to force and bridle the wantonness of our old Adam. But they which preach to the conscience wrapped in anguishes and terrors because of sin, ought to preach no other words than of Christ. For this is that lost and miserable sheep, of whom no other master is to be borne with, but that only shepherd Christ, who neither urgeth it with the law, nor is eager upon it, but most sweetly and gently handleth it, and layeth the miserable and sinful sheep upon his shoulders, doing that of his own accord, which was to be done of the sheep, as we shall hear by and by more at large : but surely in this place the doctrine of both, or the voice of Moses and of Christ, must be well discerned ; for Moses ought to have no entrance to the lost sheep, no nor by any means is to be admitted to it, although he preach best of all other: for if confounding these we will comfort the troubled conscience by the law after this sort ; be of good cheer, for thou hast not committed homicide, neither hast thou defiled thyself with adultery, neither hast thou perpetrated any other heinous offence, or done it with a good will, &c. This also is a comfort, but endureth a very small time, neither can it sustain the as- saults and violence of the enemy, nor bringetli or containeth it any thing but confidence of itself, wherewith the miserable sheep is nothing helped ; for it remaineth as much wandering and lost as before, neither can it help itself, or come to his own shep- herd; but if we will help and succour it, we must shew it the true shepherd, who cometh to seek it, that having found it he may bring it home, and exhibit his voice unto it. Hereby it may obtain true and effectual consolation, and be bold to answer Moses, and say, Now truly I have not any care either of thy comfort or terror, and if it please thee, amplify my sins as much as possible thou canst, make me a man-slayer and parricide, or the worst man of all men ; for now I will neither hear thee with an astonished mind, nor follow thee : but that is the sum of my comfort and salvation, I confidently trust, that I have such a shepherd as seeketh me of his own accord, and having laid me on his shoulders carrieth me. Let us enter into dispute hereof if thou art so disposed, not how righteous or un- righteous I am, but how I have come unto Christ ; wherefore we must always preach according to the capacity and quality of the hearers ; For I have said that this doctrine is not fit for a blockish and untractable man. As it is not meet that a laborious thresher should be fed with delicates, wherewith the sick are to be strengthened and refreshed, but the hireling is to be fed with brown bread and cheese, and with water; the other dainty meats and easy of digestion thou must reserve for the sick or children, which are able to digest no gross meat, so in this thing also thou must observe the same difference, that thou rightly distribute these things, and give every one his portion as a prudent house- holder. For thou must keep the doctrine of Moses and of the S6 ON THE LOST SHEEP. law, until thou light upon unruly, hardened, and untraceable men, which lead their life securely and without tear. Set before these only strong and common meats of threshers to be eaten, that is, oiler angry Moses unto them to be heard, Mho lightneth and thundereth from Mount Sinai, who terrifieth the people of Israel, bringeth them into the desert, and drowneth king Pharaoh in the tied Sea; but when thou shalt light upon troubled hearts, ami weak and afflicted consciences, which are now become lost sheep, then speak not a word concerning Moses and all the works of God done in the law, but lei thy talk be only of the works done by Christ in the time of grace, and well and diligently repeat to the miserable conscience, how he sheweth himself toward the lost sheep, viz. that he is the gentle and good shepherd, which is exceeding careful for the lost sheep, so that leaving all the rest he travelleth to find that one, and to bring it again into the way, neither doth he leave off till he hath brought it home ; for it is a great grief unto him, that any man should be in sin, and there- fore be troubled and fear, neither would he that any should re- main therein, and so perish; wherefore he doth most lovingly allure and provoke thee by his sweet gospel to come unto him, and suffer thyself to be laid upon his shoulders and carried, and to be called his well-beloved sheep. As for them that live securely and pleasantly, and have no re- gard whether God be angry or pleased, they are not to be called lost sheep, but rather wild goats, which suffer not themselves either to be fed or ruled : but he, to whom his sins are a burthen, and who fighteth in the fight of faith, where he is not in danger to lose Moses, but Christ himself, and the principal article, that is, where the conscience is in anguish and fear, whether it hath God gentle and favourable, this is that very man, who with groaning and sighs seeketh out and crieth for his shepherd, and desireth to be helped, as David doth, Psalm cxix. 176. " 1 have gone astray like a lost sheep, seek thy servant," &c. In the mouth of these this sugar and these pleasant delieates have a good taste, with which the heart is refreshed, that it fall not into despair, but being again recreated with such a consolation, is lifted up not by Moses but by Christ ; not that it hath Closes a friend oris able to pacifj him, but because it hath God favourable through Christ, wheresoever Moses remain, th with his comfort; although it be ver\ will, as also it is meet, that we do not contrary, to the law, that we steal not, that we commit not homicide, or otherwise do injury and hurt to our neighbour: howbeit that is not the, right comfort of the heart, hut only a momentary tickling of the outer skin, not during and piercing; for the devil ooming ami n ttiug upon the heart, all comfort is utterly taken away. And although in some point thou hast done well and rightU, he nevertheless again bringeth ten-fold more, wherein thou hast done amiss, \ea, even in the mosl pure works he can lind much impurity, and turn all into sin ; wherefore we must in no ON THE LOST SHEEP. 87 ■wise trust unto such comfort, but must rather refuse it and say, whether I be good or evil at this present I do not dispute, but will reserve it rather Unto that place, where it shall be taught and intreated concerning' works ; but in this circle wherein I now stand, there is no place to entreat of works and integrity of life, but of Christ and his works, which he doth towards me a lost sheep. Wherefore if thou demand whether I be good or honest, I answer plainly, no ; but if thou demand whether Christ be good and righteous, that undoubtedly I am able to confirm, and him I set for my goodness and righteousness, unto whom also alone I courageously appeal. For in his name I am baptised, of which thing I have a seal and testimony, viz. that I am his sheep, and that he is that good shepherd, seeking his lost sheep, and dealing with me without all law, exacting nothing of me, neither as Moses urgeth, troubleth and forceth me, but sheweth unto me his mere and sweet grace, while he submitteth himself to me, and layeth me on his shoulders, and carrieth me ; why therefore should I fear the thunderings of Moses and of the devil, when as I rest in his safe custody, which hath given unto me his righteousness and all other things, which holdeth and carrieth me, so that there is now no more danger lest I perish, I remaining a sheep and denying not my shepherd, but reposing myself wholly in him? thus hast thou Christ most lovingly set forth unto thee ; now only faith is re- quired, whereof there is great need ; for this doctrine is excel- lent, and replenished with most sweet comfort, but this is wanting that the use thereof is not felt, where it ought to be felt ; for when the sheep go astray, that is, when a man feeling himself grieved with his sins, and cannot tell where to abide, and is cast of the devil into a great fear of mind, then he always runneth unto tb.e contrary, neither can he comprehend or conceive in mind, that this is true, all things falling out of his mind, which he heard here, because of the present feeling and fear. For t,he devil hath blinded his eyes, neither can he perceive any thing else but the wrath and indignation of God. Wherewith his heart is so bur- thened, that he is not able to raise up himself in mind, and to turn his eyes any other where : nay, he lyeth so drowned in it, that Christ appeareth no otherwise unto him but as an angry judge, as he hath hitherto been painted out, and is so beaten into the hearts of all by the wicked Papists, sitting on the rainbow, with a sword coming out of his mouth. For this is one of the most deceitful crafts of the devil, yea, and of his mischiefs which he practiseth against the miserable sheep, to blind his eyes, that he may not know any more his own shep- herd, and under a pretence of Christ to lead a man to Moses, disputing as much of Christ, as he had accustomed to do before of Moses. Wherefore we have need of a strong and firm faith, that we may believe these things to be true, when a man himself must dispute even against himself; for the sense is vehement of itself, whereuuto the devil also cometh marvellously amplifying fc8 ON THE LOST SHEEP. sin and terror, the greatness and anguish whereof is able to con- sume, even the marrow in the bones, yea, and the heart in the body, it cannot therefore be perfectly learned so soon as some think. In prosperity it is easily believed that Christ is sweet and amiable, but auguish and terror coming upon and overwhelming tiie mind, man is blind, and without good understanding, and will judge only according to the sense and understanding of his -own heart, which he followeth and confirmeth himself in his own error ; for he is taken therein, and can think no otherwise, but that it is true, nevertheless it is not so. Now it were a point of this art, for a man thus to say unto his heart, if thou confess thy- self to be a lost sheep, thou sayest right ; but that thou wilt therefore run from Christ, and so think of him in thy mind, as though he were a man, which would chase and terrify thee, it is a suggestion and temptation of the devil; for if thou didst rightly consider him, and confess him as thy true shepherd, then wouldst thou not fly from his sight, neither wouldst conceive terror in thy mind, but with all cheerfulness and boldness wouldst run unto him; for surely he is not therefore ready at hand that he may condemn thee, but he cometh to thee, seeking thee, that having laid thee on his shoulders he may carry thee, and exempt and deliver thee from sins, errors, the devil, and his power, yea, and from all peril. Thou perceivest therefore that thou art a sinner, and hast deserved indignation, so much more earnestly is that shepherd to be sought and called for of thee, that he may deliver thee from it; of whom eonsider no otherwise in thy mind, than the sheep doth of his own shepherd, whom it cannot tear, but seeing and hearing him becometh glad and cheerful, although it hath run from him, so that for this deed it hath a sullicient cause to fear: the whole matter therefore consisteth only in this, that thou do perfectly learn Christ aright, and consider him according to the word of God, and not according to the proper cogitations of tin mind, and thine own senses; for the cogitations of men are false and lying, but his words are true and cannot deceive: wherefore the word alone is to be engraven in our heart, and we must cleave unto it with a constant mind, whereby we may reprove our own heart of lying; for it alone must be true, and all things else that are contrary to it, false and vain. But trulv this is an art, whereof 1 am ignorant, but much more those other light spirits, who boast many things of it, as thev that know all things when they have once heard any thing thereof, and nevertheless they do not perceive or try so much as any whit of it : lor it is an easy tiling to speak and preach of it, but how hard a thing it is to prove it indeed, they only have experience, who earnestly make trial thereof. 'I his is a most amiable demonstration of our Christ, described by himself in this gospel, wherein he hath most abundantly poured forth the flames of his most fervent heart and affection toward us, shewing that he hath exceeding great care and ON THE LOST SHEEP. 89 regard to recover his sheep, which alone leaving ninety and nine, he seekethand enquireth diligently for, not to terrify it and beat it, but that he may help it, and having found it, may bring it home, and with his loving and sweet voice and speaking unto it, may cheer it, being miserable and afflicted in conscience. By ail which thou seest, how acceptable a thing thou shalt do unto him, if thou trust and cleave unto him with thy whole heart, and promise to thyself from him all goodness and love. Secondly, thou plainly seest this also, how by all manner of outward signs and in tans, he poureth forth his joy and unspeakable goodness, and also having found his sheep how loving he shewetli himself, for surely he dealeth not with it by any law, as by his right he might deal, and drive it before him as he doth the rest, or suffer it to go by him ; but he doth none of these, but layeth it upon his shoulders, and all the journey carrieth it through the desert, taking all the labour and trouble upon himself, that at the least wise the sheep may rest. Neither doth he it grudgingly, but willingly, for he is full of joy for his sheep recovered. Now mark this also, how well it goeth with the sheep, with how great quietness and ease it lieth on the shepherd's shoulders, neither doth it unwillingly see itself resting so sweetly, being deli- vered from the difficulty of the journey, as also void of aU fear both of dogs and wolves, that is, of all errors and lies, yea, and of all perils and mischiefs : and this surely deserveth to be called a very pleasant picture, exceeding amiable and comfortable to be looked upon. No otherwise doth our Lord Jesus Christ deal with us, while he delivereth us, which he hath once done corpo- rally, by his passion and death, but now doth often the same by his power, and spiritually by the preaching of his word. Where- fore he layeth us upon his shoulders, carrieth and defendeth us, so that we are safe from all perils of death and tlie devil, which although they terrify us, and shew themselves so, as though they would devour us, yet prevail they nothing ; for whereas we are carried, it is a safeguard unto us, and the same exempteth us from all dangers, and putteth away all fear ; as the sheep lying upon the shepherd's shoulders, is little careful, though the dogs bark, and the wolf craftily goeth up and down, but rather hang" ing down the head, is quiet and sleepeth soundly ; so we also, if we stand and abide unmoveable in this article, I believe in Jesus Christ our Lord, who suffered, died, rose again for us, &e. there is no cause why we should be careful least we perish, or be devoured of the devil, though he open his jaws never so Avidc ; for we arc not then in our own way, neither walk we upon our own feet, but we hang upon the neck of our shepherd, and lie upon his own shoulders, where we are safe enough. For sin, death, and hell, although indeed they be terrible, yet dare they not set upon him, otherwise if it were not for this, we should be miserable sheep, which should forthwith be brought. into a lamentable and wretched case. For even as a sheep can- 90 ON THE LOST SHEEP. not take heed and foresee to itself, that it stray not out <»t the way, unless it be led of the shepherd, and when it hath strayed and is lost, cannot by itself come again to the shepherd, but must be sought and inquired for of him, until he hath found it, and so must be laid upon his shoulders, and brought home again, least that it be again frayed and chased from him, or catched of the wolf and rent in pieces; so we also ourselves, can profit ourselves neither b\ help nor counsel, that we might obtain peace and quietness of conscience, and escape out of the hands of the devil, death, and hell, except Christ himself repeat his word unto us, and call us again unto him ; and although we come unto him, and now stand in faith, yet it is not in our power to keep ourselves therein, or to stand by our own strength, unless he often by the power of his word, hold, lift up, and carry us, for the devil always imagineth and purposeth deceit and destruction towards us, going about like a roaring lion, seeking whom he may devour, as St. Peter witnesseth. Here is no place to boast of free-will, or of our own strength, which is none, neither in beginning any thing, neither in going forward, much less in per- severing or continuing in it, but Christ our shepherd alone doth all things. But we are sure that while we lie upon the shoulders of Christ, we shall remain safe from all terror and distress; for he will not suffer us to be plucked or taken from his neck, neither will he himself cast us off, being so glad and joyful, that he hath found his lost sheep, and brought it again to the rest of the flock ; and in fine here is no terror or trouble, but mere life and grace, whereby he handleth his sheep most lovingly and gently. But on the contrary, Moses, not as a shepherd of miserable and weak sheep, but as a master of stronger cattle, driveth his herds with a staff and rod, three days journey through the desert, until they be tired and weary with walking; of this shepherd those hardened and wild ones are to be tamed and bridled; and we also, when we shall be under Moses, to wit, according to the flesh and the outward life, must go, and do that which the law requireth. But in that we are, and are called Christians, we must by no means suffer, that any work be laid upon us or exacted of us, but must give ourselves only to Christ to be carried and gently lifted up, not upon horses and chariots, but even upon his own shoulders ; which cometh to pass, when he suffcreth the word to be preached unto us, and we believe the same, that he died for us, and on the cross he bore our sins in his own body, that he hath overthrown the devil, death, and sin, and put them under his feet, and hath made and opened unto us entrance to eternal life. We must not have respect to our own life, how righteous and strong we arc, but we must study upon this one thing, that we may rest, lying upon his shoulders: in this circle wc must have no care of sin, death, life, or pensive- uess, inasmuch as we have all things to the full in Christ, who ON THE LOST SHEEP. 91 heareth and keepeth us. Now he is not content that with such great travel he seeketh his sheep anil having - found it, he carrieth it with incredible joy, he maketh festival days, and exceedingly rejoicetb, calling together his neighbours and friends, that they may rejoice with him; yea, he afhnneth, that God also in heaven with the whole heavenly host, do rejoice over one sinner that repenteth. In which words he sheweth who he is, which deser- veth to be called the lost sheep, namely, such a sinner, as being- led by repentance of his former life, most fervently desiring to be delivered from sins, and earnestly endeavouring to come unto Christ ; such a one hath a miserable and troubled, yea, a contrite and humbled heart, and an afflicted conscience, the devil by all means fighteth against, and presseth it, that it is almost over- come with distresses, &c. but Christ assisteth and comforteth him, for he seeketh no sheep but that which is lost, and cannot help itself. Can Christ be preached with greater gentleness, or more effectual consolation of words ; or what should he do more to cheer the mind of a sinner, and confirm in him a sure con- fidence towards himself.' We see him set forth by himself to us miserable sinners, as a most loving shepherd, who most sorrow- fully seeketh his sheep being lost, and most joyfully bringeth them again, being found, and taketh so great joy, that with him all the angels and saints rejoice over us. Now he that firmly believeth these things would without doubt, through Christ receive true comfort and joy ; as here he hath a certain promise, that if he surely cleave unto Christ, and rest upon his shoulders, he shall be an acceptable and welcome guest in the kingdom of heaven, and shall be received with exceeding great joy. But we being troubled with sorrow and anguish of conscience, have a far different feeling and affection, when the heart thinks that all the angels stand behind us with drawn swords, which so troubles us, that we can conceive no cheerfulness of mind, neither of God, nor of the angels ; and there are some which can behold no creature with a glad mind, fearing- the beholding of the sun, yea, being sore afraid at the noise of a leaf; all Avhich proceed from hence, they trouble and vex themselves with their own thoughts, out of which they would willingly wrestle, sparing no labour, that they might feel that uprightness and integrity, which would be void of fear ; but if thou be desirous to conceive true comfort and joy in thy heart, then see that thou diligently and well print this amiable image of the most loving shepherd, and the word of the gospel, and seek it where it is to be sought, that is in Christ, and no where else ; for in this man thou shalt find all things, so that thou abide in him, and rest upon his shoulders; but whatsoever comfort can be obtained without him, it cometh not from the heart, although thou call the help of all creatures, and shouldest also partake of the pleasure and joy of the whole world. n2 SERMON IX. OF THE WOMAN OF CANAAN. Matthew, xv. 21 — 28. Then Jesus z&ent thence, and departed into the coasts of Tyre and Sidon, fjfc. l'S this text is set forth unto us an example of a constant and stedfast faith; for this woman did so persevere, that she overcame three most sharp conflicts, and notably teacheth us, what is the quality and proper virtue of a true and right faith, which indeed is a certain trust, and most deeply settled in the mind of the divine goodness and grace, known and made manifest by the word of God. For Mark mentioneth that she beard the report of Jesus, without doubt, good and joyful, that he is a bountiful man, and marvellous ready to help every one; that report was good tidings, and the word of grace unto her, whereupon this her faith did begin ; for unless she had believed that she might be made partaker of Christ's goodness, she would not have followed him, or cried after him, which is what we have often admonished, and which we are taught, Rom. x. 17. " Faith cometh by hearing." Wherefore the word ought always to go before, and give the beginning of salvation; but how came it to pass, win h as many others heard the same report of our Saviour Jesus, yet they followed him not, but quite despised that report? I answer, tiny that are not sick, as they have no need of the physician, so neither are they desirous of him. IJut this woman was afflicted and felt her neeessih, that report Mas so joyful unto her, that she being stirred up thereby, did follow Christ, running alter such a plea- sant Saviour, ('aid. i. Wherefore Moses must always u" before; who may teach us 1o feel sin, whereby grace may be wished for and desired of us; it is vain therefore, although Christ be preached to be loving, and to be desired and longed for, if a man be not before humbled through knowledge of himself, and made desirous of Christ, according to the song of Mary. The Lord " hath Idled the hungry with good things, and the rich he hath sent empty away," Luke, i. 53. OF THE WOMAN OF CANAAN. HIS Now all these things are written for the consolation and lift- j ig up of them which be miserable, poor, needy, and oppressed with sin, that they ma\ know to whom they may flee in all dis- tresses, and where they may seek lor help and safety : But see how Christ urgeth and iuilameth faith in them that be his, whereby they may become stronger and more confirmed. First, this wo- man being encouraged with that alluring faith of him, goeth after him and crieth for help, not doubting but she should find him to be such an one as she had heard him reported to be, and that she should forthwith intreat him for the recovery of her daughter. Christ in all respects sheweth himself unto her so, as though he would deceive all her trust, and make his report false, so that she might think with herself, Is this that man which is so boun- tiful, and ready to help all I Doth he so fulfil the most commend- able report which goeth of him ? Where doth there appear any thing like those things which men have told me of him f . They were deceived themselves, and deceived me also. lie sheweth himself an enemy rather than a friend ; why doth he not so much as speak a word, and friendly deny me help, if I be unworthy thereof? He holdeth his peace, and vouchsafeth not to speak a word, neither offereth his help ; here surely Christ gave a grievous blow to the mind of the woman ; so it is an incom- parable torment to them that believe, being in distress, when God sheweth himself such an one at their prayers, like unto one that is angry, and whom they pray unto in vain, hiding so deeply his grace, that they now perceive nothing else, but that he will not perform those things which he hath promised, and that so he will shew his own words to be false. This truly happened to the Israelites at the Red Sea, and to many other excellent holy men; but what doth the woman I She removeth out of her sight and mind that Christ sheweth himself so ungentle and hard to be in- treated, she being constant and not moved hereat, persevereth in the trust of his goodness, whereof she had heard, and which she had conceived in her mind, suffering herself in no wise to be turned from it; so also must we do; we must trust unto the word alone, although God himself, and all creatures, pretended otherwise than the word preacheth. But this is most hard to nature and reason, to be so utterly destitute, and to depend on the word of God, without any feel- ing of comfort, even when a man feeleth and trieth all things to be contrary; God give unto us such a mind and faith, that we may so do, especially at the point of death, and in extreme ne- cessities. Secondly, as the cry and faith of this woman seemeth to have suffered repulse, the disciples come with their faith, doubting not but that they shall intreat the JLord ; but when they think they shall make him more easy to be intreated, they find him to be mueh more hard, repelling, as it appeared, and as they thought, the faith and prayers both of the woman and also of themselves. Neither doth Christ hold his peace, and leave 91 OP THE WOMAN OF CANAAN. them in doubt, as before, but. he seemeth plainly to deny that -which they a^k, saying, " 1 am not sent but to the lost sheep of the house of Israel;" this stroke is much more grievous than the former, where not only the person is repelled, but all hope is cut oft", namely the comfort of the intercession of all other Saints and Elect; for it is almost the last refuge to them that suffer distress and feel the indignation of God, to get themselves to good godly and holy men, seeking for comfort and help, and as charity requireth, they find them ready and willing, but even they also some time do in vain ask help and succour, for neither are they heard, so the case of them in distress becomes worse and more lamentable; so the afflicted and desolate may truly object unto Christ those words, wherein he hath promised that he will hear his Saints ; ' if two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven," Matt, wiii. 1<). Again, • whatsoever ye shall ask in prayer, believing ye shall receive," Matt. xxi. ( 2C. and many such like ; but if to him that objecteth these things, and asketh him how he can go from his words and promises, he an- swereth thus, 1 go not from my promises, I have not promised that I will hear all prayers, but the prayers of them that be mine, which are of the house of Israel, not of all whosoever. What thinkest thou, having taken such a repulse? Such an answer is like a flash of lightning, wherewith the heart and all trust is severed and broken in a thousand pieces: For what trust can there be left, when he heareth that that doth not pertain unto him, which because of the word of God he trusted to have obtained, but unto others. Here not so much as a word can be left if one do according as he feeleth. But what doth this woman ? She doth not so fall from hope, she still sticketh to the words which she had heard of Christ, although he went about by this repulse, to wrest them out of her heart, she suffereth not herself to be frayed away, neither with his silence, neither with the hard answer, she continueth steadfastly in a sure confidence, believing that under this difficulty which Christ did pretend, that grace was as yet hidden and laid up for her, which she had heard reported of him, she cannot be brought as yet to judge Christ, not to be bountiful and gracious, and that he can deny the help which she desireth. This was to persevere s'rongly in faith; she followeth Jesus even into the house, as Si. Mark writeth, she is instant upon him, falleth down before him, and saith, " Lord help me." Here the Lord giveth a deadly a. id the last blow, saying unto her face, that she is a dog, and unworthy to be partaker of the bread of th< ( hildren. V\ hat can she answer? For he seemed to signify in these words, that she is of the number of the damned, which can look for no part with the elect; this word seemeth eternal, and that cannot be gainsaid ; for he which doth not pertain to the company of the elect by the ordinance- of God, what may he hope OF THE WOMAN OF CANAAN. 95 to be left tor him? This woman is not yet discouraged and past hope, but yieldeth to this judgment of the Lord she eonfesseth of her own accord, that she is a dog, neither desireth she any thing- but that which is wont to be given to dogs, namely, the crumbs which falleth from their master's table. She seems to have used great cunning: She takes Christ in his own words; he had made her like unto a dog, she acknowledgeth it, and desireth that he will only suffer her to be a dog, according to his own saying ; what should he here do? How should he escape? He was now taken: For the crumbs under the table are granted to the dogs, to whom they are said to be due ; here therefore Christ being overcome opens himself wholly, and granteth the desires of the woman, and sheweth that she is not a dog, but a true Israelite. These things are written for the instruction and comfort of us, whereby we ought to learn, how deeply sometimes Christ hideth his grace from us, and how we must not judge of God, according to our own sense and opinion, but only according to his words ; for we see here that although Christ sheweth himself very hard to this woman, yet he did not plainly deny to help her, but what- soever he answered, howsoever it seemed a denial, yet it was not a denial, but left in doubt, leaving an entrance for faith, although but small. For he saith not at her first petition, I will not hear her, but he held his peace, neither promising nor denying help. So to the second petition, which the Apostles made, he did not say, she is not of the house of Israel; I cannot therefore perform that which she desireth, but he only saith, " I am not sent, but unto the lost sheep of the house of Israel;" leaving all things in doubt, between a plain grant and denial ; so when she had the third time desired him, he saith not, thou art a dog, get thee hence, the bread of the children is not due unto thee, but he saith, " It is not meet to take the children's bread, Sic." again leaving in doubt, whether she was a dog or no; nevertheless all these say- ings seem outwardly rather a denial of help, than room to hope, but in very deed they did contain in them rather a promise and hope, than a denial, yea, there was nothing but a promise, though most deeply hid and altogether secret under that silence, and answers, although they were hard, and a denial only sounded outwardly. By these it is shewed how our heart is wont to be affected in temptation ; for according as that feeleth in temptation, so Christ here behaveth himself; it feeleth all things to be denied, when it is far otherwise ; wherefore it is requisite, that leaving his own feeling, by a sure faith in the word of God, it conceive and hold fast the promise of help deeply hidden under the denial, and yield to the sentence of God towards us, as this woman did, so shall we overcome and take the Lord in his words, that he can- not but help us; so that if we feel in our conscience at any time God rebuking us, pronouncing us sinners, and unworthy of the kingdom of heaven, then we feel as it were Hell, and it seems OG OF THE WOMAN OF CANAAN. unto us that we are past all hope and recovery for ever : Then if we had the skill of this woman, that We could take the Lord in his own judgment, and sa\, \ea, Lord, I am a sinner, and altoge- ther unworthy of thy grace, hut thou hast promised forgiveness to .sinners, neither didst thou come to call the righteous but as Paul saith, to save sinners, he truly should hring to pass, that the Lord should be forced, even by his own judgment to have mercy upon him : So did Manasses, when, being penitent, he prayed for pardon, as we read in his prayer: he yielded to the judgment of God, acknowledging himself a nmst grievous sinner, and so he bound God with his promise which had promised for- giveness of sin to sinners, not to the righteous. The same also did David observe, Psalm li. 4. " Against thee, thee only have 1 sinned, and dofie this evil in thy sight: that thou mightest be justified when thou spei kest, and be clear when thou judgest." For that purchases us displeasure, that we disdain to sutler the judgment of the, Lord, and against otff w T ills, \ield unto his sentence, when he pronounceth us sinners ; such a hard thing is it to acknowledge sins, and to embrace the judgment of God; we all confess ourselves sinners in words, but as soon as the Lord speaketh in our heart, and pronouneeih us sinners, we do not abide by that which before we confessed, we had rather be counted righteous and free from that judgment. But it must needs be, if God must be just in his words that thou be a sinner, then also mayest thou use the right of sinners, which God himself hath given unto them, namely to pra\ with a sure expectation of forgiveness of sins, then is it permitted unto thee not only to bed under the table of crumbs after the manner of dogs, but being a child of the household, thou shalt sit at the \ery table, God having now, how great soever he be, given unto thee according- to thy desire. Here we have a historical exposition of this text, allegorically; for as it chanceth to this woman's daughter being sick, for whom, through faith, she obtained health by a miracle, so also it falleth out with us, when we are delivered from spiritual sickness, to wit, sins, which truly are a most grievous and troublesome evil unto us ; for as she acknowledged herself a dog, so must we acknow- ledge ourselves sinners and judged unto Hell, the Lord pro- nouncing it, which if we can do as she did, we shall be sale. We h;i\e already spoken elsewhere of other things whereof there might be occasion to speak out of this text, as how one may obtain grace and safety by the faith of another, as here it fell out to the daughter of this woman; this thing also that Christ's disciples, and the woman, are here examples of love, forasmuch as none of them pray for, seek or do those things that are their own, but every one that which is another's is very manifest by itself, and easily acknowledged of every one, especially seeing* that we have so largely treated hereof in another place. SERMON X. OF SALVATION BY GRACE, WITHOUT WORKS, Titus, iii. 4—7. But after that the kindness and love of God our Saviour toward man appeared, §c. Jtaul having willed before, that all should be put in mind to be obedient to such as be in authority, and " ready to every good work, to speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men," ike. these few words being put between, that " we ourselves also were sometimes foolish, disobedieut, deceived, serving divers lusts and pleasures," &c. he added those words which we have already mentioned, as if he should say, Wherefore should it grieve us to deserve so well of all men, when God before hath dealt so bountifully, kindly and gently with us, with whom, in comparison we are less, and have less of him deserved than any, being compared to us, can be, or can deserve of us? As God hatli with exceeding bounti- fulness and kindness most gently behaved himself towards us, of his mercy granting and giving unto us all things ; so ought we to do all things with charity and good will towards our neigh- bours, although they have otherwise deserved as we are like unto them, subject to sin and evil desires. Here we see how the Apostle will have us to be affected towards men : He will have us subject to them that be in authority, kind unto others, and ready to do well unto them with all gentleness, although they be evil, blind, and in error, that we grudge not to bear these things, and as much as lies in us, endeavour to do them good, taking all in good part, considering that God hath so dealt with us, when we were evil and wicked, like unto them. This word, appeared, "we have elsewhere declared to signify the revelation of the gospel, whereby Christ appeared in the world; although the unskilfulness of ministers hath wrested it to the carnal nativity of Christ. He usetii not here the word grace which he used before, Tit. ii. 11. but instead thereof two other words of great comfort, (kindness, and love toward man) which he attributeth to our God. The first is that kindness, gentleness and sweetness of condition, wherewith we are with pleasure con- versant, and greatly delighted in their company, so that they 98 OF SALVATION BY GRACE, by their gentleness and kindness allure all men to love them; for such can rafter all without grief; they contemn no man ; they repel none from them with bitter and hard words ; access uuto them is not difficult, but they are so open and ready, that even- one dare resort unto them, and desire their help ; and to con- clude, they are such men as the gospel describes Christ unto us, whom they declare to be gentle unto all, a despiser of none, which denieth no beneut to anv, pliant, prepared and ready to do good to all. So God also, by the gospel, is preached and offered unto us wholly good, bountiful, and sweet, open to all, rejectiug none, bearing all our sins and offences, repelling no man with excessive severity ; for we read and hear nothing declared in the gospel but mere grace and goodness, whereby be most mercifully hears us, and most gently handles us, and not any man according to his deserts. This is the time of grace wherein it is granted to all to go with great boldness unto the throne of grace, as it is written, Heb. iv. 16. and Psalm xxxiv. 5. " They looked unto him, and were lightened, and their faces were not ashamed ;" that is, he will not suffer you to pray and come in vain, neither to return with confusion. The other word is (piXavSpio-rria, (P/iilant/uopia) love of men, as covetousness may be called love of money, as David, 2 Sam. i. l 26. calleth the desire of women, the love of women ; and the philosophers call certain living creatures philan- thropa, that is, loving toward men, as are horses, dogs, dolphins ; for these creatures are by nature delighted with man, they desire his company, and willingly serve him as though they were moved with some reason and sense of humanity. This name, and such love, the Apostle here attributeth to our God, which Moses also did, Deut. xxxiii. 2, 3. " The Lord came from Sinai ; from his right hand went a fiery law. Yea, he loved the people." The meaning of the Apostle is this ; our God hath in the gospel shewed himself unto us not only bountiful, kind, gentle, and sweet, which can bear and will receive all, but also he so lo\eth us, that of his own accord he joineth himself unto us, seeketh to have to do with us, voluntarily showeth and offereth his grace unto us, and most gently embraccth as many as only do not re- fuse his grace and love, and desire to draw nigh unto him. What should he do more I Who cannot see why we count the gospel a preaching, joyful, and full of all consolation of God in Christ.' For what can be spoken more lovingly and sweetly to a sinful and afflicted conscience than these words .' Now let no man restrain these two words (kindness and love toward man) to the persons, lor God is plainly without respect of persons, bountiful to all, and a lover of all ; otherwise, if we should here make a difference between men, we should acknowledge that something is received through our merits, and not all things through his mercy: Where it must be well marked, that God is said to be a lover of men, not of this or WITHOUT WORKS. 99 that nature only, not held with love of the person, and therefore these two, kindness and love toward man, must be taken after a general sort, that in all things the chief praise may be attributed to his mercy, that no man trust in his own merits, neither be terrified with sin, but altogether trust to his grace, which he vo- luntarily offereth unto us, with so great kindness and love toward us ; for if any respect of persons might be had here, it should surely be had of them who are rich in the works of righ'.eousness; but Paul expressly rejecteth these, saying, " Not by works of righteousness which we have done." How much less then shall this love of our God toward men appear, because of any man's wisdom, power, nobility, riches, or any such thing, when no respect is had of works of righteousness ( Great is the grace of God toward us, which appeareth in the gospel, yea, and no- thing but grace, which admitteth no merit at all of ours, utterly taketh away all boasting and glorying, and setteth forth the glory of God alone, who freely giveth it unto us, being unworthy. So in this text these two, faith and love, are taught to receive bene- fits of God, and bestow them on our neighbours, which the scrip- ture doth very often repeat, so that even the doctrine of salvar tion consisteth wholly in them, neither can one be separated from the other; for he that doth not firmly trust in the divine grace, cannot but be remiss, and slow to do well to his neighbour, and so witness the faintness and weakness of his faith, which is the fountain of all duties and benefits : on the contrary, the stronger faith that one is indued with, so much more dutifully, and with readier mind, he endeavoureth to deserve well of his neigh- bours. Therefore both doctrine and life, worthy of Christ, consist in these two, faith and love ; whereby man is made, as it were, a mean between God and his neighbour, that he may receive of God from above, and give to his neighbours beneath, and be as it were a conduit through which the fountain of the divine good- ness doth continually flow to his neighbours. And such men are like unto God, which in Christ receive of God whatsoever he hath, and do again by their good deeds declare themselves as it were the gods of others, and fulfil the prophecy of the prophet. Psalm lxxxii. 6. " I have said, ye are gods i and all of you are chil- dren of the Most High." We are children of the Most High by faith, whereby of nothing we are made the heirs of God ; and we are gods by love, which maketh us beneficial to our neigh- bour ; forasmuch as the nature of God is nothing but bountilul- ness, and Paul saith, " the kindness and love of God toward man," which he doth with incomparable plenty daily pour forth upon every one, as we see. We must only endeavour, that every one do nothing doubt that these things are spoken to him, that the bountifulness and love of God to manward is revealed and offered to every one, that bv these words he may establish, exercise, and strengthen r» 9 100 OF SALVATION BY QRACE, his faith, being certain that they are most true, and that God both undoubtedly is and always will be bountiful and loving to- ward him. It' thou canst believe this, it will assuredly so come unto thee; thou mayest then with a full conhdence pray and desire ol* him whatsoever thou wilt, aud complain unto him of whatsoever doth grieve thee or others. But if thou want this faith, it had been better for thee never to have heard any thing hereof, for by that infidelity thou reprovest, of falsehood these words, so precious and full of consolation and grace, making so light account of them as not beiieving that they be true, winch surely is a great contempt and dishonour of God, Unit scarce a more grievous sin can be committed of thee. On the contrary, if thou be endued with this faith, it cannot be bui U. art being thereby cheered, should even as it were iau-h and leap for the holy joy in God, because void of all care and truuLie,, and be. made above measure confident; for how can any discourage- ment, any whit of sorrow remain in that bea; ., whieh CouLieth not that God is gracious and bountiful unto it, and bearelh a singular aif ction of love toward it, that it is a dejigbt and plea- sure unto him to do it good, and enjoy it as a Iriend I Surely the heart is necessarily delighted with this spiritual jov and plea- sure, or undoubledly it wauieth faith. Paul, in the epistle to the Galatians, calleth this, to receive the Holy Ghost by the gospel; for the gospel is so pleasant a preaching of the grace and good- ness of God, that while it is preached and heard, it bring eth the Holy Ghost with it, in like manner as the beams of the sun do naturally bring heat with them. How could the Apostle use more pleasant and sweet words I I dare say that I have in the whole seripture read none more pleasant, and so sweet words of the grace of God, as these two, \fj>]-ort;r, (p\ay^p(fiirla t that is, kindness and love toward man; in which the grace of God is so describe^, as whereby he doth not only forgive our sins, but doth also desire to be conversant with us, and is ready to do the pari of a very friend toward us, voluntarily offering himself to help us in all things, also to be- stow' more, henclits upon us than we can di sire or ask, that we. may presume ol' him no otherwise than of a most near and fami- liar friend, of whom we may obtain all things, in whose eyes we are most ih ar, and even delightful. Think in thy mind of a most perfect friend, which hath t'ulhlled ail the parts of friendship to- ward titer, iiiid thou shall have after a soil a form, although \et. tar unlike, of tin- divine goodness and kindness, which is here attributed to our God, by the name of kindness aud love toward man; but when thou hast a sound lai.h in this kindness and love toward man, and thereby dost live in thy God, so bountilul, gra- cious, and gentle to Ihee, rejoicest and art lull of all good things, being certain of his continual grace, what shouldst thou do any longer in earth ( what in this life I Thou canst not in this case be idle, as surely tha}, love of God, aud pleasure which thou WITHOUT WORKS. 101 enjoyest in him, will not suffer tbee to be idle. Thou shalt be inflamed with a marvellous study and desire to do what tilings soevt r thou cansi know will be au honour unto thy God, so loving and bountiful unto thee, and Will turn to praise, glory, and inanksgiv ing unto him. Thou shalt have no choice of works, thou shalt feci no compulsion o,f; the Law, having a most ready will and pleasure to do whatsoever things thou shalt know to be acceptable unto God, whether they be contemptible or noble, small or great, thou shalt count them alike; but first of all it shall be thy desire, that this blessed knowledge of God be com- mon also to the rest, whereupon, by and by, thy love will here shew iiseii', and will attempt ad means to make this truth of sal- vation manifest unto all, it will publish and repeat it whereso- ever it shall be able, rejecting and condemning whatsoever others teach or say, that agrecth not with this truth. - W hereby it will come to pass, that Satan and the world, w r hich hear nothing so unwillingly as this truth, and cannot abide that their things should be condemned, will rise against thee with all their might, will by and by tiouble thee; all the great, learned, rich and mighty of the world, will condemn thee of heresy and madness, and will lea\ e no means unattempted until, if they be able, they have dispatched thee of thy life. Thus with Christ thy Lord thou shalt be persecuted, and suffer extreme ignominy, thy body, life, goods, name, friends, and all things being brought into peril, until the) have thrust thee from them out of this life into the eternal and blessed life : In the mean time, thou must suffer all these things with a patient mind, and take them in good part, losing none of the spiritual joy which thou hast of Christ in thy God, and for thy part shewing to thy persecutors all kindness and love, being always mindful that thou a little before wast not much unlike them, before God ; all which things thou shalt do through faith and love, although they exceed the strength of nature. And this indeed is a true Christian life, wherein thou dost endeavour to do so to others as God hath done to thee. " Not by works of righteousness which we have done." In these words the Apostle signilieth that which we have now said, and proveth it as it were, by rendering a reason ; for if the bounti- fulness and love of God to man hath appeared, and bath saved us of his mercy, and not because of our own righteousness, j ea, we being by all means unworthy, and subject to innumerable sins, it is meet that we also do good to them that have not de- served so much of us, and are unworthy thereof, for we which are become the sons of God, must resemble God our Father, and bestow benefits according to our ability, as well upon our enemies and persecutors, as upon our friends : whereof Christ also hath admonished us, Matt. v. 44. " Love your euem that ye ma) be the children of your Father which is in heaven; J..r lie maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them v.iuch. 102 OF SALVATION BY GRACE, love you, what reward have ye ? do not even the publicans the same ?" Now the Apostle doth not only expressly condemn us for evil works, but saith, " Not by works of righteousness," or, which we have done in righteousness; where he also rejecteth those works which be couaited righteous, and were thought both of us and others to have been done in righteousness, when they were so far from being righteous, that they made us unworthy of the grace of God, and more unfit to receive it, for they are deceitful works, whereunto we add this sin, that we think them righteous, and trust in them, whereby God is provoked to anger, more than can be said, even as our enemies are wont to move us to anger, when they will avouch those things to be just wherein they do unjustly; but even as God, when we, being unwise, by error moved him to anger; counting- our sins works of righteous- ness did not therefore reject us, but of his mere mercy delivered us from this error and sin ; so we neglecting the foolishness and dotage of our adversaries, whereby they contend that sins are to be counted for righteousness, ought nevertheless of mere love, having - no respect of evil or good desires, to be beneficial unto them, and endeavour to do them good in all things, looking- for fruit of our benefits, not to them, but of God alone.— Let these things suffiee to have been spoken for a compendious and general exposition of this text. Now let us also briefly weigh the words, wherein he setteth forth and commendeth the grace of God. First, he so greatly extolleth it, that in respect of it he condemneth all our good works and righteousness ; neither doth he condemn a small thing, when he condemneth our righteousness or righteous works, the most excellent thing that man can have in earth ; for if all men with all their might should labour and endeavour to attain to most exact prudence, wisdom, and liberty of mind and will, which we read that some philosophers and princes have done, as Socrates, Trajanus, and many others, whose fame the whole world hath long since spread abroad, both by word and writing; neverthe- less all such wisdom, and all such virtues, are nothing but sin before God, forasmuch as they are not done in and by the grace of God. Doers of such virtues are ignorant of God, and there- fore they cannot honour him by their studies and endeavours ; they think they have all things of themselves, when no man can have any good thing- at all, but of his grace alone, which the gospel preacheth ; so Paul glorieth that he, before he knew Christ, lived a blameless life, and was more zealous toward the law than those of his age ; that he also thought that he did a thing acceptable to God by persecuting the Christians, who condemned that blameless life which he led ; but afterward, when he had learned Christ, he saith, that he counteth that righteousness to be but dung, that he might be found, not in such righteousness, but in Christ by faith, Phil. iii. 6. The WITHOUT- WORKS. 103 same thing lie witnesseth, and treateth of at large, in the Epistles to the Galatians and Colossians : Here therefore is condemned all boasting of free-will, man's strength, righteousness, and good works ; and it is concluded, that they arc all nothing- but sin, and certain destruction, although they have a fair shew; that we are saved only by the grace of God, as many of us as believe and call for it, with acknowledging of our own vanity and perdition. Now we must accustom ourselves to the scripture, which maketh mention of two sorts of righteousness; one human, which Paul here and in many other places hath mentioned ; the other divine, even that grace of salvation which justitieth us by faith, whereof he speaketh in the end of this text; " That being justi- fied by his grace, we should be made heirs according to the hope of eternal life," Tit. iii. 7- Here thou seest plainly, that the grace of God is our true righteousness, whereby we are justified, which is therefore called the righteousness of God, for that it is given unto us of God, and made ours, when we are made partakers thereof by faith. Of this he speaketh also, Rom. i. 17- In the gospel " is the righteousness of God revealed from faith to faith ; as it is written. The just shall live by faith." And, Gen. xv. f). " Abraham believed in the Lord, and he counted it to him for righteousness." Whereupon the scripture concludeth, that no man is counted righteous before God, but he that be- lieveth, as the Apostle testifieth, where he reciteth lb, at saying of Habakkuk, '* The just shall live by faith." So it appeareth, that faith, grace, mercy, truth, righteousness, are all the same which God worketh in us by Christ and the gospel. Whereupon it is said, Psalm xxv. 10. " All the paths of the Lord are mercy and truth;" for those are the ways of the Lord, in which we, observing his commandments, do walk, and he again in us ; now those ways must be directed by his mercy and truth alone, not by our strength and industry, forasmuch as our ways, being ordered hereby, are nothing but vanity before God, and do deserve his wrath, according to that which the Lord saith, Isaiah Iv. 9. " As the heavens are higher than the earth, so are my ways higher than your ways." As if he should say, " Your righteousness is earthly, and of value, wherefore ye must bid it farewell and walk in mine, if ye hope for salvation. " But according to his mercy he saved us :" It is marvellous how the credit of these words can stand, wherein the Apostle affirmeth, that we are already saved, although living yet in earth, and therefore in continual misery. But he did so speak, that he might more fully express the power of the divine grace, and the nature of faith against hypocrites, who, as though salvation were yet far off, do in vain endeavour to obtain it by their works, for Christ hath already saved us ; he hath performed all things which are required here- unto, that we may be saved ; he hath overcome and subdued sin, 104 OF SALVATION BY GRACE, death, hell, &c. so that he hath left nothing for any man to care for ; he hath also given all these things to us in baptism, that whosoever believeth in Christ, hath performed them, imtli them together in the same moment, he hath need of nothing more unto salvation, but faith alone, that he may firmly behove that these things are so performed. But mark what incomparable riches of his grace God hath poured upon us in baptism, who hath delivered us even from those works, whereby those toolish huh ones go about to merit heaven, and to be saved: for we must have In atven, and be saved, before we can do any good works, so that works cannot merit heaven, but heaven being before given ol mere grai '-, caaseto us to do good works and that lor no hope of merit or toward, but only to the protit ol our neighbours, and the glory o; ')/>), until this body be delivered from sin and death. Wherefore, all the life of a Christian, after baptism is nothing else but an expectation of salvation, and felicity to be revealed, which the\ that believe in Christ do now possess, although hidden. They have all things now certainly , But ihe\ are yet hid in faith, which when it is changed, knowledge being revealed, all things as they now have them, shall appear, which shall come to pass, wbea pleasant and wished for death comcth, according to thai ■■,} nig of John, I John, iii. 2. " Beiovrd, now are wfc the sons of God, and duth it not yet appear that we shall be : but we know, that when he shall appear, we shall be like him ; for we shall see him as he is. And every man that hath this hope in him, purifieth himself, even as he is pure." AYherefore suffer not thyself to be deceived, and to be seduced from this truth by those hypocrites, which contemning faith, do falsely affirm that salvation is far from thee, and teach thee to endeavour in vain to attain unto it by thy works; it is in thyself, if thou believe that all things are performed by Christ, even as he himself witnesseth, "The kingdom of God is within you," Luke, xvii. 21. So that all our life after baptism ought to be nothing else but an expecta- tion that that should be revealed which is already in us, and that we may apprehend, as we are apprehended as Paul saith, Phil. iii. 12. " But I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus," that is, that I may at length see those things which arc given me, being as yet in the shut closet of faith ; he coveteth, and burnetii with desire to see the treasure which by faith he received both given and sealed in baptism : whereupon he addeth in the same place, ver. 20. " For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ : who shall change our vile body, that it may be fashioned like unto his glo- rious body." Herewith also agrecth that which he saith, Gal. iv. 9. " Ye know God," and by and by he doth as it were correct that which he had said, Yea, saith he, '* Rather are known," both which are true, although not after the like sort : we are now without worKs. 105 known of God, so that he comprehcndetb. us, and we indeed know God, bx;t we do not yet comprehend, for that our knowledge is as }et hiddden and closed up in faith. He saith moreover, Ltoni. viii. 24. " For we are saved by hope ;" that is, we are saved, although wc see it not, " lor what a man seeth, why doth he yet hope for I but if we hope for that we see not, then do we with patience wait for it." Christ con- tirmeth this, Luke, xii. 35, 36. " Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for'their Lord, when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately." In which words he only biddeth them that be bis to be ready to look lor him the bridegroom, as which are already saved, being admitted into the number of his ministers. Here- unto also pertaineth that which the Apostle saith, Tit. ii. 12, 13. " We should live soberly, righteously, and godly in this present world; looking for that blessed hope, and the glorious appearing- of the great God, and our Saviour Jesus Christ." In these and such like places whereof thou ma) est read many here and there in the holy scriptures, he witnesseth that we are already saved, and that it doth not behove that a Christian man should first seek to attain to salvation by his works; this devilish doctrine blindeth the eyes of Christians, extinguishcth the knowledge of faith, and carrieth men from the way of truth and salvation. We must cleave unto that which the apostle here saith, *.* He hath saved us according to his mercy," and which he addeth to the end of the text, " that we are heirs according to the hope of eternal life." We are now heirs, but that is hidden in faith, but we look with a certain hope, that hereafter it shall be revealed. And God will have us so to look for the revelation of this inheritance, and to live a certain time after baptism, that he may chastise our body by our ministry, and declare the power of his grace in fight against the flesh, the world, and the devil, but especially for this cause, that by us he may help our neighbours, and both by doctrine, and also by our life which be liveth in us, may bring them to the communion of faith; and although he can do this by angels, yet it pleaseth him rather that it should be done by us men, that both the manner of faith may be the better known, and that all things may be done sweetly and lovingly : for if angels should always have to do with us, there should not be »o much faith, neither should it be so pleasant, as when we are taught and guided by them that are partakers of our nature, whom we do belter know, and with whom we do more familiarly associate ourselves; and so, that there may be some, by whom others also may be converted both by doctrine and good examples, it is not meet that we should by and by after baptism be taken into hea\en, wherein notwithstanding we are already admitted citizens. Hereupon if one weigh all things rightly, it cannot be doubted, that it is a practice and miracle of Satan and Antichrist, P 106 OF SALVATION BY GRACE, that so much is spent for purgatory's sake, such faith as this being; put quite out of men's minds; for men are taught by their works to save themselves from purgatory, or at least to deliver them- selves from thence, as though salvation were not yet given us, and it were necessary to come unto it by otber means than by faith alone, which how it. disagreeth with the scripture and a Christian life, there is no man that doth not see, but he thai seeth nothing in the scripture; for thus the holy scriptures do teach every where, that whoever doth not receive salvation b\ mere grace, through faith before all works, he shall never be partaker thereof; and that whosoever refer their good works, not to the profit of their neighbour but to their own advantage, being more careful of their own salvation than of their neighbours, have no good works at all : all the works of these are void of faith, and infected with pernicious error. It had been greatly to be wished that purgatory had never been invented, and no mention made thereof in the pulpit, for it hath been such cause of hindrance to Christian verity and sin- cere truth, as cannot be recovered; for we see it brought to pass by the means of Satan, that almost all prayers are directed only to purgatory, with this ungodly and pestilent opinion, whereby mi- serable men think that they shall be relieved from thence, and ob- tain salvation by the works of men; whereby the riches of bap- tism and faith are had in no reputation, and they at the last, of Christians are become heathens. O most pernicious abomina- tion ! Christians should be taught as Christ and Paul teach them, that after baptism and absolution from sin they should so live, that they should be ready ever) hour to receiye (bath, with de- sire looking for the revelation of salvation already received. Now by the opinion of purgatorj they are made secure and sloth- ful, so that they defer the study of godliness even to their death, and think by contrition and confession they shall amend all things, as though there were some things remaining for which they must go into purgatory, they '.ope that by masses for the departed, and o tlier bei rsuaded to make in their testaments or las! .. , ,1 out of put but these mi- serable in these things utterly deceived, and shall at length 1 to be far ise. " By the washing of re- generation." He forth the 1 given to us in baptism, with words very full I commendation: he ' th bapti: y not the feet and hands, but the whol< purifil .!, and sav< d. The; | t only faith in this grace of God, that it may r< ce alone, that we aire sav< 1 without all our v d merits, and so also there maj rental i pure lot ring of thanks, and glory of the divine mi iouI all glory and ■ of ourselves in our own stre ' endeavour, as it hath been often said arid at large. Human righteousness is als i a washing, but not WITHOUT WORKS. 107 whereby the whole man is so washed, but that Pharisaical wash- ing-, whereby only the apparel and vessels which are outward, are made clean, whereof it is spoken, Matt, xxiii. l 25. Whereby it cometh to pass that men seem unto themselves pure, but inwardly they remain full of filthiness. Therefore he called baptism not a corporal or outward washing-, but the washing of regeneration or new birth, by which not those things that are outward are washed, and only the outward man made clean, but the whole nature of man is altered and changed into another nature ; that is, the car- nal nativity is thereby destroyed, with all the inheritance of sins and perdition. Whereby he again witnesseth, that our salvation is given us at once, so that it is not to be gotten by works ; for not one or two members are wont to be born, as the hands or feet, but the whole man, which cannot work this, that he may be born a man, but is first born that he may work. Likewise our works, do not purify or save us, but when as before we are pure, justified, and saved, we work freely those things, which maj be profit to our neighbour, and honour to God. And this is the sim- ple and pure knowledge of the divine grace, whereby a man learneth to know both God and himself; to praise God alone, to humble and cast clown himself; to trust in God, to despair of himself. This doctrine of salvation they marvellously hinder, which urge men with laws, precepts, and works, and teach them to seek thereby to be saved. " And the renewing." That this wash- ing and new birth may be more fully understood, he hath added, " the renewing," that thou mayest understand, that he that is truly baptized, is become a new man, and a new creature, endued with a new disposition, which now is far otherwise affected, loveth, liveth, speaketh and doth far otherwise, than he was wont or could before. So the Apostle saith, Gal. vi. 15. " For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision," that is, no works of the law are of any value or importance, " but a new creature." As if he should say, salvation cannot be per- fected by joining together certain good works, but the whole man must be at once renewed, and his nature changed, whereupon true good works will follow of themselves, not by piece meal, but together with great plenty. Of this new birth, whereby the whole man is renewed, Christ speaketh, John, iii. 1. " Except a man be born again, he cannot see the kingdom of God." Here again it manifestly appeareth, that nothing is here done by our works, but that it behovcth, tiiat man, how great soever he be, must die, and be changed into another, which is done in baptism, if we believe. The condemned also shall be born again in the last da\ , but they shall not be renewed, they shall remain unclean, as they were here, and as they were born of Adam. Therefore that he might speak rightly of baptism, he calleth it the washing of the new birth, whereby they that are born again are also renewed ; of this new birth many things are to be found here and there in the scripture, bq~ p 2 108 OF SALVATION BY GRACE, cause of which Cod calleth his word and gospel a womb, as Isaiah, xlvi. 3. " Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are born by me from the belly, which are carried from the womb." He therefore that believeih (lie gospel, is as it were conceived in the womb of God, and from thence born a new man, and like unto God ; whereof we will in another place speak more ; now it shall be sullicient, to have learned by these words, how our works are nothing- in fulfilling the commandments of God, and that it is a mad thing to attribute here never so little to our own strength, seeing that it is i'a'ih aione, whereby man is at once born again, and renewed; wherefore understand this, that good works must follow a new creature, but to attain unto righteousness and that new creature tiny are able to help nothing at all ; no otherwise is the grace of God wont to renew man, than as if God should turn some dry and withered block into a new green and nourishing tree, which may afterward bring forth fruit plentifully ; for the grace of God is a great, strong, very mighty, and marvellous effectual thing-, it hethnotin the mind, as the schoolmen dream: it sleepeth not, or is born, as a painted table beareth a picture: it self- beareth, guideth, urgelh, draweth, changcth, and worketh all things in men, so that every one may feel and have experience of it, itself indeed is hid, but the works of it cannot be hid, but do witness of it, as the leases and fruits do of the tree, of what na- ture it is ; wherefore the schoolmen Thomas and Scotus do un- godly detract from it, who attribute no more unto it, than that it doth adorn the works of nature, and is a help that they be brought to perfection. For it doth not adorn or help only, but it alone •worketh those things that be good, neither doth it work them only, but doth rather change and renew the person; for it ex- hibiteth the washing of tiie new birth, and of renewing not of works only, but much rather of the whole man ; he that shall preach these things of grace shall truly and fully commend it: which Paul endeavoured to do when he said, " he saved us by the wash- ing of regeneration, and renewing of the Holy Ghost." Nothing can be done here b) joining of works together, the nature must needs be changed, whereupon it cometh to pass, that they that truly believe must suffer many things ; for grace worketh in them, and dcclarelh itself present : Hereunto per- taineth that saying of the 1 1 lth Psalm, " The works of tin- Lord are great, sought out of all them that have pleasure therein." What are these works? We are they, by grace in baptism made the great, new. and regenerate works of God ; is it not a great thing For a man \>\ and by to be saved, and delivered from sins, death, and hell? Therefore he saith, " Sought out of all them that have pleas are therein ;" for by this new birth God hath found out, and done whatsoever men can desire; for what else do men covet and desire, but to obtain salvation, to be delivered from sin, death, and hell? WITHOUT WORKS. " Of the Holy Ghost." Lastly, that he may the more ex- press the greatness and virtue of grace, he attributeth this wash- ing- of regeneration, and renewing to the Holy Ghost; for this washing is so great, and of so weighty importance, that na creature but the Holy Ghost alone is able to perform it; but how much, most excellent Paul, dost thou condemn free will, the great good works of the proud holy ones, that is, the merits of hypo- crites ? In how high a place dost thou set our salvation, and again, how dost thou bring it down to us, and place it near us, yea, even with us? How purely and sincerely dost thou set forth grace in these words ' Wherefore work whatsoever and how much soever thou wilt, it is impossible for a man to be re- newed, and the person changed (without which no works accept- able to God can be done) but by the washing of " regeneration and renewing of the Holy Ghost." We may plainly see in those hypocritical counterfeiters of works, that thou shall find none harder, none prouder, none so rash and hasty spirits; for they are broken, and not renewed, obdurate, obstinate, confirmed by continuance, covering indeed, and somewhat adorning that old Adam, but there doth not appear any change of nature in them, they continue still in the oldness of their corrupt flesh. O what a pestilent people is this, and in how great indignation of God are they, when as in the mean time they think that they sit in Gods lap I Now whereas the Apostle attributeth this washing of rege- neration and renewing to the Holy Ghost, he saiih the same. which Christ doth, John, iii. 5. " Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." For that which Christ signified by water, the Apostle calieth the washing, so both make mention of a new birth, and of the Holy Ghost; and we must mark that that which is spoken here of the Holy Ghost, both by Christ and the apostle, must hot be refer- red to that Papistical confirmation, as they call it, for both of them referred to baptism, that which is here mentioned concerneth the Holy Ghost, who when the body is washed with water doth himself work the new birth, and renewing by faith, which Christ calieth, to be born again of the Spirit. We read in the Acts of the Apostles, that the Apostles did often lay their bands on them that were baptised, and thai so the Holy Ghost came upon them by a visible sign which the Papists also snatch to their confirmation ; but as that was done, that tin; believers might by a visible sign be endued with the Holy Ghost, to preach the Gospel in divers languages, so it continued only the time thereof, until the doctrine of the Gospel was commended to the world by sufficient signs, wherefore it is DOW long since worn out of use ; but that a certain ceremony hath co>;;e from thence even unto us, of laying hands on them, which vre ordained ministers or preachers, which is now brought into an ungodfy and pernicious use; but of these things in another pfctsfe. 110 OF SALVATION BY GBA< I *' Which he shed on us abundantly." See how notably the Apostle setteth forth grace, he saith not that the llulv Ghost was given, but shed, and not that only, but shed abundantly ; tor he cannot suilicicntly extol and magnify grace, and the works thereof, and we, alas! count it vile in respect of our works; it were a dishonour to God and to his Holy Spirit, if when he hath plentifully shed if. upon us, there should as yet be something - wanting, necessary to righteousness and salvation, which we are able to perform, as though the works of so incomparable grace could not be sufficient ; and Paul surely might be reproved of lying, which had not spoken all things whereby we must be justitied and saved, when he affirmed? that he doth it, but as he writeth, so it is ; no man can attribute so great things to this washing and regeneration, no man can so much presume of them, but greater things ma\ be attribute d unto them, and thou oughtest to promise to thyself more tin igs of them; no man shall believe so great things, but he shall receive greater; forasmuch as those good things which God hath given, are so great and so unspeakable, he would have them here come unto us, being included and hid in his words and faith; for the nature of our present, life cannot Lear them being manifest, and therefore it must perish, when they begin to be revealed, that man may b\ these inestimable riches, which he now posscsseth by faith, be as it were swallowed up, and vanish awaj ; we are al- ready abundantly justitied by faith, without all our own merit, therefore Christ saith, John, iii. H). " For God so loved the world, that he gave his only begotten Son, that whosoever be- lieveth in him, should not perish, but have everlasting life." Be- hold, they that believe, have already everlasting life, and there- fore undoubtedly are justitied aud holy without all their own labour or means, that thou mayest see that nothing but grace and mercy is plentifully poured upon us, and that our works could avail nothing hereunto. Thou wilt perhaps say, thou canst not preach sufficiently, that the grace and mere) of God doth work all things in us, and that no respect is to be had of our works, to the attaining ofi sal- vation ; and how comcth it to pass then, thai the Scripture so often witnesseth that they shall be saved which have wrought good works? As John, v. 29. "And shall come forth, they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation." And Rom. ii. 7, 8. " To them, who b) patient, continuance in well doing, seek for glory, and honour, and immortality ; eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation, and wrath." We read many sentences her- and there in the Scripture like unto these ; I answer, as the w< and, so take them without all gloss, for it is even so, they that do well shall be saved, the) thai do other- wise, sha.i be condemned ,• but herein many err from the (ruth of WITHOUT WOUKS. Ill the Scripture, in that they judge works according- to the outward appearance, contrary to the Scripture, which teacheth, that no man can do good, who is not himself good before, and by works no man can become good, but works take their goodness of the worker, and he becometh good by the washing of regeneration, and by nothing else; this Christ meant, Matt. vii. 18. "A good tree cannot bring Forth evil fruit: neither can a corrupt tree bring forth good fruit." Wherefore make the tree either good or evil, and it will bring forth like fruits; hypocrites oftentimes do works like to the works of the godly, yea, sometimes have a goodlier shew, for they diligenty pray, fast, give alms, and pre- tend a marvellous holiness ; but Christ callcth these sheep's clothing, wherewith most hurtful wolves are clothed and hidden; for none of them is of a true, humble, meek, and bountiful heart, which they chiefly declare when they arc rebuked, then their holiness is proved ; for then bring they forth their natural fruits, whereby they are known : those are rash judgments, impatience, stubbornness, obstinacy, slandering, and such like ; it is true therefore, he that doth well shall be saved, that is, his salvation shall be manifest, but he can do no good at all, if he be not be- fore regenerate by the washing of the new birth; for what good works can one work in the oldness of the flesh, and by the strength proceeded from Adam, they are the good works which Paul here condemneth, saying, " Not by the works of righteous- ness which we have done." They are indeed good works done in righteousness, but not before God, who first hath respect to the person, and then to the works, as we read, Gen. iv. that he had respect first to Abel, then to his sacrifice, as he first turneth himself from Cain, and then from his sacrifice, although accord- ing to the outward appearance it was as good a sacrifice and work, as the sacrifice of Abel. "Through Jesus Christ our Saviour." This he addeth, that he may keep us under the wings of Christ, as chickens are wont to be preserved under -the wings of the hen; for thus Christ saith, Matt, xxiii. 37- "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would 1 have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not?" And hereby the nature of a true and right faith is taught; for it is nothing which some say, " I believe in God Almighty," as the Jews and many others are wont, and do therefore receive corporeal benefits of God; it is a true and lively faith, whereby thou be- lievest in God, howbeit by Jesus Christ. First, that thou doubt not that Cod is become a merciful lather unto thee, which hath pardoned ali t!i sins, and in baptism hath adopted thee for his son and heir, that thou mayest certainly know that thou art saved ; again thou must also know this that that was not done gratuitously, neither without satisfaction made to the divine justice, lor there can be no place in thee for the divine grace and mercy to 112 OF SALVATION BY GRACE, work salvation, and to give thee eternal good things, unless the justice of God be before most fully satisfied; for Christ witness- ed, Malt. v. lb. " One jot, or one tittle shall in no wise pass from the law, till all be fulfilled." That which is spoken of the grace and goodness of God, can- not come but to them which do most purely and exactly observe his commandments, according to that saving, Mich. ii. 7- When as the Jews did presume of the goodness of God towards them, and did always promise unto themselves peace, saying, how can God be always angry, " is the spirit of the Lord straitened C It is answered them; " do not my words do good unto him that walkclh upright!\ V AN herefbre it shall be lawful for none to attain unto the abundance <>f grace, unless lie hath before most exactly satisfied the commandments of God. Now it hath been spoken at large, that our works are nothing before Cud wherein we cannot fttiEl so much as the least commandment of God, how much less shall we be able so to satisfy the justice of God, that w e may become worthy of bis grace I Moreover if we were able to fullil all the commandments of God, and in all things to satisfy his justice, notwithstanding we had not as yet deserved grace and salvation, neither should he therefore own it unto us, for that he may by the right of creation require as due service, all those things of us his creatures, created to live unto him ; wherefore it should yet come of* grace and mercy, whatsoever should come from him unto us : this Christ declared very well, Luke, xvii. 7, 8, 9, 10. " Which of you having a servant plow- ing or feeding cattle, will say unto him by aud by, when he is come from the held, Go, and sit down to meal '. And will not rather say unto him, make ready wherewith 1 may sup, and gird 1h\self, and serve me, till I have eaten and drunken; and after- ward thou shalt eat and drink ? Doth he thank that servant, because he did the things that were commanded him i I trow not. So likewise yc when ye shall have done all those things which are commanded you, say, we are unprofitable servants,, we have done that which was our duty to do." Seeing then that heaven is given of grace, and for no merit, even unto those, if there were any such, which have done all things that were com- manded them, according to that promise, " l\ thou wilt enter into life, keep the. commandments : ' what shall we boast of our good works, which although they were most absolute, yet would they be unworthy of heaven, but inasmuch as it is given us by the free and merciful promise ( Hereupon (for that we must so satis!;, the divine justice, and yet notwithstanding our works are not able to attain thereunto, whereunto if thej should attain, yet should they deserve no grace or salvation, for that they are be- fore due) God first gave unto us a man, which should satisfy the divine justice, for us in all things. Again, he hath by the same man bestowed this grace and bouutiiulness upon us ; that although we without our own merit WITHOUT WORKS. 113 and worthiness, yea, having evil deserved and being unworthy, receive grace, yet it cometh not unto us altogether freely and without all merit, for we have it through the merit and satisfaction of Christ, whereupon Paul saith, llom. v. 18. " As by the offence of one judgment came upon all men to condemna- tion: even so by the righteousness of one the free gift came upon all men unto justification of life." That is, as with- out all our merit, and own work we fell into sin, being born sin- ners, so again without all our merit and means, we are redeemed from sins, by the washing of the Spirit, born again the sons of God, partakers of grace and salvation; and this is the cause why the Apostle where he speaketh of faith and grace, is wont to add, by Jesus Christ; whereby surely he would give us to understand, that none should count it sufficient if he say, " I believe in God," Christ being neglected ; he that truly believeth, must acknow- ledge, that his faith cannot be acceptable to God, yea, that it can be no faith at all, if all the commandments of God be not before fulfilled, which seeing it is above thy ability, (and if it were not, yet notwithstanding thou have performed nothing, but that thou oughtest, and have as yet merited nothing, having fulfilled even all the commandments of God) thou hast need of another, which in all things may satisfy the divine justice for thee, and may also merit heaven for thee ; now this other is our Lord and Saviour Jesus Christ, who hath for thee fulfilled the whole law, and merited for thee, that God now according to his justice cannot but give heaven unto thee, and in all things acknowledge thee for his son and heir : and this is a true and sound faith, which trusteth in God by Christ, and is certain that by his merit it hath already received of God salvation, which shortly after shall be revealed with blessed abundance of felicity; neither can any other be called Christian faith, but that whereby it is believed, that by Christ doth come unto us both satisfaction, which we owe to the justice of God, and the gift of salvation, which we ourselves by no means, if the law could even be fulfilled of us, can merit; whereupon Paul, Rom. iv. 25. saith, " Christ was deli- vered for our offences, and was raised again for our justification." That is, by Christ we have received not only remission of our sins, but also, that before God we are accounted righteous, and the sons of his grace : to the same effect also tendeth that which he saith, Rom. iii. 25. " Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righ- teousness for the remissions, of sins that are past, through the forbearance of God." Where again we learn, that it is true faith, which trusteth in the blood of Christ, and believeth that thereby it shall obtain grace ; whereas thou believest he hath shed his blood for thee, thou receivest satisfaction ; in that thou acknowledgest him the reconciliation, thou confessest that by his merit the divine grace and salvation do come unto thee. We have all things without our own merit and means, but not without Q 114 OF SALVATION BY GRACE, the merit and means of Christ, who hath for this cause shed hi> blood. Wherefore that we may allude unto the parable of Christ, we must retain ourselves under his wings, and not trusting - in ourselves l!ee out and contend to come unto God, otherwise we shall be a prey to the hellish kite ; for us it hath been often said, our righteousness, our merits, yea, and our faith shall prevail nothing, without tins our mediator Christ ; and therefore he saith, St. John, xiv. (J. " No man cometh unto the Father but by me.'' And in the whole gospel what other things doth he, but endeavour to take us out of oursehes, and to transfer us to himself under his wings, that we may trust only in his satisfac- tion and merit i The same the Apostle also teacheth in the words following, Titus, iii. 7. " That being justified by his grace, we should be made heirs according to the hope of eternal life." He saith that we are justified, not by our own works, but by the grace of the same Jesus Christ. That is, we are therefore justified, for that Christ hath the grace of the Father, having fullilled his will in all things, and thereby merited eternal life; for seeing that he hath no need of this merit, he giveth it unto us which do believe in him, that before God all his things may be imputed to us, and by them we may receive salvation. See, how rich a thing sound faith is, and how great good things it bringeth with it ; see also how precious a thing the gospel is, and how great a treasure it is to have it purely preached : and on the con- trary, how great a disadvantage there is, where it is not preached, or not rightly preached, the inventions of men being mingled with it, or thrust in instead of it. Take heed therefore of such deceivers, and of their counterfeit faith, rest not in thyself, but get theo under the wings of Christ, keep thyself under his protection, trust that thou art heir of eternal life, not by thy own righteous- ness, of grace which thou hast received, but whereby he is righ- teous and acceptable before God : hereunto pertaineth this saying, Psalm xci. 4. " lie shall cover thee with his feathers, and under his wings shalt thou trust:" and in the Song of Solo- mon, ii. 14. it is said, " O mv dove, that art in the clefts of the rock, in the secret places of the stairs,'* that is, in the wounds of Christ; and this indeed is a true Christian faith, which resteth not in itself as the schoolmen dream, but reposeth itself wholly in Christ, and as it trusteth in him, so it resteth in him, having received eternal salvation. Whereas he saith that we are made heirs of eternal life according to hope, besides thai he pro\eth, that w c without all our own merits, by only hope of grace are born again heirs of eternal life, and do not become heirs by working whereof, we have already spoken at large, he also teacheth this, that OUT salvation and eternal life is as yet hid, although if we believe, we do verily possess it, and this body being put off, and the kingdom of Christ revealed, all things sludl appear manifestly. The text fighteth most mightily, and with most plain winds against all righteousness and good works of man's reason and WITHOUT WORKS. 115 free-will, for the words are plain, " Not by works of righteous- ness which we have done, bat according to his mercy he saved us, by the washing-," &c. All which words do utterly overthrow our righteousness, attributeth all things to the washing of the new birth, and the renewing of the Holy Ghost, to Christ and his grace; how can there, notwithstanding any presumption, as yet remain in us ( Wherefore let all sacred and profane laws, have a fair shew ; let all sacrificing Priests, Monks, and Nuns, boast of themselves; let all religious and honest men and women seem goodly in outward appearance; let them even raise the dead; if faith in Christ be absent, whereof we have now spoken so much, all these things are to no purpose. These most false shews do as yet deceive the whole world, and seduce almost every one; they make the gospel obscure, and extinguish the faith of Christ ; all their works and orders, although they appear goodly, and they think them to have merited never so much do avail no more unto salvation, than the works of beasts, or of artificers, whereby they do maintain themselves and theirs, yea, they do most hurtfully hinder it: therefore that I may conclude, take heed as much as thou art able, of these wolves, which under a fair pretence coun- terfeit themselves sheep, and learn and accustom thyself with a sound faith to cleave unto Christ alone. SERMON XI. OF THE KINGDOM OF GOD. Forasmuch as there is often made mention in the New Testa- ment of these words, the kingdom of heaven, the kingdom of God, the kingdom of Christ, and it is very profitable and expe- dient for a Christian to know these, viz. that they are nothing else, but remission of sins, and grace preached and offered by the gospel; for in this kingdom thou shalt find nothing but grace, goodness, pardon, and forgiveness of sins, love and gentleness : 1 therefore think it good to treat somewhat at large of the state and kingdom, and of forgiveness of sins, the kingdom of God, whereby he reigneth over all the faithful, and as a faithful king defendeth, punishcth, rewardeth, guideth, and directeth them, &c. they again from their heart trust in him, suffer his fatherly chas- tisement and correction with a patient mind, and always serve Q<2 11G OF THE KINGDOM OF GOD, him through obedience, is not worldly or temporal, but spiritual ; neither consisteth in meat and drink, or in any outward thing, but only in justification, quieting and consolation of the heart and conscience oi' man ; wherefore it is nothing else but forgiveness and taking away of sins, by which consciences are defiled, troubled, and disquieted; for even as a worldly and temporal kingdom is ordained to this end, that men may live quietly and peaceably one with another ; so the kingdom of God giveth these things spiritually, and destroyeth the kingdom of sin, and is nothing else, but an abolishing and pardoning of offences, God reigneth in the hearts, inasmuch as he worketh in them by his word, peace, quietness, and consolation ; even as sin worketh the contrary, namely, unquietness, anguish, and all kind of evils. Herein God sheweth his majesty and grace in this life, that he taketh away and pardoneth mens sins; and this is the kingdom of grace. Now when as sin with his guard, that is, Satan, death, and hell, shall trouble man no more, then at the last the kingdom of glory, and absolute felicity shall be. Hereupon it folio sveth, first, that the kingdom of God is ruled or governed by no law, no not by the law of God, much less by the laws of men, but only by the gospel, and faith in God, by which hearts are purified, com- forted, and quieted, whilst that the Holy Ghost poureth out love and the knowledge of God into them, and maketh man as it were one thing and one spirit with God; so that his affection is set upon the same thing, he willeth and desireth the same thing, he seeketh and loveth the same thing that God doth; neither stand - eth the case otherwise here, than it doth between two friends, which bear good will to one another, and agree one with another in all things. Hereof it cometh, that a man in this kingdom of God is perfect, merciful, pitiful, and bountiful towards his neigh- bour, seeing that he knoWeth by the instinct of the Holy Ghost, that God is of the same affection toward him, and toward all men, and doth pour forth his goodness plentifully ; such affection of God no man can know by the law, but only by the spirit, and word of the gospel. None therefore shall attain quietness, com- fort, and peace of the heart, or attain unto the kingdom of God by any law ; and they which prescribe many laws, do withdraw men from the kingdom of God to the kingdom of sin, wherein is nothing else, but unquietness, anguish, affliction, adversity, and all kind of evils, tormenting the conscience: On the contrary, in the kingdom and knowledge of God, the Lord Christ peace, and consolation of hearts. Secondly, in this kingdom of God the Lord Christ reigneth no otherwise than as a master of an hospital amongst the sick, poor, and diseased; for unto this kingdom none pertain, but sinful and miserable men, unto whom their sins arc forgiven, whereupon Christ saith in the gospel, Luke, vi. 24. " Woe unto you that are rich, for ye have received your consolation." But on the OF THE KINGDOM OF GOD. 117 contrary, the poor, miserable, and succourless receive comfort and joy by the gospel ; for Christ came to call sinners only, and not the righteous, that all glory may be referred to God alone, for he that forgiveth sins of his grace and mere mercy : such abolishing or putting away of sin, wherein Christ reigneth as a King of the kingdom of God, is done of him after two sorts: first, thus, in that he remitteth, pardoneth and covereth sins, so that God will not regard, remember, or revenge them, although they be in a man. As it is in Psalm xxxii. 1,2. " Blessed is he whose trangression is forgiven, whose sin is covered. Blessed is the man unto whom the iLord imputeth not iniquity, and in whose spirit there is no guile." And in Isaiah, xliii. 25. God saith, " I, even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins." Secondly, thus, in that he purgeth or rather scourgeth sins by divers crosses and afflictions ; for they are two things, to remit sins, and to weaken the body of sin that it may not reign in us. If a man believe and is baptised, then all his sins are forgiven him ; but afterwards sin must be scoured or abated by manifold affliction and mortification, as long as he shall live ; sin sticketh in us, as long- as the mortal body remaineth, but for Christ's sake it is not imputed in the wrath of God, but freely remitted, and the force thereof diminished by his fatherly chastisement : in such chastisement for their amendment) true Christians have great comfort, peace, and joy, as St. Paul saith, Rom. v. 1,2, 3, 4, 5. " Therefore being- justified by faith, we have peace with God, through our Lord Jesus Christ : by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also, knowing that tribulation worketh patience : and patience, experience : and experience, hope : and hope maketh not ashamed, because the love of God is shed abroad in our hearts,*l^the Holy Ghost, which is given unto us." So thou hast two things to be considered : the first, that in this kingdom of God we are justified. The second that by tribulation and affliction we are glorified, without which we cannot attain to glory. Thirdly, good Christians are not known by this, when any suffer manifold tribulation and chastisement that the body of sin may be weakened, and they brought to amendment; for herein they do altogether differ among themselves, one suffereth this, another one is chased thus, another otherwise, so that even the very apostles did not love and suffer alike : but they are known in forgiveness of sin, or justification by faith, wherein God turneth his anger from them, and receiveth them unto grace, and countcth them for his dear children, and imputeth no sin to them unto condemnation. Herein are all alike, even as all live under one heaven. Wherefore they do most grosly err and stumble, which measure Christians by manners, works, and the outward manner of living, even as the Pharisees were wont to do, 118 OF THE KINGDOM OF GOD. and did therefore find fault with Christ, for that he did not observe their ceremonies, but was ;t friend of publicans and .sinners. As that pharisee s,;id within himself, -Luke, \ii. 39. " This man, ii' he were a prophet, would have known who, and what manner of woman this is that toucheth him ; for she is a sinner." Here now an example of those things which are before said : a physician which goeth about to cure the sick, doth first promise him health by the assistance and help of God, whereby lie putteth him, in great hope and comfort. Afterward In- begin- neth to purge, cleanse, and strengthen, and such like things which make to recovering of health ; so God also, when he bath re- mitted sins, and received man into the bosom of grace, doth lav on him all kind of aflliction, and doth scour him, and renew him from day to day, in the knowledge and love of God, until he be- come sale, pure, and rem wed, which then at the last conieth to pass, when this mortal bodj dieth. Fourthly, in these two partitions of the kingdom of God> two sorts of men arc found, which abuse the same kingdom of the grace of God, and the gospel. Some become sluggish and sloth- ful, saying, well, if sins be pardoned freely of mere grace: and be washed aw a\ in baptism, there is no need that I should add am thing of mine own. Others think on the contrary, that they shall put away their sins by works, and so trusting to their own merits, thej are proud and arrogant, and in respect of themselves contemn others, which do not so. The first of these contemn God's grace ; the others, oppugn it as not sufficient, and so they represent swine and dogs. Now all this appeareth by the gos- pel, by which Christ reigneth in the kingdom of God ; lor some abuse it unto carnal liberty ; others on the contrary are per- suaded, thai it is not sufficient to salvation, but that their works alsi . uelp somewhat, and by this thev deny and contemn the grace of God ; hereof thou mavest read more in the epistle to the Romans, wherein these two sorts of men are plainly set forth. Fifthly, this kingdom of God, or remission of sins, hath no bound or measure, as that place of the gospel doth very well shew, where Peter asketh the Lord, Matt, ucviji. 21, 22. " Lord, how oft shall my brother sin against me, and J forgive him '. till seven times? Jesus saith unto him, I say not unto thee, until seven times: but, until seventy times seven;" that is as often as shall he needful. After this follow eth a parable, which the Lord there putteth forth, wherein he most severely admonisheth us, if we will not fall out of the favour of God, that we forgive our neighbour his offences without all dela) or grudging, forasmuch as God always forgiveth us innumerable sins. Our debt, whereby we are bound unto God, is ten thousand talents, that is so immea- surable and great that we are not able to pa\ it with all our sub- stance, all our strength and works; lor we can put away no one sin, although it be even ven little. Seeing therefore that God doth remit so many sins of his grace in his kingdom, it is meet OF THE KINGDOM OF GOD. lj!) that we should forgive our neighbour a few offences. Of this kingdom of God, wherein sins are forgiven, the scripture every where makcth mention, and saith, that the kingdom and dominion of Christ doth extend from one end of the land to the other; so saith David, Psalm lxxii. 8. " He shall have dominion also from sea to sea, and from the river unto the ends of the earth." And a little after he saith, " All nations shall serve him." This also the Angel Gabriel declared to the Virgin Mary, Luke, i. 38. " The .Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob for ever, of his kingdom. there shall be no end." These and such. like places do shew that forgiveness of sins, wherein the kingdom of God doth especially consist, hath no measure or bound. Sixthly, hereof we may see how unchristianly they do, which bring forgiveness of sins to a certain measure, as they do, which measure out their indulgences for prescribed years, with forgive- ness of the third, fourth, or half part; for hereby they bring the kingdom of God into a narrow and strait room, and are injurious to his mercy, forasmuch as there is no end of his kingdom, or measure of his mercy. But whosoever shall in faith call upon the name of God, shall be saved, as often as he doth it. More- over, when the sinner shall be sorry for his sins, the Lord will no more remember them, as it is in the prophecy of Ezekiel, chap, xviii. Seventhly, as this kingdom of God hath no measure or limits of forgiveness of sins, so also it hath no end, but endureth con- tinually without ceasing; although the subjects of this kingdom do not abide in it continually, firmly and faithfully, but do often- times forsake it. So the favour and grace of God were con- tinually with Peter, although he denied the Lord, and revolted from him. To the sam^effect tendeth the parable iiv U\v ^ '., ipel, whereof we have now^poken; for the servant, which would not have pity of his fellow servant, did make himself unworthy of the mercy of God, did deprive himself of the kingdom of God, which consisted) in pardoning of offences, as it is above-mentioned. Here university divines of a pregnant wit, as they seem unto themselves, and purled up with knowledge, have disputed, whether and how forgiveness of sins doth come again when man reneweth his sin, not knowing what the) sa\. But follow thou the plain and simple words of the gospel, viz. that thy sins are so often forgiven thee, as thou dost forgive thy brother, whom thou must so often forgive as he shall offend against thee. Wherefore in this parable, whereof I have even now made mention. Christ doth admonish us all, that we pardon and forgive all them that have offended us; as if he would say, As in man's affairs; he which is beneficial to another, hath others also beneficial unto him again, so saith Christ, in the kingdom of heaven, wi.ich consisteth specially in forgiveness of sins, that is, in Christianity or among Christians, he which pardoneth another his ounces, I also will 120 OP THE KINGDOM OP GOD. pardon him his : and on the contrary, he that is not merciful to- ward another, to him I also will deny grace. I am over you as a Lord and King, and ye are fellow-servants and companions one with another: seeing therefore that I your .Lord do readily for- give \ou, \ou also ought more readily to forgive one another. After the same sort also he hath commanded us to pray in the Lord's prayer, Matt. vi. 12. Forgive us our debts: which he would not have done; it' he did not promise, and would not mer- cifully forgive us. nevertheless, he addeth a condition or sign to this promise, when he saith, " If ye forgive men their trespasses, your heavenly Father will also forgive you." The first is a sign, the other a promise: Mark that it is here enjoined us, to forgive one another his sins and offences ; so that we must be merciful and bountiful toward our neighbours, if we will have the heavenly Father gentle and appeased toward us. And let us be most certainly persuaded hereof, when we shall interpret at the best, and excuse as much as equity doth suffer, the offences and trespasses of others, although they be even great and grievous, that we also shall have a bountiful and merciful Father towards us in heaven. Wherefore it is a thing to be abhorred in Christianity, and even blasphemous, when it is said, I cannot, neither will I forgive him that which he hath committed against me, I will be revenged, &c. Surely those blind men arc ignorant that they do take from God his glory, to whom alone vengeance belongeth, and challenge it to themselves, and so they give up to the devil their own souls, which they have received of God, and ought to render them unto him again, whereunto they are perhaps provoked even with some small or trilling matter : Such kind of men as these ought to set before the eyes of their heart, these words of the gospel, Matt, xviii. 32. " O thou wicked servant, I forgave thee all t^t debt, because thou desh^st me: Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee ( And his lord was wroth, and delivered him to the tormentors; till he should pay all that was due unto him. So likewise shall m\ heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." Neither is it sufficient, if in gestures, signs, mouth or tongue, thou shew thyself a friend unto him, and forgive him, but thou must do it from thy heart, otherwise God will not forgive thee, yea, thou shalt be driven out of the kingdom of grace; where- fore if, at any time, we have tried the mercy of God towards us, we must also readily pardon our fellow-brethren, which have of- fended us; for in that respect the merciful Father forgiveth us our sins, that we also should forgive our brethren, and shew roercv towards them, even as he is merciful towards us, and re- mitteth sin, death, the fault and the punishment. When wc shall do this, then are we received into the kingdom of God ; for the goodness of God liveth in our hearts, and maketh us also good ; Christ sitteth at the right hand of the Father, yet never- OP THE KINGDOM OP GOD. 121 theless he reigneth in the hearts and consciences of the faithful, so that the) lows fear, reverence, and diligently obey him, no otherwise than obedient subjects do their king, and in all their doings are made like to him, even as he hinjs< If saith, Matt. v. 48. " Be ye therefore perfect, even as your Father which is in hea- ven is perfect." JNow God is perfect in this, thai he taketh away and pardcneth our wickedness, defect, sin, and imperfection, that we also may do the like to our brethren; but when we will not do the like, we are driven out of this kingdom, and are made sub- ject to the kingdom of sin, death, and the devil, as disloyal and disobedient inhabitants of some country, are thrust out: Which God of his mercy turn from us. Amen. All these things may be comprehended in the principal points following :— 1. Christ reigneth, when, by faith of the gospel, he worketh the goodness and grace of God in our hearts, and maketh them like unto God. £. In such a kingdom the conscience enjoyeth peace, consola- tion and rest, when it understandeth and knoweth that God is merciful unto it, and imputeth not sins. 3. Therefore man beareth all kind of tribulation and afflic- tion, by which sin is scoured, and the force thereof abated : He also endeavoureth to be beneficial unto others, as he himself hath been as it were overwhelmed with the benefits of God. 4. And so the .Lord reigneth after two sorts : First, for that he maketh the faithful certain of the grace of God, and remission of sins. Secondly, for that he layeth the cross upon them, that the body of sin may be weakened, and they brought to amend- ment. 5. He that forgiveth his debtors pertaineth to the kingdom of God, but he that doth not forgive them, remaineth under the kingdom of sin. These things I thought good to speak in this present place concerning the kingdom of heaven, the kingdom of God, or the kingdom of Christ, which is the same; to wit, that it is nothing else but a kingdom, in which thou shalt find nothing but forgiveness of sins. Which kingdom is preached and of- fered unto us by the gospel; God grant that we may so receive it. Amen. SERMON XI!. OF PRAYER. X HAT prayer may be good indeed, and may also be heard, we must first consider that two things are necessary thereunto; one, that we first meditate upon the promise of God, and do as it were advertise God thereof, and trusting unto it, be emboldened and made cheerful to pray; for unless God had commanded us to pray, and had promised also that he will hear us, even all crea- tures could not obtain so much as a grain by their petitions. \\ hereupon it followeth, that no man doth obtain any thing of God for his own worthiness, or the worthiness of his prayer, but by the only goodness of God, who preventing all our petitions and desires provoketh us to pray and desire of him, by his gentle and bounteous promise and commandment, that we may learn how great care he hath over us, and is ready to give us more things than we durst enterprise to ask, and that we may also learn to pray boldly, inasmuch as he giveth us all things, even in more ample manner than Ave do ask them. It is necessary that we do no whit doubt of the promise of the true and faithful God, lor therefore he hath promised that he will hear us, yea, and hath commanded^jytto pray, that we might have a sure and strong faith that our proyer should be so heard, as he saith, Matt. xxi. and Mark, xi. " Whatsoever ye shall ask in prayer, believing, ye shall receive." And in Luke, chap. xi. 9« " And I say unto you, Ask, and it shall be given you : seek, and ye shall find : knock, and it shall be opened unto you. For everyone that asketh, receiveth : and he that seeketh, findeth: and to him that knocketh, it shall be opened. If a son shall ask bread of any of you that is a father, will he give him a stone ? or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion ? If ye then, being evil, know how to give good gifts unto your children ; how much more shall your heavenly Father give the Holy Spirit to them that ask him?" We must boldly trust to these and such like promises and commandments, and pray with true confidence. If one so prayeth, that he doubt whether God hear him, and maketh his prayer only at a venture, caring not greatly whether he be beard or not heard, he committeth a double offence. One, for that he himself maketh his prayer frustrate, and laboureth in OP PRAYER. 128 vain ; for so James saitb, chap. i. 6, 7. " But let him ask in faith, nothing- wavering : for he that wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive any thing- of the Lord." Such a man's heart is not quiet and settled, wherefore God can give him nothing; but faith maketh the heart quiet, and capable of the gifts of God. The other offence is, that he counteth the most faithful and true God, as a lying, vain, and inconstant man, as he which nei- ther is able, neither will fulfil his promises, so by his doubtings he robbeth God of his honour, and name of faithfulness, and truth. V hereby it is so grievously offended, that even that offence being committed, a Christian is plainly changed iuto a heathen, and denieth and loseth his true God, so that if he continue therein, he is damned for ever without all comfort; and if any thing be given unto him, which he asketh, it is given him not to good but to evil, as well temporal as eternal, not for his prayer sake, but from the wrath of God, that he may recompense those goodly words, which are uttered in sins, unbelief, and to the dishonour of God. Some say, I would trust indeed that my prayers should be heard, if I were worthy, or if I could pray well. Then, say I, if thou wilt not pray, before thou shalt know and find thyself fit to pray, thou shalt never pray. For as it is before said, our prayer must not rest upon our worthiness, or the worthiness of itself, or be grounded thereon, but upon the immutable truth of the promise of God. If so be that it trust to itself or any other thing, and ground itself thereon, it is false and deceiveth thee, although thy heart should even burst by reason of the ardent affection of godliness, and thou shouldest weep nothing but drops of blood. For therefore we pray, because we are unworthy to pray, and hereby surely we are made worthy to pray, and fit to be heard, inasmuch as we think that we are worthy, and do boldly and chearfully trust to the faithfulness and truth of God. Although thou be unworthy, yet have regard hereunto, and mark most diligently, that a thousand times more consisteth in this, that thou honour the truth of God, and not with thy doubt- fulness accuse his faithful promise of falsehood. For thine own worthiness doth not further thee, neither thy unworthiness hinder thee: but infidelity doth contemn thee, trust and confidence maketh thee worthy and preserveth thee ; wherefore so behave thyself all thy life long, that thou do not at any time esteem thy- self either worthy or fit to pray or receive, unless thou find thyself to be such a one as dareth enterprise the matter freely, trusting to the true and certain promise of thy merciful God, which will so shew both his mercy and goodness unto thee, that as he promised to hear thee being unworthy, and having not deserved it, of his mere grace, moved with no prayers ; so he will hear thee being an unworthy asker, of his oaJy grace, to the R 2 124 OF PRAYER. honour of his truth and promise, that thou mayest give thanks, not to thine own worthiness, hut to his truth, whereby he hath fulfilled Ins promise, and to his mercy, whereb) he liath made and set forth his promise. And this the '25th Psalm confirmeth, where i)a\id saith," Good and upright is the Lord; therefore will he teach sinners in the way. The meek will he guide in judgment; and the meek will he teach his May. All the paths of the Lord are mercy and truth, unto such as keep his covenant, and his testimonies." Grace and mere) are in his promise, faithfulness or truth in fulSiiling and hearing. And in the 85th Psalm, be. saith, " Mercy and truth arc met together, righteous- ness and peace have kissed each other," that is, the\ come toge- ther in every work and gift, which we obtain of the Lord by prayjng. In this trust and confidence thou must so behave tin self, that thou do not limit to the Lord an\ hound or end, day or pjace, neither appoint any manner or measure of hearing, hut thai thou do commit all tiiose things to his divine will, wisdom, and omnipotence, that thou boldly and cheerfully look to be heard, and yet not desire to know, how, and where, how soon, and how long, and by what means. For his divine wisdom shall find a better manner and mea- sure, time and place, than we can think, e\en although that should be done by miracles. Even as in the Old Testament, Exod. xiv. when the children of Israel trusted that God would (deliver them, and yet no possible means were before their e\es, or in all their thoughts, thin the lied Sea opened itself, and gave them passage, drowning all their enemies at once. The holy woman Judith, wiien .die heard that the citizens of Bethulia would afjter die :-paee of five days, give up the city, if God in the mean time did not help them, rebuked them, saying, " What are ye, that ye tempt the Lord '. those ; ■ not devices and purposes, whereby we obtain i . ,\ of Gi.d, but rather whereby v\e provoke him unto n ath and displeasure. "\\ ill ye set the mercy of the Lord a time, and appoint him a day alter your will !" Hereupon God did help her alier a marvellous sort, that, at the last site slew Rolofernes, and put the enemies to flight, Judith, xiii. So Saint Paul also saith, Eph. iii. 20. that the power of God is such and so great, that it doth far greater and better things than we either ask or think. Wherefore we ought to think ourselves more vile, than that we may name, appoint, or prescribe the time, place, manner, measure, and oilier circumstances of that which we of God, but we must leave all things wholly unto him, constantly and boldly, believing that he will hear us. SERMON XIII ON THE BIDDING OF GUESTS TO THE GREAT SUPPER. Luke, xiv. lb' — c 24. A certain man made a great supper, and bade many, fyc. As in the whole scripture, so in this text also we must endea- vour, that according to our ability (as ye have oftentimes heard heretofore) we may understand the true and simple meaning, and thereupon settle our heart and conscience. For he that shall encounter with Satan, must not waver and stagger this way and that way, but must be certain of his cause, and instructed with many places of scripture, otherwise when the devil shall by an uncertain place of scripture, draw him to his fork, he will toss him this way, and that way, as the wind doth a dry leaf. Where- fore out of this text we must gather a certain meaning-, whereby we may persist and stand sure. Hbwbeit it is not to be under- stood of the reverend eucluuist, or the bread of the Lord's table, although P i is have miserably \vr ested it, as they have done many other authorities of scripture. But this is the scope, this is the sum of this text; that the gospel is preached and pub- lished tBrough the whole world, but lew receive and embrace it; and it is therefore called a supper, for that the gospel must be the last word, which shall continue to'the end of the world. Where- fore the supper here is nothing else, but a verj rich and sump- tuous least, which God hath made through Christ by the gospel, which setteth before us great good things and rich treasures. And he sent his Servants to bid men to this sumptuous supper; that is, the apostles Were altogether s*ent with one word into the whole world, that the) might bid and call men to this supper, with one voice, with one gospel) with one embassage; after such sort, that if St. Peter had come and preached the gospel of God in that place where Pan! had preached it before, yet had it been one word, and the same preaching, that the hearers should have been compelled to say, Behold he preacheth the same that we heard before of the other, they wholly consent and agree, and the thing that the) publish is all one. 126 ON THE BIDDING OF GUESTS That the Evangelist might insinuate this consent and agree- ment in preaching, he saith, " He sent his servant," he saith not, his servants, as of many. Now this message the servant must do to the bidden guests. " Come, for all things are now ready." For Christ hath suffered death, and in his death hath ? bin sin and death, also was risen again from death, the Holy Ghost was given: dud brieily all tilings were prepared which pertained unto that great supper. All things were without all our cost. For the Father by Christ hath paid the price of all things, that without all our merit and labour we might enjoy his goodnesss, and be nourished and enriched. He sendeth his servant therefore first to the Jews, to bid them to this great sup- per, unto whom the promise was made of Cod; for the law and all the ophets were directed hereunto, that they might prepare the people of God. As the angel Gabriel declared of John the Baptist to his father Zacharias, Luke, i. 1.5, lo, 17. " He shall be hlled with the Holy Ghost, even from his mother's womb. And many ot the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of EiirtS, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a peo- ple prepared for the Lord." But what did the guest answer to the message of the servant? The text following declareth, " And they all with one consent began to make excuse." This is thai whereof the Lord speak eth, Matt. x. 37, 38. " He that loveth father or mother more than me, is not worthy of me: And he that loveth son or daughter more than me, is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me." For he that will be partaker of this sup- per, must put all things into danger for the gospel sake, body, goods, wife, children, friends, &c. Moreover he must leave all thingswhatsoever they be, that separate him from the gospel, although they seem good, just, riylit, and holy; neither think ye that these men which here ex- cuse themselves, were guilty of grievous sins, or occupied about unjust matters and works; lor it is not unjust to buy, to use trade ■ >!' merchandize, to maintain himself honestly, to marry a wife, to be joined in matrimony. But therefore can they not come to this supper, for that they will not forsake these things, but will rather (leave to them in their heart; now thev must be utterly forsaken and left, when the gospel so requireth; thou wilt perhaps say, 1 wouhl indeed willingly follow the gospel, I would (leave unto it, and do all other things whatsoever, but to forsake goods, houses, family, wife, children, 8tc. surely this is a hard matter; God hath commanded me to labour, to maintain my wife and children, Sec. Behold therefore this is the scope and sum, that the gospel is the word of faith and offence, because of which every faithful man doth bear offence willingly; indeed God hath willed thee to do these things, however he hath also commanded, that thou prefer TO THE GREAT SUPPER. 127 him before all creatures, and love him above all things, and think him higher than all things which thou canst know, even as the chief and greatest commandment giveth us to understand; " Thou shalt love the Lord thy God with ait thine heart, and with all thy soul, and with all thy might," Deut. vi. 5. Where- fore thou must forsake all things before thou sutler thyself to be plucked away from the love of him, or his words ; although indeed he loseth nothing, which forsaketh any thing for the gospel's sake ; if for the gospel's sake thou lose this temporal life, God will give thee another far better, viz. eternal life, as Christ saith, Matt. x. 39. " He that findeth his life shall lose it: And he that loseth his life for my sake, shall tind it." If thou be compelled to forsake thy wife, together with thy children, remember that God hath a care of them, he will be a better father unto them than thyself which undoubtedly coineth to pass, if so be that thou believe ; for we have very great and rich promises that he will not suffer his word to tail, but will always fulfil ; if we can freely and confidently trust in him, and commit ourselves wholly to him; Christ saith after this sort, Matt. xix. 29- " And every one that hath forsaken houses, or bre- thren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive an hundred-fold and shall inherit everlasting life." We have here his words and promise, what would we have more ? Or what can we desire more I Wherein therefore do we fail? only in our faith; whereof no man cometh to this supper, but he that bringeth with him a sincere faith, which God preferreth and loveth above all creatures ; but how doth the Lord recompense them which excused themselves that they could not come to the supper? The text itself declareth, " Then the master of the house being angry, said to his servant: Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind." To go into the streets and lanes is nothing else, but that whereas the Jews made themselves unworthy of the gospel, and did refuse it, the disciples turned to the Gentiles : for it was enjoined them of Christ, that they should not turn themselves to the Gen- tiles, nor preach the Kingdom of God in the cities of the Sama- ritans, but should go only to the sheep of the house of Israel, and should feed them only, as they did ; now the Jews striving against this sword, and by no means receiving it, the disciples said, Acts, xiii. 46, 47. " It was necessary that the word of God should first have been spoken to you : but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth." But what meaneth that which he saith moreover to the servant? " Go out into the high-ways and hedges and compel them to come in, that ray house may be filled. This is to be understood 128- ON THE, BIDDING OF GUESTS of desperate and weak, consciences, which also pertain unto tin* supper, and arc compelled unto it, but this compulsion is not outward, but inwar.! and spiritual, and is done utter this sort: when the law is preaehed, sin is set before our e\cs and re- vealed, that a man mav come to the knowledge of himself, so that to compel to enter, or come in, doth rightly signify to drive sin into the conscience, whereby a man ma) know that he is nothing, that all his works are sins, and subject to damnation, and so suddenly his conscience nun become desperate, and his heart faint and territied, that all that confidence and opinion of help may depart, and man himself be able no where to comfort himself in any thing-, aud at the last be driven to despair of himself, if so be that one be once after this sort compelled, then do not long delay to let him come in, but deliver the man out of desperation; that comcth to pass, when thou com.fpr.tesl him by the gospel, and declarest that he is delivered from his sins, saving, believe in Christ that he hath made thee free from thy sins, then shalt thou be delivered and free from sin. And this is the meaning of that which he saith, " Compel them to come in." It is not to be understood of outward com- pulsion, as some interpret it, that wicked and ungodly ones should be violently driven to the supper, for this preyaileth nothing, neither is it so meant in this place, wherefore it is to be referred only to the conscience, and is inward and spiritual. Now he goeth on to speak to the servant and the rest. " For I say unto you, that none of those men which were bidden, shall taste of my Clipper." This is the conclusion, that the) which think them- selves most certain that they shall come to the supper, and taste of it, shall not taste of it: the reason ye ha\e heard. Now briefly the guests that are bidden and do not come, are they, winch think that they shall obtain the supper by their own works, very much weaning themselves, thinking assuredly that they shall taste of it : but the Lord concludeth and saith, Not one of these men shall taste of my supper. Wherefore most gentle Lord? they have committed no wicked thing, neither have luni occupied about unjust matters; behold this is the reason, for that they have forsaken faith, and have not confesssed it freely before every one, neither have preferred that rich and sump- tuous supper before all creatures; for seeing it is sumptuous, it rcquireth those men that do judge it to be so, and do put any thing in danger, whatsoever it be, that they may be partakers pf it; thus ye have the compendious meaning of this text, which I have only brielly run over, if any will expound it more at large, J am well content he so do. SERMON XIV. ON THE WORKS OF CHARITY. Luke, vi. 36 — 42. lie ye therefore merciful, as your Father also is merciful, 8fc. 1 he works of charity which we must do to our neighbours in temporal things, and in corporal necessity, are described unto us in this text; which the .Lord then declared, when he said a little before in the same chapter, " Love your enemies, do good to them which hate you : bless them that curse you, and pray for them which despitefully use you. And unto him that smiteth thee on the one cheek, offer also the other: and him that taketh away thy cloke, forbid not to take thy coat also," &c. All which he comprehending in a brief sum, saith, " Be ye therefore mer- ciful, as your Father also is merciful." Here ye see all good works summarily described, which we must exercise among our- selves, as our heavenly Father hath exercised them toward us. Ye have oftentimes heard, that it is not needful to do good works toward God, but toward our neighbours only : God can be made neither stronger nor richer by our works, but man may be strengthened and enriched by them, unto whom also they are necessary, unto whom only they are to be directed, and not unto God, which ye have very often heard, and which is now in your ears; but would to God, it would at the last burst forth both into your hands and works. Mark therefore how perverse an order it is, when any deal with God by works, with whom not- withstanding they must deal only by faith, and when faith is directed unto man, whereas it is to be placed in God alone. Turn these contrarywise, and they shall be right, after this sort; let us first repose faith in God alone, and let us then give our- selves to serve our neighbours, and to direct all our works so that they may turn to their advantage. We must deal before God by no other thing but by faith alone, because none is able to help us but God only, and what- soever we possess either in mind or body, that cometh wholly to us from God alone, in whom we ought to trust, upon whom we s 130 ON THE WORKS OF CHAR1TV. ought to set our heart. Now some use such a preposterous order, that they repose faith, which ought to have respect to God only, iii themselves and others ; they rest upon their traditions, and whatsoever their great masters have invented, in that they put their trust. Of such God saith in Jeremiah, chap. ii. 13, 35. " My people have committed two evils : they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water. Vet thou sayest, Because I am innocent, surely his anger shall turn from me : behold, I will plead with thee, because thou sayest, I have not sinned." First he saith, that his spouse is turned into an harlot, and hath estranged herself from God the fountain of life, from whom life, salvation, and every good thing floweth, him they have forsaken. Secondly, they set up their own traditions, and dig unto them- selves a fountain of their own, which can hold no water. So Papists trust to their own inventions, to their founding of masses, to their fastings, prayers, and such like things, which appear to be as a fountain, out of which they would draw life, and blessed- ness of salvation, when notwithstanding it is able to hold no wa ter; they forsake God the fountain of life. Afterward he saith, they dare rise against me, that I should not be angry with them, alledging that their works are just, and they will go to law with me. Behold this is another sin, that they go about to defend their works. Whereupon God also saith, " 1 will plead with thee. Why gaddest thou about so much to change thy way ?' So faith pertaineth to God alone, whereunlo it belongeth to ob- tain all whatsoever things are necessary, as well temporal things as eternal, and so to obtain them, that it think not that it hath merited in any thing. Also, it must again apply itself downward toward our^neighbour, without looking for any recompense, not that blessedness consisteth in that deriving of faith, to wit. charity, for neither doth God require that, who will have the con- science to rest only in him ; even as the spouse must cleave only to her husband, and to no other, so also God requireth of us that we trust in him alone. These things Christ declareth, when he saith, " Be ye therefore merciful, as your Father also is merci- ful." Wherefore I must so order my conscience toward God, that I undoubtedly believe, that I have him a bountiful and mer- ciful Father, as I will afterward declare, and that I also do shew mercy toward my neighbour ; which faith must be inward, and carried upward unto God, but works must be without, and de- rived downward to our neighbours. After this sort Abraham did, when at the mountain in the country of Moria, he ascended to God, he. left, his sen ants and asses below at the bottom of the mountain, taking onl\ Isaac with him. The same must be done of us if we will ascend unto God that we may como to him with Isaac only, that is, with faith; servants and asses, that is, works, are. to be left below. Thus much for thtt cntrftage of tnis text concerning faith and works, to ON THE WORKS OP CHARITY. 101 wit, that faith must pierce inward and upward, but works must go without and downward, whereby at length it cometh to pass, that we are righteous before God and men, for that we give due honour unto God, and believe according to his word, and satisfy our neighbour in the duty of love. Now let us see the very words of the text in order. " Be ye therefore merciful, as your Father also is merciful." How therefore is our heavenly Father merci- ful i After that sort, that giveth us all good things, corporal and spiritual, transitory and eternal, freely, and of his mercy ; for if he should give unto us according to our desert, he should give unto us nothing but hell-fire and eternal damnation. Whatsoever therefore good things he bestoweth upon us, he bestoweth them of his mere mercy : He seeth us stick fast in death, therefore he hath mercy upon us and giveth us life : he seeth us to be the children of hell, therefore he taking pity upon us, giveth us hea- ven : he seeth us to be miserable and naked, hungry and thirsty, it pitying him hereof, he clotheth us, and refresheth us with meat and drink, and maketh us full of all good things : So whatsoever we have either in body or in spirit, he giveth it us of his mere mercy, without any merit or desert of ours. Whereupon Christ here saith, Imitate your Father and be merciful like unto him. This is not simple mercy, such as reason teacheth, for that is greedy of her own advantage, which giveth only to great and learned men, and to them that deserve it ; it loveth them that be fair and beautiful ; it giveth unto them, of whom it looketh for profit again, which is a mercy divided, begging, and as it were torn and broken in pieces : For if I shall give to him that hath deserved, or if I shall regard fairness or friendship, it is a bar- gain or debt, and not mercy. Hereof Christ speaketh in the same chapter before his text, in this wise, " If ye love them which love you, what thank have ye ? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye I for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners to receive as much again." But the mercy of Christians must not seek her own, but so be- have itself, that it be indifferent, that it regard all alike with open eyes, both friends and foes, even as our heavenly Father doth : And wheresoever this mercy is not, neither is there faith also ; for thy heart being settled in faith, so that thou knowest God to have shewed himself thy God, so gentle and bountiful without thy desert, and of mere grace when thou wast as yet his enemy, and the child of everlasting malediction ; thy heart, I say, being settled in this faith, thou canst not contain thyself, but that thou shew thyself again so to thy neighbour, and that wholly for the love of God, and for thy neighbour's good. Take heed therefore what difference thou make between a friend and enemy, between the worthy and unworthy ; for ye see all which are in this text rehearsed, to have otherwise deserved of us than that we should S 2 132 ON THE WORKS OF CHARITl . love them, or do well unto them. And the same thing- the Lord meaneth, when he Baith, Luke, vi. 35. " Love ye your enemies, and do good, and lend, hoping lor nothing again : and your re- ward shall be great, and ye shall be the children of the highest: for he is kind unto the unthankful, and to the evil." But how cometh it to pass, that a certain contrary thing to that which we have taught, seemeth to appear in this text, where he saith, " Be Je therefore merciful, as jour Father also is merciful." Again, '• Judge not, and je shall not be judged: condemn not, and \e shall not be condemned: forgive, and ye shall be forgiven." All which authorities sound so, that we must deal before God with our works, and by them deserve the mercy of God, when notwithstanding ye have very often heard, that faith alone doth all; and both Paul, and the whole scripture, do commonly say and affirm, that we must believe in God alone, and deal only by mere faith before him. It is requisite here to understand that good words are only a setting forth and commendation of faith, so that if i believe, I must be merciful, 1 must not judge nor con- demn my neighbour, I must forgive, and give unto my neighbour. Wherefore set an example before yourselves, Gen. xxii. 12. What did Abraham, being commanded to offer his sou ? He obeved the commandment, and drew forth the sword to kill his son? What ensued thereupon ( The Angel of the Lord stayed him, saying, " Lay not thy hand upon the lad, neither do thou any thing unto him : for now I know that thou fearest God, seeing that thou hast not withheld thy son, thine only son from me." Howbeit this is here to be known and marked of us, that we must first receive, before we give ; Inline we shew mercy, we must receive mercy of God ; we do not lay the first stone, neither doth the sheep seek the shepherd, but the shepherd the sheep. Wherefore so bestow thy works in every respect, that thou look for nothing at God's hand because of them ; for we obtain even every thing of God without merit or desert, so God saith, Isaiah, lxv. 1. " I am sought of them that asked not for me: I am found of them that sought me not." And in the end of the same chapter, " And it shall come to pass (saith God) that before they call, I will answer; and while the} are vet speaking, 1 will hear." For indeed before we seek him, lie lindeth us, before we ask him, he heareth us. Likewise St. Paul saith, Rom. iii. '21. " There is no difference : For all have sinned, and come short of the glory of God; being justified freely bv his grace, through the redemption that is in Jesus Christ: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance ofGod; to declare, J say, at this time his righteous- ness; that he might be just, and the justilb r of him Which be- lieveth in Jesus:" And in the chapter following, lie saith, " Now to him that worketh, is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him thai ON THE WORKS OP CHARITY. 133 justifieth the ungodly, his faith is counted for righteousness. And if by grace, then it is no more of works : otherwise grace is no more grace," as he saith afterward in the eleventh chapter. Again, I must bestow my works so that they may be a cer- tain sign, and as it were a seal graven with letters, whereby I may be assured that my faith is sincere; for if I feel in my heart, that my works proceedeth from love, I am sure concerning the integrity and soundness of my faith. If 1 forgive, the same for- giveness doth assure me concerning the sincerity of my faith, doth declare my faith, and certify me, that God hath also pardoned my sin, and doth daily more and more pardon me. So it fell out with Abraham, his work made his faith known unto him. God indeed knew that he did believe (but it behoved that Abraham also should know, and shew forth his faith ; wherefore works follow- ing only freely as fruits of faith, are declarations of such a faith) for what should it profit me, if I had even a strong faith, but un- known unto me i Even as if I should have a chest full of gold, yet I being ignorant thereof, should have no advantage thereby : but if any would shew it unto me, he would do me as great plea- sure as if he gave it me. So if I have faith, and yet be ignorant thereof, it is no profit unto me: wherefore it must burst forth, and be shewed by the works that ensue, which are both signs and seals ol the present faith. So St. Peter meaneth, when speaking of the works of charity, and the virtues of faith, he concludeth thus: " Wherefore the rather, brethren, give diligence to make your calling and election sure ; for if ye do these tilings, ye shall never tall : For so an entrance shall be ministered unto you abun- dantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ," 2 Pet. i. 10, 11. He saith not, do good works, that by them ye may be called, but that ye may assure yourselves of your calling. Accustom yourselves well unto the phrases and manner of speaking used in the scripture, that ye rush not upon them like blind moles, and confirm works in such places as this; for works are to be rejected, if we think that we are justified by them ; but herein they are extolled and commended, in that they are pro- fitable to our neighbour, and fruits and signs of faith. Behold, it was meet that I should make this digression, least I should confirm the meaning of the Papists. Now if it should be de- manded why God oftentimes setteth down such contrary sen- tences, and disagreeing one with another, as it seemeth to us and our reason ; I answer, that he may exercise us in reading, and that we should not think that we understand the whole scripture, when we scarce understand one place. Some sayings do guide the spirit, how we ought to behave ourselves toward God, only by faith, as this; " Being justified freely," Etam. iii. 24. Again, lest the body should be sluggish outwardly, there are sentences also set forth unto us, which do guide and exercise the body, as these which we have heard here rehearsed, " Forgive and ye ON THE WORKS OF CHARITY. shall be forgiven." Christ affirmcih that he will require works in the last day, ami vvill say lifter this sort to the condemned, Matt. xxv. 42, 43. " For I was an hungered, and ye gave me no meat ; I was thirsty, and ye gave me no drink ; I was a stranger, and ye took me not in ; naked, and ye clothed me not; sick, and in prison, and ye visited me not." Which sentences, while ignorant and light spirits labour to urest and apply to works, they see not how great evil they commit. But spiritual men refer them to the very body only, they themselves standing before God in spirit, which is both just and necessary. For there are two things in man, the spirit and the flesh. Hereupon there are some places which do guide only faith in the spirit : some which do direct only works in the body ; for one place cannot direct both the body and the spirit together. We must so do with our sub- stance, that we be willing to part from it, to lend, and to give to our neighbour, when it shall be requisite. And if we see any not to have, wherewith to make restitution, we must release him, and forgive the debt according to the example of Nehemiah, as we read in Esdras, i. 5. For God hath given many things unto us, who is able to give us more things also if we believe. And thus we hear that if we will be Christians, we ought to lend, give, and to be willing to part from that which we have, otherwise we shall not shew the fruits of a lively faith. Wherefore lay up this text inwardly in your minds, that ye deal by no other thing before God, but by faith only, and refer and bestow your works to the service and profit of your neighbour. Thus much shall suffice to have been spoken concerning the former part. Now what is to be said more of this text, or what doth follow, we will afterward consider. In the words following the Lord iuterpreteth himself, what kind of mercy he understandeth, saying after this sort, " Judge not, and ye shall not be judged ; condemn not, and ye shall not be condemned ; forgive, and ye shall be for- given ; give, and it shall be given you." In this place the Lord divideth mercy into three parts, that we may not be ignorant, what manner of mercy that ought to be, which it behoveth us to shew to our neighbours. First, judgment and- condemnation is taken from us. Then thou must forgive thy neighbour if he hath committed any thing against thee. Lastly, thou must help the needy. These things this word (nicrri/) signifieth, wheresoever it comet h in the scriptures. And all these must proceed from a sincere heart, all colouring and flattery being taken away, that there be no respect had of the person. For if thou desirest to wish well to them, which wish well to thee; or to hurt them, which hurt thee, thou art utterly deceived. But thou must do so, as Christ satth a little before ; imitate thy heavenly father, Jove thine enemy ; do well to him, whieh doth evil to thee ; forgive him that hurteth thee ; lend to the needy, and so of the rest. That therefore we may speak of the former part, that we must not judge or condemn ; we must mark, that God hath ordained OS THE WORKS OF CHARITY. 135 the sword of the magistrate, to the punishing- of public offences, so that it be provided, that it be not done against the precept and commandment of God, as that the innocent be not executed; for whereas the judge dealeth unjustly; he is as well an homicide as another, of which judgment Christ saith nothing here. Elsewhere he maketh mention thereof, when as he said to him, which desired that he would bid his brother divide the inheritance with him, Luke, xii. 24. " Who made me a judge or a divider over you (" For the care and governing of outward things do not belong to the kingdom of Christ. But Christ speaketh here of another judgment, namely, of that whereby one reputeth and counteth another good or evil, when as notwithstanding he seeth no good or evil to be done of him. Which judgment belongeth only unto God. For it may be, that thou see thy brother offend to-day, whom notwithstanding to-morrow God doth receive, then may he both be, and also seem unto thee to be good, neither must thou remember his sins; for that Christ hath forbidden ; there cannot be either love or concord where this judgment and condemnation is usual amongst men. To judge and condemn another is nothing else, than to have a beam in his own eye, which all hypocrites do without doubt bear in their eyes. For they that judge themselves good, are offended at their brother, whatsoever others do, it displeaseth them, foras- much as they will not acknowledge their own sin. But it eometh to pass, that when thou seest many sins in others, thou seest not the beam that is in thine own eye, and so fallest into the judgment of God. Hereof it eometh, that thou which judgest another, art made worse than the most wicked woman, or the most unchaste harlot before God, who alone knoweth who is to be saved, and who to be condemned. Such hypocrites are of that nature, that it is a pleasure unto them, and they take no small delight thereof, if they reason and talk either of the sin or fault of another man, yea, they increase a small thing or trifle in their neighbour, and whatsoever others do, they interpret it at the worst, so that no man is able to do that which pleaseth or liketh them ; and though they themselves do not such things, yet they willingly hear that other men do them, whereas a godly man helpeth as much as he is able, that these things may be covered and amended; but it many times ialleth out, that they are most filthy adulterers, even according to the flesh, which do so judge and condemn others, howbeit they do not judge man only, but even God him- self YY here lore if thy brother be a sinner, conceal his sin, and pray for him to the Lord, if thou reveal his sin and rejoice thereat, surely thou art not the child of the merciful father, for if thou were, thou wouldst be merciful according as he is. This is a thing most certain, that we are not able to shew so great mercy to our neighbour, as God both hath, and doth shew to us; but that is the practice of Satan, that we do those things which are quite contrary unto mercy, which is an. undoubted sign, that 136 ON THE WORKS OF CHARITY. there is no mercy at all in us. Of these judgers of others, Christ speaketh in the gospel, when he saith, Luke, vi. 39, 40, 41, 42. " Can the blind lead the blind I Shall they not both fall into the ditch '. The disciple is not above his master, but everj one that is perfect shall be as his master. And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye '. Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye I Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pnll out the mote that is in thy brother's eye." As if he said, thou thinkest that thy brother is blind, and in thy mind doest find fault with another, that is, thou wilt guide another, notwithstanding thou thyself art blind ; thou judgest him a sinner, and thyself an honest and just man; what other thing is this, than for thy heart to be so affected, that thou count thyself better ? Which is nothing else, than that thou wilt lead and guide others, when thou thyself art more blind than a mole, so that he which followeth thee, doth fall with thee into the ditch. Of such as judge themselves to excel others, and think them- selves to be followed more than the word of God, St. Paul speaketh, Rom. ii. 17, 18, 19, 20, 21, 22, 23. " Behold, (saith he) thou art called a Jew, and restest in the law, and makest thy boast of God; and knowest his will, and approvest the things that are most excellent, being- instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness ; an instructer of the foolish, a teacher of babes, which hast the form of knowledge, and of the truth in the law. Thou therefore which teachest another, teachest thou not tin self; thou that preachest a man should not steal, dost thou steal ? Thou that sayest a man should not commit adultery, dost thou commit adultery ? thou that abhorrest idols, dost thou com- mit sacrilege I Thou that makest thy boast of the law, through breaking the law dishonourest thou God V Whereupon he also saith in the beginning of the same chapter to hypocrites: " There- fore thou art inexcusable, O man, whosoever thou art that judgest; for wherein thou judgest another, thou coudemnest thyself; for thou that judgest, doest the same things. But we are sure that the judgment of God is according to truth, against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?" Lo, this is to speak the truth to hypocrites, who go about to shew the way to others, which thoy themselves know not, leading other men into the ditch with them. Therefore the Lord saith, " The disciple is not above his master, but whosoever will be a perfect disciple shall be as his master." This is a common proverb: I can learn no more of my master than he knoweth himself; wherefore doth the Lord speak this proverb ( because of two sorts of masters ; OK THE WORKS OP CHARITY. 137 the one is blind, whom if I shall follow, I also myself shall become blind: he himself falleth into the ditch, and I follow. The other master is the merciful father, of whom we must learn mercy, whom if we follow, We also do become merciful like as he is ; if we were merciful daily, we should also become perfect, as he is perfect, but that cometh not to pass, as long as we are in this life. The second part of mercy is, that we forgive them which havo endamaged us, or hurt us by any means. A Christian can never be so hurt, but he ought to forgive, not only seven times, but seventy times seven times as the Lord saith unto Peter, Matt. xviii. 22. Wherefore God forgiveth a Christian his sin or infir-- mity, that he may also forgive others their infirmity, which Christ setteth forth in a most goodly parable, which he concludeth in these words, ver. 35. " So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his bro- ther their trespasses." And so we pray daily in the Lord's prayer, with an addition, saying, " Forgive us our trespasses, as we for- give them that trespass against us." Is this a hard matter, if I, a wretched sinner, do forgive my neighbour his trespasses and his infirmity, whereas the Lord will forgive me my sins and my infirmity ? If one had killed my father, what were this, com- pared to my sin, wherewith I have offended God, and provoked him to anger? The third part of mercy is, that we give to them that be in misery and need, and that we help them, whereof John speaketh thus, 1 John, iii. 17. " But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of com- passion from him, how dwelleth the love of God in him?" For where the love of God is, it is moved to shew itself even in out- ward works. Hereunto also pertaineth the saying of Christ, Matt. v. 7. " Blessed are the merciful for they shall obtain mercy." Wherefore the Lord addeth, a promise in the gospel, saying, *' Give and it shall be given unto you, a good measure, pressed down, shaken together, and running over, shall men give into your bosom." And continuing on his speech, he saith, " For with what measure ye mete, with the same shall men mete to you again." This much shall suffice concerning the parts of mercy Which we ought to shew to our neighbours ; unto which the spe- cial words of Christ ought to exhort us, who when in the gospel of Matthew, he had spoken much of a Christian life, and of love to be shewed to our brethren, thus concludeth, saying, " Whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets," Matt. vii. 12. Now every one is so affected, that being cast down, and in dis- tress, he would wish all the world to help him ; if I be a miserable sinner, drowned in sins, bearing a burthened and troubled con* science, I would that the who!-? world should comfort me, should help and succour me, should cover my sin and shame, so I also T 138 ON THE WORKS OF CHAIUTY. ought to behave myself toward my neighbour, not to judge him, nor condemn him, but to forgive him his offences, to help him, to provide lor him, to lend unto him, and give him, even as I would wish to be done unto myself, if 1 were driven into distress, necessity, exile, or poverty ; and herein truly Christians are known, if they love one another, if one do such works of his mercy unto another, as Christ said unto his disciples at his last supper, " I give unto vou a new command that ye love one ano- ther, as I have loved you ; by this shall all men know that ye are tny disciples, if ye have love one to another.'' Thus ye have the meaning of this text, it remaineth that we call upon God for hi* grace. SERMON XV. THE SUM OF A CHRISTIAN LIFE. 1 Timothy, i. 5, 6, 7. Now the end of the commandment is charily out of a pure heart, and of a good conscience, and of faith unfeigned, $c. It is well known unto you, dearly beloved brethren, with how great severity God hath commanded his word to be heard and learned ; for he most highly esteemeth it, and hath bestowed much labour in defending and publishing it to the world ; he hath suffered all the prophets to come into perils and dangers, at the last also he sent his own Son because of his word, whom he suf- fered to die even the death of the cross; and what persecutions have not the apostles themselves bore for the word sake ! what afflictions have not all-tin- Christians suffered? unto some of which he hath committed the ministry of his word faithfully to be executed, and to others, hath enjoined the charge of hearing the same. 1 f there were no other cause besides this, whereby we might be ■moved to hear and learn God's word, but for that it is the good treasure, will, and commandment of God, yet this one ought to be sullicient great and weight* ; for it is our duty as creatures to TfTE SUM OF A CHRISTIAN LIFE. 1© ©he y mw Lord and Creator, and that with all readiness of mind* inasmuch as he hath given us so many good things, and doth as yet 'daily give us more, lor which we shall never be able to giv« him suliicient worthy thanks. Howbcit he is not content, only to have commanded us to do this, or to require it of us as bound in duty, but promiseth also that great fruits and advantages shall redound to us thereby, ailirming that by this means his greatest and highest worship is given unto him ; for he is the great Lord, whom \vt serve, who hath many and divers kinds of service, and mamfo d manners of worship, and whom we may serve divers •ways ; but this only service which is given to him by hearing the word, doth excel all the rest; for if any where a faithful man of the country, or a citizen, or any which is otherwise in subjection doth serve his lord or master, he doth by the same service also Berve God; likewise a child, a man servant, or a maid servant, if they be obedient, and do diligently that which belongeth to their duty ; also a prince and parents if they govern well, and do their duty faithfully, they all do serve God; for it is his will and com- mandment which he requireth to be fulfilled of us. Of such services and kinds of worship the world is full. For to every one in his state his works are committed and enjoined of God, whereby he daily both ought and may serve him ; that there may be left no place for excuse unto any man, as though he were ignorant, how and wherefore he must serve God, neither that any seek alter things, and invent peculiar manners of serving God, which he hath neither ordained nor commanded, and in the mean time neglect that which he hath commanded, as we have hitherto done in our blindness; but before all other services and doings of duties, he hath most highly esteemed and extolled this service both of them that hear, and them that preach his word ; and therefore hath ordained also a special day thereunto every week, in which we must apply ourselves to no other business; although we serve God by other labours all the week, which he hath bound to no time or certain day ; but he hath chosen this day specially, which he hath severely commanded to be kept, whereby men may have time and leisure to perform this service, lest any might fly unto this complaint, that he hath no leisure by reason of his labours and business ; moreover, he hath appointed special places also for his service, as among us temples and houses, where we do come together; yea, he hath instituted and kept the whole order of ministers hereunto, giving also other things which pertain to the performing of the charge of this office, as the knowledge of many tongues, and divers gifts beside ; aud briefly he hath commanded the whole world by a certain special precept, that it think this worship or service holy, and far more excellent than the rest ; which he will have so to be delighted in of all Christians, that it may be manifest, how much he doth esteem it, and how acceptable unto him the exercise and handling ©f his word is ; these things I speak to stir you up, and to admo* T'4 140 THE SUM OF A CHRISTIAN LIFE. Dish you, why ye ought willingly to hear the word of God, be- cause it is not only the commandment of God, whereunto we must obey, but we have also most ample promises, that it is a thing acceptable to God, and the greatest worship, whereby wo can do honour unto him; and it so far exceedeth other kinds of worship, as the brightness of the sun exceedeth the brightness of the stars, and the sabbath day, the other days, and in tine, as much as the heavenly kingdom excelleth the kingdoms of the world ; for here all things are holy and especially chosen, the time, place, person, and that because of the word which sancti- fieth all things unto us ; wherefore we must earnestly endeavour, that we take heed unto ourselves, that we iall not into sluggish- ness, and slothfulness, neither that we be carried away with con-» tempt and loathsomeness of hearing the word, as those delicate and cloyed spirits, which seem unto themselves already to be masters, and exactly to know all things, yea, far more perfectly than any can teach them, or as others also, which are soon cloyed with it, thinking, why I have heard this very often, wherefore should I so often hear the same song? they know uot how great and marvellous a thing it is, also how great worship of God they so greatly contemn, and neglect with so great slothfulness ; wherefore they do after unspeakable means provoke God to wrath, having his commandment so in contempt, and suffering his promise to be made void in them, and as much as is in thera impairing and hindering by their example so commendable a worship and service of God. But admit it to be true, which is not, that thou dost under- stand, all things perfectly, and art as wise and skilful as Christ himself: yet thou seest how earnestly he performed) the office of preaching, and applieth himself unto this work, whereof he was most skilful before, and had not any whit need thereof, as we do greatly need it; so Paul also a prince of apostles, although he was exceedingly well learned, and so excellent a doctor, yet going through many countries did often and every where preach, neither was he wearied or cloyed ; wherefore it is meet that thou be nothing at all weary of hearing this word, inasmuch as the aid and help thereof is exceeding necessary for thee, both against the devil and all other temptations ; and although for thy instruction thou shouldest not need it, yet oughtest thou not to be wearied or cloyed, that thou shouldest not bestow a lew hours in a day every week upon this worship and service of God ; seeing that before, applying th\ut nevertheless re- maineth thy flesh and blood, and is comprehended in these words. Thou shalt love thy neighbour, &c. Therefore I say if thou shalt consider him and so behave thyself toward him, as the word teacheth thee, then is thy heart made pure, and love sincere, so that thou makest no false difference of persons, neither otherwise considerest him, than another, which is good, and one of thy fa» miliars. Indeed, we cannot deny this to be true, that an honest man is more worthy to be loved, unto whom also every one doth more willingly apply himself by nature, than unto the converse tion of wicked men, whose familiarity there is no good man that doth not abhor, hqwbeit flesh and blood is the cause that true and Christian love is not among us; for a Christian must not derive his love from the person, as the world doth ; as some young man seeing a maid, is in love with her because qf her fair- ness and beauty, and a covetous man taketh his love and desire of his money, a lord or prince, of honour and power, &c. : for all such love is said to beJ'eigned and proceeding not from whence V 146 "THE SUM OF A CHRISTIAN LIFE. it ought, cleaving to the good things, wherewith he seeth the per- son adorned, neither doth it continue any longer, than that which he loveth, tontinueth, and as long as he may enjoy it ; but true love ought to be such as floweth out of a continual fountain, and procecdetk from the bottom of the heart, as a fresh and continual water always springeth forth, which cannot be stopped, and is never dried up. This love saith after this sort; I love thee, not for thy ho- nesty or dishonesty, for I do not derive my love from thy honesty, as from a strange fountain, but out of mine own fountain, that is, put of the word of God which is planted in my heart, which com- mandeth me to love my neighbour, from hence love plentifully floweth open to all which have need thereof, watering all both friends and foes ; yea, chiefly prepared and ready for Iocs, inas- much as they have more need, that they mav by my means be brought to amendment, I praying for them, and doing according to my ability that which 1 am able, that they also leaving their evil ways, may be delivered from sins, and the snares of the de\il; and this is said to be love flowing from the heart, and not de- rived from without; for he that is endued with such love, findeth no such thing in him whom he loveth, from whence he should de- rive it ; but because he is a Christian, because he layeth hold of the word, which is altogether pure in itself, by the power of it his heart also is made pure and replenished with true love. Whereupon he poureth forth the treasures of his love toward every man, neither is he moved or turned away with the person of any whether he be good or evil. Behold thus should they preach, which will rightly teach love required of the law, whereof our babblers know nothing, neither have any regard thereof, although they talk many things of the law, and dispute much of love. They do not see, no they do not so much as once think, that lovo must be such, that it flow out of the heart, and that the fountain must be first pure and clean. This never descended into their heart, although they hear, read, and preach many things of it. They are occupied with very uncertain and unprofitable cogita- tions, yea, rather with dead dreams. Wherefore whatsoever is breached of works and of a good life, that only is well done which proceeded from the word of God, a pure heart, and a true faith ; this thou mayest see in all states, how every one ought in his calling to do the office en- joined him, and exercise the works of love. A servant labouring, 'and thinking no more than thus, My lord or master payeth me my wfiges, for whieh only J serve him, otherwise I would not vouchsafe to look upon him, &c. hath not a pure heart, for he doth not serve but For a piece of bread, or for his hire, which b'eiiig takep #way, life servieo also ceaseth. But if he were a right and true Onriptlan', he would rather he thus affected : 1 will riot then lore s< rye because my master payeth hie wages, because, lie is honest, or dishonest, &c. but because the word of Goq" THE SUM OF A CHRISTIAN LIFE. 147 doth speak thus unto me : " Servants be obedient to them that are your masters, as unto Christ," &c. Eph. vi. 5. This service proceedeth of its own accord out of the heart, which layeth hold on the word, and greatly esteemeth it, saying - , I will serve my master, and take my wages, but this shall be the chieliest thing for which I do this service, that I may serve my God and Lord Jesus Christ, who hath laid the condition and state of a servant upon me, which I know doth please him in me, &c. Here thou seest a true work, proceeding out of a pure heart; so also let a lord or prince, and they which have the charge of governing the common weal, think thus : God hath committed unto me the office of magistrate, that I should be a ruler; now if 1 will have regard unto this only, that I may enjoy my dignity, riches, and power, it is certain that my heart is not pure, and yet in the mean time I do the work of a ruler so, that the world cannot complain of me, neither Caesar or the lawyers can blame or find fault with me by their laws. Even as neither a servant serving only for wages can be reprehended of the world, whether he seeketh his own things or not. Surely the word of God is not regarded in the office of a ruler that doth so, but his own idol, his own glory, money, and power, &c. But if this affection be in his heart : Because I am occupied in this office, wherein God hath placed me, and the word commandcth him that beareth rule to be careful, it is meet that I do execute the same with all faith- fulness and diligence, to the praise and glory of my God. The execution of the office of such a ruler, endued with such a mind, cometh out of a pure and sincere heart, wherewith God and good men are delighted. There is moreover in him love, which doth not cleave to the person or outward things, but beginneth in the heart, which the word of God maketh manifest, which forasmuch as it is pure and clean, doth also purify the heart; and so his government and works are the mere services of God, and for God's sake. But our talkers cannot teach this, neither are able to judge of it, only crying out when they teach best of all, that we must be honest. They bring a certain juridical sermon out of the laws of men, as Caesar and his clerks teach; but how the heart is purified, they have not so much as understood or thought any thing thereof, or how love is to be derived to all states and condi- tions of men, according to the word of God. Thus must thou say even in spiritual offices and states also ; If I or any other shall preach to get some good benefice, whereas otherwise I would easil) cease from doing this office, I may preach the gos- pel, but my heart is not pure, but most plainly polluted. There- fore although I do long and much affirm, that it is a good work and* a weight) office, yet I do not perform it aright, forasmuch as T do it not from the heart; but then only is it rightly done when the heart hath his affection : Although I should get my living thereby, vet this ought noi to be the chief end thereof; bat kt- 148 tB6 sum of a christian life. cause God hath called me unto it, and committed it unto me dili- gently to be done, it remaineth, that I do with' all diligence labour therein, to the glory of God and salvation of souls, which I do also for the love of the word willingly and from the heart. Jrlereby I seek neither love or friendship, nor honour, nor thank- fulness of men, but my works come from the heart, which I first do, before I obtain any honour, glory, reward, money, or favour, altaough if those come and follow, I may have and receive them Without sin. Lo, thus the word is the cause, foundation, ground; fountain, and spring of love coming out of the heart, and of all good works that please God, which he can by no means away with, if the heart be not pure before; for neither are works acceptable to men, which are done without the heart, by dissimulation. Now if Caesar and men require the heart, although they cannot see it, of how much greater estimation is that heart before God, which dotli all things for the word's sake. Therefore he also suft'ereth his word to be preached, that we may order all our life according to the prescript thereof; and let us not suffer ourselves to be hin- dered, frightened from it, or discouraged with the let or hindrance of any thiig, although for it we shall suffer all kinds of losses, unthankfulness, contempt, &c. but let us break and go through all brunts with a bold and manly courage, and say thus: We begin nothing for any man's sake, neither will we leave off any thing because of any man, but that we may do that which is accep- table to God, we', will go on still, howsoever things fall out with us. They which do thus, become men excellent and most highly to be esteemed, who are ready to do all duties, and serve God with all readiness of mind, and love not feigned ; for the fountain and spring is good, not derived and brought in from without. These tilings I thought good briefly to speak of the first part, how the heart is purified by the word alone, and not as the monks have dreamed, by a fight taken upon them against evil cogita- tions, and by feigning of good thoughts; lor what thoughts soever thou shalt feign, the heart .shall remain unclean, if the word of God he not in it, although it pretend a great shew of a godly life, as Paul witnessetb. Hut this pureness whereof he speakcth, doth extend farther than outward and corporal pureness doth, which the Jews did use, eating and drinking, their hands being often washed, which our religious men also use in their fasting, diver- sity of apparel, orders, and rites, £\.c. for this is called pureness of the Spirit, which we then have, when being instructed by the word of Ciod, we know thereby how lie is to be served in every state and calling, and endeavour to form our lives according thereunto. Sow followefh the second part concerning a good conscience, Whereof also we must treaty \i . that love must co;ne from such a Jn»art, as ha e will suffer these to abide in their circle, until they have humbled themselves; but we will not abide in this circle, but will depart from it as far as we shall be able, into the circle of the mercy-seat, unto v Inch we do appeal. Neither have we invented this of our own brain, but it is the word .of ^ God himself, which threatneth horrible judgment to 'them which come with their own holiness, and trusting thereunto, do hope that they shaii be able to stand before God the judge, neglecting the nii-rcj-seat of Chrjst; for the sentence standethj that they shall be Bet before the judgment-seat, as Christ saith, John, iii. J8. " But he that believet^ no!, is condemned already, because be hath not believed in the name of the only begotten Son of God. He that beiievcth on him, is not condemned:" that is, shall not come to the judgment-seat, but to the mercy-seat, where there is no wrath or rigour, but grace and t'ovgi\3 of sins, all things being remitted w~ich be not pure, yea, being blotted out and so consumed, as a drop of water, i* V 151 I MI' SIM OF A CHRISTIAN LIFE. consumed of the heat of the sun. For where the mercy-seaf neth, there is nothing else, but mere forgiveness and remis- sion of siiis. This being known, we must exactly understand the difference between the law and the gospel, whereof we often teach, 'l In- law dfaWeth us to th< nt-seat requiring of us, integrity of life, love out of and a good conscience, it maketh us also to ex. ci .Ives therein, and must go no further* lli'tv.li- and accuse thee, and will reason with tl.ee, slid have th< se rn I which it reqnireth, i .: sbait thi.u be greatlj t :• >* ~ V ■ i . F< r although th<>u hast them, ; '. art !e td stand before God; before win i/yetfound wanting in thee, which should have s been and thou !.■ i left them u'nd thyself. Y\ bitber then Wilt thou turn thee? Here t!;e lav.- urgeth thee by all means, and thine '■.. . . , afccusetli Ihee, requii* ing the Si t thee, 'then must tliou despair, there is no to lie had, except thou knowest to ''\ fr< idgment-seat to the mercy-seat; as lor example, ad in bis own holiness, who while be lived wa il med ci' a - ood life, and acknowledged iu.n a cr (as hajh been hitherto , neither hath ' otherwise set forth, as he is also" v 6 sach, not of his own nature, for indeed, he is i fortable, hut because the) esteem him ■ in their heart) behold this man is a hindrance not:- . that he cannot obtain any grace; for he knowcth no difl'e ; the judgment-seat and the mercy-seat, yea; be is it - . tl r tbere be a mercy-seat, from which he . musl be bound to the judgment-seat. But we teach thus, that Christ is so to be learned and considered, that we be m inl) persuadi d that he setteth before miserable and trei insciences, that believe in him, hot as an angry judge which commandeth forthwith to carry violently them thai be guilty into punishment, ' tit as a gentle, loving, and comfortable mediator, between mj fearful conscience and God, which saith unto me, if thou Be a sinner, and astonished, ami the devil labour* th to draw thee to the judgmefat-seat, then see that tbou flie unto me, r i or anger. Wherefore? liven because re, that, if thou believe in me, i maj make inter- cession (or thee to i:', father; that no rad severity WAj hurt tine: for a . and punishmenl shall be sooner laid upon me, than I • I rrnc of thee, s> h that cannot be', he is th o:i! . i i whom all grace dsvelleth, whom ; often as the father dot he cannot lint replenish i otli heaven and earth with gr ■ d favour, and asure; and whatsoever In- shall ask of his lather, thi iwith obtain without all repulse or THE SUM OK A CHRISTIAN LIFK. 15} .denial. So by faith we are made wholly blessed and safe, subject no more to any damnation, yet not for our own holiness and pure- ness, but ibr Christ's Sake, to wJiora we cleave by faith as to our mercy-seat, being assuredly persuaded, that with him there re- maineth do anger, but mere love, and pardon, and forgiveness of sins. Thus the heart is purified before God, and the conscience urate g( o ' 'and quiet, not in respect had of mine own pureness or title I the world, but by trust and confidence of that excellent treasure, which my heart apprehendqth, which is unto me instead of a pledge and fulness, when as before God I am not able Jo ; But herein the whole force of the matter consisteth that we do again and again take heed, that our -faith be not false, or as St. Paul keth, feigned ; for if this err, and deceive us, all things deceive us; for there nave been many in all ages, as there be alsj at this , \ liiob 'c a speak many things of faith, and will be masters not only of the law, but even of the gospel also. Who say the same that we do that faith performeth and doth all things, but that the law and good works are also to be joined unto it, and that otherwise, if these be not added, faith availeth nothing, in which words they mix and ming! er our life and works, and Christ. But this is not purely and sineerebj io have taught faith, but to have coloured, defiled, and corrupted faith, so that it can no more be called faith, but a feigned colour and counterfeit- ing of faith, tiie trust and confidence of the heart standing not purely toward Christ, a..; the only mercy-seat, but being grounded upon our own holiness, as being able to stand before the judg- ment-seat. . ore doing thus, we are most rightly cast off before God, and condemned unto destruction, whereof we are most worthy. For if faith must be pure and void of all counter- feiting ai , Lhen these two things, Christ and my works must be rightly discerned and severed one from the other. even to him that is blind, that Christ and his ks are not my life and m, works, but are separated from the law from the works of all men, yea, a,nd dial by the greater dis- tance, than man is unlike, or differ eth from man. For neither can I saj th it I an r, or the Bishop of Home are the same thing, yet I am mud) nearer and more like unto either of them, : a mortal ! a sinner unto Christ the Lord, who is not o.d;, a pure and , free from ail spot and blot, but is moreover God also. Therefore let the law and the pureness of thy heart, yea, and thy goad conscience^ avail in earth, only toward men: hut where ; seat is, to wit, at. the right hand of the Father, and the Mediator between thee and God, no man's works and merits ought to have access ; much less be they there of any force or value. Wherefore Christ is purely to be separated from all my life, deeds, and works, and we must with- out exception conclude, that he is another thing than our life jied before men with a pure heart and a good conscience, although \ O 150 THE SIM OF A CHRISTIAN LIFE. it be led even perfectly and without blame; {'or it being pre- sented before God, and by the law brought to the judgnri ni-.cat, J am condemned and lost. X5ut Christ is the mercy -sea*, ami all that chave unto him by faith, cannot be condemned and judged. So the judgment-seat, together with the law and all m\ life go into one part, but my faith must il\ and leap far unto another part, and join itself unto him which is pure, and hath do sin, of Whom the scripture speakelh, " he that beiieveth in him shall not be confounded, - ' because he is present in the sight of the hither, and maketh intercession for me. Moreover he giveth me his own pureness and holiness, that being clothed ami adorned there- with I may be able to stand before God, and ail wrath and dis- pleasure may be taken away, instead whereof i may enjoy mere love and favour. Lo, thus faith remaineth pure and free from counterfeiting 1 , for it resteth not upon my works, that because of them it slfrnild behove God to be gentle and favourable unto me, as a false and feigned faith doth, which mingleth together man's merits and the grace of God, and although it holds the words of Christ, \et hath it the confidence and trust of the heart reposed in itsoli, so that it is certain, that it is only a colour which cannot long continue ; for the matter cometh at the last to this point, that bettering that God is favourable unto thee because of thy life led without fault or blame, thou must despair and say, who knoweth what 1 have done.' whereby am J certain that I have neglected nothing; through carelessness, or that nothing is wanting in me ! in this doubtfulness of mind the foundation taileth, sliding away under thee like unto sand moved and stirred, and so faith is of no force or value at all: Wherefore it is not unfit 1 .} (ailed feigned and painted faith, through which one seeth as it weir through a lat- tice or paint* d glass, through which the thing that is seen repre- sented) the colour of the glass, and yet is not indeed of that colour; so they believe that that affection is in God, that be veuebsafeth to regard our works and merits ; which the) paint forth according to their own opinion and dreams, which art utterly false, rash, and unadvised. And so judging God and all things according to 'hem, they see only as it were through a lattice or painted glass. Hut thou shalt on!\ behold him with pure and clear eyes, if thou do well, separate the judgment-seat and the mercj-seril one from the other, that heaven with the stars thereof nv\ remain pore to grace and r< mission of sins obtained b\ the Mediator, where ( brist reigneth with his works, and the earth also with her trees and herbs, whither we must be referred with our works. The matter 1 say must be brought to that pass, if we will stand with a iin»,!it and unfeigned faith before God, thai we do purely distinguish and sever ourselves, our life, and ChrisM or the mercy-seat; and he tltai will hot do this, but presenteth himself before the judgment-scat with a bold courage, shall feel the row aid THE SUM OF A CHRISTIAN LIFE. 15? of bis rashness. I my sett" have been in that danger, and as it were a mouse having tasted pitch have ran away, rejoicing greatly that liberty was given to me to attain to the mere) -scat, and now 1 am eitibrced to say, that although 1 have lived very well before men, yet all things committed of me on the contrary, do remain beneath under the judgment-seat, to be punished according to the sentence and judgment of God. TSow 1 have no other com- fort, nor other help and council of my salvation, than that Christ is my mercy-seat, who hath never offended, hath defiled himself with no sit), who died and rose again for me, and sitteth now at the right hand of the father, and defendcth me under his shadow and protection that I need not doubt, that i am In his benefit and intercession safe before God from all wrath and terror of judgment. Thus faith remaineth in all things pure, set- ting no other thing before itself, whereunto it may boldly trust, but Christ alone. Now he that knew this well, should be a man of a resolute mind ; for ail other have to do with a feigned faith, bo i^ting many things of faith, but mingling all things together, like as vintners mix wine with water; by this they say, if thou li»e thus, God will be favourable unto thee, and they make the judgment-seat of the mere) -seat, and the mercy -seat of the judg- nient-seat, which by no means can be, for the judgment-seat shall remain, tie. Wherefore separate these two, one from the other as tar as thou shalt be able, that thej come not together, namely, the life and holiness, together with the judgment-seat into one place, which may drive and enforce thee to hwe a good con- science, and to lead an upright life before men. But offer thy sins to the mere) -seat to be transferred into another place, where God lovingly receiving thee, will embrace thee as a beloved son, and will never remember more any wrath or sins. If such doctrine of faith were set forth unto men, then should i f be excellently well done, and all dther things should follow of their own accord, as pureness of heart, and goodness of conscience through right and perfect love. For whosoever is by faith quieted in his heart, and assured that he hath God favourable unto him, who is not angry with him, although he deserved his wrath divers wajs, he doth all things with a glad and cheerful mind. Moreover he iiveth so also toward men, that he is loving and beneficial toward all, although they be not worthy of love. He is quiet toward God through Christ the mediator, who will not throw him down headlong into hell, but doth lovingly favour him, and liiteth him Dp into heaven. And this is the chief quiet- ness, and principal point and fou dation of our salvation. After- wards he doth in his life shew himself dutiful also towards his neighbour, doing all the best things lie is able unto him, what- soever his state or doty connnandeth or requireth; and when he doth (ess than is meet, he asketh pardon of his negligence before God and men, so that there is left occasion neither to him, nor the world afterward to rebuke him, power also to devour him is 158 THE SUM OF A CHRISTIAN LU taken from hell, and to tear him in pieces, from the devil. Tim* a man is said to be in all things perfect, toward men by love, and toward God, not by the lav,, but by Christ, whom he appre- hendeth by his faith as the mercy-seat; wbiph engageth bis holi- ness for the believers or rather giveth it to them, so, that in him they have all things that are necessary to salvation. Now this is right and pure doctrine, which should be exer- cised and taught unto men distinctly* that they might know how they may be able to stand both before God and man, that faith and love be not mingled together, or life referred both to God and men. r i his ought to have been performed of those glorious and arroganl teachers, seeing that they will be counted masters of the law, that the difference of the law and faith might be veil known unto all. • . hough it be taught and repeated with i t diligence, ye1 notwithstanding it is veiy hard to be well ;.; <; thorough!} learned, especially to us which have been instructed and trained up in the doctrine of works, and led only to the law and our own worlds. To these may be added our na- ture also very prone and ready by itself hereunto, and now brought into a custom, whereby it is confirmed, and in con- tinuance often turneth the heart also into exercise and use, so that we cannot abstain, nor think otherwise, but, that God will be favourable unto us, which have done so great works, and have h t! our life so without blame or fault. Therefore we must strive our nature and custom. For surely it is a very bard thing to think or be persuaded otherwise, and so purely to put a difference between faith and love, the tilth still banging upon us and ( !. ; unto us, although we be now in faith, so that our heart can scarce rule itself, that it sa^ not, So loug time have 1 taught ;' I, so 1 have lived, such gr< a1 \.nv\s* have 1 done, &c. And we would very willingly have God to regard our life, and turn his mercy-scat for our cause into a judgment-seat, Thou ma this boasting toward men, 1 have done well to all as I . - aWe, and if anj thing be wanting, 1 as )ct will endeavour to recompense ; but if thou be minded to go to God, I ail from such arrogant boasting, and to think to appeal from judgment to grace. Let who will begin and prove this thing, he shall at length see and try how grievous and hard it is for a man that hath been occupied ail his life time in the works of his own holiness, to »e out, and all bis heart b\ faith to cleave to this one Mediator, \ i ave now preached the gospel almost twenty years, and have been ex< rcised in the same daily, by reading and writ! . it i may well seem to be rid of this wicked opinion, notwithstanding 1 yet now and then feel the same old filth cleave to my heart, whereby it cometh to pass that 1 would willingly so have to do with God, !' which he should tor mj huliuess-sake give me his i-rac 2 can scarce be brought to commit myself with all THE SUM OF A CHRISTIAN LIFE. 159 confidence to mere grace, which I should do ; for we ought to fly only to the mercy-seat, forasmuch as God hath set it before us for a sanctuary, which must be the refuge of all them that shall he saved. Wherefore is not to be marvelled at, if it be grievous unto others, so purely to apprehend and lay hold of faith ; but espe- cially to such as be hindered and entangled of devilish preachers, of whom St. Paul speakcth, which cry or.t against the doctrine of faith j and in these words urge the works of the law, " Do this and thou shall live: Also, If thou wilt enter into life, keep the commandments," &c. which indeed are true and right, if thou didst also rightly understand them. Declare unto me the true meaning of these words, otherwise I know sufficiently already, that i ought to be righteous and keep the commandments. But how must I attain hereunto I or what is it to be righteous? If thou sayest that it is to have a good conscience and a pure heart, and to do all things that God hath commanded ; well, be it so, but hear ye then : go to, perform me that, or at least shew one, that dareth say, that he hath performed it; for thou shalt not yet so purity my heart and conscience with thy doctrine, that God cannot accuse and condemn me. But now the law (as it hath been sufficiently declared) re* quireth such a heart as hath a good coRscience before God. How therefore do we obtain such a conscience } . This is the question and the cause, whereof i.hc controversy is. Truly it cometh not hereof, because thou teachest the judgment-seat, that is, the law, but from hence, for that we have a pure and un- feigned faith, which layeth hold of Christ, in whom it most fully obtaineth all things which the lav/ requireth. So at length all things are brought to pass in me, having a good conscience, inas- much as I am now made righteous and justified before God. For although that, many things be as yet found wanting in me, yet he standeth on my side, who hath so much righteousness as where- with he is able to supply both mine and all men's defects, Thus we shew the way whereby we are made righteous before God, when as they, when they teach best, of all, shew only the way to attain to honesty, and righteousness, which is of force and value before men, contending that it ought to be of force before God nlso, mingling together ail things in one, inasmuch as they have no certain knowledge thereof, understanding not what they say or what they affirm. For to what end tendeth this thy immode- rate cry I " lie that will enter into lite, let him keep the com- mandments" 8cc. in which words thou shalt not shew the way to attain righteousness; for descend a little, into thyself, and examine thyself diligently, then shalt thou find thyself to have been in time past conceived and born in sins, and to live in the same now, and not able to perform that which the law requireth. Why therefore dost thou seduce e.tl-crr-, with vain words. ing, be thou righteous, and thou .shalt be savi d , which is to q i 1G0 THE SIM OF A CHRISTIAN LIFE. purpose, neither followeth there any fruit thereof, (he waj being not shewed by which we attain to judication '. 1 hear the words well, what things the law requireth, but how shall we attain unto ability to fulhl them I Then speakest thou to me again, and gayest, thou must do good works. But how shali 1 stand before the judgment of (?oxj, if .1 have long and much wrought good works, and am righteous before nun, as thou teachest me ' J low shall i be certain, that 1 seem such a one to God also? i or here pay heart and conscience are ready to witness the contrary against me. IJowbcit i should have been thus taught ot thee, as St. Paul common!; tcacheth, that righteousness must proceed from faith unfeigned, and before all things the mercy-seat musi be laid hold of, from whence all things that are wanting in us are to be taken. And so indeed these words, keep tl .icnts of God, are rightly to be understood. for the Lav gequiretb per- fect righteousness in thee, 1 eing of force as well before God as before men ; thou having obtained this, gq loath into the company and assembly of men, and exercise love, and do good works. B\ this order and means, something is brought to pass, aud such savings of the scripture are fulfilled, i or so man doth that which the law requireth, first, before God, not by his own strength or virtues, but by Christ without whom we can do nothing before God; and secondly, b\ his own endeavour Ik fore aicn, and he is now perfectly righteous, inwaiwiv b\ faith in Christ, and out- wardlj also b\ his works, yet so that there is no place anion, wen for mutual pardoning of offences. Therefore the righteousness of Christians doth much more consist in forgiving, than in their own works. Those vain prat< is do pervert the order of this doctrine, and without preaching of forgiveness, do teach l.ad works onl\ are to be urged. Lo, thus St. Paul reprcla m.cth the error and ignorance of them which speak much of the law, and repeal it in dail) sermons, and yet tin \ themselves do not understand, to shew the way, how the law must he lullilied, knowing nothing so well as to babble forth and often to repent these woids, that the law, the commandments are to he kept, if thou wilt be saved, good works must be done, See. \a they do at this day, lill all hooks with such confusion of words, and in all sermons uttering nothing else, than such vain babbling, which they themselves understand not. But Jthey never say a word of those things, whereof St. PauJ here sp< aketh. namely, of the sum of Christian doctrine, how love must flow out of "a pure In art, a good conscience, and faith unfeigned," lhe\ saj no more, but " k<

time: !i lu- sh. . aid si >, It is come to pass through your own fault that Casar ruleth over you. What should they say or do unto this q •< t| - t'luiit The) marvelled am! went their ways, they thought that ihe; should notably have overcome him, but for all their subtiily and wisdom the) were deceived. \ his is written for our comfort, that we which are Christians piay know that we ie:v< such wisdom as e\eeedeth all wisdom, such strength and righteousness, as whercunto no strength am! OP GIVING TRIBUTE TO C.'ESAK. 165 righteousness of man is like; for against the Holy Gliost there is no council; this power and strength we obtain through Christ, that we may tread sin under foot, and triumph over death. When Christ dwelleth in us by faith, we have him which bringeth to pass such things, howbeit, they are not thoroughly felt but. in time of temptation. Wherefore when I stand in need, he is present, and giveth unto me strength, that I may courageously pass through! W r e must not therefore be afraid that our doctrine shall perish and be put to ignominy and shame. For let all the wise men of the world rise against the word of God, yea, and be never so circumspect, and set themselves against it, yet shall they have the foyle and be overcome. It may be that they bark and bite, so that it seemeth unto men, as though they wouM destroy the gospel, but when they have set themselves against it to extinguish it, they shall no whit prevail, but in the snare that they have laid for others, they themselves shall at length be taken : as we hear in this text, and commonly in St. Paul, but especially in the history of St. Stephen, where we read how vainly his adversaries used the scriptures, yea, those that they used were against themselves. For the Jews did accuse St. Stephen, that he had spoken both against the temple, and against God which commanded the temple to be built, bringing and alledging scriptures, whereby they thought to convince and condemn him. But St. Stephen being full of the Holy Ghost, shewed them in order out of the scripture, how that God dwel- leth not in temples made with hands: David would have built him a house, but God refused it. What was the cause hereof? A long tune before David was born, God dwelt among his peo- ple. He surely should be a miserable God which should need a house and so he confirmeth by many histories that God doth not dwell in houses or temples made with hands. What should the Jews do here? they did manifestly acknowledge their own scripture, which they had brought against St. Stephen. So all shall be put to shame and overthrown which set themselves against the wisdom and word of God. W herefore let no man be afraid, although all the wisdom and power of the world strive against the gospel, although it would extinguish it even by shedding of blood. For the more blood that is shed, so much more is the number of Christians increased. 'J he blood of Christians, saith Tertullian, is seed whereof Christians grow. Satan must be drowned in the blood of Christians. A\ hereof it is not violence and force that is able to suppress the gospel; for it is like unto a palm-tree, which hath this nature and quality, that although a weight be laid upon it, yet it always riseth and lil'teth up itself against the weighi. Such a nature also hath the gospel, for the more it is striven against so much the more are the roots thereof spread abroad, and the more mightily that it is oppressed, by so much doth it more aud more grow and increase: wherefore there is no cause that we should be afraid of power, 166 OF GIVING TRIBUTE TO C/E.SAR. but rather that we should fear prosperity and merry days, which are ahle to hurt us more than anguish and persecution. Neither let us be afraid of the subli'.ty and wisdom of the world, for they cannot hurt us, yea, the more that they strive against the truth, so much more pure and clear i.s the truth made. Nothing therefore can come better to the gospel, than when the world with its force and wisdom setteth itself against it ; the more vehemently sin and Satan do fight against my con- science, so much stronger is my righteousness made : Tor if sins do urge and disquiet me, I do then more ardently pray and cry unto God, and so my faith is more and more increased and strengthened. This is the meaning of St. Paul, 1 Cor. xii. f), when the JLord saith, " my strength is made perfect in weakness." Forasmuch therefore as we have so great a treasure, which }s increased and strengthened by persecutions and adversities, there is no cause that we should be afraid, but rather that we should with a cheerful mind rejoice in tribulation, as St. Paul saith, Rom. v. 3, according- as the apostles did, who with great joy de- parting- from the councils, gave God thanks, that they were counted worthy to suffer rebuke for the name of Jesus, Acts, v. 41. If the devil were endued with such wisdom, that he would be quiet, and sutler the gospel to have free course, he should not suffer so much loss; for when the gospel is not impugned, it is as it were wasted with rust, neither hath it occasion to shew forth the virtue and power thereof. We live therefore here" secure as yet, for no man striveth against us, wherefore we continue still as we were before, yea, alas! we become worse and worse; whereas some of our adversaries have set upon us by writing, that pertaineth to a few. Forasmuch as they have written against us, they have thereby done nothing else, but as it \\ re blown the fire; but if we had been thrown into the (ire, or slain with the sword, the number of Christians would be greater among us. Wherefore this is a comfort unto us, if we at any time he tempted, that Christ is ready to help us, and reigneth among us; yea, he is so near unto us, that always through him we may overcome, as long as we believe and trust in him: How- beit when wc are touched with no adversity, he doth little or nothing, but when we are fought against and oppressed, he is present; and hringeth all our enemies to confusion. We have moreover to learn here that they which are wise and mightier than other, which are endued with the chief gifts of Understanding and nature more than other, which exeel in greater industry, learning, and readier capacity than oilier, which are tit to oversee other, and can govern all things best, that they 1 say, do many times most of all other resfal God and faith, and trust more to their own strength and reason than to God ; lor they are carried so far by their venomous nature, that they neither can nor will use those things to the advantage and profit of their neighbour; but trusting" to their own gifts and; OF GIVING tRIBUTK TO C^SAR. 167 ability, they hope that now they shall obtain this, now that, neither do they think that they shall have need of God's help also thereunto: As it appeareth here in the Pharisees and Scribes who were certain, as they supposed, that it' they so set upon the Lord, it could not be, but that they should then in- tangle him ; tor it is impossible thought they, that he should here escape us, we shall here hold him as it were fallen into a net, whether he affirm or deny that tribute must be given. Mark how subtile and perverse the wit of man's nature is, which is here very lively set forth. There is nothing else in man but wickedness, delusion, guile, deceit, lying, fraud, and all kind of evil; yea, of nature, man is but lies and vanity, as the 116th Psahn saith. We must not trust any man in any thing, do not persuade thyself, that any man speaketh the truth unto thee, for whatsoever man speaketh is a lie. Why so? The fountain or spring head, that is, the heart is not sincere, wherefore neither can the rivers be pure; and for this cause the Lord doth commonly call men the generation of vipers, and a brood of serpents. Is not this a goodly title of man! ! Let any man now go, and glory of his own righteousness, strength or free will. Uefore the world indeed some man may be, and gloriously ap- pear godly, righteous and holy ; but there is nothing else but a generation of vipers and brood of serpents, but that especially in those that seem most excellent, most precious, most wise, and of greatest understanding. If thou go through even all the his- tories of the Greeks, Jews, and Romans, thou shalt find the best and wisest princes of all, which have governed the affairs of their empire prosperously ; thou shalt find them I say, to have thought nothing of God, but only trusting to themselves, to have ac- knowledged nothing as received from God ; hereupon it is gathered, that the less a man excelletb in wisdom before the world, so much less doth he commit against God ; for they that excel in counsel and authority before the sight of the world, do for the most part deceive and lie more than others, thinking that if they deal by delusions and deceit, their fraud and iniquity is not perceived, for they can after a pretty sort cloke their craft and subtilty. Bat the Holy Ghost hath a most clear and bright sight, which they cannot avoid, but they shall be espied. The scripture doth often call such, lions, wolves, bears, ^swine, and cruel beasts, inasmuch as they rage, devour and con- sume all things with their fraud and deceit; wherefore in the Old Testament the Jews were forbidden to cat of certain beasts, as of those already rehearsed, and of others, for this one cause especially, that it should be a type and example to us ; wherein we may perceive, that there are spine men which are strong mighty, rich, witty, learned, skilful and wise, which are to be avoided and eschew T cd as a certain unclean thing, aud as such as seduce and deceive others with their fair shew, might, and wisdom; far .neither shall fjie) !>• connied f>r sjicb, neither will 1G8 OF GIVING TRIBUTE TO C.^SAR. any man think them to be such, as do so much as think any evil in theft heart, much less do it. Wherefore thou must put no trust and confidence in any man, trust not unto him, for he will deceive thee whenever he is able; again if thou trustest man thou art against God, in whom thou pattest not thy trust. It is written in the I?th chapter of Jeremiah, verse 5, " Cursed be the man that trusteth in man;" and verse 7, " Blessed is the man that trusteth in the Lord." Some man may now Bay, How shall we do that? One man must have dealing with another, otherwise how can the life of man continue ' We must buy, we must sell, we must utter and change our wares with men: Now if we should not trust one another, the whole trade of mail's affairs should be in peril, yea, and perish. ! say that no man can deny, but that there must be mutual dealings among men, and that one doth need the help and travel of another; but this I will have, that whatsoever dealing thou hast with men, either in buying or selling, count it for a thing uncertain, which thou must neither trust nor build upon, for it is certain, that as soon as thou shalt trust to man, he will seek to deceive thee, forasmuch as the nature of man, as it is of itself, can do nothing but lie, and deceive ; yea, all things in man are uncertain, both his works and words there is nothing in him but lightness and. inconstancy, which thou mayest boldly believe to be true. Vv hcrefbre all our hope and confidence must be reposed in God alone, and after this sort we must sav, Lord, give thou me grace that I may direct and order my life, my soul, my body, my substance and goods, and whatsoever is mine according to thy divine will, for I believe in thee, J trust in thee do not thou forsake me in so perilous dealing with this or that man : F put no trust in man. I f thou knowest that it is good for me: make him to deal faithfully with me; if thou knowest that it will be to my hindrance and hurt, help me to avoid it, for thy will only pleaseth me, which i wish always to be done. As soon as thou thinkest in thy mind, he is a good man, and one that will keep his premise; I am sure that he will not deceive me, hot deal faithfully, even then hast thou fallen from God, and worshipped an idol, putting thy trust in a liar. Wherefore when thou hast any dealing with man, think boldly; If he deal faithfully il is well, if he do otherwise, in the name of God let him go, I will commit all things to the will <5f God, he shall prosperously bring them to pass. Of such a false and ungodly confidence reposed in men, that evil crept in among Christians, namely, the worshipping of saints, whereby the Chris- tian church, that is, the true congregation of the faithful, hath suffered exceeding great hurt, and incomparable ruin; for what other was the service and worshipping of saints but a devilish thing I \\ hen as men used 1o reason after this sort : This man was very holy, that which he taught he did, whom we will follow, and du the like; Hicrome, Augustine, Gregory said thus, OP GIVING TRIBUTE TO CjESAR, 169 therefore it is true, and therefore will I believe it. Francis, Bene- dict, Doniinick, Bartholomew, lived thus, they did this and that, I will imitate their lite and works; moreover, Augustine was saved by this rule, wherefore I also shall be saved by it. Fye! how un- stable and miserable a thing is this, they are only lies and dreams of men, there is not in one word mention made here of Christ and his word, but they are only the vain inventions and trifles of men. I would utterly break the rule of Augustine, if he therefore or- dained it, thinking to be saved thereby ; so blind and without understanding is reason, that it receiveth the dotages and vain in- ventions of men, when as notwithstanding the word of God only is to be received in matters of salvation, as if Herod, Pilate, Caiaphas, and Annas, should preach the gospel, I ought to receive it. Again, if those that are counted holy, should rise and preach lies, also rules, habits, shavings, ceremonies, and such like vain inventions of men, I ought in no wise to receive them, for we must here have respect, not to the persons, but to that which they preach. Dost thou presume to be wiser than all the fathers and saints, than all the bishops and princes of the whole world? Thus may some object against me. Far be that from me, for I do not contend to be wiser than they ; but this without contro- versy is thus, that whosoever is wise, great, liberal, mighty, and strong- before the world, doth seldom or never agree with the word of God ; for so it falleth out, that they that are such do for the most part persecute the gospel, and if they were not so great, the gospel should not so greatly shine forth and triumph. The Roman Emperors Hadrian, Trajan, Dioclesian, were the most wise Caesars of all, whose government was so liked of, that it was praised of the whole world, yet they persecuted the gos- pel, and could not abide the truth ; the same we find written of the kings of the Jews, as of Ahaz and others, which governed their kingdom very well, yet despised the word of God, and dis- obeyed his commandments. We in our time had never such emperors or princes, as are comparable to them ; but it ought to be verified in these, that God would by foolish preaching confound the wisdom of this world, as Paul saith, 1 Cor. i. 21. All these things are shewed unto us in this text, which we have in band, which hath a simple and slender shew and ap- pearance of itself, but it containeth many things in it most worthy the noting. Now how the Lord concluded] with the Pharisees, when, they had shewed him the tribute money, and had answered that it was Caesar's image and superscription, the Evangelist declareth, saying, " Render therefore unto Caesar the things which are Cae- sar's, and unto God the things that are God's." Although they had deserved no such thing of the Lord, nevertheless he teacheth them the right way ; and in these words he confirmeth the sword and office of the magistrate; They hoped that he would condemn and resist him, but he doth nothing less, for he commendeth and praiseth him, commanding that they giye unto him those things 7> 170 OF GIVING TRIBUTE TO CESAR. that arc his. Whereby he plainly will have, that there be magis- trates, princes, and rulers, under whose government we must live; neither must we care whether they use and exercise their rule and authority well or ill, we must have regard only to their power and office, for their power and authority is good, inasmuch as it is ordained and instituted of God; neither is there any cause why thou shouldest find fault with power, if at any time thou be oppressed by princes and tyrants, for whereas they abuse the power given unto them of Cod they surcl\ shall be compelled to give an account thereof. The abuse of a thing doth not make that thing evil, which is in itself good ; a chain of gold is good, neither is it therefore made worse for that a harlot weareth it about her neck, or if one should put out mine eye with it, should I find fault in the chain therefore? Jn like manner the power of the prince must be borne, for if he abuse his office, he is not to be counted of me as no prince, neither bclongeth it to me to revenge or punish it in him, i must obey him for God's cause only, lot he representeth the place of God. How grievous things soever magistrates shall exact, I must for Cod's sake bear them all, and obey them, so far as they be not contrary to God's command- ments; if they do justly or unjustly, it shall in due time appear. Wherefore if thy substance, Jife, and v\hatsoc\er thou hast should be taken from thee by the magistrates, thou ma\ est say thus, I willingly yield them unto you, and acknowledge you for rulers over me, I will obey you, but whether you use your power and authority well or ill, see you to that; moreover, whereas Christ saith, " Render therefore unto Caesar the things which are Caesar's: and unto God, the things that are Cods." We must understand that unto God pertaineth honour, we must acknow- ledge him for the living, omnipotent, and wise God, and ascribe linto him what good thing soever can be named; and although we do not give him this honour, he notwithstanding easily keepeth it, for nothing is either added to, or taken from him bj pur ho- nouring, liowbeit in us he is true, omnipotent, and wise, when as we count him so, and believe that be is such an one. as he siil- fereth himself to be said to be. Now unto Caesar and the magis- trate fear, custom, tribute, obedience, &.C are due; Cod iv- quireth especially the heart, the magistrate the body and goods, over which he execnteth his office in the place of God, whirh St. Paul doth most notably in plain and manifest words declare, Rom. xiii. I — 7.. li Let every soul be subject onto the higher powers. For there is no power but of Cod : the powers that be, are or- dained of God. Whosoever therefore fesisteth the power, re- sisteth the ordinance of God : and they thai resist, shall receive to themselves damnation. For rulers are not a terror to ffOftd works* ojjt to the evil Wilt lln.u then not b&- afraid of the power I do th.it which is good, and thou shall have praise of the same : Vor he is the minister of God to thee for good. But if thou do that, which i-; evil, be afraid; for he beurcth not tho sword in OF GIVING TRIBUTE TO CAESAR. 171 vain '. for \w is the minister of God, a revenger to execute wrath upon him thatdoeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For this cause pay ye trihute also ; for they are God's ministers, attending con- tinually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour." And therefore also are magistrates ordained of God, that they may defend and maintain public peace, which alone exceedeth all worldly good things: We felt a little in tlie last commotion of the common people, what loss, misery, calamity, and grievous sorrow, conspiracy, and sedition brmgeth in the world. God grant that it may so con- tinue, that we try it no more. Thus much shall suffice to have been spoken for the exposition of this text. SERMON XVII. OF SALVATION BY CHRIST ALONE. John, vi. 44 — 51. Xo man can come to me, except the Father which hath sent me- drarc him : and 1 trill raise him up at the last day, Ufa THE SUM OP THE TEXT. 1. Christ is known of none but of him whom the Father draweth, that is, except the Father teach us that knowledge in- wardly in t!:e heart. Therefore Christ saijLh unto Peter, Matt, wi. I?. " Flesh and blood bath not revealed it unto thee, but toy Father which is in heaven. J. Christ is the wisdom of God which is of more price than precious stones, and whatsoever can be wished is nojt to be com- pared uu'u it, as Solomon saith in the Proverbs, viii. 1 1. 3. The old heavenly bread, that, is, the righteousness of the law doth not justify; bnt Christ, if we believe ia him, ju^tiiJatU for ever. zC 172 OF SALVATION bV CHRIST ALONE. The Exposition of the Text. This text teacheth us nothing else but Christian faith, and stirreth it up in us as surely. John, through his gospel, doth almost no other thing but instruct us how we must believe in the Lord Christ, and such a faith as is grounded on the true pro- mise of God, made unto us in Christ, shall save us, as this text plainly declareth. Also they are here all proved fools, which have taught us another way and means to obtain righteousness ; whatsoever man's mind can invent, although it be holy, although it have a fair shew before men, it must needs utterly fall, if that he will have salvation to come thereby; for although man is exer- cised with the duties of godliness, he shall not be able to attain unto heaven, unless God prevent him with his word, which may offer his divine grace unto him, and lighten his heart, that he may walk in the right way. Now this way is the Lord Jesus Christ, he that will seek another way, as the most part of men with their outward works commonly do, hath now erred from the right and high way; for Paul saith, Gal. ii. 31. " If righteousness come by the law," that is, by the works of the law, " Then Christ is dead in vain." Therefore I say, that a man must by the gospel be as it were bruised and broken, and humbled even from the bottom of his heart, as being frail and weak, which can move nei- ther hands nor feet, but only lieth prostrate and crieth, help me, O omnipotent God, merciful Father, 1 am not able to help myself. Help, O Lord Christ, mine own help is nothing. That so against this corner stone, which is Christ all may be broken, as he saith of himself, in Luke, xx. 17. when he asked the Pharisees and Scribes, " What is this then that is written, The stone which the builders rejected, the same is become the head of the corner f . Whosoever shall fall upon that stone, shall be broken: but on whomsoever it shall fall, it shall grind him to powder." Wherefore either let us fall upon it by our imbecility and weakness, by deny- ing ourselves, and so be broken, or else he will break us for e\er in his straight judgment. But it is better that we fall upon ii, than that it fall upon us ; upon this foundation Christ saith in the text, " No man can come to me, except the Father which hath sent me draw him; and I will raise him up at the last day." No\r he whom the Father draweth not, shall surely perish ; it is also concluded that he which cometh not to this Son, shall be damned for ever. He is the only Son given unto us, which may save us. without him there is no salvation; if he help not, our case is most miserable. Of him Peter also speaketh to the same effect, in the Acts of the Apostles, chap. iv. 11. "This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." Whither would our divines and schoolmen turn themselves OF SALVATION BY CHRIST ALONE. 173 here, -which have taught us, that b.y many works we must attain unto righteousness? Here is that high master, Aristotle, con- founded, who hath taught us, that reason endeavourcth to do the best things, and is always ready to the better; but this Christ doth here deny, for unless the Father possess and draw us, we shall perish for ever. Here all men must confess their imbeci- lity and slowness to good things ; if so be that any persuade him- self that he is able to do any good thing by his own strength, truly he hath reproved Christ of falsehood, and with great arro- gancy, presumeth to come to heaven, although he is not drawn of the Father, wherefore, where the word of God is in his course, and soundly preached, whatsoever things are high and great, it cast- eth them down, it maketh all mountains even with the vallies, and overthroweth all hills, as the Prophet Isaiah saith; that all hearts hearing the word may despair of themselves, otherwise they can- not come unto Christ. The works of God are such, that while they kill they make alive, while they condemn they save; as Han- nah, the mother of Samuel, singeth of the Lord, 1 Sam. ii. 6\ ." The Lord killeth, and maketh alive, he bringcth down to the grave, and bringeth up. The Lord maketh poor, and maketh rich : he bringeth low, and lil'teth up." Wherefore, if a man be thus stricken of God in his heart, that he aeknowledgeth himself such a one as ought for his sins to be condemned, he surely is even that very man whom God by his word hath stricken, and by this stroke hath fastened upon him the bond of his divine grace, whereby he draweth him, that he may provide for his soul, and have care of him. He could lirst rind with himself no help nor counsel, neither did he wish for any, but now he hath found the special consola- tion and promise of God, which is after this sort: " Fvery one that asketh, receiveth : and he that seeketh, fmdeth : and to him that knocketh, it shall be opened," Matt. vii. 8. By such a pro- mise man is more and more lifted up in mind, and conceiveth a greater trust and confidence in God ; for as soon as he heareth that this is the work of God alone, he desireth of God, as at the hand of a merciful Father, that he will vouchsafe to draw him. If so be that he be drawn of God unto Christ, undoubtedly that also shall come unto him, whereof the Lord maketh mention here, namely, that he will raise him up at the last day; for he laveth hold on the word of God, and trusteth in God whereby he hath a certain testimony, that be is he whom God hath drawn, as John saith in his first Epistle, chap v. 10. " He that bclievelh on the Son of God, hath the witness in himself," Hereupon it must need- follow, that he is taught of God, and in verity now knoweth God to be no other, but a helper, a comforter, and a Saviour. Hereby is it now manifest, that if we believe, God will be no other towards us but a Saviour, helper, and giver of all felicity, who requireth and asketh nothing of us, but will only give and offer unto us, as he himself saitb unto Israel, Psalm lxxsi. 10. " i IT4 OF SALVATION BY CHRIST ALONE. ;im the Lord thy God which brought thee out of the land of Egypt: open tin mouth wide, and I will liii it." Who would not love such a God, which shew eth himself gentle and Idviug unto us, and oifereth so readily his grace and goodness ( They shall not be able, to escape the severe anil eternal judgment of God, who do unadvised)} neglect so great grace, as the epistle to the Hebrews saith, if they that transgressed the law of Moses, escaped not unpunished, but died without mercy, how much more grievous shall God punish them, which count, the blood of the Testament as an Unholy thing, and tread under foot the Son of God'f O how diligent is St. Paul in all his epistles to teach how the knowledge of God may rightly be conceived t () how often doth he wish to increase in the knowledge of God f . as if he would say, if ye only knew and understood what God is, ye should then be safe. Then ye would love him, and do all things that are approved of him, thus he saith, Coloss. i. {)• " We do not cease to pray for you, and to desire that \c might be tilled wilh the knowledge of his will, in oil wisdom and spiritual understand - ing, that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the know- ledge of God; strengthened with all might, according to his glorious power, unto all patience and long suffering withjo\ful- ness ; giving thanks unto the father, which hath made us meet to be partakers of the inheritance of the saints in light." And Psalm cxix. 34. David saith, " Give me understanding, and I shall keep thy law, yea, I shall observe it with my whole heart. And thus ye have out of the first sentence of this text, that the knowledge of God doth come from the Father. Jt is needful, that he lay the first stone in our building, otherwise we should labour in vain. But that is done thus, God sendeth unto us- preachers, whom he hath taught, and provideth that his will be preached unto us First, that all our life and condition, although it have a fair shew and be holy outwardly, is of no estimation before him, yea, is abhorred and loathed of him. And this is called the preaching of the law; afterward he maketh gra< e to He preached unto us, to wit, that he will not have us utterly con- demned and cast off, but that he will receive us in his beloved Son, and not simply receive us, but also make us heirs in his kirfgdom, yea, and lords over all things which are in hcavt n and ( .:i th This now is called the preaching of grace or of the gospel ; anil all this is of God, which raiseth up and s< i.deth forth preachers. 'Ibis Sti Paul signilieth, when he saith thus, lloni. x. 17. " Faith Cometh by hearing, and hearing b\ the word Did we believe before, and do we not believe now '. Here we must call to mind that w hicf) Paul writeth, Jioiii. i. 1. that (n the Epistle to Titus, chap. ii. M. in other words: " The grace of God that bringrth salvation hath appeared," that is. bath sprung forth, and is every w li< re < ■ommonly preached ; although rt. was not hid before in any of tlie saints, notwithstanding it was not commonly known unto the world. After the same sort the scripture speaketh in many places, when it sometimes saith that Christ is to come, sometimes Itwrt he is come, although he always hath been, and is in all the elect; howbeit because he hath not before his resur- rection come to all by public preaching, the scripture- speaketh diversely of his coming*; for because of his public preaching | lr camfi in tie flesh, being made man, for his incarnation had not Urn profitable lo an\, if the gospel had not thereupon been preached, 1>\ which he came into the whole world, and trherel \ ii is common \\ known whj he was made man, whereby that blessing promised to Abraham is now published, and made. THE FRUITS OF FAITH. 183 common to all which by the gospel believe in Christ. Hereupon Paul saith very veil, Rom. i. '2. that the gospel was promised of Cod &c. as though he would say, although God hath promised every where in the writings of the prophets his Son in the flesh, yet forasmuch as all that should be done, that the gospel might he preached abroad in the world, whereby he cometh spiritually to the iuinds of the believers, (which coming only bringeth salvation, and is far to be preferred before that coming in the flesh, inas- much as it was done because ol" this) I say rather that Cod pro*? mised by the prophets in scripture the gospel eoneerning his Son; for Cod considered the gospel and our faith in all these things ; for which he would also have him to be made man, that the gospel might be preaehrd of him, that being made man, he hath saved us by his death, and that, the salvation which he hath wrought, might go into the whole world and be made near unto all. Some have taught for comings of Christ, according to the four Sundays in Advent, as they call it, but this coining of Christ by the gospel, which is most necessary of all, and of which all do depend, of which Paul here speaketh ; this coming I say they could not see, inasmuch as they are ignorant both what the gospel is, and to what end it was given. They babble many things of the coming of Christ, and nevertheless they drive him further from themselves, than heaven is distant from the earth ; for what can Christ profit any man which doth not possess him by faith ? Or how can any man possess him by faith, where the gospel is not preached ( "The night is far spent, the day is at hand." His meaning in effect, is, that salvation is at hand ; for by the day Paul under- standeth the gospel, namely, that it is that day whereby our hearts and minds are enlightened ; therefore such a day being sprung, our salvation is certainly at hand, that is, Christ and his grace promised in time past to Abraham, hath shined forth by preaching in the whole world, giveth light unto all men, raiseth all out of sleep, sheweth true and eternal good things, wherein we may be hereafter occupied, and may walk honestly in this day. On the contrary, by the night all doctrine is to be under- stood, which is not the gospel, beside which none can bring salvation ; but if thou do a little more exactly weigh the words, thou shalt sec that Paul describeth that part of the day which is most delectable of all, and most full of all pleasantness, namely, the joyful and amiable morning, and the rising of the sun ; for it is the morning when the night is gone and ended, and the day is now come, whereupon all things are marvellously cheered and recreated, the birds sing, other living creatures do stir up with alacritv and joyfulncss ; men being as it were made alive again, do go forth to their labours ; all things, the day springing, and the morning shining, arc so affected, as though the world were renewed, and all things restored to life again. Wherefore, in many places of the scripture, the joyful, pros- 184 CONCERNING GOOD WORKS, perous, and quickening preachidg of* the gospel, is likened to the Morning, and to the rising of the sun, as it is here by Paul, who calleth the gospel day-springing or arising. Also i'salm ex. .5, " Thy people shall be willing, in the day of thy power, in the beauties oi holiness From the womb of the morning: thou hast the dew of thy youth." Here also the gospel is plainly called the womb of the morning, and the day of the power of Christ, wherein we are conceived and born the children of Cod, as dew, to wit, without the labour of men, by the only grace of the Holy Ghost from heaven: the most pleasant comfortable sun Jesils Christ maketh this day, whom the scripture hereupon calleth the sun of righteousness. God saiili, Mai. iv. '2. " Unto you that fear my name, shall the sun of righteousness arise with healing in ins wings ;"' for as many as believe in 'Christ, do receive oTnird the beams of his "-race and righteousness, and do obtain salvation under his wings. Whereupon it is said, i'salm ewiii. 'J-!. " This is the day which the Lord hath made, we will rejoice and be glad in it;" as though he had said, this "corporal sun maketh the corporal day, but Cud himself maketh this day, even he is that sun, from whence those beams and that day come, wherewith the whole world is enlightened. Finally, hereupon he calleth himself " the light of the world," John, i\. 5. And Psalm xix. i. " The heavens declare the glory of God," that is, even as these bodily heavens do bring the sun and the day, and the sun is carried in them, so the apostles have in themselves, and bring b\ preach- ing, the true sun, which is Christ, &.C. Whereupon it folio weth: " Jn them hath he set a tabernacle for the sun, which is as a bridegroom coming out oi' his chamber, ami ivjoiccth as a strong- man to run a race. His going forth is from the end of the heaven, aud his circuit unto the ends oi' it: and there is nothing hid from the beat thereof." All this is said of the exceeding pleasant beginning or rising of this day, that is, of the gospel, which the scripture every where marvellously setteth forth; for it is a word which quiekcnclh, maketh glad, willing, cheerful, and ready to do good works, and finally it bringeth with it all good things. Wherefore it is called the gospel or glad tidings, for th.it it is a pleasant and prosperous message of the grace of God, and of all good things; but who is able to rehearse all those things, which this day revealeth and maketh manifest unto us ? . lor it teacheth all things, what God is, what we are, whatsoever is past, and to come, of heaven, hell, the earth, angels, and devils; b\ this (amp is shewed unto us, hew we ought to behave ourselves in all these things, and toward all, from whence we are, and whither we go. Yet nevertheless Satan hath deceived us miserable creatures, that neglecting such a day, whereby all things might be clear and manifest unto us, we seek the iruth/Of philosophers and heathen men, who have not so much as by a dream known any whit of these things, and so we have suffered ourselves to be blinded wilu men's traditions, and to be thru si back again into the night; \ THE FRUITS OF FAITH. 1M~) for it is not light, whatsoever is not this day, otherwise Paul and the whole scripture should in vain exlol this day alone, and call all Other beside it the night. Surely the burthen oi' God's: displea- sure must needs he most grievous, for that, contrary to so plain and manifest places of scripture, we have sought another light, although the Lord himself culleth himself the light and sun of tin; world; and if other prools'were wanting, this one is sullicicnt, that universities do so impudently both set up and glory of Aristotle as a light unto them, in whom thev exercise themselves much more than in Christ, vea, nothing in Christ, but altogether. in Aristotle. " Let us therefore cast off the works ol* darkness, and let us put on the armour of light." As Christ is the. sun, and the gospel the day, so faith is the light whereby to see and watch in this day; for it would not profit, although the sun did shine and make the day, if the eyes did not perceive the light. Wherefore although the gospel be begun and preached in the whole world, yet none are lightened, but they that receh e it, and by faith being made capable of the light, do arise out of sleep; but to such as yet sleep this sun and day bring no profit, of which they receive no light, no more than if no sun or day had sinned. And this is that season and hour, whereof he spcaketh ; " And that, knowing the time, that now it is high time to awake out of sleep," 8tc. It is a spiritual time and season, although begun in this outward time, as it doth daily also come, wherein we ought to arise out of sleep, and lay aside the works of darkness; whereby Paul sheweth that he doth not speak to them which are yet void of faith, for, as it is said, lie teacheth not faith here, but the works and fruits of faith, when he saith, we know that the time is come, ami that the night being passed, the day is at hand ; they which believe not, cannot know these things. Now w thou object and say, what reason or cause is there that he should write these things to the faithful, inasmuch as they know that it is time i &c. Thou must call to mind that in the beginning of the exposition of the text of the Apostle, we nave said thai the office of preaching is of two sorts, one of teach- ing, another of exhorting and moving; now a man cannot attain unto that knowledge, that it should not be needful that he be always moved, and kept in a continual and fresh meditation of ■those things which he hath learned, least the devil, the world, and the flesh, (which are enemies that never grant truce, neither slack the'a - assault) do make him weary and slothful, that, ho may at the last sleep, and become altogether negligent in good things ; for the devil, saith Peter, is such an enemy, as goeth about continually like a roaring lion, seeking whom he may devour. Wherefore he saith, 1 Pet. iv. 7. " Be ye therefore sober, and watch, Paul also will have us do the same thing here for seeing that the devil, the flesh, and the world keep no mean, and make no end of fighting against us, neither must there be B £ 18G CONCERNING GOOD WORKS', any mean kept, or end made of exhorting, provoking, and moving ns to watch and work. Hereupon the Holy Ghost is called an cxiiorter, inasmuch as he ihvitetfa and movelh ns unto good ; for the same cause Pan! also usetfa here chosen words. Tbe works of darkness he calleth not armour, lmt the Works of light, he calleth armour, not works; undoubtedly that he might shew that there is a fight, that labour and travel is required; and that it cannot be obtained without peril, to watch and live well, forasmuch as so mighty enemies, the devil, the lies!), and the world, do without ccasinc, fight against us, where- lore Job saitb, " The life of man upon earth is a light and tcnip- tation." Now it is not a small matter to stand all our life long in the battle, wherefore there is need of very shrill trumpets ami Avarlike drums, that is, of earnest admonitions and exhortations, whereby we ma\ be stirred up and encouraged to persevere valiantly in the light. <-^ . Hereupon now it appeareth, why he Calleth good works ^* armour or weapons, and calleth not the works of darkness so. which notwithstanding, if we consent unto them, are also weapons, Rom. \i. ..!. M Neither yield ye your members as instruments of unrighteousness." Again, it is before said, that by light is here signified faith, which from the da\ of the gospel, b\ the sun, Christ shineth into the hearts, and enlighten eth them, •therefore the armour or weapons of light are nothing else but the w oiks of this faith ; on the contrary, darkness, infidelity, or unbe- lief, which is by reason of the absence of the gospel as of tin- day, and of Christ as of the sun. This darkness the devil doth rule, win h conieth from the doctrine of men, and the judgment of man's own reason; wherefore the works of darkness are the works of infidelity, for as Christ is the Lord and governor of the light, which we said to be faith, so Pan I, Lphes. vi. I 1 .', calleth Satan the prince of darkness, that is, of them which are without faith, and FeftiSe \i^ he obedient to Cod, as the same Apostle witness- cth, 2 Cor. i\. 3. " H' our gospel be bid, it is bid to them that are lost. In whom the god of this world, (namely, the devil) hath blinded the minds of them which believe not. Lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." !>u1 what both this armour or weapons of light, and works of darkness are, it is now taught. of the Apos ile, " Let us walk honestlj as in the day." _\o man work eth those things in the da\, which ho is wont to work in dark- ness; every one feareth another, ami endeavour eth himself t«» Jive honestly. It is commonly said, the night is void of shame, which is Inn . and therefore men do those things in the night, "which limy would be ashamed to do in the da\ ; but the da\ i- not without shame, and requireth an lamest conversation. Alter the same sort ought a Christian life to be: a Christian ought 1o commit • I .■ whereof he maj be ashamed, although the whole world the fruits or FAITH. 187 should see his works and doings; for he that liveth and worketh so, that he is unwilling- that all liis works and doings should foe seen and heard of all men, and his whole life be mani- festly known unto all, livelh a life unworthy of Christ, according to that which our Saviour himself saith, .John, iii, '20. "• Every one that doth evil; hateth the light, lest his deeds should be reproved. Bui he that doth truth, cometh to the light, that his deeds mav be' made manifest', that they are wrought in God;" Hereby it appeareth how necessary it is, that we should be pro- voked and exhorted to watch, and to put on the armour oi light; for what one is there at this day among Christians, which can abide that all his works should be published openly in the light. Now what a Christian life is this, how hypocritically do we live, when as wc cannot suffer our life so much as to be disclosed before men, which now is disclosed before Cod and all his angels', and in the last day shall be disclosed before ali creatures ' Wherefore it behoveth a Christian to live so, as he desireth to appear in the last day, and before all. Hereupon Paul saith, " Walk as the children of light: the fruit, of the spirit is goodr ness, and righteousness, and truth." And Horn, xii, 17. " Pro- Aide things honest in the sijrht of all men." And '2, Cor. i. l i J. " Our rejoicing is this, the testimony of our conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." llowbeit such a life shall nothing at all appear, where faith is not, but where a lively, a cheerful, and a strong faith is, there such a life cannot be wanting, forasmuch as such a faith is not wearied with well doing, neither sleepeth-; wherefore it is no less necessarv, to preach to them that have received the doctrine ol' faith, whereby they may be provoked anil stirred up to go on in the good life which they have embraced, and that they sutler not themselves to be overcome by the assaults of the raging flesh, the crafty world, and most subtile Satan. Tkeu it is meet that the doctrine, of farth be preached to them that be as vet ignorant of Christ. " Aot in rioting and drunkenness, not in chambering and wantonness, not in strife and envying." Here he reheausetb. the works of darkness by name, one of which he named also before, to wit, sleep, according to that saying, 1 Thess. v. <). { ' Let us not sleep as do others, but let us watch and be sober." Nod that he forbiddeth natural sleep, but spiritual, which, is iuiidciity , whereof those works of the llesh proceed: howbeit, natural sleep also is a work of darkness, if it be used lor pleasure, and through immoderate filling of the belly, so that it is a hindrance to the light, that is, faith, and to the armour thereof. Moreover, these nix: works of darkness which be here rehcarselb, do comprehend all the rest; lor. Cal. v. and Coloss. iii. he reckoneth Up more of them, but we will divide those, which he here rehearse th into »wo side.-, the risj-ht mid the left, Qa the right side these four. B i. 188 CONCERNING GOOD WORKS, fight with the spirit, gluttony, drunkenness, chambering, and Wantonness; on the left side, forasmuch as the left side in the scripture signiheth adversity, those things which proceed from thence do tight, as are wrath, contention, and suoh like, but the right side, signineth prosperity, and those things which ensue thereof, as delights, gluttony, drunkenness, and overmuch sleep, &c. Now it is sufficiently manifest, that Paul under t*o works of darkness here rehearsed, namely, contention and envying, doth comprehend the rest 1 also of that sort, among which are " bitter- ness and wrath, and anger, and clamour, and evil speaking, Ephes. iv. 81. And those which he rebearseth in the epistle to the Galatians, " Hatred, debate, emulation, sedition; heresies, murders," ^.e. In tine, hereunto pertain eth whatsoi per come of evil, anger, either in words or deeds, all which eannot be num- bered. After the same sort under those lour, gluttom, drunken- ness, chambering, and wantonness, he eumprehendeth the vices of lust which are wont to be committed as well in words as works, which also no man is able to number. And so the present words of the apostle do shew, neither m edetlt i! an\ further declaration, that b\ these she works all things are to hi understood, whereby lhe\ tliat are void of faith, and are \et in darkness, do live impurely as concerning themselves, ai id unjustly toward their neighbours ? whose whole life is disordered and out of course both toward themselves and tow aid others; lor there is no man that kuoweth not what it is to he gluttonous and drunken, that is, cither to eat or drink above a measure necessary for the body ; it is well known what it is to sleep in chambers, and to be wanton, that is, to follow the pleasure of the body, both with sleep- ing? above measure, and with other lev (I and unchaste gestures mid works, which are wont to be committed in chambers of full i'ed, ■wril tippled, idle, and slothful bellies, as well in the da\, as in the night, as well when they are alone, as in the resort and compauj of others. All whirl) things do require even natural darkness, ami sec ret places, and are signified of St. Paul, b\ chambering anil w antonness. " Bnl put ye on the Lord Jesus Christ." In these words as it were in fine, he shew eth all the armour of light, when as he exhorteth ns, to put. on Christ J .Now Christ is put on of us after t\\- endued with (he same virtues, with which we by faith acknowledge that be being - \ adorned, did serve us, that so we may resemble him in all points: and pi' tiiis maimer of putting on Christ St. Paid speaketh here. The same also he wiileth us to do, 1 Cor. xv. 4u the right hand and on the left. Now this most titlv agreeth with the matter, whereas he setteth before us, a most excellent and perfect example, namely, the Lord himself, saving, " Put yi ♦ in the Lord Jesus Christ;" for he is a sluggish beast, and not a man, who whin he seeth his Lord fast, suffer hunger, labour, Match and to be weary, yet givetfa himself to gluttony, sleep and pleasures. \\ hat lord could take these things at his servant's hand, nary, what servant durst presume to do these things. So it cannot be, that a Christian man should not Ive ashamed, ■when he hehoideth Christ, and seeth himself so unlike unto him, yea, occupied in quite contrarv things. For whom the 'exempts of Christ himself doth not stir up, exhort, and move, who can bring or stir up him unto goodness '. What would the leaves of words do with their small noise, if these thunderings of the example of Christ do not move; and surely for this cause., St. Paul of purpose adjoined this word. Lord, saving, " Put ye on the Lord .Jesus Christ," as if he said, count it no great nor ~"Nj)urdieiisomc thing, to stand and light in this armour of light, ve that are servants, heboid vour Lord, who when he had no need, did notwithstanding, so well and '\aliantlv use this armour, and fought in it for \ou. " And make not provision for the flesh, to 1'ulUl the lusts thereof." The apostle in these few words hath noted two cares of the flesh ; one is natural, whereby necessary iJtllE HU IT.S OF FAITH. Igfj food and apparel is provided for the body, thai it may live, and he aide to Sustain his labour, hast that it he by overmuch absti- nence weakened, and made unprofitable to work; the other carp is joined with sin, when the body is provided lor to i'ullil the lusts thereof, and that it may be delighted ; this care the apostle here forbiddelh, lor it itrgendcretli the works of darkness, so to pamper and make of the flesh, which is continually to be chastised, that it may be obedient to the spirit, and may not shake oil' the saddle, like unto an untamed horse, although that chastising is so to be tempered, that the body nolvv iihstauding may do his duty, and bear the saddle. For the " fodder, a wand, and burdens arc for the ass; and bread, correction, and work for a servant/' F.celcs. xwiii. '24. lie doth not say that thou shalt flea or slay the ass, neither that thou shalt kill the servant, or cast him into prison; so unto the body the chastising and labour thereof is due, and necessary food is not to be withheld from it, St. Paul himself saith, " I keep under my body, and bring- it unto subjection." lie saith not, least it into sickness or 1 kill Kit but I subdue it to the spirit, that it may serve; and be obedient, thereunto. Moreover these words, "to fulfil the lus.ts thereof,'' St. Paul added because of two sorts of men whereof the first under a pretence of natural necessity, do satisfy their pleasure, and cover that practice under this false pretence. We ' are so prone and read) unto this, that even many of the saints have very much complained of this evil, and because of it, have oftentimes above measure, afllicted their bodies: for the flesk is so crafty and marvellous subtile to prepare delights for itself, that no man can sufficiently take heed of it, yea, it is needful that a man here do never leave oil' to care and fear. The other sort of men are those blind holy ones, which think that the kingdom of God, and the righteousness thereof con- sistent in meats and drink, and in chosen apparel, and do besides their own works regard nothing; when they have so fasted, that they have made their head diseased, and their stomach distem- pered, and do bring unto their body some great infirmity, or sickness, they then think that they have been man ellous holy, and have wrought incomparable good works. Uut St. Paul saith, " meat eommendeth us not to God* for neither if we eat are we the better: neither if we eat not are we the worse." And (Jolos. ii. he writeth thus much in effect: Beware pf worship- ping of angels, which have a shew of wisdom, because of hum- bleness and superstition, whereby they spare not the body, while they withdraw from it the measure of food due unto it, bestowing nothing upon it wherein it may be i'rd. This pre- posterous worshipping of angels, \ea, indeed superstition, did so deceive Gerson, otherwise a notable man, that he praised the charter-house monks, for that the) did so constantly abstain from lies!), that even when they were sick, the) would eat none, although the) might preserve themselves even from death thereby. 168 CONCERNING GOOD WORKS, But what if God should judge them as killers of their own body? For there can he none at all either ordinance or order, yea, or vow, contrary to the commandment of God, and if there be any such, surely it ought to be of no force, even as if tlnm hadsi vowed adultery* Now God both here by St. Paid, and elsewhere, bath oobv manded that necessary provision should be made- for the body, and hatli forbidden, that we should procure the death of it wherefore those things that are profitable to preserve it, whether they be (lesh, or eggs, or any thing else, must be given onto it, in what day, or time soever, whether it he the sixth or first day of the week, whether it he in Lent, or after Easter, in the mean season, whatsoever orders, laws, and vows, yea, even of the Pope being neglected. For it is not lawful for any man, no not for ■the angels to forbid any thing against the commandment of God, ilowbeit, this madness proceedeth from that darkness and blind- ness, whereby miserable men do regard the work only, and think that they shall obtain salvation through the greatness ami multi- tude of works. But St. Paul willeth, that our fastings and other chastising of the flesh be the weapons of light, whereby the works of darkness may be overcome, and not the body destroyed) wherefore there ought to be no other use among Christians of fastings, watchinsrs and labours. As il is alone before God whe- ther thou eat fish or flesh; whether thou drink wine or water; whether thou wear red or green garments; all these are the good creatures of God, made unto this end, that we may use them, have regard only to this, that thou mayest use them with a mean and mayest abstain thyself so much from them, as shall suilice t<» overcome the works of darkness. Wherefore it is impossible, that a common manner ol this abstinence should be appointed in- NJilfcrently to all, for the constitution of all men's bodies is not alike, it is above measure to one, which to another is under measure; one hath need of much, another of little, and therefore it is meet that every one have regard of himself, and govern his own body, according to the present doctrine of St. Paul, whereas he saith, " Make no provision for the flesh, to fnliil the lusts thereof," that is, obey the wisdom thereof so far that ye deny not the necessary things which it requireth, but grant it not those things, which it requireth to the fulfilling of the lusts thereof, more than necessity to pleasure only. If a belter rule of moderation could have been gisen beside this, St. Paid would not have concealed it. Hereby thou Beest, that the popish ordinances, which forbid the eating of ilesh and certain meats, are quite contrary to the gospel: which St. Paul hath plainly foretold, I 'Jim. iv. i. " JSuw I he spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to Seducing 1 spirits, and doc- trines of devihl; speaking lies in hypocrisy, having their con- s. K nee seared with a hot iron ; forbidding to marry, and com- THE FRUITS OP FAITH. 193 manding to abstain from meats, which God hath created to be received with thanksgiving." No man surely can deny that these words do briefly reprove the orders of Monks, and sacrificing priests, so clear and manifest are both these words, and also their preposterous religion. Moreover thou seest here also, godly reader, that St. Paul dolh not teach that dotage and womanly \ holiness of certain, which choose unto themselves certain days, wherein to fast to certain saints, one to this, another to that, al\ which are blind proceedings, and builded upon their own works. True religion is without choice of meats and days all the life long to use modesty and sobriety. For seeing that these must be the armour of light, and that it is requisite that our life be un- dented and chaste, it behoveth us surely never to put off this armour, but we must be found always sober, temperate, watch- ing, labouring and praying. But those doting holy ones, one clay eat nothing but bread and water, and afterward three whole months they daily be drunken and eat excessively, even until they be not well in their wits. Others fast so that at the even- ing they eat no meat, but in the mean time, they make them- selves drunk with drinking. Who is able to rehearse all their dotages, and all their works of darkness ; all which proceed from hence, for that foolish men consider and regard the work, and not use the use of the work, they make their armour of glass, they are altogether ignorant whereunto it is profitable to fast and abstain ; they are like unto him which carried a sword unto the end, that he might look upon it, and knew not how to use it, when he was beaten. These things may suffice to have been spoken for the exposition of this text. c c SERMON XIX. WHEREIN IS TAUGHT TloW TUP. FMTHl'l \, OUGHT TO REJOICE IN CUD, AND LET THEIR PATIENT MIND BE KNOWN UNTO MEN PlIlLIPPIANS, iv. 4 — 7* Rejoice in the Lord dVecdy : and again I say, Rejoice^ he. 1 HIS text indeed is but. short, nevertheless it doth most plenti- fully ubnund uith right Christian doctrine, instructing lirst how we ought to behave ourselves toward God, secondly, how toward our neighbours, sa\ing, lirst, " Rejoice in the Lord alwa\ ." This joy is a fruit of faith, most certainly following it, as St. Paul witnesseth, Gal. V. fifi. where he saith : "But the fruit of the Spirit is love, joy, peace, long sull'ering, gentleness, goodness* faith, meekness, temperance: against such there is do law." Neither can it be, that that heart should rejoice in the Lord, which hath not yet believed in him. Whereupon it cometh to pass, that where no faith is, there can be nothing but fear, trem- bling, horror, and sadness, as often as such either remember (rod, or hear him named, yea, hatred and enmity of Cod re- maincth in such hearts, the cause whereof is, for that the heart void of faith, fmdeth itself defiled with sins, wherein it doubtetb not but that it hath deserved the vengeance of God, that sins can- not be but hated of God, which is just, and so when it doth not believe that God will be merciful and favourable unto it, how can it not but detest all memory of him? so far is it off that it can rejoice in the Lord, the revenger of sins. These two things, the knowledge of sin, and the \ongeance of God prepared for sins are in the heart of the unbeliever, which heafct as il is unbelieving so hath it no hope of pardon, and there- fore what other thing can these things work in it, but cause il to be troubled, cast down, always fearful, and greatly terrified, and to thin!; that the vengeance of God doth everj moment hang over it, that so that may be verified, which Solomon saith: " The un- godly lleeth when no man pursueth him," And that which is OF REJOICING IN GOD. 195 said, Deut. xxviii. 6V>. " The Lord shall give thee a trembling heart, and thy life shall hang in doubt before thee." If a man will much persuade such a heart, to have joy iu the Lord, he shall do even as if he persuaded the water that it should burn like unto the tire, for it can taste none of this joy, it always feeleth in conscience, that (he revenging' hand of Cod, is heavy upon it. Whereupon the prophet saith, Psalm wxii. 11. "Be glad in the Lord, and rejoice, je righteous: and shout for joy, all ye that are upright in heart." For this joy in the Lord cannot be but in the righteous and them that are upright in heart; and therefore it is manifest, that this part of scripture was written not for sinners, but to the righteous and saints. Sinners must first be shewed how they may be delivered from sins, and may obtain Cod to be favourable unto them, which when they have learned and so obtained, it followeth, that the) do of their own accord rejoice in the Lord, being delivered from remorse of con- science. But if any demand, how one maybe delivered from remorse of conscience, and have God merciful unto him, that is declared before at large, and shall bo hereafter copiously spoken of. He which seeketh to have a free and glad conscience, and God gentle and favourable, let him not begin at his own works, as the deceitful Papists teach, only tormenting consciences, and increasing the wrath of God, but let him despair of himself and of all his own works, let him embrace God in Christ, having a sure faith in the gospel, that he shall receive whatsoever it pro- miscth. But the gospel promiseth that Christ is given unto us, that he may take away our sins, and be our High Priest, Mediator, and Advocate before Cod, that so we may nothing doubt, but that our sins through Christ only, and his Avorks are forgiven us, and that we are reconciled to Cod, and that by this means our conscience is delivered and comforted. "When such a faith possesseth the heart, and the gospel is so received indeed, then Cod appearcth sweet and altogether loving, neither feeleth the heart any thing but the favour and grace of Cod, it standeth with a strong and bold confidence, it fearcth not least any evil come unto it, it being quiet from all fear of ven- geance and displeasure, is merry and glad of so incomparable grace and goodness of Cod given unto it freely and most abun- dantly in Christ. AY herefore there must needs forthwith proceed from such a love, faith, joy, peace, gladness, giving s»f thanks, praise, and a certain marvellous delight in Cod, as tu a most dear ami favourable father, which dealeth so fatherly with us, and poureth forth his gifts so plentifully and in so great a mea- sure, upon them that do not deserve them. Behold of such joy, St. Paul speaketh here, which truly where it is, there can be no place for sin, or fear of death or hell, yea, nothing is there, but a joyful, quiet, ami omnipotent trust in God, and in his favour. \\ here fore it is called joy in the. Lord, not in gold or silver, gluttony or drunkeruies>. delicate- or singing, health, knowledge, 19b' OF REJOICING IN GUI). wisdom, power, glory, friendship, favour, no nor in good works, holiness, or whatsoever is without Cod. Of these thou shalt take but a deceitful and vain joy, which cannot pierce the heart, or enter unto the bottom thereof, whereof thou mayest rightly say that which is wont to be spoken as a proverh among tin; Germans ; This man rejoiceth, but he feeleth not any joy in his heart. There is one full and perfect joy, which the believers take of and in the Lord, which is nothing else, than to commit them- selves unto him, and of him alone to rejoice, trust, and presume, as a most favourable and loving father. Whatsoever joy is not after this sort, the Lord doth contemn and reject it, whereof Jeremiah speaketh, ix. '23. " Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches. But let him that giorieth, glory in this, that he understandctb and knoweth me." And St. Paul saith, " Let him that rejoiceth rejoice in the Lord." He addeth, that we must rejoice always, where he toucheth them, which only half the time do rejoice in the Lord and praise him; that is, when all things fall out according to their desire, hut when ad- versity cometh, they change joy with sadness and sorrow, of whom the 48th Psalm speaketh, " So long as thou dost well unto him he will speak good of thee." Hut the prophet himself saith, not so: "I will bless the Lord at all times: his praise shall con- tinually be in my mouth," Psalm xxxiv. 1. And he hath just cause so to do, for who shall hurt him, unto whom God is merciful ; surely sin shall not hurt him, neither death nor hell ; wherefore the prophet saith in another place: " \ ea, though 1 walk through the valley of the shadow of death, L will fear do evil," Psalm xxiii. 4. and Paul saith, Horn. viii. 2.5. " Who shall separate us from the love of Christ' shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword ! Por 1 am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ .lesn* our Lord. " Again 1 say, rejoice." This repetition of the apostle confirmcth his exhortation, and truly not without a cause, foras- much as we live in the midst of sins, and therefore in the midst of tribulation, both which do move us unto sadness and heavi- ness. Wherefore the apostle purposing to comfort us against these; exhorteth us that we should always rejoice in the Lord, altlmagh we sometimes fall into sins. For it is meet, the more God with his goodness exceedeth tin- evil of sin; go much more always to rejoicd in him, wheil We are sorrowful because of our sins, which although by nature they bring sadness and sorrow with them, yet forasmuch as thej cannot bring so much hurt, as CHrlst, if we believe in him bringelh profit and safety, joy in the Lord ought always to have the lirst place with us, and far to OK REJOICING IN GOD. 197 overcome the sorrow and sadness that cometh by reason of our sins; for we must always think on that which John writeth; " If any man sin, we have an advocate with the Father Jesus Christ the righteous, and he is the propitiation for our sins," I John, ii. 1. " Let your moderation be known unto all men." He hath already taught how men ought to behave themselves toward God, namely, that they must serve him with a cheerful heart and continual joy; now he declareth in few words, how the believers ought to behave themselves toward men, saying, " Let your moderation be known unto all men." Which words are thus much in effect; be joyful toward God, always rejoicing in and of him, but toward men be of a patient mind, and pliant, applying yourselves to all, and so behaving yourselves, that ye be ready to do and suffer all things, and to yield in every thing, as much as may be by any means without transgressing the com- mandment of God, whereby ye may approve yourselves to all men, and please all in that which is good; not only hurting none, but aiso taking in good worth all things of all men, inter- preting aright the sayings of all men, and accepting them in the better part, that men may plainly see you to be them, unto whom all things are alike, which take in good part whatsoever betideth you, which stick in nothing, which would not disagree with any man for any cause, which be rich with the rich, poor with the poor, rejoicing with them that rejoice, weeping with them that weep; and to be brief, be made all things to all men, that all men must needs acknowledge that ye are grievous to none, but agreeable, of a patient mind, pliant, and obedient toward all in all things. The Greek word i7nai the sabbath ; if of the sabbath, how much more of th« OK RF.JOlclNG IN GOD. 199 ♦rattitions of men ? Whatsoever thou shalt observe upon tin's liberty, it cannot hurt any, but to observe ihein of necessity, it extinguisheth faith and the gospel; likewise if one live, yel as in a monastery, it' he observe the vows and ordinances of that, lilt; wilh Christian liberty/ and of lo\e to his brethren that he may edify them, and of no necessity, neither' with the hindrance of his own or other men's salvation, he shall do godly for he is free; but if those things' he straightly required as necessary to salvation,, then before thou sulfer thyself to be brought into this error, monasteries, shavings, hoods, vows, rules, ordinances, and all such like must be left, and the contrary must be done, to witness, that only faith and love are necessary for a, Christian, and that all other things are free, so that he may either omit or do them tor the edifying and cause of them wilh whom he lhcth. Whatsoever thou shalt observe upon liberty mu\ love, is godly; but if thou observe any thing of necessity, it is ungodly* The same is to be said, of all olher ordinances and decrees of men, which are wont to be observed in monasteries, that what- soever doth not agree with the word of Cod, thou maycsl, belftg free, either observe it or omit it, according as thou shall know \i to be profitable and acceptable to them, with whom thou art. conversant; but if they be required as necessary, reject them all utterly, and tread them under thy feet. Hereupon thou now seestwhata devilish thing the papacy and monasteries be: for whatsoever things be free" and to be permitted to free love only, they make them neccssan, aud say the keeping of the in is of importance to salvation, whereby truly as' much as is in them they together pervert and extinguish the gospel and faith, i pass over with silence, that they hereupon set and sell the care of the belly instead of the service of Cod ; for how many among them at this clay do for Cod's cause, and not rather for their belly's sake, take upon them to be monks or clerks do frequent the choir, sing, pray, say mass, or do any such thing, w herein they counterfeit and corrupt the true worship and service of Cod? The common subversion of all monasteries were the best reformation of all these things, from which so much disadvantage, and no whit of profit, may be looked for. Before one monastery could be persuaded concerning true Christian liberty, infinite thousands of souls in others should perish; wherefore forasmuch as they bring no advantage at all, neither is there any need of them, and they are a cause of greater hindrance to a Christian commonwealth, than can be thought, and cannot by any means be reformed, what can be more profitable, than that they be utterly overthrown and abolished? Moreover, that we may admonish here concerning the civil magistrate, when he com- mandcth or rcquireth any thing, yea, if he compel thereunto wc must obey, for there cometh no loss of Christian liberty or of faith hereby, forasmuch as they do not contend that those things an necessary to salvation which fb'e\ do ordain or require, but 200 0* RK.fOKING ]\ GOD. only to maintain outward rule, public tranquillity, and govern-' ment, and so the conscience rcinainctli tree. \\ herelbre foras- much as it doth nothing hinder faith to do those things which the civil magistrate commandcth, but doth also profit the common weal, it shall be without doubt a point of Christian obedience to endeavour to do them with a willing mind, that we ma\ be such as are pliant and agreeable to all men, willing to do all things, ready to observe well of every one, and to gratify all. Howbeit if any should contend that those commandments of the civil magistrate be necessary to salvation, then, as it is said of the traditions of the Papists, the contrary rather were to be done, or at the least it were to be witnessed, that thou dost them onlv for the common weal's sake, because it is profitable to others, and not that thou mayest obtain salvation by them, which we have gotten by Christ .lesus alone, as many of us as believe in him. According to this doctrine and the example before-men- tioned every one ought to behave himself in every thing and toward all men, as Paul here teacheth, that he stick not to his own judgment or right, and that he shew himself pliant to others, and have regard of those things, which he shall know will be acceptable and profitable to his neighbours. Y\ hen therefore it doth nothing hinder thy faith, and profiteth thy neighbour to yield somewhat of thy own right if thou do it not, thou art without charity, and neglectest that Christian softness and patient mind that. Paul here speaketh of; yea, if thou hast regard hereof, as he that truly believeth in Christ ought to have, thou must take it patiently even when any man doth injury unto thee, or endamage thee; and so interpret it in the better part, and alwavs think on that which that martyr when all his substance was taken from him, said, " But they shall not take away Christ from me." So whatsoever chanceth unto thee, say thou, 1 have as yet suffered no loss of my faith, why should 1 not take it in good part, which m\ neighbour hath done i \\ by should I not vield unto him, and apply myself to his will? Thou canst scarce find a More manifest example hereof, than between two unfeigned friends, for as they behave themselves one toward another, so ought a Christian to behave himself toward every one. Either of them endeavotireth to gratify other, either of them giveth place to other* suff'ereth, doth, or omitteth whatsoever he seeth to be for the profit and advantage of the other, and that freely without all constraint. Either of them doth diligently apply himself to the will of the other, neither of them compclleth other to follow his mind, and if one should use the goods of another, the other would not be offended, but would take it in good part, and would not grudge rather to give more, and that 1 may speak briefly, between such there is no exaction of law, no grudging, no con- straint, no necessity, but liberty, favour, and good will. On the contrary, such as are impatient and obstinate, which take nothing OF REJOICING IN GOD. 201 In good part of any man, but go about to make all things subject to their own will, and to order all things according to their own judgment; such I say trouble the world, and are the cause of all discords, contentions, wars, and whatsoever difference there is, and say afterward, that they did those things lor the love of justice, that they endeavoured to defend that which is right. So that that heathen man said not amiss, Extreme rigour is extreme injury-. And Solomon also saith, JCccles. vii. Hi, " Be not righteous overmuch, neither make thyself over wise;" for as extreme vigour is extreme injury, so too great wisdom is extreme folly ; which also is meant by this common saying, When wise men dote beyond measure, surely if God should deal with us according to right, we should perish in a moment ; wherefore, as Paul praiseth in him this moderation of right, and incomparable patience and gentleness, saying - , 2 Cor. x. 1, "1 Paul myself beseech you, by the meekness and gentleness of Christ," so it is also meet that we do observe a measure of our judgment, right, wisdom, prudence, and all things apply ourselves to the profit of others. But let us weigh the words of the Apostle, for they are placed not without a spiritual skilfulness ; he saith, " Let your moderation be known unto all men." Where thou must not think that he commandeth thee to be made known unto all men, or that thou oughtest to tell thy moderation before all men ; for he saith not, tell it forth, but let it be known, that is, endea- vour to practice it toward men ; I do not command that ye should think or speak of it, but that ye labour that it inny be known indeed ; yvhile all men do try and feel it, that no man say any other thing of you, than that ye be of a patient mind, and pliant, and applying yourselves to all men, being- enforced so to say even by manifest experience. So that if any man were never so much bent to speak othersvise of you, his mouth might be stopped by the testimony of all other, yvitnessing of your patient mind and meekness ; so saith Christ, Matt. v. l(j. " -Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." And Peter saith, 1 Pet. ii. 12, " Having your conversation honest among- the Gentiles : that whereas they speak against you as evil doers, the, may by your good works which they shall behold, glorify God in the day of visitation." It is not surely in our power, that our moderation should be known and acknowledged of all men, but it shall be sufficient lor us, if yve endeavour that all men may have trial thereof in us, and that no man may tind it wanting in our life. Moreover (all men) is not so to be taken, that thou shouldest understand thereby all men which are in the world, but rather all sorts of men that yve have regard to be of a patient mind, as well toward enemies as friends, as well toward servants as masters, small as great, poor as rich, strangers as them at home, toward them that we knoyv not, as toward them with yvhom we are familiar; for there D D 202 oP ki.xiii i\r; i\ con, are some which behave themselves verj gently and patiently toward strangers, but toward them that are in the house with fhem, or with whom they always keep company, there are none more obstinate or f'rcward than tbey. And how mau\ arc then-, which ill great and ri< h men's hands take all tilings in good part, interpreting every thing at the hest, and most gcntl\ bear what- soever thej say or do, but toward the poor they shew no gentle- ness or meekness, neither lake any thing ol' them in good part ; so we are all read) to do for our ehildrt n, parents, friends, and kinsmen, and most favourably interpret and willingly bear what soever they have committed. How often do weewn praise the manifest vices of our Iriends, or at least wink at them, and apply ourselves most fitly unto them? Bui to our enemies and ad\er~ siirics we impart none of this favour; in them we can find nothing that is good, nothing- that is to he home, nothing that can be interpreted in the better part, but we dispraise e\er\ thing and lake it at the worst. Against such impelled patient minds Paul here spcakcth, saying 1 , lv Let your moderation he known unto all men;"' lie will have our patient mind, and right Christian meek- ness, to be perfect and entire toward all, whether they: ma\ be enemies or friends : be will liave us suffer and take in good part all things of all men, without all rcspeel either of persons or deserts. And such without doubt will our patient, mind be, if it be true and not counterfeit; no otherwise than gold remainetb gold, whether a godly or ungodly man possess it; and the silver, which Judas who betrayed the Lord had, was not turned into ashes, but remained that which it was, as truly all the good ore** turcs of God, whosoever have them; do continue toward all things that which thej are. So a patient mind which is sincere, coming of the spirit, continueth like itself whether it light upon enemies or iriends, poor men or rich- But our nature, which is lull of deceit and plainly corrupt, doth so behave itself, as if that which is gold in the hand of Peter, were turned into a coal in the hand of Judas, and it is wont to be patient and pliant toward rich nie:i, great personages, strangers, friends, and not toward every one, wherefore it is false, \ain, >ile, hypocritical, and nothing but deceit and mockery before Cod. 1 icreof now leant how far from being sound and entire, spiritual meekness, and a patient mind is unto nature, and how few there be which mark this evil; b\ reason of that deceitful meekness and patient mind. though in outward shew very goodly, which the) shew into some, thinking that they do well and justly , in thai tire\ are more bard and impatient toward others; ior so their defiled and filthy nature Icacheth them, b\ her modbj > reason, which always jml'jiih, and doth against the spirit anil those things thai arc of the spirit, because, as Paul saith, Horn. viii. :>, " 'J hey that arc after the liesh, do mind the things of the flesh/' But to 6om hide, it is manifest that the Vpostle hath comprehended in these lew words the whole life worthy of a Christian, which he ought tu OF REJOICING IN GOD. 203 lead toward his neighbour ; for he that is of a patient mind, pliant, and meek indeed, studielh to deserve well of all men, as well concerning- the body as concerning the soul, as well in deed as in words, and doth also bear with a patient mind, the oifences and malice of others. Where such a mind is, there is also " love, joy, peace, long- suffering, gentleness, goodness," and whatsoever is the fruit of the spirit, Gal. v. c 2'2. But here flesh murinureih: if we should endeavour to be so meek and patient, saith the flesh, that we should take all things in good part id' all men, it would eome to pass, that no man should be able to keep a piece of bread safely and in peace, for the unjust which would abuse our meekness anil patient mind, they would take away all things, yea, they would not sutler us .to live. Mark how comfortably and abun- dantly the Apostle doth satisfy this distrusting and foolish think- ing even from this place unto the end of this text, " The jLord is at hand; as though he said, if there were no Lord or no God, one might fear, when by his meekness and patient mind he couut- eth all things alike, and talieth all things in good port, that that would be damage anil hurt unto him ; but now there not only is a Lord, which governeth -all things most justly, but he is also at hand, he cannot forget or forsake thee, be thou only of a patient mind and gentle toward all, let him have the care of thee, nourish, and preserve thee, He hath given Christ the eternal good, how should not he also give things necessary for the belly' He hath given far more than can be taken away from thee, and ihou forasmuch as thou hast Christ, hast much more than the vviole world; hereunto portaineth that which is said, Psalm Iv, 22, '• Cast thy burden upon the Lord, and he shall sustain thee." And 1 Pet. v. 7, " Casting all your care upon him, for he careth for you." And Christ saith, Matt. vi. 26, " Behold the fowls of the air, consider the lilies oi' the field,'' &c. All which agree with the present consolation of the Apostle, and have the same meaning which these words here have: " The Lord is at hand. be oar etui fur nothing." That is, take no care at all for your- selves, let God can; for you, who knoweth and is aide io do ii, whom ye have now known that he is good and gracious. The heathen have not without a cause care of this present life, inasmuch as they are ignorant, and do not believe thai they have a God who hath care of all, as Christ, Matt. vi. 81. said, " Therefore take no thought, saying. What shall we eat.' or what shall we drink I or wherewithal shall ve be clothed I (For after all these things do the Gentiles seek) for your heavenly- Father knoweth that ye have need of all these things." AV here- fore let the whole world take from thee, anil do thee injury, thou shalt always have sufficients ami it cannot be that thou 8 ho aides t peiish with any adversity, unless the) have first taken from thc thy God; but who can take him from thee, if thou thyself dost not cast him oil'.' There is no cause therefore that; we shouid be. o " 204 OF REJOICING IN GOD. careful seeing that he is our Father and prdvidetb for us, which hath all things in bis own hand, even those which seem to take away those tilings that be ours from us, antl to endamage and hurt us whereinsoever they are able. But we have exceeding great cause always to rejoice in the Lord, when we are of a patient mind toward all men, forasmuch as we are certain, if so be that we believe, that it can by no means come to pass, that good things should be wanting unto us, having Almighty God our favourable and careful Father; whom they that have not, let us sutler thein to be troubled with care. It ought to be our only care, how we may be void of care, and be found alwavs joyful in God; and meek, and of a patient mind toward men. 80 without doubt we shall try that which David tried, Psalm xxxvii. 25, saying, " 1 have been young and now am old, \et have I not seen the righteous forsaken, nor his seed begging bread ;" and that which he saith, Psalm xl. " The Lord careth for me." " But in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God." In these words the Apostle teacheth, how our care is to be cast upon God, and the meaning of that which he saith is this, not only be not careful, but if any thing chance which may make you careful (as indeed innumerable such are .wont to come unto those that live in the world) so bthave yourselves, that vo. attempt nothing at all which you care, whatsoever that shall be which chanceth unto you, but casting otf care, turn yourselves with prayer and supplication unto God, and desire him that he will bring to pass and finish that which yourselves otherwise should in vain have attempted with your care to accomplish, ilowbeit desire this with giving of thanks, forasmuch as ye Inn e such a God as hath care of you, and unto whom ye may safeU commit all care for you; bathe that will not so behave himself when any thing happeneth, but will iirst weigh all things by his own reason, and order them according to his own judgment, and so take to himself the caie of his things, he shall wrap himself in innumerable disadvantages, he shall lose all joy and quietness thereby, and yet shall prevail nothing but labour in vain, and plunge himself so much more in troubles and miseries, that he shall not be able to escape out of them again, which we learn daily both by our own and by other men's experience. Now that which Paul here admonisheth concerning prayer tendetb unto this end, lest that any man should neglect all things and commit them to God, and he himself sleep and do nothing at all, no not. so much as once pray lor them ; for he that should use this slothfuiness, although he were now quiet, shall casik he wrapped in cares, whereof he shall not be able to rid himself; we must, do our endeavour and not sleep, and llurelore it is that man_\ things be incident, which are wont to bring can-fulness, wherein we might be as it. were compelled to pray unto God. Wherefore Paul hath not in vain joined together those two. OF REJOICING IN GOD. 205 " Be careful for nothing: but, in every thing- by prayer and supplication with thanksgiving, let your requests be made known unto God." Nothing and every thing- do indeed greatly difler, howbeit the Apostle therefore put them together, that he might signify that it cannot be but that many and innumerable things be incident, which are wont to bring care, but that in all them we ought to admit no carefulness, but always tly unto prayer, and commit them all unto God and desire of him those things whereof we have need. Now we must here see how our prayer must be framed, and what is the true manner of praying. The Apostle setteth down four quests or petitions. Prayer is those words or speech, wherein as sometimes something is desired, so also other things arc declared, as is the Lord's prayer and the Psalms. Supplication is when the petition is urged or made more earnest by something, as when one prayeth for his father, or for some other thing- which is dear and excellent unto him, as when we pray unto God by his mercy, by his Son, by his promise, by his name, Sec. As Solomon, Psalm exxxii. I. " Lord, remember David, and all his afflictions. And Paul, Rom. xii. 1. I beseech you therefore brethren by the mercies of God." And 'i Cor. x. 1. ** I Paul myself beseech you, by the meekness and gentleness of Christ," &.c. A petition or request, is, when we name that which is desired, and for which prayer and supplication is made, as in the Lord's prayer, all that composition of words is called pra\er, but those seven things for which we pray, as hallowed be thv name, thy kingdom come, ike. are petitions according to that saying, Matt. vii. 7. "Ask, and it shall be given you: seek, and ye shall find : knock, and it shall be opened unto you. For every one that asketh, receiveth : and he that seeketh, lindeth : and to him that knocketh, it shall be opened." Giving of thanks is when the benefits of God are rehearsed, whereby faith in God is strengthened, and stirred u<> so much more confidently to look for that which is desired, and for which we do pray ; wherefore prayer urgeth or earnestly asketh by supplication, but is strengthened and made sweet and acceptable by giving of thanks, and so by this strength and sweetness it prevaileth, and obtaineth whatsoever it asketh. This manner of prayer we read to have been used in Ihe church, and among the holy lathers of the old Testament, ■which were wont al\va\s in their prayers to ask with supplication and giving of thanks; the same also we see in the Lord's prayer, which beginneth with giving of thanks and with praise, when as even in the beginning thereof we confess God a father, unto whom the godly mind hath access by his fatherly love, and by the love of his Son, unto which supplication nothing may be com- pared; wherefore it is both the best and most excellent prayer of all which may be had. Moreover in these words Paul hath very well expressed the mystery oi* the golden censer in the old Testament, whereof we read manv things in the books of Moses; 200 OF REJOICING IN COD. it was lawful for the priests only to burn incense, now ;ill w<» which believe in Cbrist arc priests, wherefore it is lawful for us all, and for us only to burn the incense of prayers. The censer that golden vessel, is the words which we utter in praver, surely golden and precious, as those are whereof the .Lord's prayer consisteth, the Psalms, and other prayers of the scripture; for commonly in the scripture vessels signify words, for that our meanings are contained in words as in a vessel* and by words are uttered and received as out of a vessel, as wine, water, burning coals, anil such like, are contained in vessels, ami taken out of vessels; so by the cup of Babylon, Apoc. 17. the doctrine of men is understood, and by the cup wherein the blood of Christ is drunk, the gospel. Furthermore burning- coals, Whereupon the frankincense was laid, signify giving of thanks, and rehearsing of benefits in prayer, which we are wont to do in making supplication ; for, that by iiery coals benefits are signi- fied, it is manifest even out of the l'ith to the Komans, where the Apostle reciteth the sayings of Solomon, Prov. \.\v. '21. " If thine enemy be hungry, give him bread to eat : and if he. be thirsty, give him water to drink : for thou shalt heap coals of lire upon his head." And benefits may be rightly called coals of fire, forasmuch as they inllanie the heart with love, although it be cold. In the law it was prohibited to lay the frankincense upon any other coals, but them that were of the altar of the Lord, which signifieth that we must not rehearse our own good deeds in praver, as that Pharisee did, Luke, w. bat only the henelits of God bestowed upon us in Chrht. JJe is our altar, by him we must offer for the benefits received, by him we must give thanks, and make mention of them in prayer for the increasing of our faith. This St. Paul teacheth, Colos. iii. 17. where he saith, " Do all in the name of (he Lord Jesus, giving thanks to God, and the Father by him." For God cannot suffer, that thou shouldest glory in any thing else in his sight, which he declared in type or figure; Levit. x. where we read that Nadab and Ahihu the sons of Aaron were taken and consumed of the (lame from the altar of God, because they burned incense, taking other fire than of the altar of the Lord. The works of Gli ist only are acceptable to God, wherefore for these only we must both give thanks and rejoice in prater. The incense signifieth the petitions made in prayer; for petitions are, whereof prayer consisteth, and which ascend unto God according as St. Paul saith, " Let your requests he made known unto God/' wherein he Seenieth to have considered and interpreted them as a sa\our ascending from the censer. As though lie had said, when ye shall burn incense sweet and accept- able unto the Lord, make; that your petitions be sh< wed unto God with supplication and giving of thanks, this incense and this savour as it is most sweet unto God, so doth it ascend straight unto heaven like vapours of smoke, and entercih even unto the Of KEJOICIXG IN GOD. 207 throne of God; and as burning- coals do give a strong savour, and make it ascend upward ; so the memory of the beneiits of God, which we rehearse by giving of thanks, and whereof wtr do as it were advertise God and ourselves both, make prayer sted- fast and bold, which cheerfully and gladly ascendeth into heaven, v, ithout which, truly, prayer faintetli, is cold and of no force* Wherefore whosoever thou art, before thou pray with faith and effectually, thy heart must be inflamed with the memory of the benefits which God hath bestowed upon us in Christ. But perhaps some men will demand how our petitions are made known or become manifest unto God, seeing then they are not only known unto him before we pray, but he also doth send us that which we ask? Wbereunto I answer; the apostle adjoined, this, that he might teach, of what sort true prayer ought to be, viz. assured and having confidence and trust in God, which passeth not away into the wind, neither is made at adventure, as their prayer is, which pray, and have no regard whether God hear or not, \ea, rather believe, that he doth not hear, which undoubtedly is not. to pray or to ask of God, but to tempt and mock God. For if any man did desire money of me, whom I certainly knew, not to persuade himself that he should receive it, I should not suffer such an asker, of whom J. might assure myself to be mecked; how much more is God offended at our much crying out and babbling, when we do continually babble muelt, and cry out, and do not. think at all whether he heareth us. Learn therefore here, that thy petitions must be shewed unto God, that is, that thou must so ask, that thou doubt not, that thy petitions be known and accepted of God, and believe certainly that thou shalt obtain whatsoever thou dost ask, with which iaith if thou be endued, it shall so come unto thee indeed. For as we believe, so it cometh unto us. Wherefore, as the smoke carrieth savour upward from the censer; so faith carrieth the petitions of the believers into the sight of God, whereby we assuredly believe; that our petitions shall come unto God, and that we shall undoubtedly obtain those things that we ask. St. Paul by these words " be made known" did undoubtedly mean that whieh is often in the Psalms : " God hath heard my petition, Give ear, Lord, unto my prayer," and such like. Hereof Christ speaketh, Matt. xxi. 22. anil Mark, xi. '24. " Whatsoever ye shall ask in pra\er, believing, ye shall receive." And James saith. chap. i. 67. *A Ask in laith, nothing wavering, for he that waver- eth is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord." Who may not now hereof perceive, that that much babbling, and crying out which is made commonly through the world in monasteries, is a mocking and despis- ing of God? The prayers <>f these, if they may be called prayers, are abundantly shewed before men, for the) 017 out and babble too much, but there is no regard of them with God, they 208 OF REJOICING IN GOO. arc not known of hnn, neither come they unto his ears, that is, lie doth by no means hear them, for that they do not believe, or arc assured, that their crying out or much babbling is heard of Cod, wherefore as they believe, so do they recei\e. It was time there- fore long since, that those mocking and blasphemies of God should be abolished. But if we pray as we are here taught, there shall be nothing surety which we may not obtain. Now we tt*ay for many things continually) and receive nothing, neither is it any marvel, seeing we pray so, that our petitions be not shewed unto God, for that we do not believe that they be manifest unio him. "Wo to our diflidence and incredulity. " And the peace of God which passeth all understanding) shall keep your hearts and minds through Christ Jesus." In how godly an order doth St. Paul here instruct a Christian man '. first he teacheth him to be glad and joyful in the Lord by faith) secondly, to shew himself meek and gentle to all his neighbours. And if thou say, how can I do that without loss or hindrance! he answereth the .Lord is at hand. Jf thou again object; but what if men per- secute me, and even bereave me of that i have ( He addeth ; *' lie careful tor nothing, but let thy requests be made known unto God." Where if the flesh again murmur, what if in the mean season 1 be oppressed and spoiled I he concludeth that there shall be nothing less, the peace of God shall preserve and keep thee; whereof 1 must now treat somewhat; by the peace of God is not meant here that peace whereby God is peaceable and quiet in himself, but that which he giveth unto us, and poureth into our hearts, even as also it is called the word of Cod which he giveth us, that we may preach it and believe it. So when he giveth this peace unto us, it is called the peace of Cod, even because we have the same with him, when in the world notwithstanding we sull'er allliction. Now this peace passeth all understanding, reason, and knowledge of man; which is not so to be under- stood, as though man cannot at all perceive or know it* for if we have peace with God, truly it must be felt in our heart and conscience, otherwise our hearts and minds could not be pre- served by it, but it is thus to be understood ; when tribulation cometh upon them, which know not to fly unto God with prayer and supplication, but trust to their own wisdom and (are, whereby they seek peace, but. that which reason is able to know, whereby tribulation taketb an end, and is changed into outward tranquillity; this peace doth not pass reason, but is agreeable unto it, inasmuch as it is sought and found out of it ; wherefore they that are void ot faith are exceedingly disquieted, and troubled until according to the reason of the ftesh thc\ obtain this peace by hardly delivering or lidding themselves of adversity, not regarding whether they bring thai, to pass by force or by craft, as he that hath received a wound seeketfa to have it healed, fc©. But they that rejoice sincerely in the Lord, it is sufficient for OF REJOICING IN GOD. 200 them, that they know that they have God favourable unto them, and have assured peace with him, they abide willingly in tribula- tion, being nothing careful for that peace of reason by the re- moving of outward troubles, but they endure the in valiantly, look- ing to be strengthened inwardly by faith, taking no care whether the adversities which they sutler, shall remain a short or a long time, whether they shall be temporary or continuing, neither are disquieted with caring what end they shall have ; they commit all things to God, seeking not to know, when, how, where, or by whom he will give them quietness; wherefore God again sheweth them this favour, that he maketh the end of their trial to be such, and so great advantage, as no man could either suspect or wish for ; Lo, this is the peace of the cross, the peace of God, the peace of conscience, true christian peace, which maketh that a man outwardly also, as much as in him lietli, liveth quietly and peace- ably with all men, and troubleth no man. This peace, reason is not able by an\ means to know or comprehend, that a man under the cross may have quietness of mind and jo) of heart, and peace even in the very invasion of his enemies ; this is the gift and work of God known to none but to him that hath it, and hath tried it. Whereas St. Paul saith, " Now the God of hope fill you with all joy and peace in believing," Rom. xv. 13. That which he calleth in these words peace in believing, he calleth in our present text the peace of God. Moreover, St. Paul signifieth in these words that whosoever will rejoice in the Lord by faith, and be meek and of a pa- tient mind toward all by love, the devil undoubtedly is against him, and will raise up some cross, that he may drive him from so christian a purpose, wherefore the apostle will have every one to be prepared against this assault of Satan, and to place his peace there where Satan cannot trouble it, namely, in God, and not think how he may cast off the cross, but suffer the adversary to take on, and rage as he list, he in the mean time patiently looking for the Lord, that he coming may make an end of adversities and trouble, for by this means, his mind, heart, and conscience are preserved and kept in peace. Neither can patience endure, where the heart is not confirmed with this peace, for that he only which hath this peace doth thoroughly persuade himself that God is favourable unto him, and careful for him, and maketh no ac- count what chanceth unto him from creatures. Moreover let no man understand here the hearts and minds, to be the will and knowledge of nature, but as St. Paul himself interpreteth, the hearts and minds in Christ Jesus, that is, such as we have in Christ, of Christ, and under Christ. These are the hearts and minds which faith and love cause, with which they that be endued, do behave themselves most godly towards God, and most lovingly and gently toward their neighbour ; toward God they so behave themselves, that they believe in him, and love him with their whole heart, and are also most ready with their 210 OF REJOICING IN GOD. whole heart and with all their cogitation to do those things which shall be acceptable to God and their neighbours, as much as, yea, more than they are able. Such hearts and minds the devil goeth about with the fear of death and other troubles to terrify and drive from this godliness, erecting a lalse hope, bj the de- vices and imaginations of men, wherewith the mind is seduced, that it may seek to be comforted and helped of itself or other creatures, which, if it do, surely he hath drawn such a man from the care of God, and wrapped him in his own vain care. Thus hast thou, godly reader, out of this short text a most plentiful instruction of christian life, how thou must live toward God and thy neighbour, namely, that thou must believe that God is all things unto thee, and thou again must be all things unto thy neighbours, that thou must shew thyself such an one to thy neighbour as God hath shewed himself unto thee, that thou must receive of God and give to thy neighbour; all which are contained in faith and love, the whole sum of all Christianity. SERMON XX. CONCERNING THEM THAT ARE UNDER THE LAW, AND THEM THAT ARE UNDER GRACE. Galatians, iv. 1 — 7. Now I say, that the heir as long as he is a child, differeth nothing from a servant, though he be lord of all, fyc. JL ins text toucheth the very pith of St. Paul's chief doctrine, the cause why it is well understood of so few, is not, for that it is so obscure and hard, but because there is almost no kuowledge of faith left in the world, without which it cannot be that one should rightly understand St. Paul, who every where treateth of faith with such force of the spirit as he is able, I must therefore speak somewhat, that this text may be made plain, and that I may more conveniently bring light unto it in expounding it, I will speak a few words in manner of a preface. First, therefore, we must understand that that treatise, wherein is treated of good OP BEING UNDER THE LAW, &C 211 works, doth far differ from that wherein is treated of justification, as there is very great difference between the substance and the working-, between a man and his work. Now justification is of man, and not of works; for man is either justified and saved, or judged and condemned, and not works. Neither is it in con- troversy among- the godly, that, man is justified by no work, but righteousness must come unto him from some otherwhere than from his own works; for Moses writeth of Abel after this sort; " The Lord had respect unto Abel, and to his oblation." First he had respect to Abel himself, then to his oblation, because that Abel was first counted righteous, entire, acceptable unto God, and then for his sake, his oblation also was allowed, and not he because of his oblation. Again, God had no respect to Cain ; and therefore neither to his oblation, where again thou seest, that regard is had first of the worker then of the work. Of this place it is very plainly gathered, that no work can be allowed, of God, whereas he which worketh that work, was not first acceptable to him; and again, that no work is disallowed of him, unless the author thereof be disallowed before. I think that these things will be sufficient concerning this matter in this place, of which it is easy to understand that there are two sorts of works: some going before justification, and some following it, and that these last are good works indeed, but that those others do only appear to be good. Hereof cometh such disagreement between God, and those counterfeit holy ones, for this cause Nature and Reason rise and rage against the Holy Ghost; this is that, whereof almost all the whole Scripture treat - eth. The Lord in his word defineth, that all works that go before justification are evil, and of no importance, and requireth that man himself before all things be justified. And he pronounceth all men, which are yet unregenerate, and have not changed that nature, which they received of their parents, with the new creature of Christ, to be unrighteous and wicked, according to that saying, Psalm 116, "All men are liars," that is, unable to perform their duty, and to do those things, which by right they ought. And Gen. vi. 5, " And that every imagination of the thoughts of his heart was only evil continually," whereby un- doubtedly it cometh to pass, that he is able to do nothing that is good, which hath the fountain of actions, that is his heart cor- rupted; and if he do many works which in outward shew seem good, they are no better than the oblation of Cain. Against this cometh forth Reason, our reverend mistress, seeming to herself marvellously wise, yet indeed is unwise and blind, and is not ashamed to gainsay her God, and to reprove him of lying, she being furnished with her follies and very flimsy armour, to wit the light of nature, free-will, the strength of nature, also with the books of the heathen, and with the doctrines of men. She dareth with her evil sounding strings make a noise against God, that the works of a man even not yet justified are good works, and not 212 OF BE1NT. UN DISK THE L \W, works like unto Cains, (which God pronounceth) yea, and so good, that ho that worketh them is justified by them, for so Aristotle hath taught, that he that worketh well is made good. Unto this saying she leaneth and sticketh linmoveably, and wresteth the scripture clean contrary, contending that God will have respect first to the works, then to the worker; such very devilish doctrine beareth the sway now every where in schools, colleges, and monasteries, wherein no other saints than Cain was, have rule and authority. Now of this error another immediately springeth ; they which attribute so much to works and do not accordingly esteem the worker and sound justiin ation, go so far, that they ascribe all merit ami sovereign righteousness to works done before justification, making almost no account of faith, alledg- ing thai which James saith, " that without works it is dead : which sentence of the apostle win mj they little understand, they attri- bute almost nothing to faith, they always stick to works, whereby they think they do merit exceedingly of God, and are persuaded that for their works sake they shall obtain the favour of God, and by this means do they continually disagree with God, shewing themselves to be the right posterity of Cain. God hath respect unto man, these to the works of man ; God alloweth the works for his sake that worketh, these require that for the works sake the worker may be crowned. Now God goeth not from his sentence, as it is meet and just, and these will seem nothing less than to err in any respect; they will not have their good works contemned, reason to be nothing esteemed, free-will to be counted ineffectual, or surely, if thou dost here strive against them, they begin to be angry with God, and count it a small matter to kill their brother Abel. But here perhaps thou wilt say, What is needful to be done? By what means shall I first of all become righteous and acceptable to God? How shall I attain to this perfect justification? The gospel answereth, preaching that it is necessary that thou hear Christ, and repose thyself wholly in him, denying thyself, and distrusting all thine own strength; by this means thou shalt be changed from Cain to Abel, and being thyself acceptable shalt offer acceptable gifts to the Lord. This faith, as it is preached unto thee for no merits of thine own, so is it given unto thee for no deserving of thine, but of mere grace ; and this faith justitieth thee, thou being endued therewith, the Lord remitteth all thy Bins, and that by the contemplation of Christ his Son, in whom this faith believeth and trusteth. Moreover he giveth unto such a faith his Spirit, which doth throughly change a man and make him new, so that now he hath other reason, and another will, than before, namely, that which is ready unto good ; such an one worketh nothing but good works, neither cau it be but good, which he being good before, shall do, whereof I have spoken somewhat before. Wherefore nothing else is recjuired unto justification, than to AND UNDER GRACE. 213 hear Jesus Christ our Saviour, and to believe in him, howbeit neither of these is the work of nature, but only of grace ; he therefore that goeth about to attain hereunto by works, shutteth the way to the gospel, to faith, grace, Christ, God, and all things that help unto salvation. Again, unto good works there is need only of justification, which he that hath attained, doth work only good works, and beside such a one, none. Hereof it sufficiently appeareth, that the beginning, 1 he things following, and the order of man's salvation, are after this sort: First of all is required, that thou hear the word of God; next that thou believe, then that thou do work, and so at the last become saved and happy. He which changeth this order, without doubt is not of God. Paul also describeth this order, saying, Rom. x. 13, " Whoso- ever shall call upon the name of the Lord, shall be saved. How then shall they call on him in whom they have not believed I and how shall they believe in him of whom they have not heard { and how shall they hear without a preacher i and how shall they preach, except they be sent J" Therefore Christ teacheth us to pray the Lord of the harvest, that he would send forth labourers into his harvest, that is, sincere preachers. When we hear these preach the true words of God, we may believe, which faith justi- tieth a man, and maketh him godly indeed, and he now calleth upon God in the spirit of the sons, and worketh nothing but that which is good, and thus becometh a man saved ; which is no other thing, than if I say, " He that believeth shall be saved." Again, he that worketh without faith is condemned, as Christ saith : He that doth not believe shall be condemned, from which no works shall deliver him. Confer now herewith those things which are wont commonly to be spoken of, honesty and righteousness. Are they not wont thus to say ! I will endeavour, that I may yet become honest. It is meet surely that we study to lead an honest life and to do good works: Well, admit this to be so; but if one then ask them how we may apply ourselves unto honesty, and by what means, we may attain unto it? They answer, that we must fast, pray, fre- quent temples, avoid sins, &c. Hereupon one becometh a Char- ter-house monk, another chooseth some other order of monks, ano- ther is consecrated a priest; some torment their flesh by wearing of hair cloths, others scourge their bodies with whips, others af- flict themselves after other sorts. But these are even of Cain's brood, and their works are no whit better than the works of Cain; for the man himself continueth the same that he was be- fore, ungodly, and without all justification, there is a certain change made onl\ of outward works, of apparel, of places, 8tc. !N either are these any other than very ape . of saints, for they do preposterouslv imitate the marnner and work of saints, when as they think themselves nothing less than saints, they scarce think of faith, they presume only of such works as seem good unto themselves, thinking by them to come unto heaven. Of 214 OF BEING UNDER THE LAW, whom Christ said, " Enter ye in at the straight gate ;" for I say unto you, many seek to enter in at it, and cannot." Why is this? Because they know not what this narrow gate is ; for it is faith which doth altogether annihilate or make a man nothing in his own eyes, and requireth that he put no trust in any of his own works, but that he lean only to the grace of God, and be pre- pared for it to leave and suffer all things. But those holy ones of Cain's brood think their good works to be the narrow gate, and are not therefore extenuated or made less, whereby they might enter; they do not leave confidence in their works, but gather them together in great couls, they hang them about them, and so go about to enter in, being burdened, and as it were swollen big, which is as possible for them, as for a camel with his bunched back to go through the eye of a needle. When thou slialt begin to preach unto these of faith, they laugh and hiss at thee : Dost thou count us, say they, for Turks and Heathens, whom it behoveth now first to learn faith? Is there such a company of priests, monkJi and nuns, and is not faith known i Who knoweth not what he ought to believe I Even manifest sinners know that. And being after this sort animated and stirred up, they think that they be abundantly endued with faith, and that the rest is now to be finished, and made perfect by works ; whereupon they make a small and slender account of faith, as I have said, because they be ignorant both what faith is, and that it alone doth justify. They call it faith ; when they believe those things which they have heard of Christ, which kind of faith the devils also have, and yet are nothing therefore justified; but this deserveth to be called rather an opinion of men than faith ; lor as wc do oftentimes admonish, it is not sufficient that thou mayest worthily be called a Christian, to believe those things to be true, which are preached of Christ; which kind of faith they of Cain's brood also have. But thou must also nothing doubt, that thou art of the number of them unto whom all those benefits of Christ are given and exhibited ; which he that believeth, must plainly con- fess that he is holy, godly, righteous, the son of God, and certain of salvation, and that by no merit of his own, but by the only mercy of God poured forth upon him for Christ's sake; which he believeth to be so rich and plentiful, as it is indeed, that although he be as it were drowned in sins, he is notwithstanding thereby made holy, and the son of God. Wherefore if he should any thing doubt, he should procure exceeding ignominy and reproach to baptism which he hath received, and to the Lord's supper, and also reprove the word and grace of God of falshood ; wherefore take heed that thou nothing doubt, that thou art the son of God, and therefore righteous by his grace, let all fear and care be here away. Howbeit thou must fear and tremble, that thou mayest persevere such an one unto the end : Thou must not, being in this case, be careful that thou mayest become righteous and saved, AND UNDER GRACE. 215 but that thou mayest persevere and continue; neither must thou do this, as though it consisted in thine own strength, for all thy righteousness and salvation is only of grace, whereunto only thou must trust: but when thou knowest that it is of grace alone, and that thy faith is also the gift of God, thou shalt for good cause live in fear and care, least that any temptation do violently move thee from this faith. Hereunto pertaineth that which is written in the 9th chap, of Ecclesiastes, ver. ] , " The righteous, and the wise, and their works are in the hand of God ; no man knoweth either love, or hatred, by all that is before them. All things come alike to all," &c. For the present time every one by faith is certain of our salva tion, but constantly to stand and persevere as it is the gift of the Lord, and not in our own strength, so ought we always to have care and fear thereof. When they of Cain's brood hear faith to be treated of after this sort, they cannot sufficiently marvel at our madness, as it seems unto them. God turn this way from me say they that I should confirm myself holy and godly, far be this arrogancy and rashness from me; I am many ways a miserable sinner, I should be mad, if I should arrogate holiness unto myself. And thus they mock at true faith, and count such doctrine as this for execrable error, and go about with might and main to extinguish the gospel. These are they that deny the faith of Christ, and persecute it in the whole world, of whom Paul speaketh, 1 Tim. iv. 1 . " In the latter times some shall depart from the faith," &c. For we see it brought to pass by the means of these, that true faith lieth everywhere oppressed, is not only not preached, but also commonly disallowed and condemned, with all them that either teach or profess it. The pope, bishops, colleges, monasteries, and universities, have now about five hundred years persecuted it with one mind and consent; yea, and that marvellous and stiffly obstinately, and have done no other thing unto the world, but every where as much as they were able driven many unto hell ; which truly both hath been and is the last and most hurtful persecution of Antichrist. The Lord at the last bring it to an end. If any object against the admira- tion/or rather mad senselessness of these men, that we do nothing but that that is meet, if we count ourselves even holy, trusting to the goodness of God justifying us, seeing that David prayed thus: " Preserve my soul, for I am holy," Psalm lxxxvi. 2. And for that Paul saith, " The Spirit of God beareth witness with our spirit, that we are the sons of God." They answer that the Prophet and Apostle would not teach us in these words, or give an example, which we should follow, but that they being particu- larly and specially enlightened, received such revelation of them- selves, that they were holy. And after this sort they misinterpret and wrest whatsoever place of scripture affirmeth that we are holy, saving that such doctrines are not written for us, but that they are rather peculiar 21G OF BEING UNDER THE LAW, miracles and prerogatives as thev call (hem, which do not belong to all; which Surged imagination we account of, as having come from their sick brain, who, when as they themselves vuid of faith, and savour nothing of the Spirit, think and contend that there be none which have found faith and the Spirit, wherein surclv they believe themselves to be thorns and thistles, not Christians* but rather enemies and destroyers of Christians, and persecutors of the Christian faith. Again, they are of this belief, that thev shall be righteous and holy by their own works, and that because of them God will give unto them salvation and eternal blessedness. But here see the madness of men : in their opinion and judgment it is a Christian thing to think that we should be righteous and saved because of our works, and to believe that, these things are given by Ihe grace of God, they condemn as heretical Thev attribute' that to their own works, which they attribute not to the grace of God ; they affirm that they do save us, and not this ; thev trust to works, they cannot trust to God's <>Tace; which blindness worthily cometh unto them, inasmuch as thev will not build upon the rock, let them build upon the sand, and so be drowned by their own means, that by their own works and satisfactions they may torment themselves even unto death, gratifying Satan herein, for that they will not rest upon the grace of God, and serve the Lord with a gentle and sweet service; for thev that are endued with true faith and do rest upon the grace of the Lord, it is marvellous how they are in God by his good- ness, of most quiet minds, and greatly rejoicing with holy joy ; whereupon they do also with pleasure apply themselves to good works, not to such as these which Cain's brood do, as to feigned prayers, fasting, base and filthy apparel, and such like tntles, but to true and right good works, whereby their neighbour is profited, and from whence no small commodity redoundetli unto men. Moreover they are of most ready minds to suffer all things, inasmuch as they are certain that God doth favour them, and hath a care of tin in. These are right honest and profitable men, by whom both God is glorified, and men much profited; when as those of Cain's brood serve to no use, either before God or before nun, no, they are an unprofitable lump of earth; yea, not only unprofitable, but exceeding pernicious und hurtful also both to themselves and to others: for inasmuch as they are destitute of true faith, thev cannot give unto God his due glory, nor do those good works which may truly profit their neighbour; for those works that thev upplv themselves unto, are their own inventions, consisting in gestures* apparel, places, times, meats, and such like trilles, wherein their neighbour can be helped neither in bodv, nor mind, nor in any thing else; for what can it profit me that thy crown is shaven very broad; that thou wearest a grev coul ; what profit bringeth it, that thou fastest to-day, and keepest holy day to-morrow ; that thou abstainest from this meat, AND UNDER GRACE. 217 and eatest that ; that thou remainest in this place ; that thou readest and inumblest up daily so many words'? Surely thou dost nothing- else by these, but torment thyself to please Satan, and to be a pernicious and hurtful example to thy neighbour; for there is no Christianity in thy life, being such thou believest not as it behoveth a Christian to believe, and therefore neither dost thou pray christianly. Thy fasting also is not true chastising of the body, but rashly taken upon thee instead of a good work. In line, this thy service and study of religion is no other thing than, in time past among the Jews, was the religion of Moloch and Baal, in the honour of whom they did kill and burn even their own children. So pernicious and pestilent an example is this thy holiness, which seemeth so godly unto thee, which when it marvellously counterfeited a shew of godli- ness, it draweth miserable men to the following thereof, and utterly extinguished true religion. Here perhaps some godly man will think, if the matter be so, and our works do not save us, but only to hear Christ and believe in him, who is given unto us of the Father to be our righteousness and salvation, to what end then are so many precepts given unto us, and why doth God severely require that they be obeyed? The present text of the Apostle shall give unto us the solution of this question and upon this fit occasion we will now enter into the exposition thereof. The Galatians being taught of Paul the faith of Christ, but afterwards seduced by false apostles, thought that the matter of our salvation must be finished and made perfect by the works of the law, and that faith only doth not suffice ; these Paul calleth back again from works unto faith, with great diligence, and words marvellously effectual, plainly proving that the works of the law, which go before faith, do make us only servants, and be of no importance to godliness and salvation ; but that faith doth make us the sons of God, and that from thence true good works do without constraint forthwith most plentifully flow. But here we must accustom ourselves to the words of the apostles. He calleth him a servant that is occupied in works without faith, whereof we have already treated at large ; he calleth him a son, which is righteous and lively by faith alone, without works. The reason hereof is this : the servant, although he apply himself to good works, yet he doth it not with that mind with which a son doth, that is with a mind that is free, willing, and certain, that the inheritance and all the good things of the Father are his; but doth it as lie that is hired with a stipend in another man's house, who hopeth not that the inheritance shall come unto him. The works indeed of the son and the servant are alike, and almost all one according to the outward appearance, but their minds do differ exceeding much, and their hope is nothing like, even as Christ himself saith, " The servant abidcth not in, the house for ever: but the Son abideth ever, John, viii. 35, F F 218 OF BEJN . INKER THE LAW, These of Cain's brood -want the faith of sons, which they them' selves confess, for they think it a most absurd thing - , and wicked arrogancy, to affirm themselves to be the sons of God and holy, therefore as the) believe, even so are they counted before God, th( j never become the sons of God, or holy, nevertheless thejf are exercised with the v. oiks of the law, and arc well wearied, wherefore they are ami remain servants for ever. And they receive no other reward, but these temporal things, namely, quietness of life, abundance of goods, dignity, and honours, £vc. which we see to be usual among the followers of the Popish religion, than whom there is none at this day that livefh more pleasantly, more wealthily, more gloriously and honourably. But this is their reward, they are servants and not sons, wheie fore in death they shall be thrust from all good things, neither shall any portion of the eternal inheritance come unto them, who in this present life would believe nothing thereof; so therefore it is that servants and sons are not much unlike in works, but in mind and faith they are most unlike. Now the Apostle endeavoureth here to prove (which indeed is the \ery matter) that the law with all the works thereof doth make us no other than servants, if this faith in Christ, whereof we have spoken be aw ay ; for that alone doth make us the sons of God. Neither the law nor nature can give it, only the gospel bringeth it, when it is heard with an holy silence of mind ; it is the word of grace, which the Holy Ghost doth forthwith follow', as it is shewed in very many places, and especially Aets, x. where we read, that the Holy Ghost did by and by tail on Corne- lius and his family, hearing the preaching of Peter. Moreover the law was given for this, that we might learn by it, how void we are of grace, and how far from being of the mind of sons, yea, that we are plainly of a servile mind, for we being left to our- selves, can in no wise be free from the law, neither if we do an\ good thing, do it willingly, forasmuch as that faith of sons is wanting, wherewith he that is endued, knoweth assuredly, that the eternal inheritance shall come unto him, and is of his own accord inclined and bent, with a willing and ready spirit, to do those things that are good. Now these men do willingly confess that they are void of this faith, and if they would confess the truth indeed, they should also plainly confess, that the) had far rather be without all law, and that they arc against their wills subject thereunto ; wherefore all things are amongst them constrained, and \oid of faith, and the) are in very deed com- pelled to confess thai by the lav,- they cannot attain any further; which one thing they ought to learn b\ the law, and know, that they are servants, and have nothing belonging to sons whereby they might be inflamed with desire to come from servitude to the state and condition of sons; and might lake no account of their own things, as indeed the) ought to do, that God of his grace might advance them unto another state by faith. AND UNDER GRACE. 219 Now this were a sound understanding of the law, and the true use thereof, whereof this is the office, to reprove and convince men hereof, that they are servants and not sons, as many as fol- low the law without faith, and that they do exercise themselves therein plainly against their wills, and with no confidence of grace ; for it causeth and raaketh such to be offended at it, and learn by it how unprepared and unwilling they are to that which is good, inasmuch as they are void of faith, whereby it moveth them to seek help some other where, and not to presume of their own strength to satisfy it ; for it requireth a ready will, and hearts of sons, which alone can satisfy it, it utterly refuseth ser- vants, and them that are unwilling. But these of Cain's brood do not only of their own accord confess that they want this faith, which maketh the sons of God, but also they persecute it ; they feel and know also full well, how unwillingly they bear the law, and had rather be free from it, nevertheless they think that they shall become righteous by these their unwilling- and constrained works. They will continue servants, and will not be changed into sons, and yet they would enjoy the goods of a strange father. They do all things clean out of order, whereby the law they ought to learn, that they are servants, and unwilling to do that which is good, and therefore should by faith aspire to the state of sons, notwithstanding they go so far, that they seek to satisfy and fulfil it by their own works only; and thereby they do alto- gether hinder the end of the law, and strive against faith and grace, whereunto if they were not blind, the law would direct and drive them ; and so they continue always a blind, blockish, and mise- rable people. These things St. Paul teacheth, Rom. iii. and vii. and doth freely pronounce that no man is justified before God, by the works of Ihe law, adding no other cause hereof than this, for that the knowledge of sin only cometh by the law. If thou wilt know how this cometh to pass, consider well some one of Cain's brood, and thou shaft by and by see it verified. First, he worketh his works according to the law, with great grief and labour, and yet he therewith confesseth, that he is uncertain whether he be the Son of God, and holy ; yea, he condemneth and curseth this faith, as the most pernicious arrogancy and error of all other, and will continue in his doubting, until he be made certain by his works. Here thou seest plainly, that such a man is not good or righteous, seeing- that he wanteth this faith and belief that he is counted acceptable before God and his son, yea, he is an enemy to this faith, and therefore of righteousness also ; wherefore nei- ther can his works be counted good, although they pretend a fair shew of fulfilling the law. And thus it is easy to understand that which St. Paul saith ; that no man is justified before God by the works of the law ; for the jworker must be justified be- fore God, before he worketh any good things, although before men, which esteem a man by outward things, and not by the F F 2 220 OF BEING UNDER THE LAW, mind, they are counted righteous which apply themselves to the doing of good works ; for men judge the worker b\ the works, God judgeth works by the worker. Mow, the first pre- cept requireth, that we acknowledge and worship one God, that is, that we trust and rest in him alone, which indeed is the true faith, whereby we become the sons of God ; but how easy is it by this precept to know, that sin is both in him of Cain's brood, and in thyself, inasmuch as both of you want such a faith, even by your own nature, which thou eouldest not know but by means of this law. And this is that which St. Paul meancth when he saith, " That by the law cometh the knowledge of sin." Now thou canst be delivered from this evil of infidelity, neither by thine own power, nor the power of the law, wherefore all thy works whereby thou goest about to satisfy the law, can be nothing but works of the law, of far less importance, than that they are able to justify thee before God ; who counteth then wholly righteous, which truly believe in him, lor that they only acknowledge him the true God, are his sons, and do truly fulfil the law. But if thou shouldst even kill thyself with works, \et is it so far off, that thy heart can obtain this faith thereby, that thy works are even a hindrance that thou canst not know it, yea, the \ are a cause that thou dost persecute it. Hereupon it is, that he that studieth to fulfil the law without faith, is afllicted for the devil's sake, and not for God's sake, and coutinueth a persecutor both of faith and of the law, until he come unto himself, and doth plainly cease to trust in himself and in his own works, doth give this glory to God, who justifieth the ungodly, acknowledged) himself to be nothing, and fighteth for God's grace, whereof he doth now know, being- taught by the law, that he hath need. Then faith and grace come and fill him being empty, satisfy him being hungry, and by and by follow good works which are truly good : neither are they now the works of the law, but of the spirit, of faith and grace, and they are called in the scriptures the works of (Jod, which he worketh in us; For whatsoever we do bj our own power and strength, and is not wrought in us by his grace, without doubt it is a work of the law, and availelh nothing to justification, but is both evil and bated of God, because ol the infidelity wherein it is done. Again, whatsoever he of ( gin's brood worketh, he doth nothing from his heart, nothing freely* and with a willing mind, except he be as it were hired with some reward, or be commanded to do some such thing w hereunto he ou»hl otherwise to be reads of himself; e\eu as an evil and unthrilh servant sulfercth himself to be brought to no work, unless he be hired with a reward, or commanded, w hereunto he ought otherwise to be willing of himself. Now how unpleasant is it to a man to have sue h servants; but they of Cain's brood he plainh such; the) would elo no good works at all, ii they were not eithev compelled by the fear of hell, or al- lured by the hope of present good things; whereby again thou AND UNDER GRACE. 221 see.'t, that these have no mind to the law, they gape only lor gain, or are moved with tear, whereby they bewray themselves that they do rather hate the law from their heart, and had rather that there were no law at all: wherefore it is plainly manifest, that they are not good, and consequently that neither their works be good : for how should evil men work good works '. More- over those their works, which in appearance and shew, seem to be good, are either wrested from them by fear, or arc bought with promises. An evil heart can do nothing that is good. But this naughti- ness of the heart and unwillingness to do good, the law bewrayeth when it teacheth, that God doth not greatly esteem what the hand doth, but what the heart doth, which, seeing it hateth the law that is good, who will deny it to be most evil { Surely it is a sin to be against the law, which is very good. Thus therefore sin is known by the law, according as St. Paul teacheth, forasmuch as we learn thereby, how our affection is not set on that which is good, which ought to terrify us, and drive us to cease to trust to ourselves, and to long after the grace of God, whereby this naughtiness of the heart may be taken away, and our mind may become such, as is of itself ready to do good things, and loveth the law, which voluntarily, not for fear of any punishment, or res- pect of reward, but because it doth of its own accord like the law, and love righteousness, and worketh those things which are truly good; by this means only one is made of a servant a son, of a slave an heir; which mind and spirit thou shalt receive by no other means, than by faith in Christ, as it is before spoken at large. Now let us co^Pto treat of the text of St. Paul, verse 1, " The heir as long as he is a child, differeth nothing from a servant, though he be Lord of all." He propoundeth a similitude taken of the custom of men ; for we see that children, unto whom their parents have left some substance, be brought up no otherwise than if they were servants, they are fed and cloaihed with their goods, but they are not per- mitted to do with them, nor use them according to their own mind, but are ruled with fear and discipline of manners, that so even in their own inheritance they live no otherwise than as ser- vants ; after the same sort is it also in spiritual things ; God made unto the elect a covenant, when he promised that it should come to pass, that in the seed of Abraham, that is in Christ, all nations should be blessed, Gen. xxii. 18. That covenant was afterwards confirmed by the death of Christ, and revealed and published abroad by the preaching of the gospel ; for the gospel is no other thing, than an open and general preaching of this grace, that in Christ blessing and grace is laid Tip for all men, which so many only shall receive as shall believe. INow before that this covenant is truly opened and made mai: ; fest to men, the sons of God live after the manner of servants under the law, and are exercised with the works of the law, although they cannot be justified by them, in- 222 OF BEING UNDER THE LAW, asmuch, as they are servile and do nothing avail to justification, as it is said before ; notwithstanding, because they are even then predestinate' to life, when they are after the manner of servants held under the law, they are true heirs 01 heavenl) good things, that is, of this blessing and grace of ihis coven although they as yet do not know, or enjov it, but are wearied with works no otherwise than others that are void of faith. So at this day thou inayest find not a few, which now having faith, as they are the sons of God, so do the) also enjoy the grace of God in the liberty of sons, when as a little before being drowned in works, they knew nothing at all of faith, being in ail things like unto other hypocrites. Nevertheless, because they were before the foundation of the world appointed of God unto this faith and state of sons, they were even then the sons of God before, when they were as yet altogether ignorant of faith. There are some also which being, as yet, as it were, drowned in works, are like to servants and those of Cain's brood, who notwithstanding be- fore God are sons and heirs, which shall be brought unto the faith of sons, leaving the state of servants, and shall embrace the liberty and right of sons, shall cease from the works of the law, and come unto the inheritance of justification, that being justified by grace, they may work freely those things that be good, to the glory of God, and advantage of their neighbours, being far from all fear, to hope, as well of justification, as of all other good things ; for they shall then have and possess it by the covenant of the Father confirmed by Christ, and revealed, published, and as it were delivered into their hands by the gospel, through the only grace and mercy of the Father. This covenant, both Abraham and all the fathers, which were endued with true faith, had no otherwise than we have, although before Christ was glorified, this grace was not openly published and preached. They lived in like faith, and therefore they ob- tained also like good things. They had the same grace, blessing, and covenant with us, for there is one Father, and the same God of all. Thou seest therefore that St. Paul, as almost in all other places, so here also doth treat much of faith, that we are not jus- tified by our works, but by faith alone, whereby not certain good things by piece-meal, but all good things at once do come unto us, for there is no good thing, which this covenant of God doth not contain in it, it giveth and bringeth righteousness, salvation, and God himself; works cannot be done at once, but by faith the whole inheritance of God is together received. From thence also good works do come, though not meritorious, w hereby thou mavest seek salvation, but which with a mind already possessing righteousness, thou must do with great pleasure to the profit of thy neighbours.,; for thou shalt now have nerd of nothing, being endued with faith, which bringeth all things, yea, sun Iv more things than one dare wish, much less can deserve; wherefore it is no marvel if such work all things freely, and so do unto their AND UNDER GRACE. 223 neighbour, as they both believe and rejoices that God of his goodness, and by the merit of Christ hath doth unto them. \\ hat reward shall they hope for which already have all things I the shadow whereof those most miserable ones of Cain's brood seek by their works, but they shall never find it, they fol- low it but they shall never come unto it. Verse 2. " But is under 1 tutors and governors, until the time appointed of the father." Tutors and governors are they which do bring up the heir and so rule him, and order his goods, that neither he waste his inheri- tance by riotous living, neither his goodness otherwise perish or be consumed. They permit him not to use Lis goods at his own will or pleasure, but suffer him to enjoy them as they shall be needful and profitable unto him. First, whereas they keep him at home, and inform him with good manners, what do they else but prepare and instruct him, whereby he may most commo- diously and long enjoy his inheritance ? Again, the more straightly and severely they bring him up, so much greater desire they stir up and enllame in him to come to, and enjoy his inheritance. For as soon as he beginneth to be of atiy discretion and judgment, it cannot be but grievous unto him, to live at the commandment and will of another. After the same sort standeth the case of the elect, which are brought up and instructed under the law, as under a master, to the liberty of the sons. First, the law proliteth them in this, that by the fear of it, and the punishment which it threateneth, they are driven from sin, at the least from the outward work, least that the liberty of sinning encrease overmuch, and re- move them from all religion of God, that hope of salvation being- past, and God quite contemned, they should run headlong with- out all fear into all kinds of evil, as some desperate persons are wont to do. Again, the law is profitable to them in this, that by it they are brought unto knowledge of themselves, and learn how unwillingly ihey live under the law, and that they do no good at all with a willing and ready mind as it becometh sons, but with a servile and unwilling mind ; whereby they may easily see, what is the root of this evil, and what is especially needful unto salvation, to wit, a new and a willing spirit to that which is good ; which sux'ely neither the law, nor the works of the law, are able to give, yea, the longer and the more that they apply themselves unto them, so much more unwilling shall they find themselves, and with so much more grief to work those things that are good. Hereupon now they learn, that they do not satisfy the law, al- though outwardly, they live according to the prescript rule thereof: for as they do pretend to obey it in work, so in mind they do hat : it, wherefore in mind also they remain sinners, al- though they pretend themselves righteous by works, that is, they are like unto those of Cain's brood, and to hypocrites, whose hand indeed is compelled to good, but they have a heart, which as it is an enemy to the law, so doth it verily consent unto sins. 224 oF BEING UNDER THB LAW, and is miserably subject unto them. To know this concerning themselves is not the lowest degree to salvation. Hereof also we may see, how fitly St. Paul callcth such constrained works the works of the law; for tluv flow not from a reach and willing heart, but are enforced by the law, the heart declining another way. Howbeit, the law doth not require works alone, but much rather the heart itself, that we might say, not only the works, but rather tbe heart of the law; not only the hands of the law, but rather the mind, will, and all the strength of the law. Whereupon ii is said in the tirsi Psalm of the blessed man, " 13nt his delight is in the law of the Lord, and in his law doth he meditate day and night." Such a mind the law requireth indeed, but it giveth it not, neither can it give it of its own nature, whereby it cometh to pass, that while the law continueth to exact it of a man, and to condemn him as long as he hath not such a mind, as disobedient to God, he is in anguish on every side, his conscience is grievously terrified, and without all counsel and help. Then indeed, he is most ready for grace, and this is that time appointed of the Father, when his servitude shall end, and he should enter into the state of the sons. For being thus in distress and terrilied, seeing that b\ no other means he can avoid the condemnation of the law, he tnrneth him- self wholly to pray to the Father for grace, he acknowledged his frailty, he confesseth his sins, he ceaseth to trust in works, and doth altogether, as it is meet, humble himself, perceiving now full well, that between him and a manifest sinner, there is no differ- ence at all but of works, that he hath a wicked heart, even as any other sinner hath ; yea, it may be that such hypocrites do far more hate the law in the heart, than those infamous sinners, which are even as it were drowned in sin. For while these are even wearied with the works of sins, and do try the lilthiness of them, it oftentimes cometh to pass, that they do in some part, loath and detest them, when as those righteous ones do always think those things that they have not tried, to be more sweet, neither can they believe that there is so much gall in sins, whereof they arc- by nature inflamed with such a desire, and therefore as the) do more earnestly rove sin, so consequently, the\ do much worse hate the law, which as a certain school-master, is always against their desire. Moreover, forasmuch as the condition of mans nature is such, that it is able to give to the law, works only, and not the heart, who doth not see how greatly it is contemned of us ? An unequal division truly to dedicate the heart, which doth incompa- rably excel all other things, to sin, and tin; brutish hand to the law, which is nothing else, but t * > offer chaff to the law, and the wheat to sin, tin; shell to God, and the kernel to Satan. So it cometh to pass which is in the gospel, that the wickednesses of him, which is in thy judgment a desperate sinner, arc counted as AND UNDER GKACE. 225 a mote ; and thine, which so playest the hypocrite, are counted as a beam'. If this evil be added hereunto, that such hypocrites do not see a beam in their own eye, but being- blinded, do persevere in their accustomed works, not marking- this their inward abomi- nation of the heart, they by and by burst forth to judge and con- demn others, they despise sinners, as he did in the gospel, they think themselves not like unto them, they are not as other men are ; they think themselves alone godly mid righteous ; whose un- godliness if one reprove, and as it is meet, bewray, they by and by are in a rage and fury, and stick not to kiil innocent Abel, and to persecute all those that follow the truth ; and they will seem to do that to defend good works, and to obtain righteous- ness ; neither do they promise to themselves a small regard for this inasmuch as they do, as they say, persecute heretics, blas- phemers, them which be seduced and do seduce with mischievous error, which labour to seduce and pluck even them from gocd works. Here thou mayest see that that sheweth itself, whatso- ever the scriptures attribute to these men being surely most pesti- lent spirits, to wit, that they are a generation of vipers, and serpents. They are no other but Cain's brood, and so they do continue, servants they are, and servants they do remain. But they whom God hath chosen Abels and sons, d<» learn by the law, how - unwilling a heart they have unto the law, they fall from their arrogance and are by this knowledge of themselves which the law bringeth brought even unto nothing in their own eyes. Then by and by cometh the gospel, and liftcth them up being humbled, whereby the Lord giveth his grace unto them, thus casting down themselves, and endueth them with faith. Hereby they receive that covenant of the eternal blessing, and the Holy Ghost, which reneweth their heart, that now it is de- lighted with the law, hateth sin, and is willing- and ready to do those things that are good ; and here now thou mayest see not the works, but the heart of the law. And this is the very time. appointed to be heir of the father, -when he must be no longer a servant but a son, and doth now begin to be led by a Iree spirit, being no more kept in subjection under tutors and governors, alter the manner of a sen ant; which is even that that St. Paul tcacheth in the words following, verse fJ. " Even so we, when we were children, were in bondage under the elements of the world." By the word elements, thou mayest understand here the first principles or law written, which are as it were the first exercises and instructions ol' holy learning, win -roof it is spoken also, II eb. v. 12. " For when for the time ye ought to be teachers, ye have need that one teach you again, which be the first principles of the oracles of God." And Colos. ii. 8. " Be- ware lest any man spoil you through philosophy and vain deceit, alter the tradition of men, after the rudiments of the world." Again, Gal. iv. 9, 10. " How turn ye again to the weak and beggarly elements, whereunto \c desire again to be in bondage .' G G tJ:2<» OF BEING UNDER THE LAW, Ye observe days, and months, am) times, and years." Here as it wejre in contempt he calleth the law elements, he addeth also, im- potent and beggarly, both because it is not able to perform that righteousness, which it requireth, and also lor that it maketh men indeed poor and impotent. For whereas it earnestly re- quircth a heart and mind given to godliness, and nature is not able to satisfy it herein, it plainly maketh man feel his poverty and to acknowledge his infirmity, that that is by right required of him which he not only hath not, but also is not able to have. Here- unto perfainelh that which St. Paul hath left written, 2 Cor. iii. 6. " For the letter killeth, but the Spirit givcth lite." Moreover, St. Paul calleth them the elements of the world, for all that observing of the law, which men not yet renewed by the Spirit do perform, doth consist in worldly things, to wit, in places, times, apparel, persons, vessels, and such like*. But faith resteth in no worldly thing, but only in the grace, word, and mercy of God, neither doth it make a man righteous and safe by any outward thing, but only by the invisible and eternal grace of Cod; wherefore it countcth alike, day, meats, persons, apparel, and all things of this world ; for none of these by itself doth either further or hinder godliness and salvation, as it doth the righ- teousness of those of Cain's brood, which is as it were tied to those outward things. Faith therefore deserveth not to be called the elements of the world, by which we obtain the fulness of heavenly good things; and although it be occupied also in outward things, yet it is addicted to no outward thing, but doth freely in all things, that which it seeth may be done to the glory of. God, and proht of our neighbour, always continuing free and the same, and yet is made all things to all men, that so the conversation thereof may want all peculiar respect and dilferenee. With those of Cain's brood it agreeth neither in name nor in any thing; one of them eateth flesh, another abstaineth from it; one weareth black apparel, another white; one keepeth this day holy, another that; every one hath his elements, under which he is In bondage ; all of them are addicted to the things of the world, which are frail, and perish. Wherefore they are no other but servants of the elements of the world, which they call holy orders, godly ordinances, and ways to go to heaven, against these St. Paul speaketh, Colos. ii. '-20 — '2,'J. " Wherefore if ye be dead with Christ from the rudiments of the world ; why, as though living in the world, are ye subject to ordinances? Toueh not, taste not, handle not: Which all are to perish with the using, alter the commandments and doctrines of men ? Which things have indeed a shew of wisdom in will worship, and humi- lity, and neglecting of the body, not in any honour to the satisfy- ing of the flesh." By this and other places above mentioned, it is plain, thai all monasteries and colleges, whereby we measure the slate of spiritual men as we call them, do plainly disagree AND UNDER GRACE. 227 with the gospel, and Christian liberty, and that therefore it is much more dangerous to live in these kinds of life, than among most prophane men; for all their things are nothing- but rudi- ments and ordinances of the world, consisting in the difference and use of apparel, place, times, and other present things, whereunto seeing they are so addicted, that they hope by them to attain righteousness and salvation, faith is made no account of amongst them, neither are they Christians but in name, where- fore all their life and holiness is mere sin, and most detestable, hypocrisy. It is needful therefore, that they that are occupied in such ordinances, should above all other men most diligently look unto themselves, that they trust not to these ordinances, that they be not too much addicted unto them, but that they do per- severe in a free faith, which is tied to none of these outward things but resteth in the only grace of God; for the fair shew of life and feigned holiness, which is in those ordinances, doth with a marvellous and secret force withdraw from faith, more than those manifest and gross sins, whereof open sinners are guilty, and doth easily make men such as St. Paul here speaketh of, " When we were children, we were in bondage under the rudiments of the world, 1 ' that is, when we were as yet ignorant of faith, and were exercised only with the works of the law, we did those outward works of the law, consisting in worldly things, but with an unwilling mind, and with no faith, hoping that by these rudiments of the world we should obtain salvation, wherefore we were no other than servants. Now this false and servile opinion, faith alone taketh away, and teacheth us to trust unto, and rest upon the only grace of God, whereby at once is given freely that which is needful to work all things. For these works of the law, if that false opinion were away, were not ill of themselves. Verse 4, " Hut when the fulness of the time was come, God sent forth his Son made of a woman, made under the law." Verse 5, " To redeem them that were under the law, that we might receive the adoption of sons." After St. Paul had taught, that righteousness and faith cannot come to us by the law, neither can wo deserve it by nature, he sheweth him by whom we obtain true righteousness and faith, and which is the author of our justification. Now this could not come unto us without any price, for it cost a very great price, even the Son of God. The apostle therefore saith. " When the fulness of time was come," that is, when the time was ended; that time, I say, wherein it behoved us to live children and servants under the discipline of the law. Wherefore the master oi sentences hath erred here, who interpreted the fulness of time, the time of grace, which began at the birth of Christ, plain corn trarv to the apostle, who whereas he hath written, the fulness of time, this man hath interpreted, the time or* fulness ; for Paul speaketh of the time which was appointed of the Father to the Son, wherein he should live under tutors. Now as tins lime w;#* a G 3 228 OF RI-TNG INDl'.U T1IK LAW, lull come to lite Jews and ended* when Christ came in the ilesh, so is it daily fulfilled to others, -when they eonie unto the know- ledge of Christ, and do change the servitude of the law, with the faith oi the sans, And this indeed is that coming, whereby alone ■we obtain the iibortv of sons, without whieh liiat COVpofaJ coin- ing- would a\ail nothing; for Christ e\ en lor ibis cause hath eonie unto us, that believing in him, we may be restored bo true liberty, by which faith thej of the antient time also obtained the liberty of the spirit. And so whereas he should come to the holy men of old time, lie came even then, forasmuch as by faith they felt him to be their true Saviour and Deliverer, howbeit he is not yet come to our .Jews, although lie is gene away again in body long since, lor they do not believe in him. All from the beginning of the world to the end, must trust unto the coming of Christ, whereby alone servitude is changed into liberty, but yet by faith, either in Christ being to come, as it wag before he was born, or in him being come, as it is now 7 ; wherefore as soon as thou beginnest to be- lieve in Christ, he cometh unto thee a Deliverer and Saviour, and now the time of bondage is ended, that is, as the Apostle speaketh, the fulness thereof is come. 'Ibis place surely is very eupious and containeth in it divers things most worthy to be known, so that 1 greatly liar, that it shall not be handled by us according to the worthiness thereof; for it tcacheth that it is tttt sufficient to believe that Christ is come, but that we must also believe that, he was sent of Cod, is the Son of God, and also very man, born of a virgin, who alone hath fulfilled the law, and that not for himself, but for us, that is, for our salvation's sake. .Let us weigh and consider these things in order: First, it is suf- ficiently taught in the gospel of John, that Christ is the Son of God, and was sent oi Cod, which he that believeth not is in a most miserable case, as Christ himself prouounceth, John, \iii. 2 !. " live believe not that J am he, ve shrill die in \our sins, .'vnd John, i. 4. " In him was life, and the life was the light of men." For this cause the mind of man neither may nor ought to enjov anv other thing than that sovereign good, so that it should be satislied with any other than with it whereof it was made, and -which is the fountain of all good things; wherefore it is not the will of Cod that we should believe or repose our trust is any other thing, neither doth this honour belong to any other, and therefore Cod himself joined himself to man, bring made man, that he might more forcibly allure men unto him, and stir them up to believe in him. No good could eonie unto Cod hereby, but. it was necessary lor us that he should be made man, lest tir.l we should believe in anv oilier thing than in Cod alone; for if we should believe in ( 'hrist and not in God, as Cod should be depriv ed of his honour, so should we be deprived oi'lile and salvation; for w e urn t believe in one Cod, who is the very truth, and ve with- out him ran neither live nor obtain salvation. Whereas therefore A1MD UNDER GRACE. 22!) the Apostle saith God sent forth his Son, it is thereby manifest that he was before he came, and was made man. Now if he be a son, he is more than a man or an angel, which seeing' they are the highest creature, surely he is also true God; for to be the Son of God is more than to be an angel, as it is elsewhere de- clared. Again, seeing that he is sent of God and is his Son, he must needs be another person; and so the Apostle teacheth here, that the Father and the Son are one God, and two Persons. Of the Holy Ghost it shall be spoken hereafter. The second thing which ought here to be considered, is, that Christ is very man and the son of man. This 1'aul teacheth, when he saith made of a woman ; for surely that that is made or born of a woman, is man; a woman b\ nature bringeth forth nothing but very man. Thus it is necessary that we believe, as the .Lord himself deelareth, John, vi. 53. " Except ye eat the ilesh of the Son of man, and drink, his blood, \e have no life in you." But to eat arid drink his tlesh and blood, is nothing- else but to believe that Christ took these upon him indeed, and did also yield them to death for our sake. This is that covenant which was promised to Abraham, " In thy seed shall all nations of the earth be blessed," Gen. x\ii. 18. Christ is this seed, and therefore the (rue sou of Abraham, his llesh and blood. Here- upon it appeareth that they prevail nothing, which make a proper way unto themselves to God, by their own works and godliness, and neglecting Christ strive to come directly unto God, as the Turks and Jews do. This Christ alone is the Mediator the blessed Seed, by whom thou must receive blessing, otherwise thou shalt continue for ever in malediction ; this covenant of God shall not be violated be- cause of any. Thus Christ himself saith, John, \i. "No man cometh to the Father but by me." The nature of God is other- wise higher than that we are able to attain unto it ; wherefore he hath bumbled himself unto us, and taken upon him that nature which is best known and most familiar unto us, \i:c. even our own. Here he looketh for us, here he will receive us: he that will seek him here, shall hud; he that will ask here, shall be heard; here is the throne of grace and the true mercy-seat, from which none is driven or thrust, which with true faith resorteth unto it. They which do here neglect him, as though he were made man for nought, and in the mean season do without a Mediator pray unto God, who hath created heaven and earth, they shall pray indeed, but, none shall help them ; they shall cry. but none shall hear them. The third thing which is here set forth unto us to believe, is that Mary the mother of Jesus is a virgin ; this Paul afiirmeth, when he saith, that he was made of a woman, and not of a man, as others are wont. This is that one man, which was born only of a woman: lie would not say, of a virgin, for that a virgin is not a name of nature, but a woman signiheth a sex and certain condition, w hereunto it bclongeth to be with 200 OF BEING UNDER THE LAM, child, and bring fortii, that is to do the parts of a mother. See- ing therefore that Mary was a mother indeed, she is rightly called a woman ; for she brought forth fruit unto us, which belongeth t© a mother, and not to a virgin, although she brought it forth alone, without the means of man, wherein she was declared both a singular virgin and woman. But. because it is of greater impor- tance to the Apostle and unto all us, that Mary is a woman, and thereby the mother of Christ, than that she is a virgin, for that is only an ornament unto her, but in that she was a woman, she brought forth him which was salvation unto all; for this cause, I sav, the Apostle calleth her rather a woman than a virgin. IS cither was it considered in choosing her, that she was a virgin, but that she was a woman; for that she being a virgin became a mother, the cause was, for that it behoved that Christ should be born without sin, and therefore without the commixion of man ; for of the seed of a sinful man, nothing could be born but that which is defiled with sin ; but it behoved that Christ should bo that blessed seed, whose blessing should be poured forth upon all, as the manner of the divine covenant required. "Whereupon it is gathered, that Christ could not be born of the seed of man, for that all men are by nature under the corse ; for how should blessing be promised to come unto all by Christ, if all were not subject to the curse f . Forasmuch then as the covenant of Cod promised to Abra- ham, did require these two things, both that Christ should be the true son of Abraham, that is, his seed, his true flesh and blood, and that also he should be born pure from sin; this mean was invented, that he should of Alary, being very woman and the daughter of Abraham, be born very man, and the right offspring of Abraham; and that also he should be born without the coin- mixion of man, a virgin being conceived with child by the only means of the Holy Ghost, that being full of blessing, he might derive the same unto all believers. So was the covenant of God fulfilled on either side ; and it came to pass, that Christ became both the true seed of Abraham, and yet free from all contagion of Adam, and is also the author of eternal blessing to them that believe. Wherefore although Mary be holily to be reverenced by the name of virgin, yet by no comparison great reverence is flue unto her than by the name of woman, for that her most holy members, inasmuch as she was a woman, were advanced unto this dignity, that they were as means toward the fulfilling of the bob covenant of God, and by them he was brought forth, which was to put away all curse from them that believe in him, that so he might be both the blessed Seed of Abraham, and the blessed Fruit of the womb of Mary. Into which benefit the virginity onlv had not boen sufficient, yea, it had been even unprofitable. I he fourth thing whereof the present place of the Apostle rl.ith admonish u^, is, that Christ hath satisfied the law for us which he also witnesseth of himself, Matt. v. 17. "I aiu qat AND UNDER GRACE. 2"ii come to destroy, but. to fulfil*" This also the reason of the cove- nant requireth; tor by this Seed of Abraham all men must be delivered from the curse, it is necessary that by it the law is ful- filled ; for as men are by nature the children of wrath, and sub- ject to the curse, so it must needs be accursed, whatsoever they do, for it is before proved at large, that he which is evil himself, can work nothing- that is good , likewise that we can do nothing* that God will approve, unless we ourselves be approved of him before. And seeing that the law requireth the heart, which can- not be performed by them which are not as>et regenerate by the Spirit, it must needs be that all the sons of Adam are guilty of" transgressing the law, and unless, whereas they themselves are not able, another, viz. Christ should perform that which the law re- quireth, and so satisfy the law for them they should altogether perish bv the curse of the law. But when as Christ, jroinjr about to shew that the heart is required of the law, did condemn the works which proceed not from a heart that is godly and consenting unto the law, he was accused of the pharisees, that he was come to destroy the law. Because therefore he would take away this false opinion of himself, he said, " Think not that I am come to destroy the law or the prophets : I am not come to destroy, but to fulfil;" yea,, and 1 will give a spirit unto them that be mine, which shall justify their heart by faith, and incline it unto true good works. The same is usual with Paul also, who. Horn. iii. <2I. when he had rejected the works of the law, and ex- tolled faith, answering such an objection, saith, " Do we then make void the law through faith.' Cod forbid: yea, we establish the law."' For we teach, that the true fulfilling of the law is by- Christ. The like also is wont to be objected to us, as though we did forbid good works, when we disallow monasteries with their works, and teach that they must first by faith become good and approved of God, whereby they may afterward do trtic good works, by which both their flesh may be chastised, and their neighbours edified. Here we must note moreover, that the law- can be fulfilled by no man, but by him which being free from the law is no more under it; we must accustom ourselves also to the manner of Pauls speech, that we may know assuredly who is under the law, and who is not under the law. As many there- fore as work good works, because the law hath so commanded, being brought thereunto cither with fear of punishment, or hope of reward, are under the law, and are compelled to do good things and to be honest being not brought hereunto of their own voluntary will. Wherefore tin- law hath dominion over them, whose servants and captives they are; now such are all men that are not yet regenerate by Christ, which every one may easily learn with himself by experience, every man's own conscience, shewing it unto him. We ail find ourselves so affected, that if no law did urge us, and both the fear of punishment, and hope of reward were away, and it were plainly tree for us to do what 2 4 .Y2 OF BBfNPG VNDr.R THfi LAW, We list, we should do altogctln r those things that are evil, ami omit, tlit- tilings that arc good; especially cither temptation mo\ ing us, or occasion provoking- us; but now, forasmuch as t lie law stayeth us with the threatnmgs and promises thereof, we do oftentimes abstain from eVil things, and do those things that are good; howbeit we do them not for the love of goodim--. hatred of evil, but only for fear of punishment, and respect of reward; wherefore being le!t wholly to ourselves, we arc ser- vants of the law, neither do we hear it any otherwise than :